서론
无标题
英文原文
This chapter contains the triumphal song which was composed and sung upon occasion of that glorious victory which Israel obtained over the forces of Jabin king of Canaan and the happy consequences of that victory. Probably it was usual then to publish poems upon such occasions, as now; but this only is preserved of all the poems of that age of the judges, because dictated by Deborah a prophetess, designed for a psalm of praise then, and a pattern of praise to after-ages, and it gives a great deal of light to the history of these times. I. It begins with praise to God, Jdg 5:2,3. II. The substance of this song transmits the memory of this great achievement. 1. Comparing God's appearances for them on this occasion with his appearances to them on Mount Sinai, Jdg 5:4,5. 2. Magnifying their deliverance from the consideration of the calamitous condition they had been in, Jdg 5:6-8. 3. Calling those to join in praise that shared in the benefits of the success, Jdg 5:9-13. 4. Reflecting honour upon those tribes that were forward and active in that war, and disgrace on those that declined the service, Jdg 5:14-19,23. 5. Taking notice how God himself fought for them, Jdg 5:20-22. 6. Celebrating particularly the honour of Jael, that slew Sisera, on which head the song is very large, Jdg 5:24-30. It concludes with a prayer to God, Jdg 5:31.
1-31
The Song of Deborah and Barak (1285 BC)
底波拉与巴拉之歌（约主前1285年）
¹ 那时，底波拉和亚比挪庵的儿子巴拉作歌，说：
² 因为以色列中有军长率领，百姓也甘心牺牲自己，你们应当颂赞耶和华。
³ 君王啊，要听！王子啊，要侧耳而听！我要向耶和华歌唱；我要赞美耶和华以色列的神。
⁴ 耶和华啊，你从西珥出来，由以东田间行走；地震天漏，云也漏雨。
⁵ 山见耶和华的面就震动；西乃山见耶和华以色列神的面，也是如此。
前一章让我们看见神为以色列人所成就的大事；本章我们看见他们向神所献上的感恩回应，好叫教会历代的人都学习那属天的事奉——赞美神。
I. 神藉着一首诗歌受颂赞。这是因为：1. 这是喜乐最自然的表达。「人若喜乐，就当歌唱」；而圣洁的喜乐正是赞美和感恩的灵魂与根基。神乐意将我们因他并他奇妙的作为而有的喜乐，算作对他的荣耀。他仆人的喜乐是他的喜悦，他们的歌声在他耳中乃是佳音。2. 这也是传播大能作为之知识、使之长留记忆的合宜方法。邻舍彼此传授这歌，儿女从父母处学唱；这样，即使没有书卷或不识字的人，也能因此认识神的作为；一代就这样「向下一代颂赞神的作为」，「传扬他的大能」（诗145:4等）。
II. 这首诗歌是底波拉亲自所作，从士5:7可见：「直等我底波拉兴起」。而开头的话应译作：「那时她歌唱，就是底波拉。」1. 她运用自己作女先知的恩赐来创作此歌，通篇格调高雅而雄浑，意象生动，措辞典雅，兼具柔美与庄严，实在难得。没有哪一种诗可媲美圣诗。2. 我们可以推想，她也运用自己作君王的权柄，命以色列得胜的军队学习并歌唱此歌。她并不指望他们用诗歌来颂扬她、抬举她，反而要求他们在此诗中与她一同颂扬神、尊崇神。她在行动中是第一人，如今在感恩中也同样是第一人。
III. 此歌是「在那日」唱的——并非争战当日，而是在那场合之下、不久之后，只要能方便地定一个感恩之日便立即举行。当我们从神领受了怜悯，就当赶快献上赞美，趁着怜悯的印象尚新。这是当日当还的债。
1. 她以一句总的「哈利路亚」开始：「你们要颂赞（或译「称颂」，因这正是该词之意）耶和华」（士5:2）。此歌的目的是要荣耀神，因此这句话被置于首位，用以解释并引导以下一切内容，正如主祷文的第一句「愿你的名为圣」。此处神因两件事受颂赞：（1.）他向以色列的仇敌施行报应，为以色列向那骄横残暴的欺压者复仇，把他们向以色列人所行的一切恶事，照样报应在他们怀中。「耶和华」藉着「他所行的审判」为人所知，他是公义的神，也是那「属他」的报应之神。（2.）他向以色列的朋友所赐的恩惠，「那时百姓甘心牺牲自己」，参与这场争战。凡在任何时候向我们行善的，我们都当将荣耀归给神；他们行得越甘心，那赐「立志」又赐「成就」的恩惠就越发显大。为着这两件事，她决意将此歌留传后世，以荣耀那永生的神（士5:3）：「我——就是我要向耶和华歌唱」——向耶和华，那位主权不容置疑、权能无可抗拒的神；「向耶和华以色列的神」——那位为教会的益处统管万有的神。
2. 她向坐在这世上首席的君王发出呼吁，请他们留意她的歌，留心歌中的主题：「君王啊，要听！王子啊，要侧耳而听！」（1.）她要他们知道，他们不论多么伟大崇高，在他们之上还有一位，与之抗衡是愚妄，向他顺服才是聪明；要知道马匹车辆对于安全不过是虚无。（2.）她要他们与她一同颂赞以色列的神，不再颂赞那些虚假的神祇，如伯沙撒所行的那样（但5:4：「他赞美金、银的神」）。她效法诗人的话说（诗2:10-11）：「世上的君王啊，你们现在当省悟；……当存畏惧事奉耶和华。」（3.）她要他们以毕西拉的结局为鉴戒，不敢再向神的百姓施害，因为神迟早必为他们发热心地伸冤。
3. 她回顾神从前的显现，将此事与之相比，为要更加显明这大拯救之荣耀作者的伟大。神如今所行的，当使我们记起他从前所行的；因为他「昨日、今日、一直到永远，是一样的」（士5:4）：「耶和华啊，你从西珥出来。」这话可有两种理解：（1.）指神的大能和公义为制伏以色列的仇敌而显现；哈3:3-4等处与此平行，那里正是这样描写教会仇敌的灭亡。当神领他的百姓以色列从以东之地出来时，他将西宏和噩交在他们脚下，以恐怖惊惶击打他们和他们的军队，使他们仿佛觉得天地要合在一起。他们的心消化，好像四围的世界都在崩塌融化。或指神威严的荣耀彰显，以及神圣权能令人惊叹的作为——足以使地震动，使天如日前的雪花滴落，使山岭消化。参诗18:7。神的旨意绝不因任何受造之物而受阻；当成就的时刻来到，那看似挡路的不仅要在其面前退让，更要成为服事他的工具。参赛64:1-2。（2.）或者，这是指神在西乃山向以色列颁布律法时，他荣耀和威严的显现。那时「地震天漏」等语是字面上的真实。参申33:2；诗68:7-8。愿一切君王和王子都知道，底波拉所颂赞的乃是这一位神，而非他们所敬奉的那等卑微无能的神祇。迦勒底文意译将此应用于赐律法之事，但对「山岭消化」一语却有一段奇特的发挥：「他泊、黑门、迦密三山彼此争竞：一个说，愿神的威严住在我身上；另一个说，愿它住在我身上；但神却使威严住在西乃山——众山中最卑微、最小的一座之上。」我想这是指其价值最低，因那里荒凉多石。
⁶ 在亚拿的儿子珊迦的时候，又在雅亿的日子，大道无人行走；旅客绕道而行。
⁷ 村庄的居民中止了；在中止了，直等我底波拉兴起，等我兴起作以色列的母。
⁸ 以色列拣选了新神；争战就临到城门；在以色列四万人中，岂能见盾牌枪矛呢？
⁹ 我心倾向以色列的军长，他们在百姓中甘心牺牲自己。你们应当称颂耶和华。
¹⁰ 骑白驴的、坐绣花毯子的、行路的，你们都当传讲。
¹¹ 在远离弓箭响声打水之处，人必述说耶和华公义的作为，就是他治理以色列公义的作为；那时耶和华的民下到城门。
