Haydock's Catholic Bible Commentary: Judges
Chapter 5
Ver. 1. Debbora probably composed this most flowery and animated canticle, ver. 3, 7. (Calmet)
Ver. 2. Lord. Hebrew may have different senses: "bless the Lord for having avenged Israel, the people willingly exposing themselves, or shewing their concurrence." Roman Septuagint, "What was hidden has been disclosed in Israel, when the people shewed their good will, bless the Lord." Porà, which the Vulgate has not expressed, commonly means to disclose, liberate, &c.; éthondob signifies to give freely, to expose one's self, &c. Septuagint and Theodotion together, (Calmet) and the Alexandrian copy have, "bless the Lord, for that leaders have risen up in Israel, and the people have shewn their good will." These two things were to be greatly desired, as a general can do but little without an obedient army, and the latter is, in a manner, useless, without a head. Both had been wanting in Israel for some time, and even still, some of the tribes seem to be blamed for not co-operating with zeal, ver. 15, &c. This verse is repeated as a kind of chorus, ver. 9. The zeal and concord of the little troop, which had met the formidable army of Sisara, deserved the highest applause. (Haydock) --- Men bless God when they give him thanks; superiors bless by imparting some spiritual benefit. (Worthington)
Ver. 3. Kings. She invites all who have authority, whether in or out of Israel, to attend unto the dispensations of Providence. God alternately cherishes and corrects his people. David makes a similar appeal to all kings and judges, Psalm ii. 10. --- It is I. She dwells with a degree of rapture on the thought that God had shewn his power so wonderfully, and had effected his gracious purposes by the hand of a woman! (Haydock) --- She directed Barac. (Worthington)
Ver. 4. Edom. Sinai, where God gave his law amid thunder and lightning, was situated in Idumea. (Calmet) --- God displayed his glory on this mountain, and also on Mount Seir, Deuteronomy xxxiii. 2. Some believe that Debbora compares the wonders which attended the late victory, with those which God wrought when he led his victorious bands through the desert, and conquered the countries of Sehon, &c. (Haydock) --- He provided for the wants of his people, even in the most desolate regions, giving them water out of the hard (Calmet) rock of Horeb or Sinai, (Haydock) and causing all nature to change her appearance at his approach, Psalm lxvii. 8., and Exodus xix. 18. (Calmet)
Ver. 6. The paths rested. The ways to the sanctuary of God were unfrequented; and men walked in the bye-ways of error and sin. (Challoner) --- Though Samgar and Jahel were so remarkable for their valour, as they had manifested on a late occasion, yet they did not prevent the incursions of the enemy both on the south and north. (Haydock) --- The merchants durst not travel, as usual, through the country. (Drusius) --- God had threatened the faithless Israel with this punishment, Leviticus xxvi. 22., and Lamentations i. 4., and Isaias xxiii. 8. (Calmet) --- They that went by them formerly without apprehension, are now forced to seek out bye-ways. (Haydock) --- Thus was justly punished the negligence of those who observed not the festivals of the Lord, nor frequented his tabernacle. (Menochius)
Ver. 7. Valiant. Hebrew is also translated, "the villages ceased," as no one thought himself in safety out of the strong cities. --- Until. Hebrew, "until I, Debbora, arose, that I arose, a mother," &c. The Holy Ghost obliges her to declare her own praises. She deserved the glorious title of "mother of her country." --- Mother denotes an authority, mixed with sweetness: such had been exercised by Debbora, in deciding the controversies of the people, (Calmet) and in directing them to follow the right path. (Haydock)
Ver. 8. Israel. What could be more astonishing and new, than this method of warfare, in which a few unarmed Israelites gain the victory over an immense army, and oblige the general, to leap from his chariot, that he may escape observation? A woman calls to battle. Hebrew is rather different, "They chose new gods:" some copies of the Septuagint have "vain gods, (Calmet) as barley bread." Others agree with the Hebrew, "Then war was in the gates." Jabin would not allow any arms in the country, and hence Samgar was forced to use the implements of husbandry. So the Philistines afterwards would not suffer the Hebrews to have a smith among them, lest they should make arms, 1 Kings xiii. 19, 22.
Ver. 9. Princes. Hebrew, "legislators," governors, judges. I cannot refuse them due praise, and I invite them earnestly to bless the Lord, ver. 2.
