1Then Deborah and Barak the son of Abinoam sang on that day, saying,
2“Because the leaders took the lead in Israel, because the people offered themselves willingly, be blessed, Yahweh!
3“Hear, you kings! Give ear, you princes! I, even I, will sing to Yahweh. I will sing praise to Yahweh, the God of Israel.
4“Yahweh, when you went out of Seir, when you marched out of the field of Edom, the earth trembled, the sky also dropped. Yes, the clouds dropped water.
5The mountains quaked Yahweh’s presence, even Sinai at the presence of Yahweh, the God of Israel.
6“In the days of Shamgar the son of Anath, in the days of Jael, the highways were unoccupied. The travelers walked through byways.
7The rulers ceased in Israel. They ceased until I, Deborah, arose; Until I arose a mother in Israel.
8They chose new gods. Then war was in the gates. Was there a shield or spear seen among forty thousand in Israel?
9My heart is toward the governors of Israel, who offered themselves willingly among the people. Bless Yahweh!
10“Speak, you who ride on white donkeys, you who sit on rich carpets, and you who walk by the way.
11Far from the noise of archers, in the places of drawing water, there they will rehearse Yahweh’s righteous acts, the righteous acts of his rule in Israel. “Then Yahweh’s people went down to the gates.
12‘Awake, awake, Deborah! Awake, awake, utter a song! Arise, Barak, and lead away your captives, you son of Abinoam.’
13“Then a remnant of the nobles and the people came down. Yahweh came down for me against the mighty.
14Those whose root is in Amalek came out of Ephraim, after you, Benjamin, among your peoples. Governors come down out of Machir. Those who handle the marshal’s staff came out of Zebulun.
15The princes of Issachar were with Deborah. As was Issachar, so was Barak. They rushed into the valley at his feet. By the watercourses of Reuben, there were great resolves of heart.
16Why did you sit among the sheepfolds? To hear the whistling for the flocks? At the watercourses of Reuben, there were great searchings of heart.
17Gilead lived beyond the Jordan. Why did Dan remain in ships? Asher sat still at the haven of the sea, and lived by his creeks.
18Zebulun was a people that jeopardized their lives to the death; Naphtali also, on the high places of the field.
19“The kings came and fought, then the kings of Canaan fought at Taanach by the waters of Megiddo. They took no plunder of silver.
20From the sky the stars fought. From their courses, they fought against Sisera.
21The river Kishon swept them away, that ancient river, the river Kishon. My soul, march on with strength.
22Then the horse hoofs stamped because of the prancing, the prancing of their strong ones.
23‘Curse Meroz,’ said Yahweh’s angel. ‘Curse bitterly its inhabitants, because they didn’t come to help Yahweh, to help Yahweh against the mighty.’
24“Jael shall be blessed above women, the wife of Heber the Kenite; blessed shall she be above women in the tent.
25He asked for water. She gave him milk. She brought him butter in a lordly dish.
26She put her hand to the tent peg, and her right hand to the workmen’s hammer. With the hammer she struck Sisera. She struck through his head. Yes, she pierced and struck through his temples.
27At her feet he bowed, he fell, he lay. At her feet he bowed, he fell. Where he bowed, there he fell down dead.
28“Through the window she looked out, and cried: Sisera’s mother looked through the lattice. ‘Why is his chariot so long in coming? Why do the wheels of his chariots wait?’
29Her wise ladies answered her, Yes, she returned answer to herself,
30‘Have they not found, have they not divided the plunder? A lady, two ladies to every man; to Sisera a plunder of dyed garments, a plunder of dyed garments embroidered, of dyed garments embroidered on both sides, on the necks of the plunder?’
31“So let all your enemies perish, Yahweh, but let those who love him be as the sun when it rises in its strength.” Then the land had rest forty years.
Drawn from the public-domain commentaries and Spurgeon sermons that cover this exact passage · ~899 words.
