Judges 5:12 - Meaning and Application

Here, Deborah stirs herself and Barak to celebrate this victory in the most serious way, for God’s glory, Israel’s honor, the comfort of their friends, and the greater shame of their enemies (Judges 5:12). Deborah, as a prophetess, must do it in a song, and she calls herself to it with urgency: “Awake, awake,” and again, “awake, awake.” This shows both how excellent and how hard the work was. It needed the fullest life and strength of soul, and she knew how easily her zeal could grow weak. Praising God is work we should wake up to, and wake ourselves up for (Psalm 108:2).

Barak, as the commander, must celebrate in a different way, by a triumph. “Lead your captivity captive” means that the prisoners taken in the victory should be led in chains after him when he made his public return. This was not for cruel pride or delight in humiliating others. It was to give glory to God and show the Lord’s rule, since he looks on the proud and brings them low.

Deborah then gives the reason for this praise and triumph (Judges 5:13). This glorious victory made the small remnant of Israel, and Deborah in particular, appear great, but all of it came from God. Israel had become weak and few, with many cut down by the enemy, many dying in sorrow, and some likely scattered with their families and goods to other lands. Yet those who remained, by God’s help, made one brave effort and not only shook off oppression, but gained power over their oppressors. As long as any of God’s Israel remain, even if only a tiny remnant, there is hope. God can make even one person triumph over the proud and powerful.

Deborah also points to her own place in this, to show how much it was God’s doing. She was a woman, and by nature one in subjection after the fall, yet the Lord, who is higher than all, gave her authority over the mighty men of Israel. They willingly followed her guidance, and she was enabled to triumph over the mighty men of Canaan, who fell before the army she led. A despised stone is made the head of the corner. This is the Lord’s doing, and it is wonderful in our eyes.

She then makes special remarks about the different groups involved in the battle, noting who fought against Israel, who fought for them, and who stayed back. First, she speaks of the enemy’s strength, so the victory will shine more brightly. Jabin and Sisera had already been named in the story, but here it becomes clear that Amalek also allied with Jabin, or tried to send help. Ephraim is said to act against Amalek (Judges 5:14), likely by intercepting some Amalekite troops on their way to join Sisera. Amalek had earlier helped Moab oppress Israel (Judges 3:13), and now helped Jabin too. They were long-time enemies of God’s people. Their hand had always been against the Lord’s throne (Exodus 17:16), which made them especially dangerous.

Other kings of Canaan, who had partly recovered since Joshua defeated them, also joined Jabin and strengthened his army. They had the same hard hatred for Israel, and these kingdoms had once been under Hazor’s power (Joshua 11:10). These kings came and fought (Judges 5:19). Israel had no king of its own, while its enemies had many, and their combined power made them very threatening. Yet Israel had the Lord as its King, and that was enough to overcome them all. Scripture says these kings “took no gain of money,” meaning they were not hired soldiers serving for pay. They volunteered and were eager in the attack on Israel. Because they acted from hatred, not greed, they were all the more dangerous and cruel.

Deborah also honors those who fought for Israel. The tribes that helped in this great victory are named with praise, though God alone deserves the highest glory. Still, those whom he used should receive their due honor, to encourage others. In the end, it was heaven that decided the battle.

Ephraim and Benjamin, the tribes where Deborah lived, stirred themselves and acted bravely under her influence, for her palm tree was in Ephraim and near Benjamin (Judges 5:14). The line “Out of Ephraim was there a root” points to a settled strength and readiness in that tribe against Amalek. Some think this refers to the mountain called the hill of Amalek (Judges 12:15), while others take it to mean there was a strong root of courage in the people’s hearts. Benjamin had set a good example among his people. “Ephraim moved after you, Benjamin.” Even though Benjamin was the younger and smaller tribe, he followed when Ephraim led in the common cause. If we are not bold enough to lead, we must still not be proud or stubborn and refuse to follow others in a good work. Ephraim was far from the battlefield and could not send many troops, but Deborah knew there was a real root of goodwill there. Dr. Lightfoot gives another reading of this, connecting it with Joshua of Ephraim and Ehud of Benjamin, who had both earlier won victories against Israel’s enemies.

