Judges 5:12-22

CHAPTER 5.—Judges 5:12

THE THANKSGIVING SONG.—Continued

CRITICAL NOTES.— Judges 5:12. Awake, awake, Deborah, etc.] Having adverted in the above paragraph to the high pitch of prosperity, which Israel might naturally claim, as the nation of Jehovah—to what it had guiltily lost—and to what, through God’s covenant mercy, had been won back, the singer now addresses herself to the thrilling history connected with the regaining of this prosperity, and the vast importance to the cause of God of the remarkable success achieved.

First, she is careful that her spirit be raised to the proper pitch, while engaged in celebrating so lofty a theme. She calls on her soul to bestir itself, to brace up every faculty, to shake off drowsiness, and sing with morning freshness and vigour the inspiring theme of the deliverance of God’s Church. Parallel expressions are found in Psalms 103:1; Psalms 108:2; Psalms 57:8; Isaiah 51:9. It is in a somewhat similar strain that our great epic bard begins one of the loftiest songs of all time,

“Of man’s first disobedience, and the fruit
Of that forbidden tree, whose mortal taste
Brought death into the world, and all our woe—
Sing heavenly muse—…

… what in me is dark

Illumine; what is low, raise and support.”

It implies the consciousness, on the part of the author, of the greatness of the theme before him, and his desire to have his spirit elevated to the highest degree, while attempting to do justice to his task. Deborah wished to sing not only with gratitude, but with enthusiasm.

Arise Barak, and lead thy captivity captive.] While Deborah was the real head of the movement, and gave directions in all that was to be done, it was Barak’s part to take the field, and deal with the enemy. The call is significantly given, not to fight, but to lead captive his prisoners—seize tokens of triumph. For, in fact, it was not so much a fight that was given Barak to do, as a pursuit. The victory was gained by the God of battles; “the Lord is gone out before thee.” Barak’s work was merely to gather the fruits. To take prisoners was always regarded as humiliating to the other camp, and a sign of complete triumph to the conqueror. (Numbers 21:1; 68:18).

The singer next proceeds, in section second, to speak of the actors engaged in this conflict, and of the terrible nature of the conflict itself. In the first strophe (Judges 5:13), she holds up to honour those, who, at all risks, came forward, to fight the battle of their God. In strophe second of this section (Judges 5:16), she marks out for reprobation those who refused to take part in the struggle, from consideratiors of what was agreeable to flesh and blood. And in strophe third, she graphically describes the battle itself (Judges 5:19), ending in complete victory for the people of God; And section third winds up the whole with two animated and sublime stanzas, containing a blessing on her who destroyed the leader of the enemy’s host, and describing the bitter disappointment about to fall on that leader’s home.

It is not wonderful that much diversity of opinion should exist, as to the correct rendering of the text, and the interpretation of the meaning. The style is singularly abrupt and sententious, and the construction is highly elliptical. It is also to be remembered that the Hebrew language, though terse and forcible in expression, in the use of such words as it has, is yet greatly defective in compass and fulness, compared with languages of more mature growth, such as the Greek or the English. Hence the want of precision in fixing the cases of nouns, and the moods and tenses of verbs, also the force of prepositions, of prefixes and affixes, and indeed the exact reading of the text. The same word, too, has often some difference of meaning in one connection from what it has in another. In addition to these general considerations, there are difficulties peculiar to this ode. The account given is of the most condensed character. There are no prefatory statements, no connecting sentences, no filling up of the picture. Of subsidiary matter there is none; and only a few leading strokes are given to bring out the salient features of the scenes described, from which details are left to be inferred. It is therefore only approximately that we can arrive at an accurate reading or correct interpretation.

Judges 5:13. Then he made him that remaineth have dominion, etc.] It is difficult to make a good sense out of the translation given in our A.V. The meaning depends on the rendering we give to the word יְר֥ד, which our translators make to be “have dominion,” deriving it from רָדָה, to rule. But two strong reasons are against this acceptation. A word exactly similar, occurring in Judges 5:14, is translated “came down;” and this agrees with the stream of thought in the paragraph, which describes, not the result of the battle, but rather the mustering of the combatants: dominion as yet was not gained over the enemy. There is also good reason to believe the word, יָרַד, pointed as a perfect, is really the word used here, which signifies “went down.” The verse will then read, “Then (at that time, on that occasion—as if the speaker were addressing future listeners) came down (rushed down from Mount Tabor) the remnant (those who had escaped—the small number left after the waste of life for twenty years) towards the mighty ones of the people (the haughty oppressors, as in Psalms 136:18, “famous kings”): Jehovah (Himself) came down for me (for my help) against the powerful (i.e., the renowned heroes in Sisera’s army).” The singer regards herself as entrusted with the guiding of the great movement, and speaks as the responsible party. It was only a handful of men that rushed down from the Mount, where they had assembled, to throw themselves on the serried ranks of the foe, and they did so at Deborah’s call. They had confidence in her as commissioned by God, and hazarded their lives in fighting with men of superior strength, when she gave the call. This fact is first stated in the account given of the battle. Next, we are told how this handful was made up.

Judges 5:14. Out of Ephraim was there a root of them against Amalek, etc.] The prophetess is glad to be able to say that her own tribe was well represented. Read—“from out of Ephraim came those whose root is in Amalek”—referring probably to the spot called “the Mount of the Amalekites” (Judges 12:15). For while the larger body of that people occupied the Sinaitic wilderness, another smaller wave of them moved from the Ararat district westward towards central Canaan, of which we have indications in Genesis 14:7; Judges 3:13; Judges 12:15. The tradition is, that they once possessed a certain stronghold in Canaan, of which a portion of the Ephraimites dispossessed them, and settled down in their place. From this circumstance they got a name for bravery, and were known as the men who settled down in Mount Amalek. After thee, Benjamin.] Following behind, and in brotherhood with thee; Benjamin, though small (Judges 20.), sent a contingent. Out of Machir came governors.] Machir was Manasseh’s eldest son, or, as some think, his only son; and so his name is applied to the tribe. But it is the Cis-Jordanic, or west side of the Jordan portion of the tribe, that is referred to here. The Trans-Jordanic portion occupied the country of Gilead, and so are called by that name, along with the tribe of Gad, with whom they usually acted (Judges 5:17). The gist of the statement appears to be, that this half-tribe sent its best men. Out of Zebulun they that handle the pen of the writer.] Rather, those that handle the staff of the military officer, i.e., those who keep the muster-roll of the army—who superintend the recruiting of the troops, and the calling over of their names. These officials seem to have been known under the name of “scribes.” and occupied a very high position in the State, so few in those days apparently being qualified to perform their duties (2 Kings 25:19; 2 Chronicles 26:11; 2 Kings 19:2).

Judges 5:15. And the princes of Issachar were with Deborah, etc.]—in Issachar, not of. The meaning may be, that while Barak led on the forces of Zebulun and Naphtali, out of whom his army principally was taken, the princes in Issachar put themselves at the head of the men of their own tribe, and stood shoulder to shoulder with Barak—even Issachar, and also Barak]—the two acting together—going abreast into the valley—with Deborah]—on her side. Cassel, however, supposes that the word כֵּן is not here to be taken as the adverb, but as the noun, and renders it, not “as also Barak,” but was “the base, or pedestal of Barak.” True, the territory of Issachar supplied the space for the battle-ground. It was also the chief support of Barak, or rather was among the foremost in the fight, or they may have mustered more strongly than others, the enemy encamping in their own fields. But this interpretation, though possible, does not seem so natural and simple as the other. He was sent on foot into the valley.] Supported by Issachar and its princes he was sent, etc. The original word is much stronger than simply “was sent” שֻלַּח (Puhal) has the force of was shot, as an arrow from the bow—referring, as Cassel says, to “the storm-like rapidity of Barak’s movements.” Either they were instigated by Deborah to rush with impetuosity into the valley (or rather the plain), or, being impelled by their own enthusiasm, they so rushed (Job 18:8).