Matthew Henry. When God had led his people Israel from the country of Edom he brought down under their feet Sihom and Og, striking them and their armies with such terror and amazement that they seemed apprehensive heaven and earth were coming together. The river of Kishon is called that ancient river because described or celebrated by ancient historians or poets, or rather because it was designed of old, in the counsel of God, to serve his purposes against Sisera at this time, and did so, as if it had been made on purpose; thus the water of the old pool God is said to have fashioned long ago for that use to which it was put, Isa 22:11. (7.) Deborah's own soul fought against them; she speaks of it with a holy exultation (Jdg 5:21): O, my soul, thou hast trodden down strength. That head which had been proudly lifted up against God and Israel, and in which had been forged bloody designs for the destruction of God's people, Jael finds a soft place in, and into that with a good will strikes her nail. [2.] How mean does Sisera look, fallen at Jael's feet! How honourably does she speak of Jael (Jdg 5:24), who preferred her peace with the God of Israel before her peace with the king of Canaan, and though not a native of Israel (for aught that appears) yet heartily espoused the cause of Israel in this critical conjuncture, jeoparded her life as truly as if she had been in the high places of the field, and bravely fought for those whom she saw God fought for! There lies extended the deserted carcase of that proud man, not on the bed of honour, not in the high places of the field, not having any glorious wound to show from a glittering sword, or a bow of steel, but in the corner of a tent, at the feet of a woman, with a disgraceful wound by a sorry nail struck through his head. Sisera's mother had the tidings brought her of her son's fall and ruin when she was big with expectation of his glorious and triumphant return, Jdg 5:28-30, where we have, (1.) Her fond desire to see her son come back in triumph: Why is his chariot so long in coming?
Jamieson–Fausset–Brown. Allusion is here made, in general terms, to God's interposition on behalf of His people. The song proceeds in these verses to describe the sad condition of the country, the oppression of the people, and the origin of all the national distress in the people's apostasy from God. The poetess anticipates that this song may be sung, and the righteous acts of the Lord rehearsed at these now tranquil "places of drawing water." Deborah now rouses herself to describe, in terms suitable to the occasion, the preparation and the contest, and calls in a flight of poetic enthusiasm on Barak to parade his prisoners in triumphal procession. Then comes a reproachful notice of the tribes which did not obey the summons to take the field against the common enemy of Israel. the river of Kishon swept them away--The enemy was defeated near "the waters of Megiddo"--the sources and side streams of the Kishon: they that fled had to cross the deep and marshy bed of the torrent, but the Lord had sent a heavy rain--the waters suddenly rose--the warriors fell into the quicksands, and sinking deep into them, were drowned or washed into the sea [VAN DE VELDE].
Jonathan Edwards. God appeared so for his people when he took them first into covenant and made them his people; and now he had appeared in like manner again, and so appears to be still the same God; she therefore mentions it as celebrating his covenant faithfulness: and then it is in no wise to be supposed that the river Kishon, that is elsewhere called a brook, Psal. lxxxiii. 9. was by any means sufficient to sweep away and drown an army, unless extraordinarily swelled by rain. Bedford mentions was the way in which the stars fought against Sisera: it is most likely that the stars fought against Sisera the same way that the sun fought against the Amorites, viz. by giving light to Israel, that they might be avenged of their enemies, Josh. x. 13. This was an instance wherein God had extraordinarily appeared against the enemies of Israel, as appears by this song; and this verse of this song seems to intimate something miraculous of God’s appearing in it, and it was the more probable that there was something miraculous for a prophetess being at the head of the army of Israel, and then God had in this manner appeared from time to time fighting against the enemies of his people. This instance is very parallel with that at the Red sea; for there God fought against their enemies with thunder and lightning, and drowned them in the Red sea; and here God fought against them with thunder and lightning, and drowned them with their horses and chariots in the river Kishon. He says the word in the original signifies to strike a terror by the noise of thunder and lightning, and the truth is, it is no where said that God discomfited the enemies of God’s people where this word was used, but that it appears that God fought against them with thunder and lightning.
Matthew Henry
chapter
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).
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1–5
The former chapter let us know what great things God had done for Israel; in this we have the thankful returns they made to God, that all ages of the church might learn that work of heaven to praise God.
