Judges 5:1–31

They were joined together in the action that overcame the Lord's enemies. Deborah directed and Barak followed. The battle was won, the enemies were destroyed, and that was a time for celebration. This is the only song in the book of Judges. To tell the truth, after the death of Joshua, there was not much to sing about! There was much to be sad about. Israel did many terrible things. But in the Bible it is always true: when victory comes, singing begins.

The first thing that follows the deliverance is praise. In a day of ruin, though, that praise is surely very different from what it was at the beginning, when they came out of Egypt. The whole nation joined their leader in the song of deliverance; not a voice was silent... What a contrast to Judges 5! "Then sang Deborah and Barak." One woman and one man — two by themselves — two witnesses of a time of ruin. But the Lord is present, and the Spirit of God is there. If these two are the witnesses of the ruin, they can still rejoice and celebrate the greatness of the work of the Lord. Renewal of praise is the mark of a true revival, and the children of God, when restored in soul, feel this as their first need. Deborah and Barak do not cut themselves off, even though not all the people are with them. They acknowledge the unity of the nation. Their praise expresses what all Israel should have given Him.

Barak's faith is like that of many who can follow if another will lead, though they cannot take first place. It is very gracious of God to mention Barak in Hebrews 11:32, among the cloud of witnesses who had become victorious by their faith.

We come now to Deborah's song of triumph. Barak is associated with her, but the words are evidently those of the prophetess. It is one of the few songs in the Old Testament histories. So we can surely expect it to unfold God's thoughts about the victory.

Many souls have found it hard to see how the Spirit of God could compose such a song — a song that triumphs more than usual in the slaughter and ruin of the enemy... The same principle that would remove this song and deny that it is inspired would, in my opinion, cut off and destroy the Old Testament itself... The Spirit of God did work. But He worked according to the state of the people of God at that time. Who but an unbeliever can deny the wisdom and the goodness of God in such a guidance?

Some have classed it with the savage battle-hymns and victory songs of pagan nations. They liken it to the wild chant of a conqueror whose thirst for blood has been satisfied by the cruel overthrow of his enemies. Such estimates of this song, so often made by the critics of the Bible, are incorrect. Deborah speaks as a prophetess. She begins with ascribing praise to Jehovah; she ends with Jehovah.

Most of the hymns Christians sing today are the products of revivals of one kind or another. A real revival brings the power of the Spirit at work among the people of God, with blessing for the unconverted and blessing for the saints of God. Whenever that happens, we find a rich addition of hymns to the Lord and to God the Father, because of what has been achieved.

In Deuteronomy 32:42 and Judges 5:2 the same noun is translated "revenges" and "avenging." It is found nowhere else. What can it mean? The context in Judges helps us understand it. The leaders and people of Israel have won a victory. God is to be praised, the leaders having led, and the people having willingly offered themselves. Two things confirm this meaning: the way the two clauses in Judges 5:2 are built, and the sense of the root when compared with the Arabic, where it means to project, to stand out. So leadership fits the context in both places.

I do not know anything at all about textual criticism and the ancient languages of Hebrew and Greek, and I find it very difficult to understand how the Authorised Version says, "Praise ye the Lord for the avenging of Israel," and Mr Darby's translation says, "For that leaders led in Israel... Bless Jehovah!" But for the moment I would like to use what Mr Darby rendered, that leaders led, and when the leaders led, the people willingly offered themselves. Now this is always true.

The whole nation joined their leader in the song of deliverance; not a voice was silent. Imagine the harmony of those 600,000 voices... What a contrast to Judges 5! "Then sang Deborah and Barak." One woman and one man — just the two of them — two witnesses of a time of ruin. But the Lord is present. The Spirit of God is there... Renewed praise is the mark of a true revival, and God's children, when restored in soul, feel this is their first need.

The reason for praise is what God's grace has produced in the leaders and among the people. God recognises that, and so He encourages His own people, who are so unsteady and weak.

We cannot doubt that there was some connection between the leaders leading and "the people willingly" offering themselves. Confidence in their leaders would produce willingness in the people. It was a good partnership, and without it the battle would not have been so successful. The leaders could not have done their work without a willing people, and the people could not have done it without good leaders.

In a smaller sense we also have those we call leaders, rulers, elders, pastors, overseers — people whose concern is leading, directing or caring for the people of God... these people are leading the saints of God to Christ. They are directing them to His glory, His power and His offices... And so when leaders do this in a spiritual, humble way, subject to the leading of the Holy Spirit and the direction of the Lord, the people will willingly offer themselves; or will they?

When the Holy Spirit works like this, the usual effect is that the people willingly offer themselves (Judges 5:2). Still, the Spirit of God has shown us that unbelief among the people had kept many of them back. So they lost the display of God's power, and the experience of it. God's judgment amounts to a curse where there was a complete holding back, a refusal to stand with the people in their weakness.

Paul says concerning the Macedonian saints who had given money for brothers in Judea, "They first gave their own selves to the Lord, and to us by the will of God" (2 Cor. 8:5)... Scripture records that one of Jehoshaphat's officers "willingly offered himself to Jehovah" (2 Chron. 17:16). In all these cases it was God who was uppermost in their minds; they yielded themselves and all that they had to Him, in appreciation of His grace to them.

They were joined together in the action that overcame the Lord's enemies. Deborah directed, Barak followed, they won the battle, they destroyed the enemies, and that was a time for celebration. This is the only song in the book of Judges. To tell the truth, after Joshua died, there was not much to sing about! There was much to be sad about. Many terrible things went on in the nation of Israel. But it is always true that in the Bible, when victory comes, singing begins.

The whole nation joined their leader in the song of deliverance; not a voice was silent. Imagine the harmony of those 600,000 voices, joined as one on the seashore, celebrating the victory the Lord had won! "I will sing to the LORD, for he has triumphed gloriously." What a contrast to Judges 5! "Then sang Deborah and Barak." One woman and one man — two by themselves — two witnesses of a time of ruin; but the Lord is present, the Spirit of God is there... Renewed praise is the mark of a true revival. When God's children are restored in soul, they feel this is their first need. Deborah and Barak do not cut themselves off, even though not all the people are with them. They acknowledge the unity of the nation. Their praise expresses what all Israel should have offered.

Deborah knows the dignity and nobility of her song. So she calls kings and princes to listen while she sings to the LORD. Under the guidance of the Spirit of God, the prophetess sings of great events. The victory "by the waters of Megiddo" that day points ahead to a far greater triumph over the forces of evil. Of this we read in Revelation 16, where, under the influence of Satan and his instruments, "the kings of the whole world" are gathered together at Megiddo, or Armageddon, "for battle on the great day of God the Almighty."

Praise belongs exclusively to the saints. "I, even I," they say. Kings and princes are invited to listen, but they have no part in the song, for the deliverance of Israel is their ruin.

It is a blessed thing to belong to the countless crowd who share one theme and one joy. But it is also blessed to have our own voice and our own personal joy. The more distinct the better. Would the apostle have felt it the same thing to say, "Who loved us, and gave Himself for us," true as it may be, as to say, "Who loved me, and gave Himself for me"? Certainly he would not.

It was a woman who raised the song of thanksgiving at Sisera's overthrow. This links our story with the defeat of Pharaoh at the Red Sea, and with the defeat of Goliath in the valley of Elah... Now, at the defeat of Sisera, Deborah sings. This shows the grace of God most beautifully. The woman was the first to fall for the tricks of Satan, and the woman is a picture of the Church — the Bride of Christ, made up of all who have believed the gospel of our salvation. No one will appreciate the Lord's triumph over death and the devil like this ransomed host. From them will rise the fullest and sweetest song of praise.

His power had certainly been known when He came out from Edom in the middle of Israel. Edom is singled out, because that is where the people came out at the end of their desert journey, to threaten the nations with their might — a might that was not their own. For the earth quaked, and the heavens dropped at the presence of Jehovah, Israel's God... Now, awake again to the blessing of obedience, they had given themselves to their Saviour-God, and He who had declared Himself "forgiving iniquity and transgression and sin" had stepped in and delivered them.

Jehovah going out from Seir shows which way the cloud of glory appeared. The marching tells of Jehovah leading His army. Rahab told the spies that "the fear of you has fallen upon us, and that all the inhabitants of the land melt away before you."

First of all we have the general theme: praise to God for deliverance through leaders who, with a willing people, offered themselves for the work. But at once the thought turns to Him who is the source of all victory, Jehovah Himself. We see Him in His majesty as He came out from Edom, leading His people, as we might say, on to victory after their desert journey... Straight away the soul is lifted into an atmosphere of majesty. How small the things of the flesh look, how weak the mightiest enemy, in the presence of a majesty that is divine.

