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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)
底波拉和巴拉的歌（主前 1285 年）
¹ 那日，底波拉和亞比挪亞的兒子巴拉作歌，說：* ² 因為以色列中有軍長率領，百姓也甘心犧牲自己，你們應當頌讚耶和華。* ³ 君王啊，要聽！王子啊，要側耳而聽！我要向耶和華歌唱；我要歌頌耶和華以色列的神。* ⁴ 耶和華啊，你從西珥出來，由以東田野行走；那時地震天漏，雲也落雨。* ⁵ 山因耶和華而融化；就是西乃山因耶和華以色列的神而融化。*
前一章讓我們知道神為以色列行了何等大的事；本章我們看到他們向神所獻上感恩的回報，好使教會歷世歷代都學會那屬天的工作——讚美神。
一、神藉著一首歌受到讚美。1. 這是喜樂極自然的表達。「人有喜樂，就當歌唱」；而聖潔的喜樂正是讚美和感恩的靈魂與根基。神喜悅以我們在他並他奇事中的喜樂算為自己的榮耀。他僕人的喜樂是他的喜悅，他們的歌聲在他耳中如同美妙的音樂。2. 這是傳播知識、保存大事記憶的極合宜方法。鄰舍彼此學唱這歌，兒女從父母學唱；藉此，沒有書或不識字的人，也可認識神的作為；「一代」如此「向另一代頌讚神的作為」，「傳揚他的大能」（詩一四五4等）。
二、這首歌是底波拉親自寫的，如士五7所言：「直等我底波拉興起」。首句當譯作：「那時她——底波拉——歌唱」。1. 她運用先知之靈的恩賜作曲，全篇的風格極其高雅宏偉，意象生動，措辭優雅，兼有柔和與莊嚴之美。沒有詩歌可與聖詩相比。2. 我們可以推想她也運用公主的權柄，命以色列得勝的軍隊學習並歌唱這歌。她不要他們以自己的詩歌頌讚她、高舉她，而是要求他們在這首詩中與她一同頌讚神、高舉神。她在那作為中是最前頭的輪子，如今在感恩中也是如此。
三、這歌是在「那日」唱的——不是爭戰的當日，而是在那場合之後不久，一旦可以方便地指定一個感恩之日便唱了。當我們從神領受了憐憫，就當速速獻上讚美為回報，趁憐憫的印象新鮮之時。這是當日當付的租金。
1. 她以一句總括的「哈利路亞」開始：「你們要稱頌（原文是「頌讚」）耶和華」（士五2）。這歌的目的是要將榮耀歸給神；所以這句話放在最前面，為要解釋並引導以下一切內容，正如主禱文的首句——「願人都尊你的名為聖」。此處神因兩件事受讚美：(1) 他向以色列的仇敵所施的報應——為以色列向驕傲殘忍的欺壓者報仇，將他們對百姓所行的一切傷害還報到他們自己懷中。「耶和華藉著他所行的審判」顯明自己是公義的神，是「報應屬乎他」的神。(2) 他賜給以色列朋友的恩典——「百姓甘心犧牲自己」參與這場爭戰。神當因人隨時向我們所行的一切善舉而得榮耀；人越是甘心去行，那賜人「立志和行事」之恩的神就越是當受記念。為這兩件事，她決心將這歌留傳下來，歸榮耀給永生的神（士五3）：「我——甚至我——要向耶和華歌唱」——向耶和華，那位有不容置疑的主權和不可抗拒之權能的神，向「耶和華以色列的神」——就是為教會的好處治理萬有的那一位。