I. God is praised by a song, which is, 1. A very natural expression of rejoicing. Is any merry? Let him sing; and holy joy is the very soul and root of praise and thanksgiving. God is pleased to reckon himself glorified by our joy in him, and in his wondrous works. His servants' joy is his delight, and their sons are melody to him. 2. A very proper expedient for spreading the knowledge and perpetuating the remembrance of great events. Neighbours would learn this song one of another and children of their parents; and by that means those who had not books, or could not read, yet would be made acquainted with these works of God; and one generation would thus praise God's works to another, and declare his mighty acts, Psa 145:4, etc.
II. Deborah herself penned this song, as appears by Jdg 5:7 : Till I Deborah arose. And the first words should be rendered, Then she sang, even Deborah. 1. She used her gifts as a prophetess in composing the song, and the strain throughout is very fine and lofty, the images are lively, the expressions elegant, and an admirable mixture there is in it of sweetness and majesty. No poetry is comparable to the sacred poetry. And, 2. We may supposed she used her power as a princess, in obliging the conquering army of Israel to learn and sing this son. She expects not that they should, by their poems, celebrate her praises and magnify here, but requires that in this poem they should join with her in celebrating God's praises and magnifying him. She had been the first wheel in the action, and now is so in the thanksgiving.
III. It was sung on that day, not the very day that the fight was, but on that occasion, and soon after, as soon as a thanksgiving day could conveniently be appointed. When we have received mercy from God, we ought to be speedy in our returns of praise, while the impressions of the mercy are fresh. It is rent to be paid at the day.
1. She begins with a general Hallelujah: Praise (or bless, for that is the word) you the Lord, Jdg 5:2. The design of the song is to give glory to God; this therefore is put first, to explain and direct all that follows, like the first petition of the Lord's prayer, Hallowed be thy name. Two things God is here praised for: - (1.) The vengeance he took on Israel's enemies, for the avenging of Israel upon their proud and cruel oppressors, recompensing into their bosoms all the injuries they had done to his people. The Lord is known as a righteous God, and the God to whom vengeance belongs by the judgments which he executeth. (2.) The grace he gave to Israel's friends, when the people willingly offered themselves to serve in this war. God is to have the glory of all the good offices that are at any time done us; and the more willingly they are done the more is to be observed of that grace which gives both to will and to do. For these two things she resolves to leave this song upon record, to the honour of the everlasting God (Jdg 5:3): I, even I, will sing unto the Lord, Jehovah, that God of incontestable sovereignty and irresistible power, even to the Lord God of Israel, who governs all for the good of the church.
2. She calls to the great ones of the world, that sit at the upper end of its table, to attend to her song, and take notice of the subject of it: Hear, O you kings! give ear, O you princes! (1.) She would have them know that as great and as high as they were there was one above them with whom it is folly to contend, and to whom it was their interest to submit, that horses and chariots are vain things for safety. (2.) She would have them to join with her in praising the God of Israel, and no longer to praise their counterfeit deities, as Belshazzar did. Dan 5:4, He praised the gods of gold and silver. She bespeaks them as the psalmist (Psa 2:10, Psa 2:11),…
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6–11
Here, I. Deborah describes the distressed state of Israel under the tyranny of Jabin, that the greatness of their trouble might make their salvation appear the more illustrious and the more gracious (Jdg 5:6): From the days of Shamgar, who did something towards the deliverance of Israel from the Philistines, to the days of Jael, the present day, in which Jael has so signalized herself, the country has been in a manner desolate. 1. No trade. For want of soldiers to protect men of business in their business from the incursions of the enemy, and for want of magistrates to restrain and punish thieves and robbers among them (men of broken fortunes and desperate spirits, that, having no employment, took to rob on the highroad), all commerce ceased, and the highways were unoccupied; no caravans of merchants, as formerly. 2. No travelling. Whereas in times when there was some order and government the travellers might be safe in the open roads, and the robbers were forced to lurk in the by-ways, no, on the contrary, the robbers insulted on the open roads without check, and the honest travellers were obliged to sculk and walk through by-ways, in continual frights. 3. No tillage. The fields must needs be laid waste and unoccupied when the inhabitants of the villages, the country farmers, ceased from their employment, quitted their houses which were continually alarmed and plundered by the banditti, and were obliged to take shelter for themselves and their families in walled and fenced cities. 4. No administration of justice. There was war in the gates where their courts were kept, Jdg 5:8. So that it was not till this salvation was wrought that the people of the Lord durst go down to the gates, Jdg 5:11. The continual incursions of the enemy deprived the magistrates of the dignity, and the people of the benefit, of their government. 5. No peace to him that went out nor to him that came in. The gates through which they passed and repassed were infested by the enemy; nay, the places of drawing water were alarmed by the archers - a mighty achievement to terrify the drawers of water. 6. Neither arms nor spirit to help themselves with, not a shield nor spear seen among forty thousand, Jdg 5:8. Either they were disarmed by their oppressors, or they themselves neglected the art of war; so that, though they had spears and shields, they were not to be seen, but were thrown by and suffered to rust, they having neither skill nor will to use them.