At the close of Judges 5:15 begins an account of the laggards and cowards, in this great day of decision. For the divisions of Reuben, there were great thoughts of heart.] This is often taken to mean: on account of the divided counsels, and the consequent heart-burnings and party strifes which prevailed in the tribe of Reuben, there were many anxious thoughts and much concern experienced. But this interpretation is not justified by the word here used, פְּלַנּוֹת. When that word is translated divisions, it signifies divisions into classes or ranks, or division of a whole into its parts, and not by any means division of heart thoughts, or heart purposes. We do not know from this word, whether there was variance or discord in this tribe or not. The proper rendering of the original word is at the brooks of Reuben (Job 20:17; Psalms 1:3), there were great resolutions of heart formed, not merely thoughts. They would do great things—they would go in a body to the war; they would not be behind their brethren, nor would they forsake them; they would stand firm in the hour of danger; as became the tribe of the eldest brother, they would set an example to be followed by all the others—with many such thoughts. The country of Reuben possessed rich pasturage, and, lying as it did between the hills to the East of Jordan and the river itself it naturally abounded in springs and streams. Hence it was natural to speak of them as sitting by their brooks, or small streams. At first they seemed to be loud in their professions of zeal and resolved to do great things. It was easy to do so by the water-courses, sitting at ease, with nothing to make them afraid. But as they continued to think over the matter, and the many dangers and sacrifices they would have to make, by joining in the war, came more fully into view, they began to hesitate, and at length preferred to remain quietly at home following their comfortable pastoral pursuits.

Judges 5:16. Why abodest thou among the sheepfolds]—the enclosures made of hurdles, in which, during summer, the flocks are kept by night. The dual number is used because the folds of this sort were divided into two parts of the different kinds of flock” (Genesis 49:14). Keil gives the spirit of the passage thus: “Why didst thou remain in the comfortable repose of a shepherd’s life, to hear the bleatings of the flocks—or the piping of the shepherds, instead of the blast of the war. trumpets?”—The word translated “great searchings of heart,” does not refer to close self-examination as to the state of their hearts, to find out secret or indwelling sins, but rather denotes anxious ponderings or deliberations, as to the decision to which they should come. They perplexed themselves how they could both preserve a name for loyalty to their God, and yet save themselves from the hazard and self-sacrifice of plunging into the war. They racked their brains to make the best possible compromise. There was a sifting of all possible ways of deciding, so as to preserve their ease and comfort on the one hand, while yet they floated high the banner of allegiance to Jehovah on the other—a class of religious professors that has been numerous in all ages. To make high professions without standing firmly by them, was Reuben’s character from the beginning. “Unstable as water thou shalt not excel.” This interpretation corresponds with the call of the prophetess, chiding them for their want of decision.

Judges 5:17. Gilead abides beyond Jordan, etc.] Gilead was the grandson of Manasseh, and represented the portion of the tribe that lay beyond Jordan. Hence the charge of neutrality here referred to, is brought against the half-tribe of Manasseh to the East of Jordan, and also the tribe of Gad; both tribes being always closely associated together, probably owing to their common love for pastoral pursuits. They both occupied the country of Gilead. The use of the present tense in these verses makes the picture more vivid. The poetess describes it, as if she saw the scenes passing before her eye at the moment of writing. It is put down to the dishonour of the two tribes mentioned, that they took no part in the war. The same is said of Dan and Asher. Why did Dan remain in ships? Why does Dan tarry in ships? i.e. carrying on his usual trade. Dan had a sea-board of some considerable value, though it was very limited. It seems to have included Joppa, which was then, and long after, a place of considerable value. (Joshua 19:46; also Ezra 3:7; 2 Chronicles 2:16). They perhaps traded with the Phœnicians, many of whom would probably be in Sisera’s army; and they would not care to quarrel with their customers, in case it might hurt their trade—a miserable policy!—for, by failing to assist their brethren, they undermined their own security and freedom, in allowing the enemy to be successful. They thought only of their own gains—or, as Trapp puts it, “they cared only to dress up their own cabins, when the whole ship was in danger.” Asher sits still by the sea-shore, and abides by his breaches]. He reposes securely in his creeks, and river-mouths. He will not leave his comfortable home on the Mediterranean. (Joshua 19:28). The word “breaches” refers to incisions made on the coast, or indentations. (Comp. Genesis 49:13).

Judges 5:18. Zebulun and Naphtali were a people that jeoparded, etc.] In contrast with those just mentioned, she makes most honourable mention of Zebulun and Naphtali. They not only came forward, but they exposed their lives in the unsheltered or open places of the field. They acted with contempt of life, when the honour of their God was at stake. They were found in the forefront of the fight, and, however great the risk, they thought only of doing their duty when the call was given. Similar contempt of life, when sacred principles were at stake, was exemplified by the apostles before the Sanhedrim, and especially by Paul and his coadjutors. (Acts 15:26; Acts 15:24; Acts 21:13; Philippians 3:8; Revelation 2:10.)

Judges 5:19. Here begins a new strophe, giving a description of the battle. Kings came, and fought, etc.] As in the days of Joshua, the King of Hazor seems to have been at the head of a confederacy of kings (Joshua 11:10.) As then, so now, these kings fought along with Jabin, showing the formidable nature of the array that was set against Israel, all under the command of Sisera “Taanach”—“the name is still preserved in a village on the slope of the hills skirting the plain on the south.” (Stanley). “Megidd.” describes yet more accurately the spot in the plain where the battle was fought. Both are mentioned as royal cities in Joshua 12:21. Both belonged to Manasseh, though just within the territories of Issachar (Joshua 17:11; 1 Chronicles 7:29). In these passages they are mentioned together—also in 1 Kings 4:12. “They were not quite five miles apart, and between them were several brooks which ran into the southern arm of the Kishon, that flowed through the plain, to the north of both these towns” (Keil). They took no gain of money.] They seized no spoil of silver—or, not so much as a single piece of silver. Cassel makes it, they received no composition money to buy them off without fighting, on the one hand, nor did they secure any booty after it, on the other. (Comp. 1 Kings 14:26; 1 Kings 15:18; 2 Kings 15:20).

Judges 5:20. They fought from heaven; the stars in their courses, etc.] Another rapid transition, from the kings fighting, to those that fought against them. It was not the Israelites alone that fought. If Sisera had confederates, so also had Israel. And these were from heaven—the stars in their courses. There were visible signs that the mighty hand of the Ruler of nature was at work—probably by a violent storm supernaturally raised, and beating full in the face of the foe, yet not such as to prevent Barak’s army from carrying on the fight, or rather the pursuit—for it was not so much a battle as a rout. Whether hailstones beat in the faces of the Canaanites, driven by a fierce wind (Joshua 10:10; 1 Samuel 7:10); or whether simply a black thunder cloud came down upon them, accompanied by heavy drops of rain dashing in their faces, and also rendering the ground slippery and swampy (Judges 5:22), or, whether there were also threatening and lurid appearances in the sky, filling them with deadly terror, at the thought that the invisible powers were against them—that same mighty God of Israel that destroyed their fathers in the days of Joshua—we are not informed. But that the hand of the Almighty was displayed in some remarkable way, there can be no doubt; for of this we are expressly assured in Judges 4:15. (Comp. Exodus 14:24). The stars have all along been supposed to rule the sky, and to exercise either a benign, or a disastrous influence, on the lot of men on the earth; so much so that it has become proverbial to speak of the stars as “propitious” or “unpropitious” (p. 234). (Comp. Psalms 68:1; Psalms 68:3; Psalms 18:32; Psalms 44:1; also Psalms 18:7.)

Judges 5:21. The river of Kishon swept them away, etc.] When swollen by the sudden and tremendous downpouring from the skies. Sisera’s army seems to have been collected to the south of the Kishon, between Taanach and Megiddo, according to the statement in Judges 4:7. There they were collected as in a trap, for there was the greatest confluence of the waters. Also, when the terrible phenomena of the heavens came around them, they had no resource but to retrace their steps across the river, that being the only passage northward to their own country. But lo! suddenly, as if by magic, they find themselves deluged with water! The Kishon, which only two hours ago was a small brook that a foot traveller might easily cross, is now a roaring torrent, which sweeps away man, horse, and chariot before it. It overflows its banks, and the vast “multitude” of the great captain are overwhelmed amid the surging waves of an avenging sea. They little knew what resources were at the command of the God of Israel, and least of all did they foresee, that that diminutive stream was in a few hours to be the destruction of that mighty host. That ancient river, etc.] (p. 188), that river so famous of old. Most streams are amongst the oldest things in the world, realising the truth of the poet’s lines on “The Brook”—

“For men may come, and men may go,

But I flow on for ever.”

But the phrase in the text seems to refer, not so much to the existence of the river for so long a time, but to the fact that it was well known in past times for its remarkable associations. So recently as 1799, in a battle between the French and the Turks, many of the latter perished in the sudden rising of its waters. In the spring season, especially, it sends down a flood of rushing waters, and hence some think that the destruction of Sisera’s host took place about the time of the Feast of Weeks—end of April or beginning of May. But this is pure conjecture, and proceeds on the supposition, that there was nothing more than natural influences at work on this great occasion when Jehovah threw Sisera’s army into confusion, and, like a terrible champion fighting on behalf of Israel, smote it without quarter. Some think also that the attack made by Israel was made in the night season. This also is mere supposition—O, my soul, thou hast trodden down strength!] An exclamation of exultant gratitude for the immense victory gained. Fancying herself the spirit of the storm, riding on the top of the wave of victory, and seeing the vast image of might presented by Sisera’s army ground before her to powder, which she sweeps like dust from her feet, ‘she exclaims in adoring rapture—“O, my soul, thou hast trodden down strength!” This was said in the spirit of Mary, when she uttered the memorable words—“He that is mighty hath done for me great things; holy is His name!”