此处：I. 底波拉描述以色列在耶宾暴政之下的困苦光景，好叫他们的患难越大，拯救便越发显得辉煌、越发显出恩典（士5:6）：「从珊迦的日子」——他曾为拯救以色列脱离非利士人作过一些贡献——「到雅亿的日子」，即如今雅亿大显身手之日，这一带可说是一片荒凉。1. 没有贸易。因缺乏士兵在商人经商时保护他们免受敌人的侵扰，又因缺乏官吏约束和惩治其中的盗贼和强盗——那些破产落魄、走投无路的人，既无正当职业，便在大道上行劫——一切商业活动都停止了，「大道无人行走」；从前那种商队往来如织的景象不复存在。2. 没有出行。在尚有秩序和治理之时，旅客在开阔的大道上可以安然行走，强盗被迫躲在偏僻小道上；但如今恰恰相反，强盗在大道上肆无忌惮、横行无阻，而正直的旅客却不得不躲躲藏藏、绕道而行，时刻在惊惶之中。3. 没有耕种。田地必然荒废废弃，因为「村庄的居民」——那些乡间的农夫——中止了他们的劳作，放弃了那些不断受匪徒骚扰劫掠的家园，不得不带着家眷避难于有城墙设防的城邑之中。4. 没有司法。本来在城门口——他们的法庭所在之处——「有争战」（士5:8）。因此，直到这次拯救成就之后，「耶和华的民」才敢「下到城门」（士5:11）。仇敌不断的进犯，使官长失去了治理的威严，使百姓失去了治理的益处。5. 出入不得平安。他们进出的城门被仇敌侵扰；甚至打水之处也被弓箭手惊扰——去恐吓打水的妇人，倒也算得一项了不起的功绩呢！6. 既无兵器，也无斗志来自卫；「四万人中」也「不见盾牌枪矛」（士5:8）。他们或被欺压者解除了武装，或自己荒废了战事；因此，纵然有枪矛和盾牌，却不见使用，被丢在一旁任其生锈，因为他们既无技艺，也无意愿去使用。
II. 她用一句话点明了使他们遭受这一切灾祸的根源：「以色列拣选了新神」（士5:8）。正是他们的拜偶像惹动神将他们交在仇敌手中。耶和华他们的神是独一的主，但他们并不以此为足：他们要更多，更多，还要更多。他们的神是「亘古常在者」，始终不变，因此他们竟厌倦了他，非要「新神」不可——他们对新神之热衷，如同孩童对新衣裳、对新兴的名号、对新近封圣的英雄人物之迷恋。他们的祖先在被要求选择时，拣选了耶和华为他们的神（书24:21），但他们却不肯持守那选择，非要自己拣选的神不可。
III. 她提到神对以色列极大的恩慈，就是兴起了能纠正这些弊端的人。首先是她自己（士5:7）：「直等我底波拉兴起」，来约束和惩罚那些扰乱公众安宁的人，保护百姓安居乐业，局面随即大为改观；这些猛兽在那喜乐之光显露时便退避了，「人出去做工，劳碌直到晚上」（诗104:22-23）。这样她成了「以色列的母」——乳养之母，她对百姓怀着何等深的爱，又为公众的福祉费了多少心思和劳苦。在她之下还有「以色列的军长」（士5:9），他们像她一样，作为治理者已经尽了自己的本分来改革百姓，如今又像她一样甘心乐意地投身军旅——不坚持自己的尊荣和职位所赋予的豁免权，因为他们有这样好的机会为国效力；毫无疑问，这些军长的榜样也影响了百姓同样「甘心牺牲自己」（士5:2）。论到这些军长，她说：「我心倾向他们」——意即「我真心地爱他们、敬重他们；他们已经永远赢得了我的心；我永远不会忘记他们。」请注意，那些自愿放下尊荣所当得的要求、为事奉神和他的教会而退让的人，配受加倍的敬重。
IV. 她呼召那些在这场大拯救中格外有份的人，为此向神献上特别的感恩（士5:10-11）。在这公众事务如此可喜的转变中，各人当照自己所经历的，述说神的恩慈。1. 「你们骑白驴的」——即贵族和乡绅。那一带马匹少用；他们所有的驴，品质大概远胜于我们今日所见的；但显然有地位的人以其所骑之驴的颜色来分别尊卑；白色的较为稀有，因此更为珍贵。经上记押顿的儿子和孙子骑驴驹，作为他们是显赫人物的标志（士12:14）。那些因这次拯救不仅恢复了像其他以色列人一样的自由，更恢复了尊荣的人，当颂赞神。2. 那些坐在审判位上的，当体认这是极大的恩慈而感恩，因为他们如今可以安然坐在那里，正义之剑不再被战争之剑从手中击落。3. 那些在路上行走、不再遇见使人害怕之人的，当以敬虔的默想对自己述说，也当以属灵的交谈与同行者分享，述说神从大路上除灭那些匪徒的恩慈——那些匪徒曾长久地骚扰他们。4. 那些如今能平安地打水、水井不被夺去或堵塞、出去打水时也不至于落在仇敌手中的人，当他们发现自己比从前安全、安泰得多时，「在那里」——就在那里——「当述说耶和华的作为」，不是底波拉的作为，也不是巴拉的作为，而是耶和华的作为；留意他的手如何在疆界之内缔造和平，并在一切荣耀之上设立保障。「这是耶和华所做的。」在他的这些作为中，请留意：（1.）对他大胆的仇敌施行公义。这些是「耶和华公义的作为」。看他为义案申辩，坐在宝座上按公义审判，当将荣耀归给他，因他是全地的审判者。（2.）向战兢的百姓显出恩慈——「村庄的居民」，他们最暴露于仇敌之前，受苦最多，也最为危险（结38:11）。神的荣耀在于保护那些最暴露的人，扶助最软弱的人。愿我们都留意自己在这公众的和平安宁中所有的特别份儿，尤其是村庄的居民，并为此将赞美归给神。
¹² 底波拉啊，兴起！兴起！你当兴起，兴起，唱歌！亚比挪庵的儿子巴拉啊，你当兴起，掳掠你的敌人。
¹³ 那时有余剩的贵族下到平民中；耶和华降临，为我攻击有能力者。
¹⁴ 有根本在以法莲；便雅悯在民中跟随你；首领从玛吉下来；持掌公文案的从西布伦来。
¹⁵ 以萨迦的首领与底波拉同在；以萨迦怎样，巴拉也怎样，都匆匆进入谷中。流便人分了支派，心中有极大的意图。
¹⁶ 你为何坐在羊圈中听群畜鸣叫呢？流便人分了支派，心中大有寻索。
¹⁷ 基列安居在约旦河外；但为何住在船上？亚实突住在海口，在他所在的破口之处安居。
¹⁸ 西布伦是拼命敢死的；拿弗他利也是如此；在田野的高处也是如此。
¹⁹ 君王都来争战；迦南诸王在米吉多水旁的他纳争战；却无所得利。
²⁰ 星宿从天上争战，从其轨道攻击西西拉。
²¹ 基顺河把他们冲没；那古河基顺河。我的心啊，你当奋力前行。
²² 那时壮马驰驱，踢跳，奔腾，马蹄被砸碎。
²³ 耶和华的使者说：应当咒诅米罗斯；要大大咒诅其中的居民；因为他们不来帮助耶和华，不来帮助耶和华攻击有能力者。
此处：I. 底波拉激发自己和巴拉，以最庄严的方式庆祝这次胜利，为要荣耀神、尊崇以色列，鼓励朋友，使仇敌更加羞愧（士5:12）。1. 底波拉作为女先知，当藉着诗歌来完成此事；她激励自己去做：「兴起！兴起！」又一再说「兴起！兴起！」这表明她意识到这事的尊贵和不易；这事需要、也配得上灵魂在执行时最大的活泼与力量；灵魂一切的能力和官能当以最紧密的强度和应用投入其中。她也藉此表达对自己软体的认识，以及在这事工上容易懈怠、松懈的倾向。请注意，赞美神是我们应当奋起去做、又当激发自己去做的事工（诗108:2）。2. 巴拉作为元帅，当藉着凯旋游行来完成此事：「掳掠你的敌人。」虽然毕西拉的军队已在战场被歼灭，并未留情，但我们可以推想，在追击胜利、将战事推进到敌国境内时，许多未在战场上的人被擒获，成为战俘。底波拉要这些人被锁链牵着，跟在巴拉后面，当他凯旋进入本城时，好为他的凯旋增光添彩；这并非说他以践踏同类为乐，而是他当藉此将荣耀归给神，并成就他治理中那个伟大的目的——「观看骄傲的人，使他降卑。」
II. 她为此赞美和凯旋提出了充分的理由（士5:13）。这次辉煌的胜利使以色列的余民，尤其是底波拉本人，显得何等伟大——而这完全是神所赐的。1. 以色列人本来已寥寥无几，无足轻重，然而神却使他们「管辖贵胄」。他们中间有许多人被仇敌剪除，许多人忧愤而死，或许还有人把家眷和财物迁往他乡；然而那余下的少数人，靠着神的帮助，以一次英勇慷慨的努力，不仅挣脱了自己颈项上的轭，更得着了辖制欺压者的权柄。只要神的以色列中还有余民存留——即使在最黑暗的时期，神也必保守余民——就有盼望，无论余民何等微小，因为神能使那剩下的人，纵然只是孤身一人，也能胜过最骄傲、最有权势的敌人。2. 底波拉自己属于较弱的性别——那自堕落以来就被命定要顺服的性别——然而至高的神亲自授权她治理以色列的勇士，他们甘心顺服她的引导；又使她胜过迦南的勇士，他们倒在她所统率的军队面前。他如此奇妙地「顾念他使女的卑微」。「主使我——一个妇人——管辖勇士。」一块被人藐视的石头成了「房角的头块石头」。「这」实在是「主所做的，在我们眼中看为希奇。」
III. 她对参与这次大行动的各方作了详细的评述，留意谁与他们争战，谁为他们争战，谁又袖手旁观。