2. 她呼召世上坐席首位的大人物來聽她的歌，並留意歌的主題：「君王啊，要聽！王子啊，要側耳而聽！」(1) 她要他們知道：他們雖然偉大崇高，卻有一位在他們之上的，與他相爭是愚妄，歸順他才合自己的利益——馬匹和戰車在安全上是虛妄之物。(2) 她要他們與她一同讚美以色列的神，不再如伯沙撒那樣讚美假神（但五4：「他讚美金銀的神」）。她對他們說的話，正如詩人對君王所說的（詩二10,11）：「現在，你們君王應當省悟……當存畏懼事奉耶和華」。(3) 她要他們以西西拉的命運為鑑戒，不敢再向神的百姓加害，因為神遲早必以嫉妒為他的百姓申冤。
3. 她回顧神從前的顯現，並將此事與之比較，以更加高舉這位偉大拯救的榮耀作者。神如今所行的，當使我們想起他從前所行的；因為他「昨日、今日、一直到永遠，是一樣的」（士五4）：「耶和華啊，你從西珥出來。」這可理解為：(1) 神的權能和公義向以色列仇敵顯現，為要制伏征服他們；如此哈巴谷書三3-4等處與之平行，那裡如此描述教會仇敵的毀滅。當神引領他的百姓以色列從以東地出來之時，他使他們腳下踐踏了西宏和噩，以極大的恐怖和驚駭擊打他們和他們的軍隊，使他們似乎覺得天與地都要塌下來了。他們的心消化，如同全世界都在他們周圍融化一般。或指神威嚴的榮耀彰顯，並神權能驚人的作為——足以使地震動、天像雪在太陽面前滴落、山嶺融化。參詩十八7。神的旨意絕不受任何受造物攔阻；當成就的時候到了，那看來擋在路上的，不但要在它面前退讓，還要被用來服事它。參賽六十四1,2。或(2) 這是指神在西乃山頒賜律法之時，向以色列彰顯他的榮耀和威嚴。那時「地震天漏」等語是字面的真實。參申三十三2；詩六十八7,8。讓一切君王和王子知道，底波拉所讚美的正是這位神，而不是他們所敬奉的那樣卑鄙無能的神明。亞蘭文他爾根將此應用於頒賜律法，但對「山嶺融化」之語有一段奇特的議論：「他泊、黑門、迦密彼此相爭：一個說：『願神的威嚴居住在我身上』；另一個說：『願它居住在我身上』；但神使它居住在西乃山——眾山中最小的一座。」我想這是指價值最小的，因為它荒涼多石。
⁶ 在亞拿之子珊迦的時候，又在雅億的時候，大道無人行走，都是繞道而行。* ⁷ 以色列中的官長停職，直到我底波拉興起，等我興起作以色列的母。* ⁸ 以色列人選擇新神，爭戰的事就臨到城門。那時，以色列四萬人中豈能看見盾牌槍矛呢？* ⁹ 我心傾向以色列的軍長，他們在百姓中甘心犧牲自己。你們應當稱頌耶和華。* ¹⁰ 騎白驢的、坐繡花毯子的、行走在路上的，你們都當思想。* ¹¹ 在遠離弓箭響聲打水之處，人必述說耶和華公義的作為，就是他治理以色列公義的作為；那時耶和華的民下到城門。*
此處我們看到：一、底波拉描述以色列在耶賓暴政下的困苦境況，使他們患難之大更顯出拯救的輝煌和恩典（士五6）：「從亞拿之子珊迦的時候」——他曾在拯救以色列脫離非利士人之事上有所作為——「到雅億的時候」——就是如今雅億大大彰顯自己的日子——這地幾乎荒涼了。1. 沒有商業。因為缺少士兵在商人經商時保護他們免受仇敵侵襲，又缺少官長來約束和懲治他們中間的盜賊（就是那些破產亡命、無業可作、便在大道上行搶的人），一切商業都停頓了，「大道無人行走」——不再有從前的商隊。2. 沒有旅行。在有秩序和治理的時候，旅客可以在大路上安然行走，盜賊被迫潛伏在小路中；但如今相反，盜賊在大路上橫行無忌，誠實的旅客不得不躲藏，繞走小路，時刻驚恐。