Judges 5:22. Then were the horses’ hoofs broken by the means of the prancings, etc.] It was not customary to shod horses in the east on any occasion, hence their hoofs were apt to get broken through their plungings in the mire, or their wild stampings as they galloped in terror to get away in haste from the scene. The word here translated “prancings,” refers to the blow given by a horse’s foot, like that of a hammer on an anvil (Isaiah 41:7). The Canaanites fled with the utmost precipitation, so that the horse’s hoofs might in many cases have been splintered, battered, and broken by the roughness of the roads. “Their mighty ones” refers to the horses, as in Jeremiah 8:16; Jeremiah 47:3.

MAIN HOMILETICS.—Judges 5:12

THE LIST OF HONOUR, AND THE LIST OF DISHONOUR

I. Services to God should be performed with alacrity and with zeal.

In all service rendered to God everything depends on the spirit in which it is performed. However excellent the professed object of any service may be, such as prayer or praise, it is nothing with God if it is a dead service. The Pharisee is never reckoned to have prayed to God at all, though, from the beginning to the end of life, he may have faultlessly gone through the forms of worship. In like manner, feeble or languid service is an unworthy offering to present before Him, who requires “to be worshipped in spirit and in truth.” The requirement of the law of duty is “love with all the heart and soul.” Of the same character ought every oblation to be which is laid on the altar of our God Dull or sluggish devotion resembles the presenting of “the torn,” “the lame,” or “the sick,” in sacrifice to God. On the other hand, when the whole soul is awakened to the performance of any religious service, when every faculty is stirred up to do its part, when the understanding has clearness of perception, and fulness of appreciation, of both the matter and the obligation of the duty before it, when the will gives itself with full force and without any drawback to its discharge, when the conscience is implicity obeyed, when the affections are in the highest state of delight and fullest sympathy with the exercise, and when the whole soul presents itself with the utmost harmony in all its faculties in rendering the services, then it is a sacrifice coming up with a savour of sweet incense, acceptable and well-pleasing unto God.

Such was the character of the service which Deborah now laid upon the altar, in offering praise to the God of salvation for all that He had done. She is anxious that her tribute of thanksgiving should be rendered in the right frame of mind, and therefore begins with calling on her soul to rouse itself in every faculty, not only to have wandering thoughts called in, but to become quickened all through to go about the work before her in the most efficient manner. On such a theme she feels that her soul should be in a state of rapture; she feels that

“Passion is reason; transport temper here.”

To this end ought we to begin all service rendered to God, with earnest supplications for the all-quickening Spirit to fill our hearts, that we may not be cold or lethargic in the performance of duty, but do everything with appreciation of the excellence of the service, and in warm and cordial sympathy with it (Psalms 71:22; Psalms 108:2; Psalms 119:16; Psalms 119:25; Psalms 119:47, etc.). The spirits before the throne are examples of the services that are most glorifying to God, and that most abundantly receive His approving smile. “His will is done in heaven,” not only nominally and universally, but with fervent and exultant hearts, cheerfully and with alacrity, promptly, swiftly and unquestioningly. The seraphim, “with two of their wings do fly,” rather, stand in the attitude of being ready to fly at a moment’s notice, when the lightest whisper is given by Him who sits on the throne. “The living creatures in the wheels ran and returned like a flash of lightning.”

II. Redemption seasons are testing seasons.

Deborah’s day was marked by a great redemption wrought for Israel, and it was pre-eminently a time for putting the whole people to a strict test of character before God. This paragraph is occupied with a stating of the result brought out by the application of the test. Never since the days of Joshua had such a sifting process been gone through as now. The touch-stone was, “Who would run every hazard for the honour of God’s name?” Some were expressly called on to devote themselves to the work, as in the case of Zebulun and Naphtali. Others had merely the opportunity presented, but were not directly called. This, however, sufficed to test whether the heart was sufficiently sensitive to come forward to uphold that honour, or whether it was so indifferent as to prefer to risk nothing, by declining to move, when left entirely to itself to decide. So it was with most of the other tribes. This testing of character was made in intimate association with the deliverance wrought, implying that it was most important, and indeed essential, that the two things should go together. For:

1. God’s church must be purified when she receives special marks of His favour. It is ever to a pure church that He grants His blessings—penitent, trustful, loyal. When, at any time, much idolatrous impurity has gathered around it, with the “fan in His hand, He thoroughly purges his floor,” separating the wheat from the chaff. Any circumstances which bring out whether regard for religious principle prevails over love of ease, or worldly interest, will serve for a winnowing process. When Christ came, there was a thorough sifting of men’s characters, by the strict rules which He laid down for admission into His kingdom. He judged everything in character by “the thoughts and intents of the heart.” Fair appearances without that were nothing. This test was so sharp in its operation, that it cut off whole classes of persons who reckoned themselves most sure of entering the kingdom—fulfilling the prophetic words, “Who may abide the day of His coming? for He is like a refiner’s fire, and like fuller’s soap?” (Isaiah 31:9; Daniel 5:27; 1 Corinthians 11:19; 1 Corinthians 11:32; Luke 2:35). The ocean requires storms to sweep over it to keep it from putrefying.

Different in appearance, yet similar in reality, were the means taken, in Deborah’s days, to ascertain whether the professing church possessed the true features of the Divine image—love to God showing itself in reverence for the Divine name, zeal for the Divine honour, devotion to the cause of God, obedience under trying circumstances to His call, and willingness to make great personal sacrifices for His sake. When God would do great things on behalf of His church, He first sees to it, that, in character and conduct, it is somewhat worthy of Him. He first “heals Israel’s backslidings.” and then “loves him freely. He becomes to him as the dew, causing Him to grow as the lily, and to cast forth his roots as Lebanon.” The summons to do battle with Sisera was a searching test of character for the tribes of Israel, and was amply sufficient to prove, that every man who stood it was a man of faith and an Israelite indeed. As representing Israel, the noble band who presented themselves on the hill of Tabor was the sample of a pure church.

Parallel cases.

(1.) In the wide-spread idolatry of the Ahab and Jezebel period, the people as a whole were tested on the question, whether they would accept of Jehovah or Baal to be their God; and an unanimous response was made for Jehovah. Then the long-denied blessing of rain was sent on the land.

(2.) Before the people entered on the possession of the promised inheritance, a winnowing process of solemn dealings had been carried on with them in the wilderness, resulting in the disappearance, by plagues and otherwise, of the unbelieving fathers, and the burning of many salutary lessons into the hearts of the children, so that when the time for granting the blessing came, they went forward with steady trust in their God against the formidable hosts of the Canaanites.

(3.) Previous to the great deliverance, which God wrought for Israel at Ebenezer in the days of Samuel, we are told that “all Israel lamented after the Lord, put away their strange gods, and served Jehovah only.”

(4.) When God promised in the days of Ezekiel, that, ere long, He would deliver His captive Israel, and bring them into their own land, He also promised to “sprinkle them with cleansing water, and purge them from all their filthiness and idols.”

(5.) Before the first Christian Church was favoured with the remarkable Pentecostal effusion from on high, proof was given that, though small in numbers, she was, as regards character before God, in an eminently fit state to receive the promised blessing from her exalted Lord. All were Israelites indeed; all were devotedly attached to their Lord; all were full of the spirit of prayer, and were strong in faith; and all had much of the spirit of love and unity.

2. Some must be found to stand the test when deliverance is granted. It is only on account of such that deliverance comes. It is seldom that all can abide the test applied. In the present case, several whole tribes were unrepresented in the day of decision, while some others sent only a small contingent. But there were a considerable number (more than 10, 000) whose loyalty was unmistakable; and it was because of the noble decision of these men, in coming forward to fight the battle of the Lord, that the Divine presence and protection were extended to the whole nation at this juncture. Had Israel become so corrupt, that none had been found faithful in adherence to the cause of Jehovah, there had been no deliverance; for, in such a case, there would have been no spot in the picture on which the Divine eye could have rested with complacency; and so, the vine which God brought out of Egypt must, like the barren fig-tree, have been cut down as a cumberer of the soil. There must ever be something to justify God in showing marks of His favour. Had even Sodom’s walls contained but ten righteous persons, that number, small as it is, of men who bore the image of God, would have made it a suitable thing for God to have spared the whole city for a time. But the principle is, that the wicked are only spared for the sake of the righteous. Hence the propriety of asking the people to give themselves as volunteers to this battle, that it might be seen who were faithful to the covenant of the God of Israel. These being discovered, the blessing came on the whole land for their sakes (Psalms 25:10; Acts 27:24; Job 42:8; Genesis 20:17; Genesis 19:29; Exodus 32:9; Exodus 32:14).