1. 谁与他们争战。仇敌的势力当予以留意，好使胜利显得更荣耀。耶宾和西西拉在前文的历史中已有提及，但此处进一步显明：（1.）亚玛力人与耶宾结盟，派兵支援，或至少试图如此。此处说以法莲「对抗亚玛力」（士5:14），大概是截击并消灭了一支正行军前来与西西拉会合的亚玛力军队。亚玛力人从前曾帮助摩押欺压以色列（士3:13），如今又帮助耶宾；他们向来是神百姓的死敌——他们的手「始终与耶和华的宝座为敌」（出17:16）；因此他们更加危险。（2.）迦南的其他诸王，自被约书亚击败以来略有恢复，也与耶宾联合，以兵力增援他的军队，因为他们对以色列怀有与他同样的宿仇；而这些王国在强盛之时原是臣服于夏琐国的（书11:10）。这些王「来争战」（士5:19）。以色列没有王；他们的仇敌却有许多王，其势力和影响力，尤其是在彼此结盟之下，使他们十分可畏；然而以色列既有耶和华为他们的王，便胜过他们一切。论到这些王，经上记着说「他们无所得利」——他们并非耶宾所雇的雇佣兵（这种兵在危急关头往往靠不住），而是出于自愿、为反对以色列而真心效力：「他们不求银子的财物」（迦勒底文意译），只求满足于助以色列于灭亡之快。基于这样的动机，他们更加可畏，也必将更加残忍。
2. 谁为他们争战。协助这次大举的各支派在此都受到尊荣的称许；因为尽管主要当荣耀神，但工具也当得着当得的称赞，为要鼓励别人：然而归根结底，是天扭转了乾坤。
（1.）以法莲和便雅悯——底波拉自己居住其中的支派——奋起行动，英勇作战，这是因她对他们的感召；因为她的棕树在以法莲境内，离便雅悯也很近（士5:14）：「在以法莲有根」——根中有生命——「对抗亚玛力」。以法莲有一座山称为「亚玛力山」，在士12:15曾提及，有人认为此处所指即是此山；也有人读作「在亚玛力有根」，意即在那座山上，那地的百姓心中怀着抗拒欺压者的坚决心意，这便是「事情的根本」。在这事上便雅悯在百姓中为他们树立了好榜样。「以法莲在便雅悯之后跟随你」——便雅悯虽是较年幼的支派，此时在人数和财富上都远逊于以法莲，但当他们率先行动时，以法莲便紧随其后，为共同的事业出力。我们若不能勇敢地带头，也不可因骄傲和固执，连在善事上跟随不如自己的人都不肯。以法莲离战场较远，因此不能多派人手前去服役；但底波拉是其中一员，知道他们「有根」——他们是真心实意地拥护此事业。莱特福特博士（Dr. Lightfoot）对此另有解释：以法莲的约书亚曾是对抗亚玛力之胜利的根（出17:8-16），便雅悯人以笏近来也曾对抗亚玛力和摩押。
（2.）以法莲和便雅悯打破了僵局之后，玛吉（约旦河东玛拿西半支派）和西布伦也派出对这一大业十分有用的人。要组建一支军队——尤其是在巴拉如今所经历的长期不用兵器、民气消沉等不利条件下——至关重要的是：[1.] 要有勇敢的人作军官，玛吉家族正好提供了这样的人，因为「从玛吉下来首领」。玛吉的子孙在摩西时代就以勇力著称（民32:39），看来此一美德在家族中世代相传，尤其因为他们居住在边疆地带。[2.] 要有学问和才智之士作文书，西布伦支派正好供应了这样的人：「持掌公文案的从西布伦来」——书记们发布命令、书写通告、起草委任状、点阅兵丁、管理账目。这样，各人当「照所得的恩赐」服事众人，为公众利益效力（彼前4:10）；眼睛为全身看，耳朵为全身听。我知道此语一般理解为：连这个支派的学者——那些研习律法并讲解律法的人——都甘愿为这事拿起武器，尽管他们更精于书本而不谙战事。理查德·布莱克摩尔爵士（Sir Richard Blackmore）如此意译：西布伦的文士和学者们，放下笔杆，拿起刀剑。
（3.）以萨迦也出了大力；虽然他「看安息为美」，因而「便低头负重」——这是对该支派的描述（创49:15）——但他们不甘忍受耶宾进贡的轭，如今宁可选取争战的劳苦，也不愿忍受奴役的安逸。虽然看来从该支派入伍的普通兵丁不多，但「以萨迦的首领与底波拉和巴拉同在」（士5:15），大概是作为一个军事参议会，以便在紧急关头出谋划策。而且看来这些以萨迦的首领亲自随巴拉上阵。巴拉步行吗？他们也步行随他，不顾自己的尊荣和安逸。巴拉进入谷中——那最危险的地方吗？他们也与他一同冒险，始终在他右手边为他出谋划策：因为以萨迦的人「通达时务」（代上12:32）。
（4.）西布伦和拿弗他利在众支派中最为勇敢、最为活跃，不仅因为他们对同胞巴拉怀着特别的情谊，更因为他们离耶宾最近，受压迫的轭比任何别的支派都重。宁可光荣而死，胜于受辱而活；因此他们怀着对神和对国家的敬虔热忱，「在田野的高处，拼命敢死」（士5:18）。他们何等英勇地冲锋陷阵，甚至直扑铁车，蔑视危险，在如此美好的事业中视死如归！
（5.）天上的星宿也显现，至少也行动在以色列这一边（士5:20）：「星宿从其轨道」——照着众星之主所定的秩序和指引——「争战，攻击西西拉」；或藉着有害的影响，或藉着降下冰雹和雷暴——这些大大促成了西西拉军队的溃败。迦勒底文读作：「从天上、从星宿出来之处，向西西拉发动了争战」，意即天上的神已经起而反对他，并使用天上天使的服役。无论以何种方式，天体（不像约书亚发命令时太阳停住那样被止息，而是照常运行其轨道）与西西拉争战。凡神所与之敌对的，整个受造界都与之争战。也许星宿争战时所发的闪电惊吓了马匹，使它们奔腾踢跳直到马蹄碎裂（士5:22），大概还推翻了它们所拉的铁车，或将之赶回到主人身上。
（6.）基顺河也与他们的仇敌争战。它「冲没」了大批企图从此河逃命的人（士5:21）。这河平时水浅，又在本国境内，我们可以推想他们熟知其渡口和最安全的通道；然而如今，大概因降了大雨，河水暴涨，水流既深且急，那些企图渡河的人——既软弱又疲惫，无力从中穿过——便被淹死。「那时壮马驰驱、踢跳、奔腾」，马蹄因此被砸碎（士5:22，旁注译法）。基顺河被称为「那古河」，或因古代的史家或诗人曾记述或颂扬过它；更可能是因为它在神的旨意中早已被指定要在此时为对付西西拉而效力，并且果然如此——仿佛此河正是为此而造；照样，「旧池的水」，神说他在古时早已安排好为日后之用（赛22:11）。
（7.）底波拉自己的心也与他们争战；她带着圣洁的兴奋说到此事（士5:21）：「我的心啊，你当奋力前行。」她藉着激发他人去做、并帮助他们去做而参与此事，而且她是全心全意地去做。也藉着她的祷告；正如摩西藉着举手战胜了亚玛力，底波拉也藉着举心战胜了西西拉。当心灵投入圣洁的操练，并以心灵诚实去做时，靠着神的恩典，我们属灵仇敌的势力也必被践踏在我们脚下，溃败倾倒。
3. 在这场大战中，她留意到有谁袖手旁观，没有如人所期望的那样站在以色列一边。令人惊奇的是，连那些被称为以色列人的人中，竟有如此多卑鄙地背弃了这光荣的事业，不肯挺身而出。在所提到的支派中，没有提到犹大和西缅，因为他们离战场太远，没有机会参与，因此也不被期望参与；但那些离得近却不肯冒险的支派，则在此留下了不可磨灭的耻辱印记——这是他们罪有应得的。
（1.）流便卑鄙地推辞了这次服役（士5:15-16）。他早已失去了长子名分的特权，这是公义的；而他临终之父的判语如今仍黏附着他：「滚沸如水，你必不得居首。」有两件事使他们不肯参与：[1.] 他们的分裂。这根不和谐的琴弦，她两次弹奏出来以彰显他们的羞耻：「流便人分了支派」（或在这些分裂之中），「有极大的意图」，即心中的印象和「寻索」。不仅指他们被约旦河与迦南隔开——这本不应拦阻他们，只要他们真心拥护此事业，因为基列安居在约旦河东，然而玛吉仍从基列下来首领；而是指他们中间彼此分裂，不能一致决定谁该去、谁该带头，各人争着要尊荣的职位、躲避危险的岗位，支派内部不幸的争执使他们不能与弟兄联合为公益效力；或指他们在对这场战争的看法上与其余支派有分歧，认为这一举动既不义又不可行，因而责备那些参与的人，自己却置身事外。这引起了其余人心中极大的寻索，尤其是当他们有理由怀疑，不管流便口头上怎么说，他此刻的袖手旁观其实源于对弟兄情感的冷淡和心思的疏远，这使他们心中忧愁。看见同母的弟兄因我们尽本分而向我们发怒，在我们最需要他们的友谊和帮助时对我们冷眼相待，实在令人伤痛。[2.] 他们在世事上的忙碌：「流便坐在羊圈中」——比军营更暖和、更安全的地方，推说他们不能丢下所看管的羊；他爱「听群畜鸣叫」，或有人读作听群畜的「笛声」——牧人吹奏芦笛所发的乐声，以及他们所唱的田园之歌；流便爱这些胜过军鼓和号角。许多人就是这样因惧怕麻烦、贪图安逸、以及对世事和利益的过分眷恋，而不肯尽自己的本分。心胸狭隘、自私自利的人，只要自己能得财、守财、存财，才不管神的教会利益如何。「人人都顾自己的事」（腓2:21）。
（2.）但和亚设也是如此（士5:17）。这两个支派住在海边，[1.] 但推说他不能离开船只，否则船只便要暴露，因此「请你容我告假」。该支派的人或许辩称他们的海上营生使他们不适宜陆上服役，也使他们无暇顾及；然而西布伦也是停泊船只的港口、也是航海的支派，却在这次出征中积极奋勇。我们为推卸本分所找的每一个借口，都有一些人在同样情形下冲破并撇弃了——这些人的勇气和决心将起来指责我们，使我们羞愧。[2.] 亚设推说他必须留在家中修补海水在某些地方冲坏的土地，巩固防御工事以抵御海水的侵袭；他安居在自己的港湾或小港口中，看守停泊在那里的商船。一点微不足道的小事，对于那些因为事工有困难和危险而不肯参与最必要的服事的人来说，便足以成为留在家中的借口。