The peoples trembled, and their great men quaked, because of Jehovah, the God of Israel. But for Israel there was the refreshment of God's presence, shown in rain from the clouds of heaven.

The word is used for "rain," as in Judges 5:4: "the clouds dropped water"... and related to this is the thought of anything flowing out, as in "the mountains shall drip sweet wine" (Amos 9:13). Growing out of this, or close to it, the same word describes speech as pouring out.

These words recall the beginning of Moses' song in Deuteronomy 33, to which Psalm 68:7-8 also refers. In these we find another important principle of revival. Souls are led back to the first blessings, seeking again what God gave at the beginning. Instead of being guided by what passed before their eyes, they ask themselves, "What has God wrought?" This is our safeguard in a day of ruin.

Deuteronomy 33:2 says that the Lord came from Sinai, out of Seir and from Paran to deliver His people and to give them the law. According to Judges 5:4 Deborah sang about the Lord's intervention, coming from Seir, to destroy the enemies of His people. We find the same in Psalm 18:8-20, but there it has more to do with the enemies of the last days. Psalm 68 links the deliverance out of Egypt with the deliverance of the people in the last days. Psalm 77 draws from the deliverance out of Egypt the confidence that the Lord will deliver His people in the time of the Great Tribulation. And so, all these portions, just as Habakkuk's prayer, sing of God's past intervention to save His people as a pledge of the deliverance in the last days.

First comes the general theme: praise to God for deliverance through leaders who offered themselves for the work, along with a willing people. But at once the thought turns to the source of all victory, Jehovah Himself. We see Him in His majesty as He came out from Edom, leading His people on to victory after their desert journey. That majesty is tied to Mount Sinai too, where He gave the law and entered into covenant with them. At once the soul is lifted into that atmosphere of majesty. How small the things of the flesh look, and how weak the mightiest enemy, in the presence of a majesty that is divine.

"The mountains quaked before the LORD" (v. 5). Mountains stand for authorities, and that includes Mount Sinai, which expresses the authority of law over Israel. God showed His awesome majesty when He gave the law. "Now Mount Sinai was wrapped in smoke because the LORD had descended on it in fire. The smoke of it went up like the smoke of a kiln, and the whole mountain trembled greatly" (Ex. 19:18). Who will not fear before a God of such magnificent power and splendor?

At Sinai, in Exodus 19, the whole mountain quaked greatly at the presence of the Lord of the whole earth, when, among countless angels, a fiery law went out for His people Israel. The mountain quaked because the Lord was showing Himself in connection with something that was only for a time and would be set aside. There is no quaking in that which remains.

His power had already been known when He came out from Edom in the midst of Israel. Edom gets special mention, because that is where the people came out at the end of their wilderness journey, ready to threaten the nations with their might. That might was not their own. The earth quaked and the heavens poured down at the presence of Jehovah, Israel's God. Sinai, before this, had done so, where Israel had come into covenant with Him; and there the secret of their strength and the conditions of its continuance had been declared.

These words recall the beginning of Moses' song in Deut. 33, to which Ps. 68:7-8 also refers. In these we find another important principle of the revival. Souls are led back to the first blessings, seeking again what God gave at the beginning. Instead of being guided by what passed before their eyes, they ask themselves, "What has God wrought?" This is our safeguard in a day of ruin. Let us not say, like unfaithful Christians, we should adapt ourselves to the time in which we live.

Deuteronomy 33:2 says that the Lord came from Sinai, out of Seir and from Paran to deliver His people and to give them the law. According to Judges 5:4 Deborah sang about the Lord's intervention, coming from Seir, to destroy the enemies of His people. Psalm 68 identifies the deliverance out of Egypt with that of the people in the last days. And so, all these portions, just as Habakkuk's prayer, sing of God's past intervention to save His people as an earnest of the deliverance in the last days.

Next we see the low condition of the people and the causes of their wretched state, before God stepped in for them. In the days of Shamgar and Jael, no one could use the highways. These two lived in the two parts of the land, the North and the South, and each delivered the people from the enemy in their own way. The people feared the dreaded enemy, so they had to move about over lonely side-paths.

And this was in the days of Shamgar, the deliverer of the south, whose victory had not shamed others into faith. It was in the days of Jael, by whom, though only a woman, God had now once more delivered them. It lasted until Deborah herself rose up to be a mother to those who had forsaken their Father-God. How pitifully low this great people had fallen!

They had been brought low because of their departure from Him. They had chosen new gods, and so war was in their gates. The land was stripped and desolate. The people were shut up inside the walls of their cities, and they did not dare venture out into the open country. Travellers went to their destination by unused, roundabout paths. The tide of war swept right up to the gates, for Israel was defenceless and unarmed.

What a picture of the results of spiritual bondage. The psalmist could say, "He leads me in paths of righteousness for His name's sake." And surely in God's path there should never be fear of the enemy. But here are deserted highways. Once there was busy traffic between city and city, with companies of men carrying the produce of the land to the various places of exchange and returning with gold or goods. Once the families of Israel went in with singing to the place where the Lord had put His name. Now all is emptiness. A lonely traveller, driven by need to move from his place, hides from his enemies by taking his way over lonely paths. May we not well believe that these paths, called "crooked" in the margin, suggest the wavering and uncertainty that mark a weak faith?

This is the result of the enemy's yoke. The people could no longer walk safely along the highways, the roads on which all had walked together, because that is where they met the enemy. So the travellers chose the side-paths, each one following the choice of his own heart. Is it not this that also marks the church of God in our day?

This is a reminder of Psalm 84:5, "Blessed are those whose strength is in you, in whose heart are the highways to Zion." The highways lead straight on to a certain destination. So having the highways in the heart speaks of going onward without hindrance towards the goal in glory of being with the Lord (Philippians 3:14). Such a heart is not inclined to turn into the byways. Those winding paths may draw less attention, but they are not the straight paths of faith. Let us be firm in decision, making Christ in glory our one real Object, and not turning to one side or the other.

To make sense of it, the King James Version in both places adds the words inhabitants of. So what does this word mean, when it is found nowhere else? Its root carries the sense of cleaving or dividing, and so of judging. From there we reach the idea of a ruler, which fits the context: "As for a ruler they ceased in Israel."

First she remembers with joy the days when the leaders led; then she laments the time when the leaders ceased to be. Where are the leaders today?

But when the enemy threatens, or the oppressor rules, the villages must cease. The people must crowd into the large walled cities, either for better protection, or to stop them escaping from slavery. Where are the villages now, the unwalled towns with homes dotted among the trees and nearby fields? They speak of a rest and safety that cannot exist while the oppressor threatens.

The places where the people used to live in peace, surrounded by their families, were deserted. This visible unity of the people had disappeared until the day Deborah was raised up to restore Israel in part. Is the unity of the family of God any clearer today? A faithful few may act on it, but it no longer exists in full, except to faith and in the counsels of God.

The power of the enemy seems to have brought everything to a standstill; there was no response toward God. But then we read in verse 7, "until I arose; I, Deborah, arose as a mother in Israel." Deborah lived under the palm tree (ch. 4:5). She had the sense of victory in her soul, and with that sense of victory she gathered the forces of God's people, and the enemy was crushed. To know divine love intimately, and to carry a settled sense of the victory of Christ in our souls — these are resources available to us today.

How beautiful to read this! She does not say, "a leader in Israel," but "a mother." It was because of her mother's heart that she was moved as she was, out of care for the people as though they had been her children.

At the time we are speaking of, a woman judged Israel. It was a sign of God's almighty power, for she was a prophetess. But it was contrary to God's ordinary dealings, and a disgrace to men.

"Until I arose; I, Deborah, arose as a mother in Israel" (v.7) — a woman with the interests of the Lord at heart. She was prepared to take this stand. I think that in Deborah there is a great deal of encouragement for the sisters: that they too can stand up, be faithful to the Lord, and do something for Him.

She became a "mother in Israel," and was a prophetess who judged Israel. It was she who urged Barak to attack Jabin, who had oppressed Israel for twenty years. This led to the defeat of their enemies. Deborah is a beautiful example of how, under God, the faith of a single person can rouse those in deep discouragement into action, and from there to victory.

But let us ask why things were like this in Deborah's day, and in our own day. "They chose new gods; then was war in the gates." Ah, it is the old story of hearts turning away from God, and of idolatry, which we have already looked at. Let us remember that war follows departure from our God. That departure may be partial or complete, hidden or obvious. Whatever takes His place exposes us to the attacks of our bitter foes.