II. She shows in one word what it was that brought all this misery upon them: They chose new gods, Jdg 5:8. It was their idolatry that provoked God to give them up thus into the hands of their enemies. The Lord their God was one Lord, but this would not content them: they must have more, many more, still more. Their God was the Ancient of days, still the same, and therefore they grew weary of him, and must have new gods, which they were as fond of as children of new clothes, names newly invented, heroes newly canonized. Their fathers, when put to their choice, chose the Lord for their God (Jos 24:21), but they would not abide by that choice, they must have gods of their own choosing.
III. She takes notice of God's great goodness to Israel in raising up such as should redress these grievances. Herself first (Jdg 5:7): Till that I Deborah arose, to restrain and punish those who disturbed the public peace, and protect men in their business, and then the face of things was changed for the better quickly; those beasts of prey retired upon the breaking forth of this joyful light, and man went forth again to his work and labour, Psa 104:22, Psa 104:23. Thus she became a mother in Israel, a nursing mother, such was the affection she bore to her people, and such the care and pains she took for the public welfare. Under her there were other governors of Israel (Jdg 5:9), who, like her, had done their part as governors to reform the people, and then, like her, offered themselves willingly to serve in the war, not ins…
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12–23
Here, I. Deborah stirs up herself and Barak to celebrate this victory in the most solemn manner, to the glory of God and the honour of Israel, for the encouragement of their friends and the greater confusion of their enemies, Jdg 5:12. 1. Deborah, as a prophetess, must do it by a song, to compose and sing which she excites herself: Awake, awake, and again, awake, awake, which intimates the sense she had of the excellency and difficulty of the work; it needed and well deserved the utmost liveliness and vigour of soul in the performance of it; all the powers and faculties of the soul in their closest intensity and application ought to be employed in it. Thus too she expresses the sense she had of her own infirmity, and aptness to flag and remit in her zeal in this work. Note, Praising God is work that we should awake to, and awake ourselves to, Psa 108:2. 2. Barak, as a general, must do it by a triumph: Lead thy captivity captive. Though the army of Sisera was cut off in the field, and no quarter given, yet we may suppose in the prosecution of the victory, when the war was carried into the enemy's country, many not found in arms were seized and made prisoners of war. These she would have led in chains after Barak, when he made his public entry into his own city, to grace his triumphs; not as if it should be any pleasure to him to trample upon his fellow-creatures, but thus he must give glory to God, and serve that great purpose of his government which is to look upon those that are proud and to abase them.
II. She gives good reason for this praise and triumph, Jdg 5:13. This glorious victory had made the remnant of Israel, and Deborah in particular, look very great, a circumstance which they owed entirely to God. 1. The Israelites had become few and inconsiderable, and yet to them God gave dominion over nobles. Many of them were cut off by the enemy, many died of grief, and perhaps some had removed their families and effects into foreign parts; yet those few that remained, by divine assistance, with one brave and generous effort, not only shook off the yoke of oppression from their own neck, but got power over their oppressors. As long as any of God's Israel remain (and a remnant God will have in the worst of times) there is hope, be it ever so small a remnant, for God can make him that remains, though it should be but one single person, triumph over the most proud and potent. 2. Deborah was herself of the weaker sex, and the sex that from the fall had been sentenced to subjection, and yet the Lord that is himself higher than the highest authorized her to rule over the mighty men of Israel, who willingly submitted to her direction, and enabled her to triumph over the mighty men of Canaan, who fell before the army she commanded; so wonderfully did he advance the low estate of his handmaid. "The Lord made me, a woman, to have dominion over mighty men." A despised stone is made head of the corner. This is indeed the Lord's doing, and marvellous in our eyes.