（3.）但最遭谴责的是米罗斯；它的居民受了咒诅，「因为他们不来帮助耶和华」（士5:23）。这大概是一座离战场很近的城邑，因此其居民本有极好的机会表明他们对神的顺服、对以色列的关切，并为共同的事业效力；但他们卑鄙地推辞了，因为惧怕耶宾的铁车，只想保全自己的皮囊。主并不需要他们的帮助；他已显明他能没有他们而成事；但他们毫无功劳可言：因为他们所知有限，这次行动也许因缺少他们一臂之力而失败也未可知；因此他们因「不来帮助耶和华」而受咒诅——当「谁站在耶和华一边」实际上已被宣告之时。神与「能者」（黑暗国度的执政的、掌权的）之间的这场争战，不容中立。神看那些不与他站在一起的人就是反对他的。这个咒诅是「耶和华的使者」——我们的主耶稣，耶和华军队的元帅（「他所咒诅的，实在受了咒诅」）——所宣告的；除了他所授权和认可的之外，我们不可咒诅。那位必将丰厚赏赐他一切忠勇精兵的主，也必定严厉惩罚一切懦夫和逃兵。米罗斯城此时看来是一座相当重要的城邑，因为人期望它有所作为；但大概在耶和华的使者宣告这咒诅之后，此城便衰落了，如基督所咒诅的无花果树一样枯萎了，以致此后在圣经中再也未见提及。
²⁴ 愿基尼人希百之妻雅亿，比众妇人多得福气；愿她比住帐棚的妇人更有福气。
²⁵ 西西拉求水，她给他奶子，用宝贵的盘子献上奶油。
²⁶ 她伸手拿着帐棚的橛子，右手拿着匠人的锤子；她用锤子击打西西拉，打破他的头，把他的鬓角钉穿。
²⁷ 西西拉在她脚前曲身仆倒；他曲身，倒在她脚前；他在哪里曲身，就在那里死亡。
²⁸ 西西拉的母亲从窗户里往外观看，从窗棂中呼叫说：他的战车为何许久不来呢？他的车轮为何耽延呢？
²⁹ 聪明的宫女安慰她，她也自己回答说：
³⁰ 他们莫非得获分赃？他们岂不是各人分了一两个女子？西西拉得了彩绣的掠物，得了一面的彩绣掠物，就是两面绣花的掠物，给掳掠者披在颈项上吗？
³¹ 耶和华啊，愿你的仇敌都这样灭亡；愿爱你的人如日头出现，光辉烈烈。这样国中太平四十年。
底波拉在此以两件事结束这首凯歌：
I. 颂赞她的姊妹女杰雅亿——她的英勇作为使胜利得以完成并加冠。底波拉在前文（士5:6）曾提到她，说她在力所能及之时必会为国效力；如今她称赞她为在能力所及之时为国效力得极好的人。她诗歌最美、最华丽之处正在于诗歌的结尾。她是何等推崇雅亿（士5:24）——雅亿宁愿失去与迦南王的和睦，也不愿失去与以色列之神的和睦；她虽然（据我们所知）并非以色列本地人，却在这关键时刻真心实意地站在以色列一边；她冒着与田野高处兵丁一样的生命危险，勇敢地为那些她看见神所维护的人争战。「愿她比住帐棚的妇人更有福气。」请注意，那些命定在帐棚中、在极其卑微狭小的活动范围内度日的人，只要尽其所能地事奉神，就绝不会失去他们的赏赐。帐棚中的雅亿所得的福，与战场上的巴拉一样丰富。再没有比失望更令人困惑、痛苦、羞耻的事了；底波拉在此极其优雅地描述了两次重大的失望——其羞耻正是罪人永远羞耻的预表。
1. 西西拉在他指望找到忠实可靠朋友之处，却遇到了致命的仇敌。（1.）雅亿先是待他以朋友的恩慈，或许当时她确实只想以此相待，直到神藉着在她心中直接的感动（那时的感动当受重视，且自带着充分的凭据可以信赖，如今则不可妄称拥有）指引她另作处置（士5:25）。他不过要清水解渴，但她不仅为显示自己的治家之道和好客之心，更为表达对他的敬意，「给他奶」，「献上奶油」——或如一些译者所言，是已取出奶油的奶，即我们所说的酪乳；不，另有人说，是尚含奶油的奶，即我们所说的奶油。无论何种，大概都是她家中最好的；为衬托此物，她用「宝贵的盘子」端来——她如此称呼的那只最好的盘子，比她平日自用的更好。这印证了西西拉对她友谊的信任，使他睡得更沉、更安稳。但（2.）她成了他致命的仇敌，给了他致命一击：经上对此作了细致入微的描写（士5:26-27）。[1.] 雅亿显得何等威武，「锤打西西拉」（旁注意译），将那长久以来令勇士胆寒的骄傲之人击毙，使他被杀倒毙于坑中，「罪孽归在他的骨头上」（结32:27）！她做这事时，似乎毫不惊慌、毫不犹疑，仿佛只是在钉帐棚的一块木板或门闩——她有如此把握确信神必帮助和保护。「她打破他的头」——大概是用他自己的剑，如今他的头既已被钉穿，她才敢从他身旁取剑；此前则不敢，怕把他惊醒。但因斩首并无必要，前文的历史中也未提及，许多人认为应译作「她打穿了他的头」。那颗曾骄傲地与神和以色列为敌、在其中策划毁灭神百姓之血腥计谋的头颅，雅亿在其中找到了柔软之处，便毫不迟疑地以橛子钉入。[2.] 西西拉显得何等卑微，仆倒在雅亿脚下（士5:27）！他在这位女行刑者脚前屈身、仆倒；他为求生的一切挣扎都无济于事；她紧追不舍，直到他倒地而死。那个骄傲之人的被弃尸首就那样摊在那里——不是躺在荣誉的床上，不是在田野的高处，没有闪亮刀剑所赐的光荣伤口，也没有钢弓所伤，而是在帐棚的一角，在一个妇人的脚前，被一颗不光彩的可怜橛子钉穿了头颅。骄傲之人的命运便是羞耻。这也是那些被繁荣所害之罪人灭亡的生动写照：繁荣以盘中宝贵的奶和奶油奉承他们、款待他们，仿佛要使他们安然幸福，却把他们的头和心都钉在属地的情念上，以许多愁苦刺透他们；它的阿谀是致命的，最终将他们沉沦在毁灭和沉沦之中（提前6:9-10）。
2. 西西拉的母亲正满心期待着儿子荣耀凯旋之时，却传来了他阵亡覆灭的噩耗（士5:28-30）；此处我们看到：（1.）她急于见到儿子凯旋归来的痴望：「他的战车为何许久不来呢？」她说这话，与其说是出于对他安危的挂虑，或担心他出了什么差错（她毫无此惧，因她对他成功之把握十足），不如说是出于对儿子荣耀的渴望——她以妇人的柔弱，急不可耐地盼望看见；她责怪那迟迟不至的战车，为它的耽延而质问，却全然不知她那不幸的儿子早已在此时之前被迫弃掉了那辆他们引以为傲、她以为来得太慢的战车。「他荣耀的战车如今已成了他家的羞辱」（赛22:18）。我们要小心，不可对任何属世的美物怀有这样的渴慕，尤其不可慕那滋养虚荣心的美物——这正是她此刻所迷恋的。在我们所渴望的事上，过分的急切和不能忍耐，会给我们造成极大的损害，使我们难以忍受愿望落空。但对于基督第二次再来及那日的荣耀，我们却当如此存心（「主耶稣啊，愿你来，愿你快来」），因为在此我们绝不会被挫败。（2.）她愚蠢的盼望和自信，以为他终必凯旋归来，且荣耀更大。她的宫女以智慧回答她，以为她们对这耽延作了很好的解释；她自己（迦勒底文译作「她以自己的智慧」）也讥讽地自答说：「他们莫非得获分赃？毫无疑问已经得获了；使他们耽延的，正是他们正在分赃——所得的掠物如此之多，分配起来颇费时日。」在他们如此沾沾自喜地设想的掠物中，请留意：[1.] 这些宫女们何等不知廉耻、何等有辱妇德，竟夸耀兵丁将有许多女子供他们蹂躏。[2.] 她们何等幼稚地陶醉于盼望看见西西拉本人披上一件「彩绣」的华丽斗篷；那该多么迷人啊！「两面绣花的彩绣」，是从某个以色列贵妇的衣橱里掳来的；这话反复出现，因为再没有什么比这更讨她们的欢心——「两面绣花的彩绣」，因此格外贵重；她们盼望西西拉能带着这些绣品，献给母亲和宫女们。我们就是这样惯于以巨大的期望和笃定的盼望，来欺骗自己——指望在这世上得着尊荣、快乐、财富；我们为失望的羞耻和痛苦预备了地步。神也常常在他仇敌最为得意之时，将毁灭降临到他们头上。
II. 她以向神的祷告总结全文。1. 为他一切仇敌的灭亡祷告：「耶和华啊，愿你的仇敌都『这样』灭亡」——如此羞耻、如此悲惨；愿一切盼望以色列覆灭而沾沾自喜的人，都这样失望、这样被胜过。「求你待他们一切如同待西西拉」（诗83:9）。我们的仇敌当为他们祷告；但神的仇敌作为仇敌，我们当向神求告对付他们；当我们看见神的一些仇敌显著地被降卑、被击倒时，这便鼓励我们为其余一切仇敌的覆灭祷告。底波拉是女先知，这个祷告也是一个预言——到了时候，神一切仇敌都必灭亡（诗92:9）。从来没有人硬着心肠敌挡神而得以昌盛。2. 为他一切朋友的高升和安慰祷告：「愿爱你的人如日头出现，光辉烈烈」——愿那些爱他、真心盼望他在人间的国度兴旺的人，如日头一般明亮放光，在世人眼中显得如此荣耀，发出如此有益的光辉，远在仇敌所及之外——那些仇敌咒骂升起的太阳，因为太阳灼烧他们；愿他们「如勇士欢然奔路」（诗19:5）；愿他们在各处如同燃烧发亮的光，驱散黑暗的迷雾，并「越照越明，直到日午」（箴4:18）。凡真心爱神的人，都必有这样的尊荣和喜乐；他们必永远「如日头在我们父的国中」发出光辉。
此处以这首歌所庆祝的胜利，给以色列带来了何等美好的后果：此后差不多有一代人的时间，他们享受了这场胜利所开辟的太平：「国中太平四十年」——即从这次胜利到基甸兴起，相隔约四十年之久。倘若在教会和各支派得享安息之时，他们能被建立，「并在敬畏主中行事为人」，那该多好。
英文原文
The Song of Deborah and Barak (1285 BC)
¹ Then sang Deborah and Barak the son of Abinoam on that day, saying,
² Praise ye the LORD for the avenging of Israel, when the people willingly offered themselves.