This is the result of departure from God. It is a sad result, and it is not limited to God's ancient people, Israel. If we get away from the Lord, and seek the things of this present world, we shall expose ourselves to the enemy. Someone might say, but surely Christians would not choose new gods? But the Apostle John writes to us, "Little children, keep yourselves from idols" (1 John 5:21). Everything that would challenge Christ's right to fill the heart is an idol! And many things have been allowed into the church, and into the Christian's life, that have disputed Christ's claim to reign without a rival.

If you read the book of Ruth, you will remember the time when Boaz wanted Ruth for his wife. Another man had a prior claim as a closer relative, and the matter had to be looked into. So they went up to the gate (4:1). The gate in the Old Testament stood for the place of administration… At the gates the people met to discuss matters and to settle them according to the mind of the Lord.

"Was there a shield or spear seen among forty thousand in Israel?" No longer were there weapons to combat evil. Where now are the weapons? What has been done with the sword of the Spirit? Where is the power of the Word to resist the false doctrines swarming right in the middle of Christendom? They eat away like a canker. They trample the wonderful name of Christ in the dust… Even the shield of faith has been thrown to the ground. Evil has the upper hand, and the people of God are powerless to withstand it.

Israel had foolishly chosen new gods (v.8), and the loss of their defence followed: "not a shield or spear was found among forty thousand in Israel." So Satan injected his idolatrous religion into Israel. In doing so he stripped Israel of any protection against the Philistines and Canaanites. Evil nations use these tactics today. They urge other nations to disarm, telling them this is the way to have peace. But when those nations disarm, they find themselves exposed to the enemy's oppression. But the Lord tells believers to "Put on the whole armor of God" (Eph. 6:11), for the enemy is both deceitful and treacherous.

In the confusion that exists, the faithful are to grasp how great the evil is, and to bow their heads in humiliation. It is not enough to realise our heavenly blessings. God wants us, His people, to know just how much we have dishonoured Him in the present state of things. He wants this so that we may separate from it. If we are in the testimony of God, we withdraw from evil.

It was in this time of weakness and ruin that the call came from the LORD. Deborah sings in triumph, "My heart goes out to the commanders of Israel who offered themselves willingly among the people. Bless the LORD." And is there not a call from the Lord for faithful men today? No one can deny the ruin of the church. We must take account of it, but it is not a reason to give up. It is a reason to seek to answer the call of the Lord. No doubt many governors in Israel heard the call and did not respond to it. But for those who did answer, Deborah blesses the LORD. The people, as seen in Judges 5:2, "willingly offered themselves"; here, the governors who answered the call "offered themselves willingly among the people."

The soul sees what the Spirit of God has done, and joins itself to it. The heart of Deborah is with the faithful in Israel. She takes her place openly with those who offered themselves willingly. She sees what God has done in the middle of the ruin, and says: "Bless the Lord!" She is glad to see this small testimony here on earth among the governors.

The reason for praise is what the grace of God has produced in the leaders and among the people. God recognises that, and so encourages His own people, weak and wavering as they are.

David said: "Who am I, and what is my people, that we should be able thus to offer willingly? For all things come from you, and of your own have we given you" (1 Chronicles 29:14). Paul says of the Macedonian believers who had given money for believers in Judea, "They gave themselves first to the Lord and then by the will of God to us" (2 Corinthians 8:5). Deborah said of some in her day, "the people willingly offered themselves" (Judges 5:2, 9). Scripture says of one of King Jehoshaphat's officers that he "willingly offered himself to the LORD" (2 Chronicles 17:16). In all these cases God was first in their minds. They gave themselves and all that they had to Him, out of thankfulness for His grace to them.

Those who govern must be ready to take part in the conflict when the need arises. They are the ones to whom the Lord has given the grace to care for divine order in the assembly. Timothy was not only to pass on to faithful men the truth given through the apostle Paul. He was also to "share in suffering as a good soldier of Christ Jesus" (2 Timothy 2:3). And to carry out what the Lord gave him to do, he was to "be strengthened by the grace that is in Christ Jesus." Where there is a willing heart, the Lord will supply the grace to serve Him.

Yet, despite the lack of weapons, Deborah says her heart was with the rulers of Israel. They offered themselves willingly to go into battle with Sisera (v. 9). Their good influence spread to the people as well.

The leaders were faithful to their charge. In answer, the people willingly offered themselves to carry out the will of God. Two things are needed if God's people are to prosper spiritually: faithfulness in the leaders, and willingness in the people to do God's will.

The prophetess calls on the different classes to consider what had taken place. First there are those "that ride on white donkeys," the sons of the kings. Then come the nobility who are at ease, those "that sit on carpets." Last come the common people, who "walk by the way." Whether riding, sitting or walking, all are to consider her words. That is, she wants every class to ponder them, at all times.

Then the prophetess turns to those who were peacefully enjoying blessings they had got back. She says: "Meditate, you who ride on white donkeys." The white donkey was a sign of wealth and prosperity. The sons of noble families and of the judges had this privilege. It is like an appeal to those who enjoy the fruit of the victory without fighting. "You who sit on rich carpets," those who have the benefit of rest and quiet with the blessings that come with them. "You who walk by the way," those who enjoy the security that has been won. Deborah addresses these people, and invites them to "meditate." They have done nothing in this victory but taste its fruits.

But there were some who did not act on the call of God. Instead, they were riding on white donkeys, sitting in the place of judges, walking far from the noise of the archers. They chose not to be involved, yet were judges. Many today do the same. They can stand back and criticise the way things are done. They think their judgment is very wise, yet they take no part in fighting against the enemy. They are told to speak. What can they say for themselves?

However, in the end they would have reason to recount the righteous acts of the Lord, among the watering places. They would be refreshed and helped by the Lord's blessing, though they were not part of the army. Then, instead of only judging, the clear evidence of God's working would humble them, and they would speak of it.

While enjoying the fruits of their victory they do not speak of what they had done, but of what the Lord had done in His righteousness.

Do not forget this. However blessed these times were, they were not the restoration of Israel. In the same way, the revivals of our days are not the re-establishment of the church... it was still a time of ruin and of only partial restoration. How necessary it is for the people of God in our days to remember these things!

In the Old Testament the expression "the righteousness of the Lord" always carries the sense of God's faithfulness to His character and promises, shown in His ways toward a sinful people… [Samuel] then recounts the many times God delivered them, when they cried to Him, despite their sin and disobedience. God sent one judge or deliverer after another to save them from the hand of their enemies (compare Judges 5:11 for the same expression).

The victors did not only take their share as they divided the spoil "in the midst of the places of drawing water." There, where they rested and were refreshed, they could also "rehearse the righteous acts of the LORD." While they enjoyed the fruits of their victory, they do not speak of what they had done, but of what the LORD had done in His righteousness.

"They that are delivered from the noise of archers." Here again, to make sense, the older English version supplies a great deal. In Hebrew we have only two words. Everything turns on the meaning of one participle. Proverbs 30:27 helps us here: the locusts have no king, yet they all go out in ordered bands. So we get the idea of an orderly procession, which fits the context in Judges. We may translate it "more than (that is, louder than) the noise of men marching in procession."

To make sense, the older English version supplies "inhabitants of" in both places. What, then, does the word mean? It is found nowhere else. The root carries the sense of splitting, dividing, and so judging. From that we reach the idea of a ruler, which fits the context: "As for a ruler they ceased in Israel." "The righteous acts of His ruler."

There were some who did not act on the call of God. Instead, they were riding on white donkeys, sitting in the place of judges, walking far from the noise of the archers. They chose not to be involved, yet they acted as judges. Many today do the same. They can stand back and criticize the way things are done. They think their own judgment very wise, yet they take no part in the fight against the enemy. They are told to speak. What can they say for themselves?

It is like an appeal to those who enjoy the fruit of the victory without fighting for it… Deborah speaks to these people, and invites them to "meditate." They have done nothing in this victory but taste its fruits. Only some had fought, and their voices rang out where the spoil was divided, at the places of drawing water.

We must not forget that however blessed these times were, they were not the restoration of Israel… The conquerors could recount the righteous acts of the Lord toward the unprotected cities of Israel. The people had risen up to go down to the gates and face the enemy. Yet it was still a time of ruin and of only partial restoration.

God had allowed the villages of Israel to cease, because the people worshipped idols, and in the hour of victory this is not forgotten. The victors not only tasted the LORD's goodness; they also spoke of His righteousness. Having considered God's righteous acts, "Then the people of the LORD went down to the gates." In the hour of triumph the people return to the place of judgment. Their return shows clearly that they wanted to walk in the light of God's will, according to His word.