3. 沒有耕種。鄉村的居民——就是農夫——既不斷被匪徒驚擾搶掠，只得離棄家宅，攜家帶眷避入有城牆堅固的城中，田地自然荒廢了。4. 沒有司法。他們設立法庭的城門口有了爭戰（士五8）。所以直到這拯救作成之後，「耶和華的民」才「下到城門」（士五11）。仇敵不斷的侵襲使官長失去了治理的尊嚴，使百姓失去了治理的利益。5. 出入不得平安。他們進出所經的城門被仇敵侵擾；甚至打水之處也受到弓箭手的驚嚇——這實在是欺壓打水之人的「豐功偉業」。6. 既沒有兵器，也沒有勇氣來自衛——「四萬人中豈能看見盾牌槍矛呢」（士五8）。他們或是被壓迫者解除了武裝，或是自己忽略了戰事；所以雖然有槍矛和盾牌，卻看不見，因為被丟在一邊任其生銹——他們既無技能，也無意願去使用。
二、她用一句話指出他們遭遇這一切苦難的原因：「他們選擇新神」（士五8）。正是他們的拜偶像激怒了神，將他們交在仇敵手中。耶和華他們的神是獨一的主，但這不能滿足他們：他們要更多、更多、還要更多。他們的神是「亙古常在者」，永遠不變，所以他們厭倦了他，非要「新神」不可——他們對新神的喜愛，如同孩子對新衣服的喜愛一樣；那是新發明的名字、新封立的英雄。他們的祖宗在必須選擇之時，揀選了耶和華作他們的神（書二十四21），但他們不肯堅守那選擇，非要自己揀選的神不可。
三、她記念神對以色列的大恩，興起了可以糾正這些弊病的人。首先是她自己（士五7）：「直等我底波拉興起」——起來約束和懲治那些擾亂公眾平安的人，保護百姓經商，於是事情的面貌很快就改觀了；這些猛獸在這喜樂之光出現之時便退去，「人出去作工，勞碌直到晚上」（詩一○四22,23）。如此她成了「以色列的母」——一位乳養的母親——她對百姓的愛如此深厚，她為公眾福祉所費的心思和辛勞如此之大。在她手下有「以色列的軍長」（士五9），他們像她一樣，先盡了治理的職分改革百姓，然後又像她一樣，甘心獻身參與爭戰，並不堅持自己的尊榮和職位本可享有的豁免——這正是他們在國家有此良機之時所當行的；無疑這些軍長的榜樣也影響百姓照樣「甘心犧牲自己」（士五2）。論到這些軍長她說：「我心傾向他們」——就是「我真愛他們、敬重他們；他們永遠奪去了我的心；我永不忘記他們」。當注意：那些自願放下自己尊榮所當得的權利來服事神和他教會的人，配受加倍的尊榮。
四、她呼召那些在這大拯救中有特別分的人，為此向神獻上特別的感謝（士五10,11）。讓人人都照自己在這公眾局勢美好轉變中所經歷的神恩，述說神的美善。1. 「你們騎白驢的」——就是貴族和紳士。馬在那地區很少使用；他們大概有比我們好得多的驢種；但顯然身分尊貴的人以所騎之驢的顏色來區分；白色的較少見，所以更貴重。聖經也提到押頓的兒子和孫子騎驢駒，作為身分尊貴之人的標記（士十二14）。讓那些因這拯救不但恢復了如其他以色列人一樣的自由，而且恢復了尊榮的人，述說神的讚美。2. 「坐繡花毯子的」（即坐著審判的）當为此感恩——他們能安然坐在那裡，司法的劍沒有被戰爭的劍從他們手中奪去，這是極大的憐憫。3. 「行走在路上的」，在路上遇見無人驚嚇的，當在敬虔的默想中對自己說話，又對同行的旅客講論宗教的事——講論神為他們清除那些長久以來擾害他們的匪徒的美善。4. 