³ Hear, O ye kings; give ear, O ye princes; I, even I, will sing unto the LORD; I will sing praise to the LORD God of Israel.
⁴ LORD, when thou wentest out of Seir, when thou marchedst out of the field of Edom, the earth trembled, and the heavens dropped, the clouds also dropped water.
⁵ The mountains melted from before the LORD, even that Sinai from before the LORD God of Israel.
The former chapter let us know what great things God had done for Israel; in this we have the thankful returns they made to God, that all ages of the church might learn that work of heaven to praise God.
I. God is praised by a song, which is, 1. A very natural expression of rejoicing. Is any merry? Let him sing; and holy joy is the very soul and root of praise and thanksgiving. God is pleased to reckon himself glorified by our joy in him, and in his wondrous works. His servants' joy is his delight, and their songs are melody to him. 2. A very proper expedient for spreading the knowledge and perpetuating the remembrance of great events. Neighbours would learn this song one of another and children of their parents; and by that means those who had not books, or could not read, yet would be made acquainted with these works of God; and one generation would thus praise God's works to another, and declare his mighty acts, Ps 145:4, etc.
II. Deborah herself penned this song, as appears by Jdg 5:7: Till I Deborah arose. And the first words should be rendered, Then she sang, even Deborah. 1. She used her gifts as a prophetess in composing the song, and the strain throughout is very fine and lofty, the images are lively, the expressions elegant, and an admirable mixture there is in it of sweetness and majesty. No poetry is comparable to the sacred poetry. And, 2. We may supposed she used her power as a princess, in obliging the conquering army of Israel to learn and sing this song. She expects not that they should, by their poems, celebrate her praises and magnify her, but requires that in this poem they should join with her in celebrating God's praises and magnifying him. She had been the first wheel in the action, and now is so in the thanksgiving.
III. It was sung on that day, not the very day that the fight was, but on that occasion, and soon after, as soon as a thanksgiving day could conveniently be appointed. When we have received mercy from God, we ought to be speedy in our returns of praise, while the impressions of the mercy are fresh. It is rent to be paid at the day.
1. She begins with a general Hallelujah: Praise (or bless, for that is the word) you the Lord, Jdg 5:2. The design of the song is to give glory to God; this therefore is put first, to explain and direct all that follows, like the first petition of the Lord's prayer, Hallowed be thy name. Two things God is here praised for:—(1.) The vengeance he took on Israel's enemies, for the avenging of Israel upon their proud and cruel oppressors, recompensing into their bosoms all the injuries they had done to his people. The Lord is known as a righteous God, and the God to whom vengeance belongs by the judgments which he executeth. (2.) The grace he gave to Israel's friends, when the people willingly offered themselves to serve in this war. God is to have the glory of all the good offices that are at any time done us; and the more willingly they are done the more is to be observed of that grace which gives both to will and to do. For these two things she resolves to leave this song upon record, to the honour of the everlasting God (Jdg 5:3): I, even I, will sing unto the Lord, Jehovah, that God of incontestable sovereignty and irresistible power, even to the Lord God of Israel, who governs all for the good of the church.
2. She calls to the great ones of the world, that sit at the upper end of its table, to attend to her song, and take notice of the subject of it: Hear, O you kings! give ear, O you princes! (1.) She would have them know that as great and as high as they were there was one above them with whom it is folly to contend, and to whom it was their interest to submit, that horses and chariots are vain things for safety. (2.) She would have them to join with her in praising the God of Israel, and no longer to praise their counterfeit deities, as Belshazzar did. Da 5:4, He praised the gods of gold and silver. She bespeaks them as the psalmist (Ps 2:10,11), Be wise now therefore, O you kings! serve the Lord with fear. (3.) She would have them take warning by Sisera's fate, and not dare to offer any injury to the people of God, whose cause, sooner or later, God will plead with jealousy.
3. She looks back upon God's former appearances, and compares this with them, the more to magnify the glorious author of this great salvation. What God is doing should bring to our mind what he has done; for he is the same yesterday, to-day, and for ever (Jdg 5:4): Lord, when thou wentest out of Seir. This may be understood either, (1.) Of the appearances of God's power and justice against the enemies of Israel to subdue and conquer them; and so Hab 3:3,4, etc., is parallel to it, where the destruction of the church's enemies is thus described. When God had led his people Israel from the country of Edom he brought down under their feet Sihon and Og, striking them and their armies with such terror and amazement that they seemed apprehensive heaven and earth were coming together. Their hearts melted, as if all the world had been melting round about them. Or it notes the glorious displays of the divine majesty; and the surprising effects of the divine power, enough to make the earth tremble, the heavens drop like snow before the sun, and the mountains to melt. Compare Ps 18:7. God's counsels are so far from being hindered by any creature that, when the time of their accomplishment comes, that which seemed to stand in their way will not only yield before them, but be made to serve them. See Isa 64:1,2. Or, (2.) It is meant of the appearances of God's glory and majesty to Israel, when he gave them his law at Mount Sinai. It was then literally true, the earth trembled, and the heavens dropped, etc. Compare De 33:2, Ps 68:7,8. Let all the kings and princes know that this is the God whom Deborah praises, and not such mean and impotent deities as they paid their homage to. The Chaldee paraphrase applies it to the giving of the law, but has a strange descant on those words, the mountains melted. Tabor, Hermon, and Carmel, contended among themselves: one said, Let the divine majesty dwell upon me; the other said, Let it dwell upon me; but God made it to dwell upon Mount Sinai, the meanest and least of all the mountains. I suppose it means the least valuable, because barren and rocky.
⁶ In the days of Shamgar the son of Anath, in the days of Jael, the highways were unoccupied, and the travellers walked through byways.
⁷ The inhabitants of the villages ceased, they ceased in Israel, until that I Deborah arose, that I arose a mother in Israel.
⁸ They chose new gods; then was war in the gates: was there a shield or spear seen among forty thousand in Israel?
⁹ My heart is toward the governors of Israel, that offered themselves willingly among the people. Bless ye the LORD.
¹⁰ Speak, ye that ride on white asses, ye that sit in judgment, and walk by the way.
¹¹ They that are delivered from the noise of archers in the places of drawing water, there shall they rehearse the righteous acts of the LORD, even the righteous acts toward the inhabitants of his villages in Israel: then shall the people of the LORD go down to the gates.
Here, I. Deborah describes the distressed state of Israel under the tyranny of Jabin, that the greatness of their trouble might make their salvation appear the more illustrious and the more gracious (Jdg 5:6): From the days of Shamgar, who did some thing towards the deliverance of Israel from the Philistines, to the days of Jael, the present day, in which Jael has so signalized herself, the country has been in a manner desolate. 1. No trade. For want of soldiers to protect men of business in their business from the incursions of the enemy, and for want of magistrates to restrain and punish thieves and robbers among them (men of broken fortunes and desperate spirits, that, having no employment, took to rob on the highroad), all commerce ceased, and the highways were unoccupied; no caravans of merchants, as formerly. 2. No travelling. Whereas in times when there was some order and government the travellers might be safe in the open roads, and the robbers were forced to lurk in the by-ways, no, on the contrary, the robbers insulted on the open roads without check, and the honest travellers were obliged to sculk and walk through by-ways, in continual frights. 3. No tillage. The fields must needs be laid waste and unoccupied when the inhabitants of the villages, the country farmers, ceased from their employment, quitted their houses which were continually alarmed and plundered by the banditti, and were obliged to take shelter for themselves and their families in walled and fenced cities. 4. No administration of justice. There was war in the gates where their courts were kept, Jdg 5:8. So that it was not till this salvation was wrought that the people of the Lord durst go down to the gates, Jdg 5:11. The continual incursions of the enemy deprived the magistrates of the dignity, and the people of the benefit, of their government. 5. No peace to him that went out nor to him that came in. The gates through which they passed and repassed were infested by the enemy; nay, the places of drawing water were alarmed by the archers—a mighty achievement to terrify the drawers of water. 6. Neither arms nor spirit to help themselves with, not a shield nor spear seen among forty thousand, Jdg 5:8. Either they were disarmed by their oppressors, or they themselves neglected the art of war; so that, though they had spears and shields, they were not to be seen, but were thrown by and suffered to rust, they having neither skill nor will to use them.