Parallel cases.

(1.) In the days of the purgation of Jerusalem, two-thirds of the people were to be destroyed, but the remaining third were to be purified in the fire, and preserved as a people to keep up the honour of Jehovah’s name in the earth (Zechariah 13:9).

(2.) At the time of the iniquitous worship of the golden calf, a stern test was applied. In reply to the question, “Who is on the Lord’s side?” all the sons of Levi stood forward, and complied with the rigorous requirement, to slay every man his brother and companion. Because of this staunch loyalty to the sovereignty of their God, and that too of such of the people, as stripped themselves of their ornaments and mourned for their sin, the whole people were spared at a moment when they were in imminent risk of being consumed. (Exodus 32:26; Exodus 33:4; Exodus 33:14).

(3.) When the spies returned from their mission, and gave depressing accounts of the difficulty of subduing the land, a strong test was applied to the faith of the people, so that we hear of none except Caleb and Joshua, along with Moses, who stood fast in their allegiance to their God. The result was, that the masses perished in the wilderness, but, for the sake of the few who stood the test, another generation more believing than the fathers were raised up, to preserve the name of Israel, as the people of the living God.

(4.) Out of regard to the presence of one good king, Jehoshaphat, the armies of three kings, who were gathered together in the land of Moab, were saved in a remarkable manner, when otherwise they would certainly have perished of the miseries of thirst (2 Kings 3:14).

3. A testing process is needed to discover fit instruments for accomplishing the deliverance. Israel’s present needs discovered not only Deborah and Barak, but also the whole of the good men and true, who formed the army of the deliverance. The fire tries every man’s character of what sort it is. Times of great peril bring men of decision to the front. Ordinary men can steer the vessel, so long as there is only a gentle ripple on the surface, but, when the waves run mountains high, it takes the firmest nerve, and the most skilful seamanship, to bring it safely to harbour. When an army of children are in the field, there are no circumstances to test valour, or soldierly bearing. But let a legion of Anakim appear, and instantly, the men of true faith, and unshaken confidence in their God, are discovered. Thus Joshua came to be known as one fitted to lead the people, in the work of dispossessing the Canaauites of the rich lands, they had shown themselves to be so unworthy to occupy. It was thus that the Othniels and Shamgars, the Baraks and Gideons, and other “saviours” of their country and people were brought to light. It was thus too, that David had such remarkable qualities of character exhibited, as fitted him, not only to save Israel from all their perils, but also to raise them rapidly to the highest pitch of prosperity. Thus too Joseph became known as a man qualified to rescue multitudes in his day, from the horrors of general famine, at a time of greatest peril to all lands.

In general history, such names as these might be mentioned, as persons whose great qualities became known, through the perilous character of their times, viz., Alfred, Wallace, Bruce, Tell, Cincinnatus, Julius Cœsar, Hannibal, Napoleon Buonaparte, Cromwell, Columbus, Washington, and many others. In sacred, or church history, such names might be given as the twelve apostles, Paul and his companions, the Christian Martyrs, Chrysostom, Augustine, Luther, Calvin, Wesley, Whitfield, Knox, the Scottish Covenanters, the English Puritans, Carey, Martin, Brainerd, etc.

4. Redemption times are times for imparting new life to the Church. God accompanies her deliverance with His blessing. This is seen in various ways:

(1.) He makes the testing process become a healthful discipline. To have a severe test applied, such as that which the people of Israel now experienced, was to suffer a great disturbance of one’s natural ease. A peremptory call was made to sacrifice personal feelings, in order to maintain religious principle. A strong act of will was required to be put forth on the side of righteousness, at the expense of inflicting deep pain on natural feelings. There was indeed a call to “crucify the flesh.” But this was really a blessing in disguise, for it was a great step taken towards self-conquest—the point of obeying implicitly the call of religious duty, without any murmuring from “flesh and blood.” It implied a destruction of those elements in a man’s nature, which would resist the Divine voice.

Any strong exercise of self-denial, indeed, is a most healthful discipline when God so overrules it. From the want of this, many persons get settled down in their old depressed habits, just as wine, when not emptied from vessel to vessel, gets settled on its lees, and, as the result, there is greater weddedness to evil, and greater insensibility to good. But sharp and imperious calls for making sacrifice of feeling on behalf of principle, shake the soul out of this state of spiritual torpor, and clear away the dangerous crusts which would otherwise soon encase it in a state of hardness (comp. Jeremiah 48:11; Psalms 55:19; Amos 6:1; Zephaniah 1:12). Great storms teach a man to take the helm with a firm hand amid the tossings and dashings of the wave. They rouse up his spirit to guide the vessel steadily in its course, shunning the rocks, steering safely between Scylla and Charybdis, and at last reaching the desired haven on the other side. Discipline begets courage, presence of mind, hardihood in braving dangers, and great promptness in meeting them. It requires more than the mild zephyrs of summer to make a great character. The rough Borean blasts of winter are more likely to produce the thing desired. Discipline moulds character. A beautiful statue lies in the block of marble; discipline, like the hand of the sculptor, brings it out.

(2.) He fills His Church with gratitude and praise. This is the natural effect of obtaining a great and scarcely expected deliverance. Nothing is better fitted to awaken in the soul a sense of fresh and powerful obligations, than when such a blessing is conferred. Of the influence of gratitude we have already spoken (see p. 259, 260).

(3.) She experiences a new sense of liberty. She is freed at once from a heavy external oppression, and from an inward load of anxiety on the heart. Hence a new flush of zeal, and a fresh glow of ardour in the service of God. Hence a “pressing forward to what is before,” with a lighter and more buoyant heart.

(4.) She also feels that a new and brighter hope is enkindled within her. Hope is one of the mightiest of all motives in stimulating to activity. Sometimes it is represented as “an anchor of the soul, keeping it sure and steadfast.” At other times, it is spoken of as a powerful spring of influence, causing the soul to bound forward to meet a joyous future, and already to realise that future. The dark clouds of Israel’s coming history, so long lurid in their appearance, were now tipped all over with golden edgings. They were “saved by hope;” and so cheered and quickened in doing their great work as a Church.

(5.) Fresh supplies of Divine influence are also given. When He shows His love to the Church by granting a great deliverance, it is but seemly that it should also receive a fresh touch from His gracious hand, to make it more like to Himself and more worthy of His love. Hence, oftentimes a fresh baptism of the Spirit is imparted, and a quickening of the Church life takes place, at the same time that she is delivered out of the hands of her enemies. It is, indeed, expressly stated that He would redeem His people out of the hands of their enemies, that they “might serve Him without fear, in holiness and righteousness, all the days of their life.” When the time for rebuilding the waste places of Zion should come round, God promises to “lay her stones with fair colours, and her foundations with sapphires, to make her windows of agate, her gates of carbuncles, and all her borders of pleasant stones.” Frequently, on the pages of prophecy, God’s visiting His Church with visible and temporal prosperity, is regarded as synonymous with granting her a spiritual revival (see Isaiah 60:1, etc; Isaiah 52:1; Isaiah 41:10; Isaiah 32:13; Isaiah 43:1; Isaiah 49:13; Zechariah 12:8; Jeremiah 32:37).

III. The character of the men on God’s list of honour. The matter to be decided in the contest between Sisera and Israel was not simply, whether Israel was to continue any longer as one of the separate nations of the earth—though that too was greatly important, the preservation or extinction of a nation—but it was the far larger question, whether the honour of Israel’s God was to be kept up, by showing Himself able to protect the people that were called by His name, and whom he had engaged to defend, and also, whether he should henceforth continue to have a people to represent Him on the earth at all. This lifted the contention to an infinitely higher pitch than an ordinary fight between two armies. The test applied to Israel, we have also seen was such, as to make a thorough sifting of religious character, sure to detect the half-hearted and the faint hearted, and which only the thorough-going Israelites could stand. For this double reason—that the occasion was one of such vast importance, and that the terms required of those who should devote themselves were so crucial, it was meet, that those who ranged themselves on the Lord’s side should have their names put down on a list of honour, for remembrance through all the ages of time, in the hallowed circle of the church of the living God.

What names were put on this list?