那些平安打水、井不被奪去或堵塞、出去打水也不致被仇敵捉拿的，讓他們在那裡——在他們感到比從前安全得多、輕鬆得多的地方——「述說耶和華的作為」，不是底波拉的作為，也不是巴拉的作為，而是耶和華的作為，留意他的手如何在邊境締造和平，又在一切榮耀之上設立保障。「這是耶和華所做的。」當在他這些作為中留意：(1) 公義向他膽大妄為的仇敵執行。這是「耶和華公義的作為」。看他為公義的事申辯，坐在寶座上按公義審判，所以當將榮耀歸給他，因他是全地的審判者。(2) 恩慈向他戰兢的百姓顯明——就是「村莊的居民」，他們最暴露於仇敵之前，受苦最多，也最危險（結三十八11）。神的榮耀在於保護最暴露的人，幫助最軟弱的人。讓我們都留意自己在公眾平安和寧靜中特別享受的分——尤其是村莊的居民——為此將讚美歸給神。
¹² 底波拉啊，興起！興起！興起！興起唱歌！巴拉啊，你當起來，擄掠你的仇敵，亞比挪亞的兒子巴拉啊！* ¹³ 那時有餘剩的貴胄和百姓；耶和華降臨為我攻擊勇士。* ¹⁴ 有根本在以法蓮支派中便雅憫跟隨你；有掌權的從瑪吉下來；有持杖檢點民數的從西布倫而來。* ¹⁵ 以薩迦的首領與底波拉同來；以薩迦怎樣，巴拉也怎樣；他都奉腳步行。在流便的諸溪水旁，有心中切切思想的人。* ¹⁶ 你為何坐在羊圈之間，聽群畜鳴叫呢？在流便的諸溪水旁，有心中深切思想的人。* ¹⁷ 基列人安居在約但河外；但人為何等在船上？亞設人在海口靜坐，住在他的港灣中。* ¹⁸ 西布倫人是拼命敢死的；拿弗他利人在田野的高處也是如此。* ¹⁹ 君王都來爭戰；那時迦南諸王在米吉多水旁的他納爭戰，卻未得擄掠銀錢。* ²⁰ 星宿從天上爭戰，從其軌道攻擊西西拉。* ²¹ 基順河把他們沖去；那古河基順河。我的心啊，你當奮力踐踏。* ²² 那時壯馬踢跳、蹄聲隆隆、奔馳有力。* ²³ 耶和華的使者說：「應當咒詛米羅斯；要重重咒詛其中的居民；因為他們不來幫助耶和華，不來幫助耶和華攻擊勇士。」*
此處我們看到：一、底波拉激動自己和巴拉，以最莊嚴的方式慶祝這次勝利，為神的榮耀和以色列的尊榮，為鼓勵朋友，也為使仇敵更加羞愧（士五12）。1. 底波拉作為先知，當以一首歌來作這事，所以她激勵自己來作曲並歌唱：「興起！興起！」又說「興起！興起！」——這表明她深感這工作的卓越和艱難；這工作需要並極其配得靈魂最活潑、最旺盛的力量來完成；靈魂一切的功能和才幹都當在最緊密的專注和運用中投入其中。如此她也表達了她對自己軟弱的感覺，以及在這工作中熱心容易減退的傾向。當注意：讚美神是我們當興起去作、當激動自己去作的工作（詩一○八2）。2. 巴拉作為元帥，當以凱旋來作這事：「擄掠你的仇敵」（原文作「擄掠了擄掠你的」）。雖然西西拉的軍隊在戰場上被殲滅，無一倖免，但我們可以推想，在追擊勝利、將戰爭推入敵境之時，許多未拿兵器的人被擒，成為戰俘。她要這些人在巴拉公開入城之時，帶著鎖鏈跟在他後面，以壯他的凱旋；這不是說踐踏同胞會使他高興，而是他如此當將榮耀歸給神，並成就他治理的那個大目的——「觀看驕傲的人，使他降卑」（伯四十11）。