II. She shows in one word what it was that brought all this misery upon them: They chose new gods, Jdg 5:8. It was their idolatry that provoked God to give them up thus into the hands of their enemies. The Lord their God was one Lord, but this would not content them: they must have more, many more, still more. Their God was the Ancient of days, still the same, and therefore they grew weary of him, and must have new gods, which they were as fond of as children of new clothes, names newly invented, heroes newly canonized. Their fathers, when put to their choice, chose the Lord for their God (Jos 24:21), but they would not abide by that choice, they must have gods of their own choosing.
III. She takes notice of God's great goodness to Israel in raising up such as should redress these grievances. Herself first (Jdg 5:7): Till that I Deborah arose, to restrain and punish those who disturbed the public peace, and protect men in their business, and then the face of things was changed for the better quickly; those beasts of prey retired upon the breaking forth of this joyful light, and man went forth again to his work and labour, Ps 104:22,23. Thus she became a mother in Israel, a nursing mother, such was the affection she bore to her people, and such the care and pains she took for the public welfare. Under her there were other governors of Israel (Jdg 5:9), who, like her, had done their part as governors to reform the people, and then, like her, offered themselves willingly to serve in the war, not insisting upon the exemption which their dignity and office entitled them to, when they had so fair an opportunity of appearing in their country's cause; and no doubt the example of the governors influenced the people in like manner willingly to offer themselves, Jdg 5:2. Of these governors she says, My heart is towards them, that is, "I truly love and honour them; they have won my heart for ever; I shall never forget them." Note, Those are worthy of double honour that recede voluntarily from the demands of their honour to serve God and his church.
IV. She calls upon those who had a particular share in the advantages of this great salvation to offer up particular thanks to God for it, Jdg 5:10,11. Let every man speak as he found of the goodness of God in this happy change of the posture of public affairs. 1. You that ride on white asses, that is, the nobility and gentry. Horses were little used in that county; they had, it is probable, a much better breed of asses than we have; but persons of quality, it seems, were distinguished by the colour of the asses they rode on; the white being more rare were therefore more valued. Notice is taken of Abdon's sons and grandsons riding on ass-colts, as indicating them to be men of distinction, Jdg 12:14. Let such as are by this salvation restored, not only to their liberty as other Israelites, but to their dignity, speak God's praises. 2. Let those that sit in judgment be sensible of it, and thankful for it as a very great mercy, that they may sit safely there, that the sword of justice is not struck out of their hand by the sword of war. 3. Let those that walk by the way, and meet with none there to make them afraid, speak to themselves in pious meditations, and to their fellow-travellers in religious discourses, of the goodness of God in ridding the roads of those banditti that had so long infested them. 4. Let those that draw in peace, and have not their wells taken from them, or stopped up, nor are in danger of being caught by the enemy when they go forth to draw, there, where they find themselves so much more safe and easy than they have been, there let them rehearse the acts of the Lord, not Deborah's acts, nor Barak's, but the Lord's, taking notice of his hand making peace in their borders, and creating a defence upon all the glory. This is the Lord's doing. Observe in these acts of his, (1.) Justice executed on his daring enemies. They are the righteous acts of the Lord. See him pleading a righteous cause, and sitting in the throne judging aright, and give him glory as the Judge of all the earth. (2.) Kindness shown to his trembling people, the inhabitants of the villages, who lay most open to the enemy, had suffered most, and were most in danger, Eze 38:11. It is the glory of God to protect those that are most exposed, and to help the weakest. Let us all take notice of the share we in particular have in the public peace and tranquility, the inhabitants of the villages especially, and give God the praise of it.
¹² Awake, awake, Deborah: awake, awake, utter a song: arise, Barak, and lead thy captivity captive, thou son of Abinoam.
¹³ Then he made him that remaineth have dominion over the nobles among the people: the LORD made me have dominion over the mighty.
¹⁴ Out of Ephraim was there a root of them against Amalek; after thee, Benjamin, among thy people; out of Machir came down governors, and out of Zebulun they that handle the pen of the writer.
¹⁵ And the princes of Issachar were with Deborah; even Issachar, and also Barak: he was sent on foot into the valley. For the divisions of Reuben there were great thoughts of heart.
¹⁶ Why abodest thou among the sheepfolds, to hear the bleatings of the flocks? For the divisions of Reuben there were great searchings of heart.
¹⁷ Gilead abode beyond Jordan: and why did Dan remain in ships? Asher continued on the sea shore, and abode in his breaches.
¹⁸ Zebulun and Naphtali were a people that jeoparded their lives unto the death in the high places of the field.
¹⁹ The kings came and fought, then fought the kings of Canaan in Taanach by the waters of Megiddo; they took no gain of money.
²⁰ They fought from heaven; the stars in their courses fought against Sisera.
²¹ The river of Kishon swept them away, that ancient river, the river Kishon. O my soul, thou hast trodden down strength.
²² Then were the horsehoofs broken by the means of the pransings, the pransings of their mighty ones.
²³ Curse ye Meroz, said the angel of the LORD, curse ye bitterly the inhabitants thereof; because they came not to the help of the LORD, to the help of the LORD against the mighty.
Here, I. Deborah stirs up herself and Barak to celebrate this victory in the most solemn manner, to the glory of God and the honour of Israel, for the encouragement of their friends and the greater confusion of their enemies, Jdg 5:12. 1. Deborah, as a prophetess, must do it by a song, to compose and sing which she excites herself: Awake, awake, and again, awake, awake, which intimates the sense she had of the excellency and difficulty of the work; it needed and well deserved the utmost liveliness and vigour of soul in the performance of it; all the powers and faculties of the soul in their closest intensity and application ought to be employed in it. Thus too she expresses the sense she had of her own infirmity, and aptness to flag and remit in her zeal in this work. Note, Praising God is work that we should awake to, and awake ourselves to, Ps 108:2. 2. Barak, as a general, must do it by a triumph: Lead thy captivity captive. Though the army of Sisera was cut off in the field, and no quarter given, yet we may suppose in the prosecution of the victory, when the war was carried into the enemy's country, many not found in arms were seized and made prisoners of war. These she would have led in chains after Barak, when he made his public entry into his own city, to grace his triumphs; not as if it should be any pleasure to him to trample upon his fellow-creatures, but thus he must give glory to God, and serve that great purpose of his government which is to look upon those that are proud and to abase them.
II. She gives good reason for this praise and triumph, Jdg 5:13. This glorious victory had made the remnant of Israel, and Deborah in particular, look very great, a circumstance which they owed entirely to God. 1. The Israelites had become few and inconsiderable, and yet to them God gave dominion over nobles. Many of them were cut off by the enemy, many died of grief, and perhaps some had removed their families and effects into foreign parts; yet those few that remained, by divine assistance, with one brave and generous effort, not only shook off the yoke of oppression from their own neck, but got power over their oppressors. As long as any of God's Israel remain (and a remnant God will have in the worst of times) there is hope, be it ever so small a remnant, for God can make him that remains, though it should be but one single person, triumph over the most proud and potent. 2. Deborah was herself of the weaker sex, and the sex that from the fall had been sentenced to subjection, and yet the Lord that is himself higher than the highest authorized her to rule over the mighty men of Israel, who willingly submitted to her direction, and enabled her to triumph over the mighty men of Canaan, who fell before the army she commanded; so wonderfully did he advance the low estate of his handmaid. "The Lord made me, a woman, to have dominion over mighty men." A despised stone is made head of the corner. This is indeed the Lord's doing, and marvellous in our eyes.
III. She makes particular remarks on the several parties concerned in this great action, taking notice who fought against them, who fought for them, and who stood neuter.
1. Who fought against them. The power of the enemy must be taken notice of, that the victory may appear the more glorious. Jabin and Sisera had been mentioned in the history, but here it appears further, (1.) That Amalek was in league with Jabin, and sent him in assistance, or endeavoured to do it. Ephraim is here said to act against Amalek (Jdg 5:14), probably intercepting and cutting off some forces of the Amalekites that were upon their march to join Sisera. Amalek had helped Moab to oppress Israel (Jdg 3:13) and now had helped Jabin; they were inveterate enemies to God's people—their hand had always been against the throne of the Lord (Ex 17:16); and therefore they were the more dangerous. (2.) That others of the kings of Canaan, who had somewhat recovered themselves since their defeat by Joshua, joined with Jabin, and strengthened his army with their forces, having the same implacable enmity to Israel that he had, and those kingdoms, when they were in their strength, having been subject to that of Hazor, Jos 11:10. These kings came and fought, Jdg 5:19. Israel had no king; their enemies had many, whose power and influence, especially acting in confederacy, made them very formidable; and yet Israel, having the Lord for their King, was too hard for them all. It is said of these kings that they took no gain of money, they were not mercenary troops hired into the service of Jabin (such often fail in an extremity), but they were volunteers and hearty in the cause against Israel: they desired not the riches of silver, so the Chaldee, but only the satisfaction of helping to ruin Israel. Acting upon this principle, they were the more formidable, and would be the more cruel.
2. Who fought for them. The several tribes that assisted in this great exploit are here spoken of with honour; for, though God is chiefly to be glorified, instruments must have their due praise, for the encouragement of others: but, after all, it was heaven that turned the scale.