III. She makes particular remarks on the several parties concerned in this great action, taking notice who fought against them, who fought for them, and who stood neuter.
1. Who fought against them. The power of the enemy must be taken notice of, that the victory may appear the more glorious. Jabin and Sisera had been mentioned in the history, but here it appears further, (1.) That Amalek was in league with Jabin, and sent him in assistance, or endeavoured to do it. Ephraim is here said to act against Amalek (Jdg 5:14), probably intercepting and cutting off some forces of the Amalekites that were upon their march to join Sisera. Amalek had helped Moab to oppress Israel (Jdg 3:13) and now had helped Jabin; they were inveterate enemies to God's people - their hand had always been against the throne of the Lord (Exo 17:16); and therefore they were the more dangerous. (2.) That others of the kings of Canaan, who had somewhat recovered themselves since their defeat by Joshua, joined …
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24–31
Deborah here concludes this triumphant song,
I. With the praises of Jael, her sister-heroine, whose valiant act had completed and crowned the victory. She had mentioned her before (Jdg 5:6) as one that would have served her country if it had been in her power; now she applauds her as one that did serve it admirably well when it was in her power. Her poetry is finest and most florid here in the latter end of the song. How honourably does she speak of Jael (Jdg 5:24), who preferred her peace with the God of Israel before her peace with the king of Canaan, and though not a native of Israel (for aught that appears) yet heartily espoused the cause of Israel in this critical conjuncture, jeoparded her life as truly as if she had been in the high places of the field, and bravely fought for those whom she saw God fought for! Blessed shall she be above women in the tent. Note, Those whose lot is cast in the tent, in a very low and narrow sphere of activity, if they serve God in that according to their capacity, shall in no wise lose their reward. Jael in the tent wins as rich a blessing as Barak in the field. Nothing is more confounding, grievous, and shameful, than disappointment, and Deborah here does most elegantly describe two great disappointments, the shame of which was typical of sinners' everlasting shame.
1. Sisera found a fatal enemy where he expected a firm and faithful friend. (1.) Jael showed him the kindness of a friend, and perhaps at that time intended no other than kindness, until God, by an immediate impulse upon her mind (which impulses then were to be regarded, and carried so much of their own evidence with them that they might be relied upon, but cannot now be pretended to), directed her to do otherwise, Jdg 5:25. He asked only for fair water to quench his thirst, but she, not only to show her housewifery and good housekeeping, but to express her respect to him, gave him milk and brought forth butter, that is (say some interpreters), milk which had the butter taken from it; we call it butter-milk. No (say others), it was milk that had the butter still in it; we call it cream. Whichsoever it was, it was probably the best her house afforded; and, to set it off, she brought it in a lordly dish, such as she called so, the finest she had, and better than she ordinarily used at her town table. This confirmed Sisera's opinion of her friendship, and made him sleep the faster and the more secure. But, (2.) She proved his mortal enemy, gave him his death's stroke: it is curiously described, Jdg 5:26, Jdg 5:27. [1.] How great does Jael look, hammering Sisera, as it is in the margin, mauling that proud man who had been so long the terror of the mighty, and sending him down slain to the pit with his iniquities upon his bones! Eze 32:27. She seems to have gone about it with no more terror nor concern than if she had been going to nail one of the boards or bars of her tent, so confident was she of divine aid and protection. We read it she smote off his head, probably with his own sword, which, now that his head was nailed through, she durst take from his side, but not before, for fear of waking him. But because there was no occasion for cutting off his head, nor was it mentioned in the history, many think it should be read, she struck through his head. That head which had been proudly lifted up against God and Israel, and in which had been forged bloody designs for the destruction of God's people, Jael finds a soft place in, and into that with a good will strikes her nail. [2.] How mean does Sisera look, fallen at Jael's feet! Jdg 5:27. At the feet of this female executioner he bowed, he fell; all his struggles for life availed not; she followed her blow until he fell down dead. There lies extended the deserted carcase of that proud man, not on the bed of honour, not in the high places of the field, not having any glorious wound to show from a glittering sword, or a bow of steel, but in the corner of a tent, at the feet of a woma…
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Jamieson–Fausset–Brown
2
The meaning is obscurely seen in our version; it has been better rendered thus, "Praise ye Jehovah; for the free are freed in Israel--the people have willingly offered themselves" [ROBINSON].