二、她為這讚美和凱旋提出好理由（士五13）。這榮耀的勝利使以色列的餘民——尤其是底波拉——顯得極其偉大，這完全是神所賜的。1. 以色列人已經減少，無足輕重，然而神卻使他們管轄貴胄。他們有許多人被仇敵剪除，有許多人憂愁而死，也許還有人把家眷財物遷到外地；然而剩下的少數人藉著神的幫助，一次勇敢慷慨的努力，不但從自己頸項上掙脫了壓迫的軛，而且得了權柄管轄他們的壓迫者。只要神的以色列中尚有餘民（在最壞的時候神也必有餘民），就有盼望，無論這餘民何等微小，因為神能使剩下的——即使只是一個人——勝過最驕傲最有權勢的。2. 底波拉本身屬於較弱的性別，而且是從亞當墮落以來就被判要順服的那性別，然而那位比至高者更高的主，授權她管轄以色列的勇士——他們甘心順服她的指揮；又使她勝過迦南的勇士——他們在她所指揮的軍隊面前傾覆；他如此奇妙地「顧念他使女的卑微地位」。「耶和華使我——一個女子——管轄勇士。」一塊被人藐視的石頭成了「房角的頭塊石頭」。「這是耶和華所做的，在我們眼中看為奇妙」（詩一一八23）。
三、她特別評述在這大事上各方的參與，留意誰攻擊他們，誰為他們爭戰，誰保持中立。
1. 誰攻擊他們。必須留意仇敵的權勢，好使勝利顯得更加輝煌。耶賓和西西拉在歷史中已經提過，但此處進一步顯明：(1) 亞瑪力人與耶賓結盟，差派援軍給他，或企圖如此行。此處說以法蓮攻擊亞瑪力（士五14），大概是攔截並剪除了一些正行軍來與西西拉會合的亞瑪力軍隊。亞瑪力人曾幫助摩押欺壓以色列（士三13），如今又幫助耶賓；他們是神百姓的死敵——他們的手「永遠與耶和華的寶座為敵」（出十七16，原文）；所以他們更加危險。(2) 迦南其他的王——自從被約書亞擊敗之後略有恢復的——也與耶賓聯合，以他們的軍隊增強他的實力，因他們對以色列懷有同樣不可化解的敵意，並且那些王國在強盛之時曾臣屬於夏瑣國（書十一10）。這些王「都來爭戰」（士五19）。以色列沒有王；他們的仇敵卻有許多王，這些王的勢力和影響——尤其是聯合行動——使他們非常可畏；然而以色列有耶和華作他們的王，便勝過他們眾人。論到這些王，經上說「他們未得擄掠銀錢」——他們不是僱來服事耶賓的僱傭兵（這種人常在危急之時失敗），而是志願的、在反對以色列的事上熱心的人；亞蘭文他爾根如此說：「他們不求銀子的富足」，只求毀滅以色列的滿足。他們本著這原則行事，所以更加可畏，也更加殘忍。
2. 誰為他們爭戰。參與這大事的各支派在此受到尊榮；因為雖然神是當受榮耀的，器皿也當得當得的稱讚，為要鼓勵別人；但歸根結底，是天平傾覆的所在——是天上轉動了天平。
(1) 以法蓮和便雅憫——底波拉自己所居住的支派——受了她的影響，奮勇行事，英勇無比；因為她的棕樹在以法蓮支派中，離便雅憫很近（士五14）：「以法蓮有根本」。亞瑪力在那裡有一座山，稱為「亞瑪力山」（士十二15），有人認為此處所指的就是這山；也有人讀作「在亞瑪力有根本」，意思是在那座山裡，那地百姓心中有一種堅決的心志要抵擋壓迫者——這就是事情的根本。便雅憫在他的百姓中為他們立下了好榜樣。「便雅憫啊，以法蓮跟著你」；雖然便雅憫是較年幼的支派，此時在人口和財富上都遠不及以法蓮，但當他們領頭之時，以法蓮就跟隨，為共同的事業奮勇。我們若不敢作頭領，也不可因驕傲和倔強而不肯跟隨——即使是跟我們不如的人行善。以法蓮離戰場較遠，所以不能派出許多枝條來服役；但底波拉自己是其中之一，知道他們有「根本」，是這事業衷心的同情者。萊特富特博士另有解法：以法蓮的約書亞從前是勝過亞瑪力的那勝利的「根本」（出十七8-16）；便雅憫的以笏最近也曾勝過亞瑪力和摩押。
