5 The mountains quaked before the LORD, yon Sinai before the LORD, the God of Israel.
And the whole of mount Sinai smoked, because Jehovah descended on it in fire; and its smoke ascended as the smoke of a furnace; and the whole mountain shook greatly.
The mountains melted like wax at the presence of Jehovah, at the presence of the Lord of the whole earth.
Oh, that thou wouldest rend the heavens, that thou wouldest come down, -- that the mountains might flow down at thy presence, -- as fire kindleth brushwood, as the fire causeth water to boil, to make thy name known to thine adversaries, that the nations might tremble at thy presence! When thou didst terrible things [which] we looked not for, thou camest down, and the mountains flowed down at thy presence.
The mountains quake before him, and the hills melt, and the earth is upheaved at his presence, and the world, and all that dwell therein.
The mountains saw thee, they were in travail: Torrents of waters passed by; The deep uttered its voice, Lifted up its hands on high.
And all the people saw the thunderings, and the flames, and the sound of the trumpet, and the mountain smoking; and when the people saw [it], they trembled, and stood afar off,
And ye came near and stood under the mountain; and the mountain burned with fire to the heart of heaven, with darkness, clouds, and obscurity. And Jehovah spoke to you from the midst of the fire: ye heard the voice of the words, but ye saw no form; only [ye heard] a voice.
These words Jehovah spoke to all your congregation on the mountain from the midst of the fire, of the cloud, and of the obscurity, with a great voice, and he added no more; and he wrote them on two tables of stone, and gave them to me. And it came to pass, when ye heard the voice from the midst of the darkness, and the mountain burned with fire, that ye came near to me, all the heads of your tribes, and your elders; and ye said, Behold, Jehovah our God has shewn us his glory and his greatness, and we have heard his voice from the midst of the fire: we have seen this day that God talks with man, and he lives. And now, why should we die? for this great fire will consume us. If we hear the voice of Jehovah our God any more, we shall die.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Judges 5
Commentary on Judges 5 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 5
Jud 5:1-31. Deborah and Barak's Song of Thanksgiving.
1. Then sang Deborah and Barak … on that day—This noble triumphal ode was evidently the composition of Deborah herself.
2, 3. 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].
4, 5. 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.
6-8. 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.
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.
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."
11-14. 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.
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.
17, 18. 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 (Jud 5:18) is concluded with a fresh burst of commendation on Zebulun and Naphtali.
19-22. describes the scene of battle and the issue. It would seem (Jud 5:19) that Jabin was reinforced by the troops of other Canaanite princes. The battlefield was near Taanach (now Ta'annuk), on a tell or mound in the level plain of Megiddo (now Leijun), on its southwestern extremity, by the left bank of the Kishon.
they took no gain of money—They obtained no plunder.
20. the stars in their courses fought—A fearful tempest burst upon them and threw them into disorder.
21. 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].
22. Then were the horse hoofs broken by the means of the prancings—Anciently, as in many parts of the East still, horses were not shod. The breaking of the hoofs denotes the hot haste and heavy irregular tramp of the routed foe.
23. Curse ye Meroz—a village on the confines of Issachar and Naphtali, which lay in the course of the fugitives, but the inhabitants declined to aid in their destruction.
24-27. is a most graphic picture of the treatment of Sisera in the tent of Jael.
25. butter—curdled milk; a favorite beverage in the East.
28-30. In these verses a sudden transition is made to the mother of the Canaanite general, and a striking picture is drawn of a mind agitated between hope and fear—impatient of delay, yet anticipating the news of victory and the rewards of rich booty.
the lattice—a lattice window, common to the houses in warm countries for the circulation of air.
29. her wise ladies—maids of honor.
30. to every man a damsel or two—Young maidens formed always a valued part of Oriental conquerors' war-spoils. But Sisera's mother wished other booty for him; namely, the gold-threaded, richly embroidered, and scarlet-colored cloaks which were held in such high esteem. The ode concludes with a wish in keeping with the pious and patriotic character of the prophetess.