Source · Public Domain (CC Public Domain Mark 1.0)
4
Allusion is here made, in general terms, to God's interposition on behalf of His people.
Seir . . . the field of Edom--represent the mountain range and plain extending along the south from the Dead Sea to the Elanitic Gulf.
thou wentest out--indicates the storm to have proceeded from the south or southeast.
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6
The song proceeds in these verses to describe the sad condition of the country, the oppression of the people, and the origin of all the national distress in the people's apostasy from God. Idolatry was the cause of foreign invasion and internal inability to resist it.
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9
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.
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10
Speak--that is, join in this song of praise.
white asses--Those which are purely white are highly prized, and being costly, are possessed only by the wealthy and great.
Ye that sit in judgment--has been rendered, "ye that repose on tapestries."
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11
The wells which are at a little distance from towns in the East, are, in unsettled times, places of danger. But in peace they are scenes of pleasant and joyous resort. The poetess anticipates that this song may be sung, and the righteous acts of the Lord rehearsed at these now tranquil "places of drawing water." Deborah now rouses herself to describe, in terms suitable to the occasion, the preparation and the contest, and calls in a flight of poetic enthusiasm on Barak to parade his prisoners in triumphal procession. Then follows a eulogistic enumeration of the tribes which raised the commanded levy, or volunteered their services--the soldiers of Ephraim who dwelt near the mount of the Amalekites, the small quota of Benjamin; "the governors," valiant leaders "out of Machir," the western Manasseh; out of Zebulun.
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15
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.
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17
Gilead abode beyond Jordan--that is, Both Gad and the eastern half to Manasseh chose to dwell at ease in their Havoth-jair, or "villages of tents," while Dan and Asher, both maritime tribes, continued with their ships and in their "breaches" ("havens"). The mention of these craven tribes (Jdg 5:18) is concluded with a fresh burst of commendation on Zebulun and Naphtali.
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10 more notes on this passage are in the library.
Jonathan Edwards
20 · Notes on the Bible
[211] Judg. v. 20. “They fought from heaven, the stars in their courses fought against Sisera.” The learned Bedford, in his Scripture Chronology, p. 510. supposes that Sisera, with his army, had passed the river Kishon, and that when Barak came to engage him, God appeared against Sisera in a dreadful storm of thunder and lightning; and the battle continuing all day, and Sisera and his host being at last put to flight, the Israelites pursued in the night; and that the way that the stars fought for them was by shining with an extraordinary brightness to help the Israelites in their pursuing the enemy, who, when they came to the river Kishon, went in; but the storm having swelled the river, the swift stream carried them away; and that there was thunder and lightning. Then he argues from the 15th verse of the foregoing chapter., where it is said that the Lord discomfited Sisera and all his chariots, and all his hosts. He says the word in the original signifies to strike a terror by the noise of thunder and lightning, and the truth is, it is no where said that God discomfited the enemies of God’s people where this word was used, but that it appears that God fought against them with thunder and lightning. So 1 Sam. vii. 10. and Josh. x. 10. (vide Notes on Heb. iii. 11.) and 2 Sam. xxii. 15. Psal. xviii. 4.