(2) 以法蓮和便雅憫既已破了冰，瑪吉（約但河外瑪拿西半支派）和西布倫也差遣了對這大計畫極有用處的人。要招募一支軍隊——尤其是在巴拉如今因長久不用兵器和百姓的喪膽而處於不利之時——極其要緊的是要有：[1] 有膽量作軍官的人，瑪吉家族為他們提供了這樣的人——「有掌權的從瑪吉下來」。瑪吉的子孫在摩西時代就以勇武聞名（民三十二39），看來這在他們家族中持續下去，也因為他們住在邊境地帶。[2] 有學問和才幹作戰時秘書的人，西布倫支派為他們供應了這樣的人——「有持杖檢點民數的從西布倫而來」，就是發布命令、寫通函、擬委任狀、點閱兵丁、記帳的文書。所以每一個人「要照所得的恩賜彼此服事」（彼前四10），為公眾的好處效力；眼睛看，耳朵聽，都是為全身。我知道這話通常被理解為這支派中甚至學者——他們研讀律法並加以講解——也樂意為這事業拿起武器，雖然他們更精於書本，不如精於戰事。
(3) 以薩迦也作了美好的服事；雖然他「見安靜為佳……便低頭背負」（創四十九15），這是他支派的特徵，但他們不甘負耶賓進貢的軛，如今寧可揀選爭戰的崇高勞苦，也不願受奴役的安息。雖然看來從那支派招募的普通兵丁不多，但「以薩迦的首領與底波拉和巴拉同在」（士五15），大概作為一個大軍事會議，以便在緊急時提出意見。看來這些以薩迦首領親自陪伴巴拉進入戰場。他步行嗎？他們也與他同行，不顧自己的尊榮或安逸。他下到山谷——最危險的地方——嗎？他們與他一同冒險，常常在他的右手邊為他出主意；因為以薩迦的人是「通達時務」的人（代上十二32）。
(4) 西布倫和拿弗他利是各支派中最勇敢、最活躍的，不但因為他們對同鄉巴拉特別的愛，也因為他們離耶賓最近，壓迫的軛壓在他們頸項上比任何支派都重。寧可光榮而死，不願為奴而生；所以為著對神和國家的敬虔熱心，他們「在田野的高處拼命敢死」（士五18）。他們何等英勇地衝鋒，甚至直撲鐵車，藐視危險，在如此好的事業上視死如歸！
(5) 天上的星宿也在以色列一邊顯現，或至少有所行動（士五20）：「星宿從其軌道攻擊西西拉」——按照眾軍之主的安排和指示——以其惡意的影響，或藉著引發冰雹和雷暴——這一切大大促成了西西拉軍隊的潰敗。亞蘭文他爾根如此譯：「從天上，從星宿出來之處，向西西拉發動了戰爭」，就是天上神的能力與他為敵，並動用了天上使者的服事。無論如何，天體（不像約書亞吩咐太陽停住時那樣被攔阻，而是在其軌道上繼續運行）攻擊了西西拉。凡神所為敵的，全受造之物都與他爭戰。也許星宿攻擊時所發的閃電，正是使馬匹驚跳、以致蹄子都被踢碎的原因（士五22），大概也使它們所拉的鐵車翻覆，或轉回撞向自己的主人。
(6) 基順河也攻擊了他們的仇敵。它沖走了許多指望從中逃脫的人（士五21）。這本是一條水淺的河，又在他們本國，我們可推想他們熟知其渡口和最安全的通道；然而此時大概因大雨而暴漲，水流既深又急，企圖渡河的人因軟弱無力、無法穿過而被淹死。於是馬蹄因「踢跳」（頁邊小字如此）而破碎（士五22）。基順河被稱為「那古河」，因為它被古代的歷史家或詩人所描述或歌頌；更可能的是因為它從亙古在神的旨意中就被定意在此時用以攻擊西西拉，並且確實如此行了，好像專為這目的而造；如此神也被說是從古時為他所要用的用途而「鑿出」「古池的水」（賽二十二11）。