Ver. 10. Fair asses. Hebrew, "shining, white, or of divers colours, particularly red and white, with which the people were accustomed to paint their asses." (Bochart) --- The rich Arabians paint the back part red. (Tavernier iii. 5.) --- The Persians also give a yellowish hue to their horses as well as to themselves, with henna. (Chardin.) --- Asses and mules were formerly much more in use than horses, Numbers xxii. 21., Matthew xxi. 25., and 3 Kings i. 33. (Calmet) --- Way. You who can now proceed on your journey without molestation, join the judges of the land in sounding forth God's praises, ver. 6. (Haydock) --- Those who bring the flesh into subjection to the spirit, ride upon fair asses, (Origen, hom. vi.; Worthington) and they may preach to others with more authority. (Haydock)
Ver. 11. Choaked in the waters of the Cison, and of Mageddo, ver. 19, 21. Hebrew is very obscure: "from the noise of archers, in the places of drawing water, there shall they relate the justices of the Lord, the righteous acts of his villages, (or brave men) then shall the people of the Lord go down to the gates," where the courts of judicature are held. The peaceful inhabitants shall be no more disturbed with the shouts of archers, but rehearsing what obligations they are under to the Lord, the warriors of Barac, they shall pursue their usual employments without fear. (Haydock) --- Septuagint, You shall make your voices heard, playing on instruments, Calmet. (anacrouomenón, pulsantium.) --- Among those who rejoice, there shall they give righteous deeds to the Lord: they have wrought justice in Israel, &c. (Haydock) --- If we neglect the points, we may render the Hebrew more agreeably to the Vulgate. "At the voice of those who are pierced with arrows in the midst of those who draw water (or are drowned) there they shall publish," &c. (Calmet) --- And obtained. This is not in Hebrew expressly; but it is added to shew that the people could now act as a free nation, having cleared their country of its enemies. (Haydock)
Ver. 12. Captives. Hebrew, "Take thy captivity prisoner." Hold those in subjection who so lately domineered over you. (Calmet)
Ver. 13. Remnants. Many of the Israelites had been slain by Jabin, but the Lord enabled the valiant Barac to requite him. Hebrew, "Then he made him that remaineth have dominion over the nobles among the people. The Lord made me rule over the mighty." Barac and Debbora were raised from an humble state to govern Israel; while the nobles were passed over. (Haydock) --- The people of God, which was reduced to such abjection and misery, is now become formidable to the greatest princes, who look upon themselves as something great, and are called beneficent, Luke xxii. 25. Septuagint, "Then his (Barac's) force was magnified: Lord, humble before me those who exceed me in strength." Chaldean, "Then one of the army of Israel (Barac) crushed the power of these mighty nations," &c. (Calmet)
Ver. 14. Out of Ephraim, &c. The enemies struggling in their flight, were destroyed, as they were running through the land of Ephraim, and of Benjamin, which lies after, that is, beyond Ephraim; and so on to the very confines of Amalec. Or, it alludes to former victories of the people of God, particularly that which was freshest in memory, when the men of Ephraim and Benjamin, with Aod at their head, overthrew their enemies, the Moabites, with the Amalecites their allies. See chap. iii. (Challoner) --- Fight. Debbora insinuates that the late victory had rendered Nephthali and Issachar as famous as these tribes, which had formerly sent forth the greatest generals; Josue, who conquered Amalec, (Exodus xvii. 10,) and Aod, of the tribe of Benjamin, (Calmet) who had so greatly signalized himself, and sounded the alarm in Mount Ephraim with success, chap. iii. 13, 27. (Haydock) --- Hebrew, "out of Ephraim he has torn them (Protestants, was there a root of them against, or) into Amalec, and after thee Benjamin among thy people." There was a mountain called Amalec, in the tribe of Ephraim, (chap. xii. 15,) where some victory may have been obtained, though we know not the particulars of it. (Calmet) --- They and the neighbouring tribes might have encountered Amalec, coming to assist Jabin. (Du Hamel) --- It is hardly probable that the army of Sisara would flee in that direction, as they would have had to encounter all the multitudes of Israel, and could have no prospect of saving themselves. Benjamin, who was farther off Debbora than Ephraim, is praised for expelling the king of Moab out of their city of Engaddi; (Haydock) or else the victories which this tribe obtained over the joint forces of the people of Israel are meant, (Calmet) as they shewed the valour of this tribe, though in so bad a cause. (Haydock) --- It is thought that the Moabites fell upon their territory only after most of the inhabitants were cut off, chap. xix., and xx. The Septuagint and Theodotion take no notice of Amalec, as they have read, Amok, a valley: "the people of Ephraim chastised them in the valley, and thy brother Benjamin, in his people." The Chaldean understands the whole verse, of the wars against Amalec, who had been routed by Josue, and would fall a prey to the arms of Saul, who was of the tribe of Benjamin. Many commentators follow this explanation. It does not appear that Barac received any aid from these tribes, nor from Machir, or any of those who lived at a distance. (Calmet)