Source · Public Domain (The Works of Jonathan Edwards, ed. E. Hickman, London 1834; CCEL text of the Banner of Truth facsimile reprint)
20 · Notes on the Bible
There are several things that make this opinion of Mr. Bedford probable. This was an instance wherein God had extraordinarily appeared against the enemies of Israel, as appears by this song; and this verse of this song seems to intimate something miraculous of God’s appearing in it, and it was the more probable that there was something miraculous for a prophetess being at the head of the army of Israel, and then God had in this manner appeared from time to time fighting against the enemies of his people. So he fought against the Egyptians at the Red sea; so he terrified his enemies in all the neighbouring countries with amazing thunders and lightning, when he entered into covenant with his people at Sinai. So God fought against the Amorites before Joshua. So God fought against the Philistines in Samuel’s time. 1 Sam. vii. 10. So God fought for David. (See Notes on Psal. xviii. 7., &c.) So God seems to have fought against Sennacherib’s army in Hezekiah’s time, Isa. xxx. 30. “And so Hezekiah prophesied that God would appear against the enemies of his people.” 1 Sam. ii. 10. And the reason why Deborah begins this song with taking notice that God appeared with thunder and rain for his people in the wilderness, ver. 4, 5. as he had done at the Red sea and at mount Sinai, probably is because God never had so appeared for them in the deliverance that she celebrates in this song. God appeared so for his people when he took them first into covenant and made them his people; and now he had appeared in like manner again, and so appears to be still the same God; she therefore mentions it as celebrating his covenant faithfulness: and then it is in no wise to be supposed that the river Kishon, that is elsewhere called a brook, Psal. lxxxiii. 9. was by any means sufficient to sweep away and drown an army, unless extraordinarily swelled by rain. Again, it is probable, because the great battle in which the enemies of the church shall be destroyed, and that shall usher in the glorious times of the church that we read of in the 16th chap. of Rev. is represented as being accompanied with thunder, and lightning, and hail; but it is compared to this battle at Megiddo, and therefore the place where it is fought, is said to be in the Hebrew tongue, Ar-Megeddon, i. e, the mount of Megiddo, and it is probable that the way Mr. Bedford mentions was the way in which the stars fought against Sisera: it is most likely that the stars fought against Sisera the same way that the sun fought against the Amorites, viz. by giving light to Israel, that they might be avenged of their enemies, Josh. x. 13. As this that God wrought now was parallel with that in Joshua’s time, in that God fought against the enemies of Israel in a storm of thunder and lightning; so if we suppose the stars shone at night with miraculous brightness to help Israel against their enemies, it will in a good degree be parallel to another instance; for then the day was lengthened for them by the sun’s standing still, and now the day is as it were lengthened by causing the stars to shine in a miraculous manner to supply in a great measure the want of daylight; the sun fought then, and the stars now, and both by giving light, but only there is this difference, the sun fought standing still, but the stars fought in their courses or paths, as it is in the original. This instance is very parallel with that at the Red sea; for there God fought against their enemies with thunder and lightning, and drowned them in the Red sea; and here God fought against them with thunder and lightning, and drowned them with their horses and chariots in the river Kishon. Hence we may possibly see a reason why the great destruction of God’s enemies before the glorious times of the church is compared to this influence, rather than to either of those two great influences of God’s wonderfully destroying his enemies, viz. because this is parallel to both, and what is peculiar to both, is here comprised, viz. the drowning of…
Source · Public Domain (The Works of Jonathan Edwards, ed. E. Hickman, London 1834; CCEL text of the Banner of Truth facsimile reprint)
20 · Notes on the Bible
Christ will fight by increasing their light, and so their enemies shall be destroyed, and they shall fight in their courses, and in running the race that God hath appointed them; and it is compared to this rather than the instance at the Red sea, for the children of Israel, and Moses, and the pillar of cloud, being in the Red sea, was a type of Christ’s humiliation.
That there should be such things at the battle with Sisera, and yet not mentioned particularly in the history, is not strange; for so there was thunder and lightning at the Red sea, and in the day when the sun and moon stood still, and at Baal-Perazim, and yet it is not mentioned in the history.
Source · Public Domain (The Works of Jonathan Edwards, ed. E. Hickman, London 1834; CCEL text of the Banner of Truth facsimile reprint)