(1.) Not all who were “of Israel.” For “they are not all (counted to be) Israel, who are of Israel.” The vast majority of those who were by birth the seed of Abraham, in this age, as in so many other ages, belonged to another category. Only those who could take their life in their hand, and do their duty to their God at any cost, were counted worthy. Decision of religious character, and not the accident of natural birth, constitutes the differentiating line. Allegiance to God must be held superior to all other considerations.

(2.) Not merely the brave. All who fought on the side of Israel this day were true heroes, and were on that account deserving of an honourable place in the history of the nation. We admire a spirit of true courage and high-souled bearing, wherever it is shown; and never does such a spirit shine to more advantage, than when it is exhibited in defence of God’s truth, and God’s cause on the earth. Yet simple bravery is not in itself a religious virtue, and may be possessed by those who have neither part nor lot with the people of God. It is most beautiful when associated with true religion, when under its control, and enlisted in its service; but it is to fall down to a heathen Roman standard of virtue, to make it synonymous with religion itself.

(3.) Not merely the patriotic. Not a few make so much of the qualities of patriotism and bravery, as shown in these days of the Judges, that they speak of these features, as that on which the claim of these men to live in history rests. It is spoken of as the heroic—the iron age—the military age; the age of great warriors, and great feats, accomplished on the battle-field. But to regard that as the chief thing, fails to bring out the true interest of the history. To confine the narrative to this, is to reduce it to the level of common history, and to put its sacred character into the shade. Love of one’s country, according to a mere human standard, is a feature held in great estimation. We account the true patriot one of the most honourable of men. And patriotism, in the case of the Jew, had a specially hallowed character. He dwelt in a “holy land,” a land which was the gift of Jehovah Himself to His chosen people, as a pledge of His love, a land which was sacred to the cause of righteousness in a world of sin, which was ruled over by Jehovah as its king, and which was the spot chosen by Jehovah, for the development of the great scheme of human redemption by Jesus Christ. Yet something, even of this, the Israelite might have, in the way of national pride, without having any true love in his heart to God. Patriotism, after all, is but the second thing. That which entitled any to have their names placed on God’s special list of honour was:

1. Their deep concern for the honour of the Divine name. This, more than any other circumstance, characterised the men who now stood forward in the defence of the cause of their God. They were true fearers of the God of Israel, and nothing was dearer to their hearts, than to see His name worshipped and honoured throughout the land. Though not possessed of the bright display of the Divine character which we now have in the face of Jesus Christ, they did not fail to prize the manifestation of that character, which they had in their own national institutions and history. The former of these set forth a wonderful subject of study, in a system where “Mercy and Truth did meet together, and Righteousness and Peace embraced each other.” And in the latter—their national history—they saw a great meaning in the mighty signs and wonders, which had been wrought for them, since the days of the land of Egypt. In both these together, as in a Bible, they found a treasury of materials, from which to form fit conceptions of what reverence, love, and praise were due to the name of the God of Israel. And, in proportion as that name was most dear to them, and hallowed by them, were they concerned and distressed to see it every day, for so long a time, blasphemed over the land. They were not insensible to all the streams of mercy, which their God had made to follow them in every part of their history, to His Fatherly watchful care over them, and the costly love He had lavished on them, in so many forms, as the people He had chosen for Himself; and now, it was most painful for them to look on the dark ingratitude of their people, their infidelity to their sacred engagements to follow Jehovah only, and to hear the shouts of triumph on the part of the heathen, in celebrating the praises of their dumb idol gods, as far superior to the God of the trampled down Hebrews! To show the burning anxiety of their hearts, the moment they got an opportunity of doing something to retrieve the dishonour done to Jehovah’s name, they embraced it without delay, counting not their lives dear to them, if only they might well perform the deep obligations, under which they felt themselves, to speak and act for the glory of Israel’s God.

Examples. In this they resembled the good in the days of Malachi, who, amid abounding iniquity “feared the Lord and thought upon His name—speaking often one to another.” as to what might be best to be done. This was most pleasing to their God, who “hearkened and heard and a book of remembrance was written before Him.” on their behalf. Similarly, too, did the good in Ezekiel’s days act, “who did sigh and cry for all the abominations that were done in the midst of Jerusalem.” Their names were taken down to be remembered for future honours (Malachi 3:16; Ezekiel 9:4, etc., also Psalms 119:136; Psalms 119:153; Psalms 119:158). God’s rule is, “them that honour me I will honour.” (see Luke 22:28; Malachi 4:2; Psalms 85:9; Psalms 112:1; Zechariah 1:14; Zechariah 8:1; Psalms 147:11; Leviticus 10:1). Abraham acted for the honour of his God, when he said, “Let there be no strife between thee and me.”—for the Canaanite is in the land, and nothing will be so much to the discredit of our religion in his eyes, as to see those who profess the name of God falling out among themselves (Genesis 13:7). Thus did David show jealousy for the name of his God, when he uttered the noble words, “Who is this uncircumcised Philistine, that he should defy the armies of the living God” (1 Samuel 17:26; see also 2 Kings 22:19; Genesis 22:12; Genesis 22:16).

2. Their self-dedication to uphold the Divine honour. “The people willingly offered themselves.” Emphasis is put on this as the principal thing worthy of celebration. It is indeed the text of the ode—the thing to be sung of, along with the signal defeat of the enemy; for Judges 5:2 contains a statement of the subject of the whole chapter. This thought is again alluded to in Judges 5:9, and enlarged in Judges 5:13; Judges 5:23, where the distinction is drawn, and the greatest importance attached to it, between those who spontaneously offered themselves to the great work, and those who drew back—the one being mentioned with special marks of honour, and the other being consigned to reproach, and even to cursing.

(1.) Every man who came forward at Barak’s call was a volunteer. It was the act of his own free-will. Barak was indeed directed to raise 10, 000 men out of Zebulun and Naphtali; but in what manner? It is not given in the form of a peremptory command, either to the tribes as such, or to individuals, saying, “Go, and fight against this company,” but “Who will go?” Hence the careful wording of the charge given to Barak, “Go and draw towards Mount Tabor” (Judges 4:6)—implying that no one was to be compelled, but the act was to come of their own accord. And when Barak went to fulfil his commission, he called them—he did not command them under penalties. Their acceptance of all risks was their own spontaneous act. Barak seems to have found no difficulty in finding the number of men wanted; and besides these, there seem to have been a considerable number of volunteers from the other tribes. With men of true principle, though not expressly called, it was yet motive enough to have the opportunity offered. They required no farther inducement. But the feature in the account to which God calls special attention is, that those who came forward to meet this all-important juncture for God’s cause, did so by an act of self-surrender. It was in the highest sense a religious act.

(2.) A single act sometimes sheds a flood of light on the whole character. It reveals the motives and hidden springs of action, and shows, beyond the shadow of a doubt, the true pole to which the heart points. It indicates, not only whether the bias is towards God, but how strong that bias is, how much it is willing to sacrifice for Him, and whether its affection is supreme. In the present instance, the test of character was so strong, that every man who took the field, felt he was endangering his life; and virtually said, he was prepared to make the sacrifice for the honour of His God. Translated into words his act meant, “it is not necessary for me to live; it is indispensable that I should be loyal to my God!” One of the “six hundred” of the famous Balaklava charge, on being asked by the writer of these lines, what he thought when the order was given to take the Russian guns in front, replied, “I thought of nothing but obeying orders!” Such was the spirit of these noble-hearted Israelites. They thought of nothing but vindicating the name of their God, when an opportunity offered.

(3.) This spirit of free self-consecration makes the service done specially well-pleasing to God. When devotion to God rises higher than the love of life itself, it is pre-eminently a sacrifice which comes up with an odour of a sweet smell unto God. Never did any single act we read of in all history, receive such a marked commendation from God, as the act of Abraham, in laying his only son, whom he loved, on the altar, as a sacrifice, in obedience to God’s command. In that surrender, he sacrificed his tenderest human affections, and his brightest future hopes, all from loyalty to his God, and so was rewarded with blessings of the highest mark down to the end of time. When Esther went in to the king, she took her life in her hand, rather than see the destruction of the people of her God, and so a book is written to immortalise her memory. It was a deep heart-sorrow to Nehemiah, when he heard how the city of his God lay in ruins, and was a reproach among the heathen, and, at the risk of his life, he sought permission of his king to rebuild its walls; for which act his name shines like a star, from age to age, in the firmament of the Church. Other examples we have in the recorded history of Moses and of David on many occasions; of Joshua and Caleb (Numbers 14:6); of Zerubbabel, and the chief of the fathers in his day (Ezra 3:4); the Apostles (Acts 5:41); Stephen (Acts 6:7); also John the Baptist (Mark 6:17); and Paul on many occasions. These men were noble illustrations of the principle of loyalty, which the Saviour Himself lays down as the rule in His kingdom, in Luke 14:26.