Another translation of this verse is as follows: "Then part of the people came down among the nobles: the Lord came down for me among the mighty." The difference of translation turns on the root of one word. It may come from the root meaning to descend, or from the root meaning to rule. The Septuagint connected it with the first. That gives a sense in perfect agreement with the details of the battle. Barak came down from the mountain to the valley (Judges 4:14; Judges 5:15), and the Lord went before him.

Now Israel is called to come down to the place she was in at the beginning, to fight and to bear testimony in a scene where God is still leaving her. We cannot expect, even in a time of religious awakening, to see all the people come down. It will never be more than "a remnant of the nobles." But how great the privilege, for God reckons this remnant "as His people." In His eyes it is the blessed representation of them. What joy of heart it should be to the faithful to see even one witness separated to God from the mass. However much we may desire it, we must not expect more, for otherwise it would not be a day of ruin.

The nobles and the mighty (v. 13) were those who oppressed Israel, and the Lord came down against them. Ephraim, Benjamin and Zebulun are mentioned favourably, and also Issachar. They took their stand with Deborah and Barak, and willingly went with them into battle. But Reuben was clearly troubled by internal disunity and did not come to any firm decision. There were divisions and great resolves of heart, but these seem to have been like New Year's resolutions that completely fail. How many there are who seem to have real concern, yet never take a decided stand for the Lord!

Those who had followed Barak are seen as "the remnant of nobles." And Jehovah is asked to come down with the prophetess among His mighty ones. It is the victory of Jehovah, and those who have answered His call are to surround Him, the true nobility of His people.

And what a portion is ours! "The Lord came down for me against the mighty." Should not that be enough for us? He who has ascended on high is the same One who comes down with us to give us the victory in every fresh conflict.

No doubt Barak leading his captives away comes before us as a picture of Him who secured the great victory over all the forces of evil by going into death. This expression reminds us of Psalm 68:18. It reminds us too of its quotation in Ephesians 4:8-10, and of Colossians 2:15: "He disarmed the rulers and authorities and put them to open shame, by triumphing over them in him."

Surely it is God's victory alone. Yet see how exactly He marks the faithfulness of all whom He joins to Himself. And with what holy jealousy He points out the one who lags behind and the one who is indifferent.

There was Ephraim, first in the roll of honour, and those who came were settled in Amalek. They were like those of Pergamos, to whom the Lord said, "I know where you dwell, where Satan's throne is. Yet you hold fast my name, and you did not deny my faith even in the days of Antipas my faithful witness, who was killed among you, where Satan dwells" (Rev. 2:13). The presence of Amalek among the people of Ephraim was the evidence of their failure. Yet despite all the weakness and failure, there were those who proved faithful to Jehovah in the time of testing.

After Ephraim was Benjamin, among the peoples of Jehovah. There may be nothing outstanding to record of Benjamin, but he was ready to take his place and his part among the people in the time of conflict. Like the Philadelphians of Revelation 3, they may have had "but little power," yet they were faithful. They answered the call of Jehovah in simple obedience.

"Out of Machir," the son of Manasseh, "came down governors" — those who administered the law of God. These were ready not only to administer what Jehovah had commanded in times of peace, but to take their part in days of conflict. Those who truly seek God's will among the people of God must be ready to enter conflict for the truth, to "contend for the faith that was once for all delivered to the saints."

"Out of Zebulun" there were "those that handled the staff of the ruler," or of the scribe. The teachers of the law from Zebulun were very different from those who opposed the Lord Jesus when He was on earth. At Megiddo the scribes were brave in standing against the enemies of God. How sad, then, to find this same class attacking the Divine Servant of God with bitterness. They sought to trap Him in His words, and they joined with those who crucified Him. Some are taught the mind and will of God, and they teach His commandments to others. Like the scribes of Zebulun, they should be ready to obey God's command in the hour of danger.

The tribe of Zebulun came from the conflict with double honours. First, in Judges 5:14, the leaders of the tribe received an honourable mention. Then in Judges 5:18, the whole tribe — the ordinary people — received the highest praise. This calls to mind the Apostle Paul writing to the saints at Philippi. He addressed not only the saints, but also those who cared for them, the "overseers and ministers." His praise, "I thank my God in all my remembrance of you," was for the leaders as much as for the led.

The men of Ephraim quarrelled with Gideon. In the time of Deborah they had been in the post of honour (Judges 5:14). But since then there had been decline, and Gideon, taught of God, had not called them out. They had fallen to the second rank. That difference made them jealous of what Jehovah had entrusted to their companions. They envied the energy of faith in others and what it produced. "What is this that you have done to us?" Ephraim, taken up with his own importance, thinks of himself instead of thinking of God.

The princes were brought into Deborah's company, so they stood in the place of greatest privilege. The prophetess had the mind of God, and she was the one who passed it on to Israel. In this respect, they were like Barak. But while they shared Barak's place of communion, they were also subject to him. He sent them into the valley of Megiddo under his command.

Yet, while this high privilege is ours, we must never forget that Jesus is our Lord, and our place is "at His feet." Like Mary of Bethany, we are to stay at His feet: to learn His word, to bring Him our sorrows and problems for an answer, and to worship and adore. In the conflict we are to be "strong in the Lord and in the strength of His might."

Issachar took their stand with Deborah and Barak (v. 15), and willingly went with them into battle. But internal disunity troubled Reuben, and he never reached a decided conclusion. There were divisions and great resolves of heart, but these seem like New Year's resolutions that fail completely. How many people seem to have real concern, yet never take a decided stand for the Lord!

First of these is Reuben, the first-born and natural leader. But his instability had cost him the leadership, which passed to Ephraim. His character stays with him still, as, sadly, many of us know, and the same wavering and selfishness mark him still.

You could imagine the elders of the tribe of Reuben saying, "Oh, we must do something about this. We must go over to help our brothers. Remember, we made a promise to Moses that we would help in a case like this. Yes, we will need to gather our army together, get the spears ready, get the swords ready" — but they did not move an inch! There was great resolve of heart to do something, but that was as far as it got. They never did a thing to help Barak and Deborah in this fight against the enemy.

You remember that Reuben, Gad and the half tribe of Manasseh chose the land east of the Jordan as their portion, on the wilderness side. Their reason for doing so was, "your servants have cattle." Here we have the bleating of the sheep still holding them down. There may be divided motives, a stirring of heart to join the noble company of faithful ones. There may be great resolves of heart and great searchings of heart, but there is no real decision. They stay with the sheepfolds, just as Dan stays with his ships and Asher with his trade by the sea.

That was what Reuben gave. His brothers were giving their heart's blood in the agony of that struggle, and Reuben was giving his heart-searchings. Zebulun and Naphtali were risking their lives on the high places of the field, locked in a death grip with a brave enemy. Reuben was among the sheepfolds, searching his heart about what he ought to do — sitting on the fence. I expect he had almost made up his mind by the time the battle was over. Well, it is a convenient way. And he has left many descendants.

Reuben missed a golden opportunity. Others were enduring the trials of the conflict and reaping the spoils of victory, while "In the divisions of Reuben there were great searchings of heart." No doubt there were laments and self-judgment afterwards, which were right after such a failure. But these could never make up for the missed opportunity.

You remember that Reuben, Gad and the half tribe of Manasseh chose as their portion the land east of Jordan, on the wilderness or earth side. Their reason for doing so was, "your servants have cattle." Here we have the bleating of the sheep still holding them down. There may be divided motives, a stirring of heart to join the noble company of the faithful. There may be great resolves of heart and great searchings of heart, but there is no true decision. They remain with the sheepfolds, as Dan stays in his ships, and Asher with his commerce by the sea.

Most now, with the Revised Version, say "sheep-folds," or better "hurdles" — pens or stalls for cattle. The word comes from a verb meaning "to place," and its dual form carries the idea of two things set opposite one another. The reference seems to be to Genesis 49:14 and Judges 5:16, where a word only slightly different in form is used (mishpethaim). Most agree it means "hurdles" or "sheep-folds."

Despite his great resolves of heart, Deborah has to say to Reuben, "Why did you stay among the sheepfolds, to hear the bleating of the sheep?" There is a time to be among the sheep — not to get caught up in their bleating, but to feed them and shepherd them, as the Lord commanded Peter. But in the time of conflict we are to wear "the whole armor of God," and to take our share "in suffering as a good soldier of Jesus Christ" (2 Tim. 2:3). Reuben missed a golden opportunity. No doubt there were laments and self-judgment, which were proper after their failure, but these could never make up for the missed opportunity.