Once Ephraim and Benjamin opened the way, Machir, the half-tribe of Manasseh east of the Jordan, and Zebulun sent men who were very useful in the campaign. When an army has to be raised, especially after long neglect of war and great discouragement, it matters much to have officers of courage. Machir supplied such men, for from there came down commanders.

The sons of Machir were especially known for their bravery in Moses’ day (Numbers 32:39), and that courage seems to have continued in their family. It is likely this was helped by the fact that they lived on the frontier, where danger was close at hand.

Zebulun also supplied men of learning and skill as war secretaries. These were the kind of men who handled the pen, wrote orders, sent out notices, drew up commissions, counted the troops, and kept records. In this way, each person served the public good according to the gift he had received (1 Peter 4:10). The eyes see, and the ears hear, for the benefit of the whole body. Many also understand this of the tribe’s scholars, men who studied the law and were ready to explain it, yet still took up arms in this cause, though they were better trained with books than with swords. Sir Richard Blackmore puts it this way: “The scribes of Zebulun and learned men, to wield the sword, laid down the pen.”

Issachar also did good service. Though they saw that rest was good, and though they were known for bending their shoulder to bear burdens (Genesis 49:15), they refused to carry Jabin’s tribute. They preferred the honorable work of war to a lazy but shameful peace. It seems there were not many ordinary soldiers from that tribe, but the princes of Issachar were with Deborah and Barak (Judges 5:15). They likely served as a council of war, giving advice in emergencies. They also seem to have gone with Barak into the field themselves. If he went on foot, they went on foot with him. If he entered the valley, the place of greatest danger, they faced it with him and stayed at his right hand to counsel him. These were the men of Issachar, men who understood the times (1 Chronicles 12:32).

Zebulun and Naphtali were the boldest and most active of all the tribes. They were moved, in part, by affection for Barak, who was from their region. But they were also nearest to Jabin, so the weight of oppression lay heavier on them than on the other tribes. Better to die with honor than to live in slavery. For God’s sake and their country’s good, they risked their lives to the death on the heights of the battlefield (Judges 5:18). With brave hearts, they charged even against iron chariots, despising danger and facing death itself for so good a cause.

Deborah also saw heaven itself fighting for Israel. “The stars in their courses fought against Sisera” (Judges 5:20). Under God’s rule, the stars may have acted through harmful influences or by bringing hail and thunder, which helped break Sisera’s army apart. The Aramaic translation says that from heaven, from the place where the stars rise, war was made against Sisera. That means the power of the God of heaven was against him, using even the angels of heaven. In one way or another, the heavenly bodies, though still moving in their courses, fought against Sisera. When God is an enemy to a man, all creation is at war with him.

The flashes of lightning may have frightened the horses so badly that they reared until their hoofs broke (Judges 5:22). They may even have overturned the iron chariots, or turned them back on their owners.

The river Kishon also fought against Israel’s enemies. It swept away many who thought they could escape through it (Judges 5:21). Usually it was only a shallow river, and since this was their own country, they likely knew its fords and safest crossings well. But now, probably because of heavy rain, it had become swollen, deep, and strong. Those who tried to cross were drowned because they were weak and could not make their way through. Then the horses’ hoofs broke by the violent splashing, as the margin notes (Judges 5:22). It is called “that ancient river” either because it was known or celebrated by old writers, or more likely because God had long ago planned to use it for this very purpose against Sisera. It served God’s design as though it had been made for that moment, just as God is said to have prepared the water of the old pool long ago for the use to which it was put (Isaiah 22:11).