3. Their faith, which overcame all obstacles. Their distinctive character was, that they were men of faith. This in God’s sight is incomparably more honourable, than to say, they were “governors,” “princes,” or “men that rode on white asses.” Some of them were such, yet not because they were so, but because they acted as men of faith, and true loyalty to their God, are they there enrolled on God’s list of honour. Birth, valour, skill, knowledge, and patriotism, in their place, gain distinction among men. But it is by faith, carried out into practice amid the stern difficulties of life, that the names which live through all time in God’s Book of remembrance, have their title to be marked out as those whom God delights to honour. Had they gone to this battle merely from love of adventure, or from a certain love of romance, which some people find in the practice of war, their names had long since perished, like myriads of others of whom we only vaguely know that once they were.

(1.) They believed in the face of natural impossibility. Had Barak’s handful of men calculated the probable chances of war, according to natural appearances, they must have unanimously come to the conclusion, that without supernatural aid, there was not the faintest possibility of their succeeding against the masses of the Canaanitish host. Nothing could be more foolhardy, than to engage the enemy with such a disparity of force. So few in number—the want of discipline—the want of arms—the want of skill and prestige; while the enemy were a numerous host, disciplined in a high degree—well equipped with armour and having chariots of iron—also stalwart and strong in physique—there seemed no proportion between the two camps. There was the clearest proof, that they were men of the right stamp; that they could trust their God when all was dark around them, as well as when the way was clear; that God, having promised to go out before them, would find ways and means of vindicating His own cause, though they did not see how. They believed that though there was not a speck of cloud in the sky, though there was no muttering of thunder, or sign of earthquake, or pestilence, or other large army brought to their assistance; though they knew absolutely nothing of the means by which God was to fight against Sisera, and saw no possible natural means that could be used, they yet believed that God would, in some way known to Himself, appear on their behalf at the right time, and would effectually dispose of the enemy’s force, simply on the ground, that He had given his word for it that it should be so. Through Deborah He had spoken. The whole scheme of battle was of His appointment, which amounted to a series of testimonies that He would fight for them. An express assurance was also given by Deborah (Judges 4:14). This belief in God’s bare word, in the face of apparent impossibilities, is true faith—the faith which overcomes.

Abraham believed God’s simple testimony respecting a numerous seed, and waited on for more than twenty years, though all hope of its fulfilment, in the ordinary course of nature, had passed away. Moses believed that God would supply food and drink to His people in the wilderness and trusted accordingly, though he knew nothing, when he entered it, about the descent of manna daily for forty years, or the water gushing out of the rock for so long a time. He only knew that God had commanded him to conduct the people through the wilderness, and that for all details He must trust Him to provide everything when the time came. Every sinner, under the gospel, is required to believe on God’s testimony, that all his sins will be graciously forgiven, if he trusts in “Christ crucified,” as the appointed way of receiving a righteous pardon, and if he also expresses deep sorrow for his sins, and is sincere in desiring to lead a new life. It is faith, too, which says, “I know that God will hear my prayer for Christ’s sake, when I trust in Christ and have sorrow for my sins, because I have God’s word for it.”

(2). They trusted in God to bring out any issue that He pleased. This also is part of the province of faith, and it is a higher province than that just mentioned. They believed it was their duty, not to dictate, or suggest anything as to the best issue, nor even to ask questions, but to leave it all in God’s hand, assured that He had a perfect knowledge of all the circumstances, could at any moment determine what was best to be done, both for His glory and for their good, and that He would infallibly do it. Prayer would indeed be abundantly offered in expression of their desires, but always in submission to His will. Their trust in Him was complete, that He would always do what was best; the ground of this trust being God’s own character, because He is what He is. Illustrations of this are everywhere in Scripture (John 17:11; John 14:31; Luke 22:42; 1 Samuel 3:18; Psalms 37:5; Isaiah 26:3; 2 Samuel 16:10; Job 1:21; Lamentations 3:26.

(3.) They believed in God’s glory as the highest and most sacred of all things. Apart from all consequences, they could not rest, while God’s glory was tarnished, and His honour was laid in the dust. That one fact was sufficient to rouse every dormant energy they possessed, and lead them to acquiesce in any requirement that might be made, for retrieving the honour of the Divine name. They had indeed the expectation of deliverance by some miraculous means, but independent of that, simply on the ground that God’s name had been profaned, and that reverence for it must be restored, they offered themselves up heart and soul at the call of duty. Whether they should die or live, it was enough for them to know, that the way was opened for their striking a blow in so sacred a cause.

(4.) They believed that God would be faithful to all His promises and gracious purposes, i.e., to all that was contained in His covenant with His people. For His covenant contains not only promises, but also purposes and arrangements—the promises and arrangements being the unfolding of the purposes. The purport of the whole transaction, on this occasion, they understood to be the manifestation of Jehovah’s glory before all eyes, in the redemption of His people from the hands of their enemies. This redemption they believed must be accomplished, because it was in the line of the fulfilment of the Divine promises, and the unfolding of the gracious purposes, towards the chosen people. These are mentioned throughout Scripture as the grounds of many a deliverance (Psalms 105:42; Psalms 106:41; Psalms 25:10; Psalms 85:8; Psalms 89:3; Psalms 89:22; Psalms 89:33; Joshua 21:45; Isaiah 54:7).

Firm in this faith, these true-hearted Israelites saw no difficulties in the way. In their eyes, the mountains had already become a plain. It was for them simply to await the call of their God, and act entirely as He might direct. Their faith could “remove mountains” and “overcome the world.” All these belonged to the list of honour.

IV. The names on the list of dishonour. In the trial of character now made, while some nobly stood the test, many more were found wanting. The rock on which they split was, their unwillingness to sacrifice their own personal ease and comfort for the sake of their religious principles. Thus it was with the multitudes who came around the Saviour, desirous to become His disciples, but who stumbled at the announcement, “if any man will come after me, let him deny himself, and take up his cross and follow me.” Human nature is substantially the same in all ages. The claims of flesh and blood are preferred to God’s honour and the interests of His cause. Men think of their own feelings and interests first, whatever may befall God’s name or cause in the world. In opposition to this the Master lifts his voice in the solemn and oft-repeated formula, “Whosoever will save his life shall lose it, and he who loseth his life for my sake shall find it.” Illustrations of the latter part of this statement have been given above; now we have illustrations of the former part. There are four classes specified here who cannot stand the test:

1. Those who are emotional but without principle;

2. The non-emotional and indifferent;

3. Those who are engrossed with the cares of this life;

4. Those who stubbornly refuse to declare themselves on the Lord’s side. The first three cases correspond with the three classes of unprofitable hearers, whom the Saviour describes in the parable of the sower. The circumstances are different, but the outlines of character are the same. We have:

1. Those that are emotional, but without principle. Of this Reuben is the illustration, who, at once, with a flush of impulsive feeling joyfully responded to the call made to arise and defend the Lord’s cause, but quickly, as they began to realise the stern demand of self-denial made upon them, the hopeful feeling began to evaporate, and all trace of their heroic professions speedily disappeared. So it was with the stony-ground hearers. When gospel truths were brought before their minds, instantly they were aglow with love, with admiration, with zeal, or warm devotion, according to the representation made, and they are forward to make great professions of devotedness to the cause of their God. But there is no counting of the cost; there is no fixed principle as the source of these feelings. And when they come face to face with the real sacrifices they will have to make by entering Christ’s service, they begin to cool down, and try to make a compromise.

This marks the character of Reuben. (See Critical Notes, Judges 5:15.) At first, “by the brooks of Reuben, there were great resolutions of heart.” High purposes were formed, and proud protestations were made. The lions were seen only in the imagination, and in their ardour they would fight and overcome a whole army of them. But when the first gush of zeal was over, and they began to think what it would really cost to beard the lions, their impetuous valour slackened rein and became more discreet. When fear was aroused, first they came to a standstill; then began to doubt; then to be irresolute; next to be lukewarm; and finally to waver; to attempt a compromise; and end in drawing back. Hence, in Judges 5:16, we read, “By the brooks of Reuben there were anxious ponderings of heart.”—searchings, debatings with themselves, as to what decision they should come to, to get out of the dilemma. They loved their ease too well, reclining on the green pastures, and beside the purling brooks of their rich pastoral country, to think of going out to try conclusions at arms with the warlike Sisera. Hence, on second thoughts, they would exercise their ingenuity in endeavouring to discover reasons, to justify them in falling from their first magnanimous purpose, to go manfully forward among the foremost in this holy enterprise.