The tribe carries the disease of wavering permanently. When they came to the Jordan they stopped short, and though they promised — and surely meant — to cross over and fight Israel's battles, they never did. They were the first to be carried away captive. His brothers were in the agony of a life-and-death struggle, giving their heart's blood. Reuben was giving his heart-searchings. Zebulun and Naphtali were risking their lives on the high places of the field, locked in a death grip with a strong enemy. Meanwhile Reuben was among the sheepfolds, searching his heart about what he ought to do — sitting on the fence, as the saying goes. I expect he had nearly made up his mind about the time the battle was over. Well, it is a convenient way. And he has left many descendants.

But look — Reuben hesitates at the border to think it over. Why this indecision? "Why did you stay among the sheepfolds, to hear the bleating of the flocks?" The trumpet calling the people together had no voice for Reuben's heart. He was so prosperous that he preferred to stay and enjoy the wealth he had gained, resting among the sheepfolds. Fellow Christians today, is that our position? Have we been content with "great searchings of heart"? Are we lacking in decision in testimony for Christ?

Reuben thought it was far better to watch his sheep than risk losing them while away on the Lord's business. How is it with us? Are we seeking money or souls? Which is it? When we love "to hear the bleating of the flocks" — that is, when our own interests, our business, our families and our worldly success command us — we spoil our joy and do not often "utter a song." Reuben had a chance to be devoted, and missed it.

Those days were past when Gilead, armed for war, went with his brothers in their conquests of Canaan. Now he is satisfied with his worldly position — shall I say, worldly religion? He is outside the real borders of the land, beyond the Jordan. He feels no further need, and stays where he is.

They were not like an earlier generation who, though they chose to live on the wilderness side of the Jordan, said, "We will take up arms, ready to go before the people of Israel, until we have brought them to their place" (Num. 32:17). Gad, and probably the half tribe of Manasseh, did not even have the resolve or the searching of heart that marked Reuben. They were content to settle down in their own affairs beyond the Jordan, with no care for God's interests in the land.

Gilead stayed beyond the Jordan (v. 17). This was the land they had chosen. They were content not to help the rest of Israel in their conflict. We too may find it easy to excuse ourselves from the conflict of God's people, just because we live a little distance away from them.

I suppose he must have said something like, "Well, I am too busy to be taken up with this battle. Let them get on with it. Zebulun and Naphtali are quite able to handle this affair. I have my business to carry on. I have my own affairs to look after. This is righteousness. It does say we are to be diligent in business." It is so easy to quote a Scripture when it suits us. But here was a tribe who had the opportunity to serve the Lord, and they lost it. They stayed in their ships; they looked after their own personal interests.

Some, like Dan, seek prosperity in present things; others, like Asher, seek ease and safety, for "Asher sat on the sea-shore, and stayed in his creeks." It is very pleasant to the natural man to rest in the attractive air of the sea-shore. It is very comforting to feel safe in the creeks. But it was completely unworthy of God's people to care for their own interests in a time of crisis, on the day of battle. They had a duty to help in the time of danger. They also had the privilege of showing loyalty to the Lord their God. Dan was like those who hid their light under the "bushel" of business, and Asher like those who hid their light under the "bed" of ease (Mark 4:21).

You and I will never be worth anything unless we put God's interests first. I do not care who you are; I do not care how little you have to do. You may not be a preacher, you may not be a public worker in God's service; but, my brother, if you make your business more important than God's, you have no wish to engage in conflict for Him. The same is true if you put your household, your family and your daily affairs above the concerns of God's people.

"Gilead stayed beyond the Jordan." The days were past when Gilead, equipped for war, went with his brothers in their conquests of Canaan. Now he is content with his worldly position — shall I say, his worldly religion? He is outside the land itself, beyond the Jordan. He feels no further need and stays where he is. "Asher stayed on the sea shore." When it was a question of fighting, where was Asher? Taken up with his own concerns, his business. He had not made the smallest sacrifice in them to take part in the Lord's battle. But Deborah does not dwell on the account of evil. Full of joy, she delights in telling every instance of devotedness to the Lord.

In sharp contrast to Dan and Asher, "Zebulun is a people who risked their lives to the death." They were prepared to sacrifice everything, even life itself, to win the liberty of the people of God. And they have had the rich reward of seeing this written down on the page of inspiration. Naphtali shared Zebulun's self-sacrifice, privilege and honour, for "Naphtali, too, on the heights of the field" put their lives at risk. These two faithful tribes remind us of the believers in Smyrna. The Lord said to them, "Do not fear what you are about to suffer… Be faithful unto death, and I will give you the crown of life" (Rev. 2:10).

His brothers, in the agony of that deadly struggle, were giving their heart's blood. Reuben was giving his heart-searchings. Zebulun and Naphtali were "risking their lives on the heights of the field," locked in a death grip with a brave enemy. Reuben was among the sheepfolds, searching his heart about what he ought to do. In the expressive American phrase, he was "sitting on the fence." I expect he had almost made up his mind by the time the battle was over. Well, it is a convenient way. And he has left many descendants.

The tribe of Zebulun came away from the conflict with double honours. First, in Judges 5:14, the leaders of the tribe received an honourable mention. Then in Judges 5:18 the whole tribe, the ordinary people, received the highest commendation. This calls to mind the Apostle Paul writing to the believers at Philippi. He addressed not only the saints, but also those who cared for them, the "overseers and ministers." The commendation, "I thank my God in all my remembrance of you," was for the leaders and for the led alike.

Ah, where is such courage today? Where are those who are willing to "lay down their lives for the brothers"? They have only one motive — the glory of Christ in the deliverance of His people. Such men are linked with heaven. In the bold imagery of the song, "the stars in their courses" fight alongside them, while on earth the river carries off the slain.

The fishermen of Galilee have found that fulness which the ancient thinkers always sought but never found. Galilee is the land of Zebulun and Naphtali (Isa. 9:1; Matt. 4:15), the two tribes who long ago "risked their lives to the death on the heights of the field" against the enemies of God. From there rose the great Light that shines on those who sit in darkness and the shadow of death.

City and valley on the borders of Issachar and Manasseh. Joshua conquered it. Later it appears among the cities from which Manasseh did not drive out the inhabitants... The rout of Sisera's army happened in this district, and at Megiddo Josiah fell when he rashly attacked Pharaoh Neco... The valley is also known as "the valley of Jezreel." The "waters of Megiddo" probably refer to the plentiful springs found in that district.

It was not that Megiddo was a place of any great size or note. God looks at the principle at stake. Israel was in a low state. The Lord used a prophetess to fill them with courage. Encouraged by her, they won a great victory over their enemies.

Like Jabin the king of Canaan and Sisera his commander in chief, the kings of the last days will take "no spoil of silver." Instead of plundering others, they will be plundered, just as Zechariah 14 prophesies.

The song names Zebulun and Issachar in particular as Barak's allies, and as the ones who bore the brunt of the fight. It names Zebulun again with Naphtali, as a people who risked their lives. This was not from selfish motives, for "they took no gain of money."

In verses 19-22 we have another mark of faithfulness. They do not boast in themselves or even think of themselves. They credit the victory to God alone, and proclaim its heavenly character.

There may be doubt about the exact meaning of the word Armageddon, but there is none about the fact that it refers in some way to the valley of Megiddo. This is where God overthrew the most powerful Gentile oppressors, when He rose up to deliver His people... This is clearly a fine picture of the great battle still to come. Then Christ will come down from heaven to deliver His people, destroy His enemies, and set up His glorious rule.

For Megiddo in the day of the Judges was a reminder of joy and triumph to Israel. In the time of Josiah it was a place of gloom; all Judah and Jerusalem mourned for Josiah... For this reason I think that Armageddon — that is, the mountain of Megiddo — refers not to the sorrow for Josiah, but to the gathering and defeat of the Gentile kings in Judges.

In verses 19-22 we see another mark of faithfulness. They do not boast in themselves, or even think of themselves. They give the credit for the victory to God alone, and declare that it came from heaven.

Next comes the battle itself and the defeat of the enemy. Heaven and earth join together against the oppressors of God's people. Above, the stars in their courses fought against them. Below, the Kishon swept them away with its stream. The mighty ones showed what they were by the stamping of their frightened horses. Such is the strength of those who are with God: the mightier the foes, the greater the defeat.

When the kings of Canaan fought, they found that the heavens fought against them, and the stars. This points to a spiritual authority higher than anything on earth — an authority Canaan was not ready to meet. It was earthbound men who challenged the authority of the Lord Jesus as He acted for God on earth... In the same way, heaven's authority defeated Sisera and his armies. Without this, Barak and his men could not have gained the victory.

Scripture shows that there is a mighty heavenly host, and rulers and powers in the unseen world. God is the God of them all. He is also God of all the forces of nature, which He has often used to punish His enemies. "From heaven the stars fought, from their courses they fought against Sisera."