(1.) Ephraim and Benjamin, those tribes among whom Deborah herself lived, bestirred themselves, and did bravely, by her influence upon them; for her palm-tree was in the tribe of Ephraim, and very near to that of Benjamin (Jdg 5:14): Out of Ephraim was there a root, and life in the root, against Amalek. There was in Ephraim a mountain called the mount of Amalek, mentioned, Jdg 12:15, which, some think, is here meant, and some read it, there was a root in Amalek, that is, in that mountain, a strong resolution in the minds of that people to make head against the oppressors, which was the root of the matter. Herein Benjamin had set them a good example among his people. "Ephraim moved after thee, Benjamin;" though Benjamin was the junior tribe, and much inferior, especially at this time, to Ephraim, both in number and wealth, yet when they led Ephraim followed in appearing for the common cause. If we be not so bold as to lead, yet we must not be so proud and sullen as not to follow even our inferiors in a good work. Ephraim was a at a distance from the place of action, and therefore could not send forth many of its boughs to the service; but Deborah, who was one of them, knew there was a root of them, that they were hearty well-wishers to the cause. Dr. Lightfoot gives quite another sense of this. Joshua, of Ephraim, had been a root of such victories against Amalek (Ex 17:8-16), and Ehud of Benjamin lately against Amalek and Moab.
(2.) The ice being broken by Ephraim and Benjamin, Machir (the half-tribe of Manasseh beyond Jordan) and Zebulun sent in men that were very serviceable to this great design. When an army is to be raised, especially under such disadvantages as Barak now experienced from the long disuse of arms and the dispiritedness of the people, it is of great consequence to be furnished, [1.] With men of courage for officers, and such the family of Machir furnished them with, for thence came down governors. The children of Machir were particularly famous for their valour in Moses' time (Nu 32:39), and it seems it continued in their family, the more because they were seated in the frontiers. [2.] With men of learning and ingenuity for secretaries of war, and with such they were supplied out of Zebulun: thence came men that handle the pen of the writer, clerks that issued out orders, wrote circular letters, drew commissions, mustered their men, and kept their accounts. Thus must every man, according as he has received the gift, minister the same, for the public good (1Pe 4:10); the eyes see, and the ears hear, for the whole body. I know it is generally understood of the forwardness even of the scholars of this tribe, who studied the law and expounded it, to take up arms in this cause, though they were better skilled in books than in the art of war. So Sir Richard Blackmore paraphrases it:—
The scribes of Zebulun and learned men,
To wield the sword, laid down the pen.
(3.) Issachar did good service too; though he saw that rest was good, and therefore bowed his shoulder to bear, which is the character of that tribe (Ge 49:15), yet they disdained to bear the yoke of Jabin's tribute, and now preferred the generous toils of war to a servile rest. Though it should seem there were not many common soldiers enlisted out of that tribe, yet the princes of Issachar were with Deborah and Barak (Jdg 5:15), probably, as a great council of war to advise upon emergencies. And, it should seem, these princes of Issachar did in person accompany Barak into the field of battle. Did he go on foot? They footed it with him, not consulting their honour or ease. Did he go into the valley, the place of most danger? They exposed themselves with him, and were still at his right hand to advise him: for the men of Issachar were men that had understanding of the times, 1Ch 12:32.
(4.) Zebulun and Naphtali were the most bold and active of all the tribes, not only out of a particular affection to Barak their countryman, but because, they lying nearest to Jabin, the yoke of oppression lay heavier on their necks than on those of any other tribe. Better die in honour than live in bondage; and therefore, in a pious zeal for God and their country, they jeoparded their lives unto the death in the high places of the field, Jdg 5:18. With what heroic bravery did they charge and push on even upon the chariots of iron, despising danger, and setting death itself at defiance in so good a cause!
(5.) The stars from heaven appeared, or acted at least, on Israel's side (Jdg 5:20): The stars in their courses, according to the order and direction of him who is the great Lord of their hosts, fought against Sisera, by their malignant influences, or by causing the storms of hail and thunder which contributed so much to the rout of Sisera's army. The Chaldee reads it, from heaven, from the place where the stars go forth, war was waged against Sisera, that is, the power of the God of heaven was engaged against him, making use of the ministration of the angels of heaven. Some way or other, the heavenly bodies (not arrested, as when the sun stood still at Joshua's word, but going on in their courses) fought against Sisera. Those whom God is an enemy to the whole creation is at war with. Perhaps the flashes of lightning by which the stars fought was that which frightened the horses, so as that they pranced till their very hoofs were broken (Jdg 5:22), and probably overturned the chariots of iron which they drew or turned them back upon their owners.
(6.) The river of Kishon fought against their enemies. It swept away multitudes of those that hoped to make their escape through it, Jdg 5:21. Ordinarily, it was but a shallow river, and, being in their own country, we may suppose they well knew its fords and safest passages, and yet now, probably by the great rain that fell, it was so swollen, and the stream so deep and strong, that those who attempted to pass it were drowned, being feeble and faint, and unable to make their way through it. And then were the horse-hoofs broken by means of the plungings. So it is in the margin, Jdg 5:22. The river of Kishon is called that ancient river because described or celebrated by ancient historians or poets, or rather because it was designed of old, in the counsel of God, to serve his purposes against Sisera at this time, and did so, as if it had been made on purpose; thus the water of the old pool God is said to have fashioned long ago for that use to which it was put, Isa 22:11.
(7.) Deborah's own soul fought against them; she speaks of it with a holy exultation (Jdg 5:21): O, my soul, thou hast trodden down strength. She did it by exciting others to do it, and assisting them, which she did with all her heart. Also by her prayers; as Moses conquered Amalek by lifting up his hand, so Deborah vanquished Sisera by lifting up her heart. And when the soul is employed in holy exercises, and heart-work is made of them, through the grace of God the strength of our spiritual enemies will be trodden down and will fall before us.
3. In this great engagement she observes who stood neuter, and did not side with Israel as might have been expected. It is strange to find how many, even of those who were called Israelites, basely deserted this glorious cause and declined to appear. No mention is made of Judah nor Simeon among the tribes concerned, because they, lying so very remote from the scene of action, had not an opportunity to appear, and therefore it was not expected from them; but for those that lay near, and yet would not venture, indelible marks of disgrace are here put upon them, as they deserved.
(1.) Reuben basely declined the service, Jdg 5:15,16. Justly had he long ago been deprived of the privileges of the birth-right, and still does his dying father's doom stick by him: unstable as water, he shall not excel. Two things hindered them from engaging:—[1.] Their divisions. This jarring string she twice strikes upon to their shame: For the divisions of Reuben (or in these divisions) there were great thoughts, impressions, and searchings of heart. Not only for their division from Canaan by the river Jordan, which needed not to have hindered them had they been hearty in the cause, for Gilead abode beyond Jordan, and yet from Machir of Gilead came down governors; but it means either that they were divided among themselves, could not agree who should go or who should lead, each striving to gain the posts of honour and shun those of danger, some unhappy contests in their tribe kept them from uniting together, and with their brethren, for the common good, or that they were divided in their opinion of this war from the rest of the tribes, thought the attempt either not justifiable or not practicable, and therefore blamed those that engaged in it and did themselves decline it. This occasioned great searchings of heart among the rest, especially when they had reason to suspect that, whatever Reuben pretended, his sitting still now proceeded from a cooling of his affections to his brethren and an alienation of mind from them, which occasioned them many sad thoughts. It grieves us to see our mother's children angry with us for doing our duty and looking strange upon us when we most need their friendship and assistance. [2.] Their business in the world: Reuben abode among the sheepfolds, a warmer and safer place than the camp, pretending they could not conveniently leave the sheep they tended; he loved to hear the bleatings of the flocks, or, as some read it, the whistlings of the flocks, the music which the shepherds made with their oaten reeds or pipes, and the pastorals which they sung; these Reuben preferred before the martial drum and trumpet. Thus many are kept from doing their duty by the fear of trouble, the love of ease, and an inordinate affection to their worldly business and advantage. Narrow selfish spirits care not what becomes of the interests of God's church, so they can but get, keep, and save money. All seek their own, Php 2:21.
(2.) Dan and Asher did the same, Jdg 5:17. These two lay on the sea-coast, and, [1.] Dan pretended he could not leave his ships but they would be exposed, and therefore I pray thee have me excused. Those of that tribe perhaps pleaded that their sea-trade disfitted them for land-service and diverted them from it; but Zebulun also was a haven for ships, a sea-faring tribe, and yet was forward and active in this expedition. There is no excuse we make to shift off duty but what some or other have broken through and set aside, whose courage and resolution will rise up against us and shame us. [2.] Asher pretended he must stay at home to repair the breaches which the sea had in some places made upon his land, and to fortify his works against the encroachments of it, or he abode in his creeks, or small havens, where his trading vessels lay to attend them. A little thing will serve those for a pretence to stay at home who have no mind to engage in the most necessary services because there are difficulty and danger in them.
(3.) But above all Meroz is condemned, and a curse pronounced upon the inhabitants of it, Because they came not to the help of the Lord, Jdg 5:23. Probably this was some city that lay near the scene of action, and therefore the inhabitants had a fair opportunity of showing their obedience to God and their concern for Israel, and of doing a good service to the common cause; but they basely declined it, for fear of Jabin's iron chariots, being willing to sleep in a whole skin. The Lord needed not their help; he made it to appear he could do his work without them; but no thanks to them: for aught they knew the attempt might have miscarried for want of their hand, and therefore they are cursed for not coming to the help of the Lord, when it was in effect proclaimed, Who is on the Lord's side? The cause between God and the mighty (the principalities and powers of the kingdom of darkness) will not admit of neutrality. God looks upon those as against him that are not with him. This curse is pronounced by the angel of the Lord, our Lord Jesus, the captain of the Lord's host (and those whom he curses are cursed indeed), and further than we have warrant and authority from him we may not curse. He that will richly reward all his good soldiers will certainly and severely punish all cowards and deserters. This city of Meroz seems to have been at this time a considerable place, since something great was expected from it; but probably, after the angel of the Lord had pronounced this curse upon it, it dwindled, and, like the fig-tree which Christ cursed, withered away, so that we never read of it after this in scripture.