What were the resolutions? “Let us go boldly forward! Let us take the lead! It must not be said of the men of Reuben, that they were either ashamed or afraid, to do battle for the Lord against the mighty. Rather, it becomes the tribe of the eldest brother to lead the van, and be an example of loyalty to all the other tribes. Let us, as of old, go ready armed (Numbers 32:17) along with our brethren, to deliver the land from the dark shadow of the oppressor. Let but the arm of the Lord awake, as in the ancient days—the days of the renowned Joshua, when Sun and Moon stood still in their places, when hailstones fell from heaven on the heads of the enemies, and when armies of hornets made them turn their backs. Then fear shall take hold on the Canaanitish host, their hearts shall melt like wax, and there shall not be spirit in them any more.” But when the fit of fervour was over, and they began to look calmly at difficulties, fears came trooping up like dark clouds gradually darkening a bright blue sky.

What were the earnest deliberations? “After all, we have not been called to engage in this conflict, like the men of Zebulun and Naphtali. If any others are expected to assist in the great cause, it devolves on the tribes to the west of the Jordan to come to the rescue. Nine tribes and a half are Cis-Jordanic; are not these sufficient to meet the emergency? The remaining two and a half tribes being Trans-Jordanic, may well be exempted. Besides we are a pastoral people, unaccustomed to the work of war, and could do little against iron chariots—surely, we should be excused. Many lives would certainly be lost, and our dwellings be turned into houses of mourning. During our absence too, who would defend our hearths, and care for our cattle; and when there are such immense flocks and herds in our borders, it would be most culpable in us to leave them without shepherds to tend and provide for them. Charity and justice alike begin at home. Our first duty is to our wives and children, our domestics, and our cattle. And then, it cannot be wondered at, if a pastoral people, accustomed to dwell in fertile meadows, should prefer to hear the pipings of the shepherds, sitting in peaceful security, to the wild blasts of the war-trumpets, summoning the hosts to the battlefields. On the whole, we think it better to remain at home.”

It is the old manner of the deceitful human heart, “I go, sir; and went not.” “Orpah kissed her mother-in-law, and went back to her people and her gods.” The stony-ground hearer’s good resolutions soon “withered away.” The aged apostle confessed that with the lapse of time, which tries all things, “all they that were in Asia had turned away from him,” even such leaders as “Phygellus and Hermogenes.” The Galatian Christians who at first “received him as an angel of God, and would have plucked out their own eyes and given them to him,” by-and-bye began to forsake him for the Judaising teachers of the day. Such conduct is not only contemptible because of its cowardice and selfishness, but is also heinously guilty, because it trifles with the honour of Jehovah’s name, and turns the back on all the sacred claims of duty we owe to Him. Against all such frittering away of sacred obligations of duty, “the day of the Lord that cometh shall burn as an oven.” The next class is:

2. The non-emotional and indifferent. This class is represented by Gilead, meaning Gad, and the portion of Manasseh, that was beyond Jordan. They showed little or no feeling in the matter, but remained passive. They correspond somewhat to the wayside hearers. These the Saviour likens to the hard common, or public highway, that is beaten down through the rush of traffic upon it—“the constant trail of the waggons of business.” It denotes minds that are, through ignorance, or want of receptivity, insensible to gospel calls, and deaf to gospel arguments and pleadings; that in fact feel nothing, and decide nothing because they understand nothing. The truth produces the same effect on them that water does on a stone. There is no movement of the conscience and the heart.

“Gilead abides beyond Jordan.” They were simply indifferent, but in their case, godlessness, not ignorance, seems to have been the cause. Even indifference at such a crisis was a most serious crime. They had no heart to the cause of their God. This lay at the bottom of their indifference, for without this there was no propelling power to move them forward. And having nothing to urge them on, on the one side, there was much to keep them back on the other. They seemed to say—“We are not bound to enter into this conflict. It is no concern of ours. We live on the Trans-Jordanic side of the country, and are away from the scene of conflict. It belongs to the tribes whose territories are exposed to the incursions of the great northern power. Barak has not called us to take part in this struggle, and as the river divides us from the battlefield, it cannot be held obligatory in us to move in the matter. It is purely a matter of option with us, and being so, we prefer to run no risk. Why should we rush needlessly into danger? We are a pastoral people and care little for the work of war. But we trust our brethren will be victorious, and we shall be glad to see them freed from the grasp of the cruel oppressor.”

And so these people of the east of Jordan lands became conspicuous by their absence. But by their passive attitude and stolid indifference they contracted the highest degree of guilt. It is as if a man could look on and see a friend, whom he was under the weightiest obligations to love and esteem, openly insulted and foully calumniated, while yet he did not speak a word, or show the slightest concern for his friend’s honour and good name. When a man acts thus by his God, it becomes incomparably more criminal, for it implies that he is perfectly indifferent to the honour of Jehovah’s great name! Nothing could more provoke God to anger, or excite more thorough contempt on the part of man. It is an outrage on the name of religious brotherhood, and it is a daring defiance of the jealousy of Him who is a consuming fire! (Revelation 3:14.)

3. Those who are engrossed with the cares of this life. This we take to be the spirit of the allusion made to Dan and Asher. “Why does Dan tarry in ships? Asher sits still by the sea-shore, and reposes in his creeks and river mouths.” They are loth to leave their comfortable home on the Mediterranean. It is highly probable, that a large number of the Phœnicians, and the great commercial traders in the north-west of Palestine, were in Sisera’s army; in which case, had the tribes of Dan and Asher embarked on this conflict, they must have quarrelled with their nearest neighbours and best customers. For it would appear that the principal trade of these two tribes was by sea. By going to war, therefore, with the populations of the sea-board, “their craft would be in danger.” In reply to solicitations to join their brethren, they would doubtless reply as many have done since, and still do from age to age, “Our worldly interests will materially suffer should we dare to draw the sword against Sisera. An embargo will be put on our ships. Our maritime trade will be annihilated. Terrible reprisals also will be sure to come from the enemy. Besides we have ships in harbour getting ready for sea; and we have a fleet of small vessels engaged in trade, which must all become useless, and be laid up on the beach as so much rotten wood, if we venture to enter into battle with those with whom we carry on transactions in business. It would be madness in us to follow Barak in this conflict. We pray you, let us be excused! We are extremely sorry it should be so; but if you take from us our staple trade we shall be absolutely ruined. We wish all success to Zebulun and Naphtali in this unequal contest; but since they only have been expressly called to come forward, let the matter rest as so arranged. We pray you again, hold us excused!” Those who speak thus virtually say, “when our worldly interests are touched, ye have taken away our gods, and what have we more?” The favour of God, instead of being the all-important motive, is put into the background, and scarcely counts for anything, while men’s portion of good in this life practically becomes the only consideration. The honour of God’s name touches them but very lightly, if at all, but how to preserve their own worldly interest engrosses their whole soul. They think it preposterous, when their temporal business is in danger, that they should be expected to do anything for God’s cause and interest in the world. They seem never to have considered, that to have God’s favour on their side, is to have the best of all preservatives of their prosperity, and the most effectual security against loss of any kind.

This case is similar to that of the thorny-ground hearer. “The cares of this world choke the word.” Crowds of anxious thoughts fill all the chambers of the soul, so that no leisure is left for attention to the things of God. It is impossible to listen to messages from the unseen world, when the eye is distracted with the sights, and the ear with the sounds, of the world of sense. As well might a man listen attentively to a serious narration of facts, while a flood of water is being poured over him, as give ear to arguments addressed to the conscience, while harrassed with the worry of worldly business and care. “There was no room for Jesus in the inn.” Neither is there room in a heart, which is already filled with the world, for the things of God. “Demas forsook the advocate of Christianity, having loved this present world.” “All seek their own, not the things which are Jesus Christ’s.” The idea of adding a little more to the stock already gained is reckoned the cardinal end of life. The worldling indeed—

“Throws up his interest in both worlds,
First starv’d in this, then damn’d in that to come.”

“His life is one long sigh for wealth; he would coin his life-blood into gold; he would sell his soul for gain.” How many would sell their prospect of immortal happiness for a mess of pottage! (Hebrews 12:16; Matthew 26:15; Isaiah 55:2; Luke 12:18; Proverbs 8:10.) The worldly spirit steals away the affections; it fosters a grovelling taste; and it hardens and enslaves the heart. It is the voice of wisdom that says, “Love not the world,” etc.

4. Those who stubbornly refuse to help on the Lord’s side. This applies to Meroz, of whom the prophetess intimates that by command of the angel of the Lord a curse must be pronounced on them because, when they were so near the scene of the battle-field—only a little to the North—and it would have been so exactly in their way to have intercepted the enemy in their flight homeward, they seem, from some unaccountable reason, to have positively declined to give any assistance. When they might have turned the movement of Sisera’s army into a disastrous retreat, such was their strange apathy, that a golden opportunity was lost to the sacred cause. “To whom much is given, of them much will be required.” Whether it was a town occupied by Canaanites within the borders of Israel, or whether it was a place which, though belonging to Israel, was so steeped in idolatrous practices, that it had lost all regard for the name and the cause of Israel’s God, we are not informed. But it seems to have been the latter. It is supposed that Meroz commanded a main pass among the hills, to the west of the Hermon range, through which a considerable portion of Sisera’s army required to make their escape.