In the days of Joshua the Lord threw down great stones from heaven on the enemy. In Deborah's time the very stars in their courses fought against Sisera. So it will be in the day to come. His thunderbolts will cause terrible destruction among the enemies of His people (Joshua 10:11; Judges 5:20).

Barak and his willing helpers would have been no match for the armies of Jabin. But they went out relying on the word of the Lord... God does not watch the battles of His people as an outsider with no interest in them. At the right moment He steps in with His heavenly resources and wins the victory for His own... And what was true of Israel is true of ourselves: we have never called in vain for the help of the Lord.

Where are those who are willing to lay down their lives for fellow believers, who have only one motive — the glory of Christ in the deliverance of His people? Such men are linked with heaven. In the bold imagery of the song, the stars in their courses fight with them, while on earth the river carries away the slain.

This is where the most powerful Gentile oppressors were overthrown, when God rose up to deliver His people... It is easy to see what a striking picture this gives of the great battle still to come. Then Christ will come down from heaven to deliver His people, destroy His enemies, and set up His glorious rule... The name Armageddon probably refers less to the place than to the character of their overthrow, pictured in the great battle "by the waters of Megiddo."

A brook that rises in the mountains of Esdraelon. It runs north-west to the Mediterranean, close to Mount Carmel. It was the scene of the victory of Deborah and Barak over the army of Sisera. The song pictures the river as "sweeping away" the enemy, which well describes the rushing torrent. When there is much water it is in places quite impassable.

God had said He would influence Sisera to come to Kishon (ch. 4:7). It may be that the torrent literally swept many of his army away, perhaps because Israel's army had trapped them.

The scene of the conflict is at the river Kishon, where, at a later day, Elijah killed the false prophets (1 Kings 18:40). Its name comes from a root meaning to bend, and people usually translate it as "winding." Other words come from the same root and are closely tied to it: "a bow" and "to lay a snare." So the name suggests a weapon of war, and the ambush that the schemer himself falls into. Kishon seems to be the place of his own choice for the battle. Into the pit which he had dug for others, he falls himself. Yet all had been foreseen and provided by God.

Next we have the actual conflict and overthrow of the enemy. Heaven and earth unite against the oppressors of the people of God. The stars in their courses fought against them from above. The Kishon swept them away with its stream from below. The mighty ones showed themselves such by the stamping of their frightened horses. Such is the strength of those that are with God: the mightier the foes, the mightier only is the overthrow.

Divine power was at work unseen for Deborah and Barak. But there was more: "The torrent Kishon swept them away." God stepped in and used the forces of nature to complete the defeat of Jabin's powerful army. … All the mighty power of the enemy is trodden beneath the feet of God's servant who trusts in Him. As for us, we should have no fear of our enemies. God has given us His armour so we can stand against every attack. And "the God of peace will soon crush Satan under your feet" (Rom. 16:20).

The honour had passed into the hand of a woman, for Israel was out of order. Wrongdoing had come in with a disturbing force. The remedy, if it was to come at all, had to come from God's own hand. And so it was. So in her magnificent song she sings — "O my soul, you have trodden down strength." It is a confession that the source of her strength and victory was all in God. In the power of the Spirit, and in that alone, she had fought the battle of the Lord and won.

Judges 5:19-22 describes the great battle. It is a great battle mainly because of what it pictures. It was fought at Megiddo, and it pictures the time of slaughter in store for the nations. They will gather at Armageddon, just before the Lord Jesus sets up His kingdom on earth.

Judges 5:19 to 22 describes the great battle. It is a great battle mainly because of what it pictures. It was fought at Megiddo, and it stands for the time of slaughter waiting for the nations. They will be gathered together at Armageddon, just before the Lord Jesus sets up His kingdom on earth. On that great day there will be not only the kings of Canaan, but "the kings from the rising of the sun," and "the kings of the whole habitable world" (Rev. 16:12, 14).

Next we have the actual conflict and overthrow of the enemy. Heaven and earth unite against the oppressors of the people of God. The stars from their courses fought against them above; the Kishon swept them away with its stream below. The mighty ones showed how mighty they were by the stamping of their frightened horses. Such is the strength of those who are with God: the mightier the enemies, the mightier their overthrow.

In the days our book speaks of, and in the East, the horse was used mainly for war. God warned His people not to put their trust in this powerful weapon: "The horse is a vain thing for safety." "Some trust in chariots and some in horses, but we will remember the name of the Lord our God" (Ps. 20:7). It is He who "has triumphed gloriously; the horse and his rider He has thrown into the sea" (Ex. 15:1). The Lord is exalted far above all His creatures. Deliverance must come, not from horses, but from the Lord on high.

God does not watch the conflicts of His people from a distance. At the right moment He steps in with His heavenly resources to win the victory for His own. Here He used the forces of nature to complete the rout of King Jabin's powerful army. Deborah, as the instrument of God, can say, "My soul, you have trodden down strength!" as she recalls how "the horse-hoofs clatter with the coursings, the coursing of their steeds." All the mighty power of the enemy is trodden under the feet of God's servant who trusts in Him. We should have no fear of our enemies. God has given us His armour so that we can stand against every attack, and "The God of peace will soon crush Satan under your feet" (Rom. 16:20).

Then in verses 19-22, we have another characteristic of faithfulness. They do not boast in themselves or even think of themselves. They give the victory to God alone, and proclaim its heavenly character.

To crown the defeat, the great Sisera, the hero of so many victories, fell before a woman and a tent peg! The very weakness and smallness of the means used made it clear that all the honour and glory was God's.

Meroz appears to have been a town in an especially good position to help destroy Sisera's army. But Meroz seems to have deliberately refused to come "to the help of the LORD, to the help of the LORD against the mighty." So it brought on itself the curse of the angel of the LORD. In refusing to help Deborah and Barak, Meroz had refused to help the LORD. This is the only mention of Meroz in Scripture. It was clearly a large town with a wonderful opportunity to serve the LORD. The opportunity was lost. The curse settled that it would be forgotten for ever, except in connection with its curse.

Meroz had done nothing, and yet they were bitterly cursed. They are cursed because they had done nothing — nothing! — while their brothers were locked in a death-struggle on the high places of the field to save the testimony of God from destruction. Meroz stood at the centre of a war fought for God's work, and its own survival was at stake. There was some excuse for the inaction of Gilead and the others — though they are rebuked — because they were not locally involved. But there was none at all for Meroz. It was in the thick of the responsibility. Yet with mean and selfish cowardice it left the labour and the danger to others, while it was happy to enjoy the results.

In a great crisis, some people stay neutral. Shallow-minded people admire them for their good sense and fairness. But Deborah knew them through and through. She saw that their good sense is cowardice and their fairness is heartless indifference. So she curses them.

Why is Meroz singled out like this? I have no doubt it was for two reasons. First, because their location placed them where their help would have been effective. But then, as always, the failure suggests something else as its cause. Meroz means "built of cedars," or, as we might say, dwellers in cedar palaces. You could say it represents the luxury of spiritual self-pleasing, in contrast to the lowliness of serving the Lord.

Notice the remarkable words used about the people of Meroz. They "did not come to the help of the LORD, to the help of the LORD against the mighty." Think of it: we are not called to help one another, but to help the Lord. Of course He does not need our help for Himself. He can, and one day will, overthrow all His enemies and ours with the sword that comes out of His mouth. But our Lord identifies Himself with His poor brothers who suffer or sit in prison. He treats help given to them as help done to Himself. So it is here.

In these troubled times some people do not take sides with Christ. They link themselves with His name and with God's people, yet their hearts are indifferent to Him. Let them be cursed. "If anyone has no love for the Lord, let him be accursed" (1 Corinthians 16:22).

It is a great thing to be free, fresh and simple in heart. Then you are ready in the Lord's hand to do just what He gives you to do. Everyone has his own little place for God... The Lord gives each of us an opportunity in our little corner to serve Him and His people sweetly and simply. This is open to everyone.

In contrast with the curse upon Meroz, we have next the blessing upon Jael, where the iron warrior lies in utter collapse at the feet of a woman. Meroz had failed in the plain path of duty. But Jael, who might have been excused, forgets her womanhood and her foreign birth. She forgets the ordinary claims of hospitality and the pity given to someone in distress, and strikes for the Lord and for His people.

Put side by side the mighty cedar temple palaces of Meroz, and the lowly tent of Jael. A cedar palace and a curtain! Oh, how many of God's people have brought a curse upon themselves for having a cedar palace which stole their heart away from Christ. On the other hand, the tent of a pilgrim and its pin — those are things that can serve in victory... it is a blessed truth that those who are Jaels, who take their place on God's side and His work — their name will not be missing from that song of triumph on the day of the Lord's celebration, in glory.