²⁴ Blessed above women shall Jael the wife of Heber the Kenite be, blessed shall she be above women in the tent.
²⁵ He asked water, and she gave him milk; she brought forth butter in a lordly dish.
²⁶ She put her hand to the nail, and her right hand to the workmen's hammer; and with the hammer she smote Sisera, she smote off his head, when she had pierced and stricken through his temples.
²⁷ At her feet he bowed, he fell, he lay down: at her feet he bowed, he fell: where he bowed, there he fell down dead.
²⁸ The mother of Sisera looked out at a window, and cried through the lattice, Why is his chariot so long in coming? why tarry the wheels of his chariots?
²⁹ Her wise ladies answered her, yea, she returned answer to herself,
³⁰ Have they not sped? have they not divided the prey; to every man a damsel or two; to Sisera a prey of divers colours, a prey of divers colours of needlework, of divers colours of needlework on both sides, meet for the necks of them that take the spoil?
³¹ So let all thine enemies perish, O LORD: but let them that love him be as the sun when he goeth forth in his might. And the land had rest forty years.
Deborah here concludes this triumphant song,
I. With the praises of Jael, her sister-heroine, whose valiant act had completed and crowned the victory. She had mentioned her before (Jdg 5:6) as one that would have served her country if it had been in her power; now she applauds her as one that did serve it admirably well when it was in her power. Her poetry is finest and most florid here in the latter end of the song. How honourably does she speak of Jael (Jdg 5:24), who preferred her peace with the God of Israel before her peace with the king of Canaan, and though not a native of Israel (for aught that appears) yet heartily espoused the cause of Israel in this critical conjuncture, jeoparded her life as truly as if she had been in the high places of the field, and bravely fought for those whom she saw God fought for! Blessed shall she be above women in the tent. Note, Those whose lot is cast in the tent, in a very low and narrow sphere of activity, if they serve God in that according to their capacity, shall in no wise lose their reward. Jael in the tent wins as rich a blessing as Barak in the field. Nothing is more confounding, grievous, and shameful, than disappointment, and Deborah here does most elegantly describe two great disappointments, the shame of which was typical of sinners' everlasting shame.
1. Sisera found a fatal enemy where he expected a firm and faithful friend. (1.) Jael showed him the kindness of a friend, and perhaps at that time intended no other than kindness, until God, by an immediate impulse upon her mind (which impulses then were to be regarded, and carried so much of their own evidence with them that they might be relied upon, but cannot now be pretended to), directed her to do otherwise, Jdg 5:25. He asked only for fair water to quench his thirst, but she, not only to show her housewifery and good housekeeping, but to express her respect to him, gave him milk and brought forth butter, that is (say some interpreters), milk which had the butter taken from it; we call it butter-milk. No (say others), it was milk that had the butter still in it; we call it cream. Whichsoever it was, it was probably the best her house afforded; and, to set it off, she brought it in a lordly dish, such as she called so, the finest she had, and better than she ordinarily used at her own table. This confirmed Sisera's opinion of her friendship, and made him sleep the faster and the more secure. But, (2.) She proved his mortal enemy, gave him his death's stroke: it is curiously described, Jdg 5:26,27. [1.] How great does Jael look, hammering Sisera, as it is in the margin, mauling that proud man who had been so long the terror of the mighty, and sending him down slain to the pit with his iniquities upon his bones! Eze 32:27. She seems to have gone about it with no more terror nor concern than if she had been going to nail one of the boards or bars of her tent, so confident was she of divine aid and protection. We read it she smote off his head, probably with his own sword, which, now that his head was nailed through, she durst take from his side, but not before, for fear of waking him. But because there was no occasion for cutting off his head, nor was it mentioned in the history, many think it should be read, she struck through his head. That head which had been proudly lifted up against God and Israel, and in which had been forged bloody designs for the destruction of God's people, Jael finds a soft place in, and into that with a good will strikes her nail. [2.] How mean does Sisera look, fallen at Jael's feet! Jdg 5:27. At the feet of this female executioner he bowed, he fell; all his struggles for life availed not; she followed her blow until he fell down dead. There lies extended the deserted carcase of that proud man, not on the bed of honour, not in the high places of the field, not having any glorious wound to show from a glittering sword, or a bow of steel, but in the corner of a tent, at the feet of a woman, with a disgraceful wound by a sorry nail struck through his head. Thus is shame the fate of proud men. And this is a very lively representation of the ruin of those sinners whose prosperity slays them; it flatters and caresses them with milk and butter in a lordly dish, as if it would make them easy and happy, but it nails their heads and hearts too to the ground in earthly-mindedness, and pierces them through with many sorrows; its flatteries are fatal, and sink them at last into destruction and perdition, 1Ti 6:9,10.
2. Sisera's mother had the tidings brought her of her son's fall and ruin when she was big with expectation of his glorious and triumphant return, Jdg 5:28-30, where we have, (1.) Her fond desire to see her son come back in triumph: Why is his chariot so long in coming? She speaks this, not so much out of a concern for his safety, or any jealousy of his having miscarried (she had no fear of that, so confident was she of his success), but out of a longing for his glory, which with a feminine weakness she was passionately impatient to see, chiding the lingering chariot, and expostulating concerning the delays of it, little thinking that her unhappy son had been, before this, forced to quit that chariot which they were so proud of, and which she thought came so slowly. The chariots of his glory had now become the shame of his house, Isa 22:18. Let us take heed of indulging such desires as these towards any temporal good thing, particularly towards that which cherishes vain-glory, for this was what she here doted on. Eagerness and impatience in our desires do us a great deal of prejudice, and make it intolerable to us to be crossed. But towards the second coming of Jesus Christ, and the glories of that day, we should thus stand affected (Come, Lord Jesus, come quickly), for here we cannot be disappointed. (2.) Her foolish hope and confidence that he would come at last in so much the greater pomp. Her wise ladies answered her, and thought they gave a very good account of the delay; yea, she (in her wisdom, says the Chaldee) tauntingly made answer to herself, "Have they not sped? No doubt they have, and that which delays them is that they are dividing the prey, which is so much that it is a work of time to make a distribution of it." In the spoil they pleased themselves with the thought of, observe, [1.] How impudently, and to the reproach and scandal of their sex, these ladies boast of the multitude of damsels which the soldiers would have the abusing of. [2.] How childishly they pleased themselves with the hope of seeing Sisera himself in a gaudy mantle of divers colours; how charmingly would it look! of divers colours of needle-work, plundered out of the wardrobe of some Israelitish lady; it is repeated again, as that which pleased their fancy above any thing, of divers colours of needle-work on both sides, and therefore very rich; such pieces of embroidery they hoped Sisera would have to present his mother and the ladies with. Thus apt are we to deceive ourselves with great expectations and confident hopes of honour, and pleasure, and wealth in this world, by which we prepare for ourselves the shame and grief of a disappointment. And thus does God often bring ruin on his enemies when they are most elevated.
II. She concludes all with a prayer to God, 1. For the destruction of all his foes: "So, so shamefully, so miserably, let all thy enemies perish, O Lord; let all that hope to triumph in Israel's ruin be thus disappointed and triumphed over. Do to them all as unto Sisera," Ps 83:9. Though our enemies are to be prayed for, God's enemies, as such, are to be prayed against; and, when we see some of God's enemies remarkably humbled and brought down, this is an encouragement to us to pray for the downfall of all the rest. Deborah was a prophetess, and this prayer was a prediction that in due time all God's enemies shall perish, Ps 92:9. None ever hardened his heart against God and prospered. 2. For the exaltation and comfort of all his friends. "But let those that love him, and heartily wish well to his kingdom among men, be as the sun when he goeth forth in his strength; let them shine so bright, appear so glorious in the eye of the world, cast such benign influences, be as much out of the reach of their enemies, who curse the rising sun because it scorches them; let them rejoice as a strong man to run a race, Ps 19:5. Let them, as burning and shining lights in their places, dispel the mists of darkness, and shine with more and more lustre and power unto the perfect day." Pr 4:18. Such shall be the honour, and such the joy, of all that love God in sincerity, and for ever they shall shine as the sun in the firmament of our Father.
The victory here celebrated with this song was of such happy consequence to Israel that for the best part of one age they enjoyed the peace which it opened the way to: The land had rest forty years, that is, so long it was from this victory to the raising up of Gideon. And well would it have been if, when the churches and the tribes had rest, they had been edified, and had walked in the fear of the Lord.
本章所载，是因以色列击败迦南王耶宾的军队并获致胜利的美满结果，而作所唱的凯歌。当时在类似场合发表诗作，可能与今日一样习以为常；然而士师时代诸诗仅此一篇得以留存，因它乃女先知底波拉受感而作，既为当时的赞美诗，也为后世留下赞美的范本，且为那一时期的历史提供了许多亮光。I. 此诗以赞美神起首（士 5:2,3）。II. 全诗要旨在于纪念这一伟大功绩。1. 将神在此次为他们显现的作为，与在西奈山向他们显现的作为相比较（士 5:4,5）。2. 借追念他们先前所处的困苦境况，来彰显他们所得的拯救（士 5:6–8）。3. 呼召那些分享胜利福祉的人同来赞美（士 5:9–13）。4. 对在战事中奋勇争先的支派予以尊荣，对逃避服役的则加以贬斥（士 5:14–19,23）。5. 述及神亲自为他们争战（士 5:20–22）。6. 特别颂扬击杀西西拉的雅亿之尊荣，对此着墨甚多（士 5:24–30）。全诗以向神的祈祷作结（士 5:31）。