These people were virtually taking the side of God’s enemies on the day of decision. They would rather give their sympathies to Sisera, the despiser of Israel’s God, and the red-handed oppressor of His people, than to Jehovah, the covenanted King of Israel. This was an act of treason against Him, whom they had solemnly sworn to revere and obey as the one living and true God. Hence their guilt. Neutrality before God counts for opposition.

The curse on Meroz was not pronounced by Deborah out of any feeling of revenge on her part. Had it been so, we do not see how it could have been justified. But it is expressly announced that the curse was from “the angel of the Lord”—who acted as the “keeper of Israel,” who calls them “my people,” who “in all their afflictions was Himself afflicted,” who gives a special charge to kings and others respecting them, saying, “Touch not mine anointed,” and who added, “he that toucheth you toucheth the apple of mine eye.” He is called “the angel, Jehovah,” because He personates Jehovah, both in His tone of authority, and the prerogatives to which He lays claim (Judges 2:1; Exodus 14:19; Exodus 23:20; Exodus 32:34, corresponding with Exodus 33:14, not Exodus 33:2; Joshua 6:14; Acts 7:38; Malachi 3:1). It was His sacred property, the people that represented Him, whom Sisera had dared to dishonour and to tread down as the mire, so that complicity with him on the part of the inhabitants of Meroz was a heinous offence. And this was the day of reckoning, when justice ruled the hour.

Cases of persons who stubbornly refuse to perform a sacred service for God’s Church, which God in His Providence puts in their way, imply great guilt, and occur not infrequently. (Matthew 25:42; Matthew 25:44; James 4:17; Matthew 27:23; Matthew 27:26; Acts 3:13, etc; Acts 13:45, also Acts 5:7; Acts 24:24; 2 Timothy 4:14; John 12:42, also John 12:48).

COMMENTS AND SUGGESTIONS.—Judges 5:13

I. The mixed state of the church of God in the present world.

When God applies the winnowing shovel to His floor on this occasion, how many are found to have gone back from the covenant of their God! It is a melancholy fact, that so many false disciples should be found at every sifting time, wearing the same livery with the true. In every age, the “foolish virgins” walk with the wise. “Tares” grow in the same field with the “wheat.” The dross is largely mixed with the jewels.
The thread of the church’s history is, at no part, free from the coils of the old serpent, and his brood. “When the sons of God come together, Satan comes also among them.” The children of the Wicked One associate themselves with the children of the kingdom. An Achan is found in the pure camp of Joshua; a Cain in the family of Adam; a mocking Ishmael in that of Abraham; a Gehazi in the house of Elisha; and an Ananias and Sapphira in the pure society of the first Christian church. Even in the church under the pastoral care of the Apostle John, there were those of whom he said, “they went out from us, because they were not of us,” etc. In Paul’s days “many made shipwreck of faith.” And even in the Master’s own hallowed circle (though not undetected), there was one wrapped up in the thick folds of the cloak of hypocrisy—“Have not I chosen you twelve, and one of you is a devil?”
It is indeed, so common to hear of Christ being wounded in the house of His friends; and so frequently is the form of the wolf seen protruding from under the sheep’s clothing, that one becomes staggered to know what to make of it. That men should every day be calling Christ, Lord, Lord, while yet they do not the things which He says, looks as if Satan were making a desperate effort to efface the distinction between Christ’s friends and Christ’s foes. But when, from such a paragraph as this, we find it has been so from the beginning, while yet that distinction is never lost, we are led to conclude that God but permits this confusion of characters to be made for a time, with a wise end in view. And the day is coming on when that line, which is often now so dim and imperceptible, will be made clear with the light of beams from His own throne. “Then shall men discern between the righteous and the wicked.” Even now, we sometimes meet with a genuine character—one in whom is no guile—a man true as steel, about whom there is no mistake—who is the same whatever wind may blow, and whose hands and heart verify the sentiments and professions of his lips—a reliable, out-and-out Christian.

II. Many have no root to their religion.

Hence the reason why, “like the morning cloud and the early dew, it passeth away.” The religion of several of the tribes was found wanting in this day of trial, because it had no foundation of principle. They appear to have had some sense of religious obligation, and rather gave the calls made on them the go-by, than openly questioned them. “They had no root in themselves, and so endured but for a time.” There was no receptivity for the claims of religion. There was nothing in them to bear a severe strain when tried. Like reeds, they bent before the blast. Just as the plants must have a hold of the soil to be able to keep their places, when the winds blow around them on all sides, so men must have a firm grasp of religious truth with the heart, as well as the understanding, to be able to stand true, when there is nothing to encourage, but everything to shake, constancy.
This root, or firm setting in the soil, is that which many want in every age. They may have—

(1.) Seriousness of religious manner, but nothing more.

(2.) Strict outward morality, but nothing more.

(3.) Punctual observance of religious duties, but nothing more.

(4.) Benevolence and amiability of disposition, but nothing more.

(5.) Great genius and high mental culture, but nothing more.

(6.) A good intellectual knowledge of the Scriptures, but nothing more.

(7.) Frequent religious impressions, but nothing more.

The heart is so deceitful, that it will invent seventy times seven likenesses of true religion rather than once accept the reality.

III. The test of faith separates between the false and the true in religious character.

Those Israelites who stood on God’s list of honour were, if any thing, men of faith. By this they were marked out from others. They believed in their God. Every thing about Him was to them sacred. Would they venture their lives for Him? Yes; they said they would even count life less dear. Others said, no; that is too much to hazard. Would they leave their homes, and all that is dear there, perhaps never to return? Yes; for they loved their God with a deeper love, than that which they bore to father and mother, wife or children. Others said, that is a hard saying, who can hear it? Would they leave behind them all their property and gains, and let their worldly affairs take care of themselves, very likely to become deranged, if not entirely destroyed? Yes; they could do that too; indeed that never seems to have cost them a thought. Ah! but say others, it is surely madness to risk everything we have in the world. We might give a donation, or we might employ a substitute to do something for the good cause.

How different the two characters! The one founded on entire trust in the character of God, and some proper conception of His claims upon us. The other on a vague illusion which they call religion, but which in reality means nothing. The stupendous sacrifice which God makes for them, is not with them a matter of sincere belief, and helps them nothing in deciding how much they shall sacrifice for Him. Neither can they trust Him with anything, as children could entrust a loving father with all that is precious in the world from first to last, that he might look after it for them. The one class take everything from God on trust; they leave all decisions in His hands, believing that He will do all things right—be most kind, most just, most wise, and most true, in all that He decides for them; for He is their God, self given to them through Christ, even as they are self-given to Him. They live entirely to God and for God. For the other class this is far too thorough work. They cannot depart from the fundamental idea of living mainly to please themselves. Anything they give to God, of their affections, their work, their time, their worldly good, is merely a deduction from that, smaller or larger, but the foundation must be undisturbed. They do not believe in God, they believe in themselves.

Faith is a thorough test. Not only is God put on the one side, and self or the world on the other, when the soul is making its choice, but the world is set forward to the greatest advantage. It is seen, it is felt, it is present, and in every way the appeal is most strong to “flesh and blood.” On the other hand; the things of God are unseen, are unfelt, and are absent. And in addition to this, “flesh and blood” must be subject to principles of righteousness and truth in the hands of a gracious Father. When the soul under these circumstances decides for God, it must be held to be thoroughly tested. This is faith.

IV. All who are enrolled on God’s side are expected to do Him service.

The first practical lesson they learn is, “We are no longer our own.” “We live to Him who died for us and rose again.” “None of us liveth to himself,” etc. (1 Corinthians 6:19; 2 Corinthians 5:14; Romans 14:7; Romans 6:13; Romans 6:19).

V. All acceptable service to God must be cordially given.

First, Deborah, as a mighty heart gave herself with buoyancy and fervour to the work; the same spirit she infused into Barak. Barak and she together inspired the governors and men of Zebulun and Naphtali with like fervour. These again influenced Issachar, Manasseh, Ephraim, and Benjamin. The Saviour was “clad with zeal as a cloak.” Cordial service will characterise the better days of the Church’s history (Psalms 110:3). In Nehemiah’s days, the people “earnestly repaired” the wall; “they had a mind to work” (Colossians 3:23; 2 Chronicles 31:21).