Next, in Jael, the wife of Heber the Kenite, we see the stranger again made illustrious. It was by her hand, in a very special way, that God subdued the king of Canaan before the children of Israel.

Heber's act does not seem to have been one of faith. He kept apart from the people in their low estate, to free himself from the responsibility of Israel's sad condition. What is more, he was at peace with the open enemy of his people, and he had arranged things so that Jabin would not trouble him. But a weak woman lived under Heber's tent. She refused safety at such a price, and would not own any alliance with the enemy of her nation. Israel had undivided possession of her heart.

Like Meroz, she had a golden opportunity that would never come her way again. She seized it with both hands — literally: one hand holding the tent peg, the other swinging the hammer. It was not a natural action for a woman, but it was an act of faith. Faith controlled the feelings of nature and showed her what to do to help deliver God's people. It was not merely an act of patriotism: it was an act of faith... The claims of God must come before the feelings of nature or the claims of men.

People have shown great indignation at this act of Jael, and even Christians have blamed her severely. But it was foretold that the LORD would "sell Sisera into the hand of a woman," and right after the deed we read, "So on that day God subdued Jabin the king of Canaan before the people of Israel." ... The song makes clear that Sisera was an enemy not only of God's people, but of the Lord Himself. So God empowered Jael to take his life... Where an act carries out God's righteous judgement, it rises far above what would be right under the ordinary rules of hospitality or war. Of course in some cases the thing done may be according to the will of God, but not the way in which it is done.

This was curdled milk. Genesis 18:8; Deuteronomy 32:14. Jael brought Sisera "butter" to drink, Judges 5:25... Curdled milk is a common drink in the East, and mixed with honey it tastes very good.

When the enemy of the people of God comes to her, this woman shows grace. She brings out the best thing she has in her tent to honour Sisera's rank. She hands him the drink in a bowl fit for a nobleman. Is this not the very opposite of contempt? Should we not act this way towards the enemies of God, giving them more than they ask for their thirst and their food? God's witnesses go on with grace beyond the worst enemies of Christ.

When Sisera asked for water, she gave him milk, a picture of giving the simple, elementary truth of God even to an enemy (v. 25). But Sisera pictures one who does not respond to the truth, and grace refused results in judgment. The tent peg also stands for the truth of God, which supports the believer's pilgrim character, because it keeps the tent in place... She illustrates the faith that is willing to use the truth, whether in grace or in judging for God.

He was at peace with the open enemy of his people... But a weak woman lived in Heber's tent. She refused safety at that price, and she would not accept an alliance with the enemy of her nation. Israel had undivided possession of her heart... Jael hides him. He asks for a drink of water, and she gives him something better, milk. She does not treat him at first as an enemy, but with pity. Yet when the enemy of her people stands in front of her, she becomes pitiless. The only weapons she had were the tools of a woman who keeps the tent.

A man comes to you with all his arguments. You do not agree with them, but you listen to him. That is how you catch him in his own cleverness. I will gladly welcome a man who denies God, if I can put an end to his unbelief. If I can get the nail of pilgrim truth through his head, then I am willing, dear friends, to sit and hear him argue his unbelief.

We must be careful not to treat these deeds as carrying God's approval, above all the detail of what Jael did. It was an act of courage and of faith. Faith moved her, and that faith led her to kill Sisera, the enemy of Israel.

Sisera, thirsty and worn out, looked for shelter in Jael's tent. She killed him by driving a tent peg through his head with a hammer. This shows how God can strengthen a feeble instrument to work out His deliverance.

The instrument she used for Israel's deliverance was even more worthless than Shamgar's. The only weapons she had were the tools of a woman who keeps the tent. With them she deals the fatal blow to the head of the enemy. Jael, like Deborah and every woman of faith, does not go at all beyond her sphere. She carries out her work of vengeance inside her dwelling, with the weapons the tent supplied her, and gains the victory there. She handles the weapons of her narrow sphere with as much skill as a man could have shown, for if her hand had trembled in the least, everything would have been lost.

To crown the defeat, the great Sisera, the hero of so many victories, fell before a woman and a tent peg! Barak had been told beforehand that this enterprise would not be for his honour. He took it up reluctantly and timidly, and so it turned out. The very weakness and insignificance of the means employed made it clear that all the honour and glory was God's.

Therefore the full victory will not be his, but Sisera will fall by the hands of Jael, a feeble woman. How our blessed God would check, with a holy jealousy, all usurpation of His place even by the instrument He may please to use.

If her action had come from selfish motives, this would have been murder. But Sisera was an oppressor of the people of God, and it was a time of war. So the Lord approved of her killing this enemy of God.

The root of the difficulty seems to be this: people are apt to judge from their own circumstances. Suppose we think God's Spirit is bound to say nothing but what suits a Christian. Then I grant you, we could not have the song of Deborah. But then we could not have had the Old Testament as it is. The Spirit of God did work, but He worked according to the state of the people of God at that time.

The heart of Jael was wholly with the God of Israel, with the Israel of God. When it became a question of truth, and of treating the enemy as an enemy, she showed the greatest energy. This woman is, at this moment, in the narrow sphere of the house, the real leader of the armies of the Lord. She is in the front rank, honoured by God to gain the victory, for she has an undivided heart for His people.

Sisera was the great leader, and his name means "he that binds with chains", and we are well aware that the great captive-maker is Satan himself. In the end he was destroyed by something very weak in itself. His head was bruised, even to death, by a woman and a tent peg. And Jesus, the woman's Seed, has bruised the serpent's head. Men despised Him, because He was meek and lowly; His death was weakness and folly in their eyes.

The only weapon she has is feeble enough, but it says: here we have no lasting city, but we seek the city that is to come. It was the tent peg that killed the mighty man. The one who has a tent peg is the one who is separate from the world, a true stranger and pilgrim. Take that pilgrim life of yours and lay hold of it with your hands — the practical life. Take up the hammer of God's word — it is a hammer in your right hand. Take hold of peg and hammer, and put to death the principles that are eating the very life out of your soul.

It is not Heber, however, but his wife Jael who is used by God. She has faith that identifies her with the people of God, and makes their enemies her own... Let us just notice the lesson repeated all through the book. The way of power is through weakness. God will only use the instrument that is weak enough to give itself up into His hands.

Now Jael is honoured; the one with a little strength is blessed. "He asked for water and she gave him milk; she brought him curds in a noble's bowl." When the enemy of the people of God comes to her, this woman shows grace. She brings out the best thing she has in her tent, in recognition of Sisera's rank. Is this not the very opposite of contempt? Is this not how we should act towards the enemies of God? We should give them more than they ask for their thirst and their nourishment.

When Sisera asked for water, she gave him milk, a picture of giving the simple, elementary truth of God even to an enemy (v. 25). But Sisera pictures one who does not respond to the truth, and grace refused results in judgment... She illustrates the faith that is willing to use the truth, whether in grace or in judging for God.

Jael takes the witness of her pilgrim life — she is a pilgrim and a stranger — and kills him. The only weapon she has is feeble enough, but it says, "here we have no lasting city, but we seek the city that is to come." It was the tent peg that killed the mighty... Take that pilgrim standing of yours. Take hold of it with your hands — the practical life. Take hold of the hammer of God's word; it is a hammer in your right hand. Now apply it to that argument of yours that would tamper with God's truth.

People have shown great indignation at this act of Jael, and even Christians have condemned her. But it was foretold that the LORD would "sell Sisera into the hand of a woman"... And Deborah, in her song of praise, declared Jael to be "most blessed of women." This song shows that Sisera was an enemy not only of God's people but of the Lord Himself. She prophetically says, "So may all your enemies perish, O LORD!"... So God empowered Jael to take his life. Sometimes an act is clearly the carrying out of God's righteous judgment. Such an act rises far above what would be right under the ordinary rules of hospitality or of war.

Jael did a great service to Israel, no doubt... But praise for her action does not have to mean approval of the way she carried it out. It was wholly treacherous... If she had taken a more straightforward course, trusting God, she would have succeeded just as well.

Sisera was the great leader, and his name means "he who binds with chains," and we are well aware that the great captive-maker is Satan himself. In the end something very weak destroyed him. A woman and a tent peg bruised his head, even to death. And Jesus, the woman's Seed, has bruised the serpent's head.

The window of the East was made of trellis work. It let in air and light, yet screened the room from view. Judges 5:28; 2 Kings 1:2; Song of Songs 2:9.