Deborah’s own soul also fought against them. She speaks of it with holy joy, “O my soul, you have trodden down strength” (Judges 5:21). She did this by urging others forward and helping them with all her heart. She did it also by prayer. Just as Moses defeated Amalek by lifting up his hand, Deborah overcame Sisera by lifting up her heart. When the soul is given to holy work, and when the heart truly engages in it, God’s grace will help us tread down the strength of our spiritual enemies, and they will fall before us.

In this great battle, Deborah also notices who stayed neutral and did not side with Israel, though they should have. It is striking how many, even among those called Israelites, shamefully deserted this glorious cause and refused to come forward. Judah and Simeon are not mentioned among the tribes involved because they lived too far away from the battlefield to be expected to appear. But for the tribes that lived near and still would not help, Deborah places a lasting mark of disgrace on them, and they deserved it.

Reuben shamefully refused to join the fight (Judges 5:15, 5:16). Long before, he had lost the rights of the firstborn, and his dying father’s words still followed him, “Unstable as water, you shall not excel” (Genesis 49:4). Two things kept them back. One was their divisions. Deborah twice points to this shame. Among the divisions of Reuben, there were great thoughts, searching of heart, and inner trouble. This may mean they were divided among themselves and could not agree who should go or who should lead. Each wanted the place of honor and avoided the place of danger, so their disputes kept them from standing together for the common good. Or it may mean they were divided in their opinion of the war from the other tribes. They may have thought the effort was either unlawful or impossible, and so blamed those who took part while refusing to do so themselves. This caused painful thoughts among the rest, especially when they suspected that Reuben’s standing still came from a cooling love for their brothers and a heart drifting away from them.

It is painful to see the children of our own mother angry with us because we do our duty, and to have them look at us as strangers when we most need their friendship and help.

Reuben stayed among the sheepfolds, which was a warmer and safer place than the battlefield. He made excuses, saying he could not easily leave the sheep he was watching. He loved, as the verse puts it, to hear the sounds of the flocks, or perhaps the shepherds’ songs and reed pipes, more than the sounds of war. In the same way, many people are kept from doing their duty by fear of trouble, love of comfort, and too much concern for their own business and profit.

These narrow, selfish spirits do not care what happens to God’s church, as long as they can get, keep, and save money. “All seek their own” (Philippians 2:21).

Dan and Asher did the same thing (Judges 5:17). These two tribes lived along the sea coast. Dan may have said he could not leave his ships because they would be left unprotected, and so asked to be excused. They may have argued that their sea trade made them unfit for land service, but Zebulun was also a harbor tribe and still came forward boldly in this battle.

No excuse we make to avoid duty is unique. Others have already broken through the same obstacles and done what we refuse to do, and their courage stands as a rebuke to us. Asher may have said he had to stay home to repair damage the sea had made to his land, or to protect his small harbors where his trading vessels stayed. A small inconvenience is enough for those who have no desire to take part in the hardest and most necessary work, because it is dangerous and costly.

But Meroz is condemned above all, and a curse is spoken against its people, because they did not come to help the Lord (Judges 5:23). It was likely a town near the scene of battle, so its people had a clear chance to show obedience to God and concern for Israel, and to help in a common cause. They shamefully refused, because they feared Jabin’s iron chariots and wanted to keep themselves safe.

The Lord did not need their help. He showed that he could win the victory without them. Yet that did not excuse them, because they did not know whether the battle might fail without their support. So they are cursed for not coming to help the Lord, when the call was, in effect, “Who is on the Lord’s side?” The struggle between God and the powers of darkness allows no neutrality. God counts those as against him who are not with him.

This curse is spoken by the angel of the Lord, that is, by the Lord’s own messenger, our Lord Jesus, the captain of the Lord’s army. Those whom he curses are truly cursed. We must not curse beyond the authority he gives us. He will richly reward all his faithful soldiers, and he will surely and severely punish all cowards and deserters.

Meroz seems to have been an important place at that time, since something great was expected from it. But after the angel of the Lord pronounced this curse, it likely fell into decline and withered away, like the fig tree Christ cursed. We never hear of it again in Scripture.