The mother of Sisera looked through the window and wondered anxiously why he took so long to come home (v.28). Sisera and his armies were used to winning their battles with no difficulty. Her wise friends, and she herself, thought the answer was that Sisera and his men were taking time to gather and divide the spoil taken from Israel — girls and garments, and so on. What a shock it would be to these women to find that both Sisera and his armies were not only defeated, but destroyed!

She has her wise ladies around her, this mother of Sisera, the leader of intellectual denial of God's truth. They can give wise reasons why the chariot-wheels of the supposed conqueror are late. In a day that is coming fast, the wise of the earth will be ready in the same way, with plenty of reasons why the victorious march of man's mind is late. But for man, in the pride of his rebellion, there is no triumph, no spoils, no embroidered garment to dress the flesh. When they say "peace and safety," sudden destruction will fall on them, and they will not escape.

Last of all comes a piece of solemn irony in the description of Sisera's mother. It reminds us of that awful word, "He who sits in the heavens laughs; the Lord holds them in derision." The derision of the Lord! What an awful thought!

(Verses 28, 30) Another scene takes place in the palace of Sisera's mother, whose pride is humbled to the very dust.

Note in passing that, despite the high position God gave her, Deborah keeps her character as a mother in Israel. She shows remarkable understanding of what belongs to her own sphere as a woman. She celebrates what honours Jael, the woman of faith, and she announces what brings down judgment on the haughty woman.

A man's life is always shaped by his real hopes. If a man is heir to an estate, his life is shaped by the hope of inheriting it. If we knew more of the power of the Spirit as "the guarantee of our inheritance," we would stop arguing about the time or manner of our Master's arrival. As "prisoners of hope," we would be looking out eagerly from our prison windows, saying, "Why is His chariot so long in coming? Why tarry the wheels of His chariot?"

So all the enemies of the Lord will perish, while for those who love Him there is glory and rest in store.

Deborah also thinks of how the women of Canaan would be affected at this time. The mother of Sisera looked through the window and wondered anxiously why he took so long to come home (v.28). Sisera and his armies usually won their battles with no difficulty. Her wise friends, and she herself, thought they knew the answer. Sisera and his men were taking time to gather and divide the spoil taken from Israel — girls and garments, and so on. What a shock it would be to these women to find that both Sisera and his armies were not only defeated, but destroyed!

Her "wise ladies" offer to explain the cause of the delay. She does not listen to them. She repeats to herself, "Have they not found and divided the spoil? ... two pieces of dyed work embroidered for the neck as spoil?" Here we have a hint about the use in Old Testament times of these coloured garments. They were worn as marks of distinction, "for the neck as spoil," Sisera's mother says. He should wear this coloured prize as a mark of honour fitting such a mighty conqueror as he, she thought.

Last we have a piece of solemn irony in the description of the mother of Sisera. It reminds us of that awful word, "He who sits in the heavens laughs; the Lord holds them in derision." The derision of the Lord! What an awful thought!

Another scene is taking place in the palace of Sisera's mother, whose pride is humbled to the very dust.

This mother of Sisera has her wise ladies about her. She is the leader of intellectual denial of God's truth. And they can give wise reasons why the chariot-wheels of the supposed conqueror are so slow. So too, in a day that is coming fast, the wise of the earth will be ready. They will have plenty of reasons for the delay of the victorious march of man's mind. For man, in the pride of his rebellion, there is no triumph, no spoils, no embroidered garment to adorn the flesh. "While people are saying, 'There is peace and security,' then sudden destruction will come upon them... and they will not escape."

The enemy of God's people, and all connected with him, are utterly confounded. Instead of the expected victory with lavish spoils, there is defeat and destruction. The palm of triumph and the rejoicing belong to God's people. The mourning belongs to those who thought to keep them in chains and to plunder them.

The mother of Sisera waits for the return of her victorious son. She expects nothing but good, and her wise ladies are with her. It is a remarkable irony. So all the enemies of the Lord will perish, while for those who love Him there is glory and rest in store. Deborah could only express a longing: that the enemies might perish, and that those who love Him might be like the sun in its might and splendour. It was her prayer. Through the full light of prophecy we know more. We know how the enemies of God will perish, and that the glory will belong to those who love Him.

The mother of Sisera looked through the window in anxious wonder at why he took so long to come home. Sisera and his armies were used to winning their battles with no difficulty. Her wise friends, and she herself, thought the answer was this: Sisera and his men were taking time to gather and divide the spoil taken from Israel — girls, garments and the rest. What a shock it would be to these women to find that both Sisera and his armies were not only defeated, but destroyed!

Here we have a hint as to the use in Old Testament times of these garments of many colours. They were worn as marks of distinction, "fit for the necks of those who take the spoil," Sisera's mother says. He should wear this "prey of many colours" as a distinctive honour becoming such a mighty conqueror as he, she thought.

The sins of Israel had brought them once more into the bondage of the Canaanites. The Canaanites treated them with unusual harshness. Their earlier conquerors, the Philistines, had ruled them more mildly and wisely. The highways, Deborah says, were deserted. The people cowered and crept along the side roads to hide from the brutal Sisera and his troops.

Last we have a piece of solemn irony in the description of the mother of Sisera. It reminds us of that awful word, "He who sits in the heavens laughs; the Lord holds them in derision." The derision of the Lord! What an awful thought!

This mother of Sisera has her wise ladies about her. She leads the intellectual denial of God's truth, and they can give wise reasons why the chariot wheels of the supposed conqueror are so slow. In a day that is coming fast, the wise of earth will be ready in the same way. They will have plenty of reasons why the victorious march of man's mind is delayed. Ah, for man, in the pride of his rebellion, there is no triumph, no spoils, no embroidered garment to adorn the flesh. When they say "peace and safety," sudden destruction will fall, and they will not escape.

Verses 24-31 are a vivid description of what took place. We see the mother of Sisera waiting for the return of her victorious son. She expects nothing but good and her wise ladies are with her. It is a remarkable irony. So all the enemies of the Lord will perish, while for those who love Him there is glory and rest in store.

The Holy Spirit records that Deborah and Barak sang these things, but in no way puts His sanction on all that they say. Take the very natural, but rather savage, way they praise every detail of Jael's heroic treachery. They also rejoice over the horror they expect from Sisera's mother. She watches for him to come home while he lies dead in Jael's tent, with a tent peg nailing his head to the floor.

In the victory and song of Deborah and Barak we reach the highest point in the book of Judges. It reaches on, as a picture, to the full victory for Israel and for the earth which will bring in the glories of the millennium.

Thus all the enemies of the Lord will perish, while for those who love Him there is glory and rest in store. Deborah could only express a longing that the enemies might perish, and that those who love Him might be as the sun in might and splendour. It was her prayer. We know more, through the full light of prophecy, how the enemies of God will perish and the glory will be for those who love Him.

The enemy of God's people, and everyone connected with him, are completely confounded. Instead of the expected victory with lavish spoils, there is defeat and destruction. But Deborah credits it all to the Lord. To her, the enemy of Israel was the enemy of the Lord, so she can say, "So let all Your enemies perish, Lord!"

There is no struggle with almighty power. Christ "takes" these two wicked instruments of Satan and at once executes judgment, casting them alive into hell… The godly remnant of that day will hear of the mighty deliverance their expected Messiah has worked for them. Then they may well cry out in the language of Deborah and Barak: "So let all Your enemies perish, O Lord: but let those who love Him be as the sun when he goes forth in his might."

Here we have one more recovered blessing that marks the awakening: Deborah declares her hope. She looks on to that glorious day. The Lord will have executed judgment, and then He will make the saints in Israel shine out like the sun itself. They will be like Him whose face was, in the eyes of the prophet, "like the sun shining in full strength." (Revelation 1:16, compare Matthew 13:43)

As for God's people, at the end the law will be written on their hearts. They will "love Him," and because of this they will "be as the rising of the sun in its might." They will take their character from Him who will "rise as the Sun of Righteousness with healing in His wings" (Malachi 4:2). After Deborah's victory, "the land had rest for forty years." But when the Lord comes and secures the mighty victory for His people, the land will have rest for the long millennial day.

Are any who profess Christianity indifferent to this conflict? Let them hear the solemn words: "Curse Meroz, said the angel of the Lord… because they did not come to the help of the Lord, to the help of the Lord against the mighty," Judges 5:23. Why did Reuben stay by the sheepfolds while the great conflict raged? Why do Christians today, loving ease and comfort, stay in the safety of the sheepfolds? God's glorious gospel goes out, and all the power and cunning of Satan opposes it… May the Lord give us grace, so that we may forget ourselves and go out to the conflict… until the morning dawns. Then all His enemies will perish, and those who love Him will be as the sun when he goes out in his might.