(7) 底波拉自己的心靈也攻擊了他們；她以聖潔的歡欣說到這事（士五21）：「我的心啊，你當奮力踐踏。」她藉著激動別人去作這事並幫助他們——這是她全心全意去作的——而成就了這事。也藉著她的禱告；摩西因舉手而勝了亞瑪力，底波拉因舉心而勝了西西拉。當心靈用於聖潔的操練，並當作心靈的工作時，靠著神的恩典，我們屬靈仇敵的力量必被踐踏，在我們面前傾覆。
3. 在這大爭戰中，她留意誰「保持中立」——沒有如所期望的那樣站在以色列一邊。令人驚奇的是，竟有那麼多被稱為以色列人的人卑鄙地離棄了這榮耀的事業，不肯出面。經上沒有提到猶大和西緬在參與的支派之中，因為他們離戰場太遠，沒有機會出面，所以也不被期望如此行；但對於那些住得近卻不肯冒險的人，此處給他們留下了無法磨滅的羞辱記號，這正是他們當受的。
(1) 流便卑鄙地推辭了這服事（士五15,16）。他早就公義地被剝奪了長子的特權，他臨終父親的判語至今仍貼在他身上：「不堅定如水，必不得居首」（創四十九4）。有兩件事攔阻了他們參與：[1] 他們中間的紛爭。這根不諧和的弦她兩次彈奏，為使他們羞愧：「在流便的諸溪水旁，有心中切切思想的人」。這不僅是指他們因約但河與迦南隔開——這本不該攔阻他們，只要他們對事業有心；因為基列在約但河外，瑪吉卻從那裡下來掌權的；而是指他們要麼在自己中間意見不一，不能同意誰該去、誰該領頭——人人爭著要得尊榮的職位，避開危險的職位；他們支派中一些不幸的爭論使他們不能聯合，也不能與弟兄們聯合為共同的利益；要麼他們對這場戰爭的意見與其他支派相左，認為這嘗試或是不義、或是不切實際，所以責備那些參與的人，自己卻推辭。這使其他人心中大有思索——尤其是當他們有理由懷疑，不管流便口頭上說甚麼，他如今袖手旁觀是出於對弟兄愛心的冷淡和心思的疏遠——這使他們有許多憂愁的思想。看見「我同胞弟兄因我盡本分而向我發怒」，又在我們最需要他們友誼和幫助之時「對我們變臉」，實在使我們痛心。[2] 他們在世上的事務：「流便坐在羊圈之間」——比軍營更暖和、更安全的地方——推託說不能丟下所看管的羊；他愛聽「群畜鳴叫」，或照一些譯法是群畜的「笛聲」——牧人用燕麥管笛所奏的音樂，和他們所唱的田園詩歌；流便揀選這些過於軍鼓和號角。許多人正是因懼怕麻煩、貪圖安逸、以及對世俗事務和利益的過分眷戀，而不肯盡本分。心胸狹窄、自私的人只顧賺錢、守財、積蓄，不管神的教會如何。「人都尋求自己的事」（腓二21）。
(2) 但和亞設也是如此（士五17）。這兩個支派住在沿海地帶：[1] 但推託說他不能丟下船隻，否則便會暴露，所以「請你容我推辭」。那支派的人也許辯稱他們的航海業使他們不適於陸戰，又使他們分心；但西布倫也是船隻的港口、是航海的支派，卻在這次遠征中踴躍而活躍。我們用來推託責任的藉口，沒有一個不是別人已經突破並撇在一旁的；那些人的勇氣和決心將起來作證反對我們，使我們羞愧。[2] 亞設推託說他必須留在家中，修補海水在某些地方對他地土所造成的破口，並加固工程抵禦海水的侵蝕；或他停留在自己的港灣——就是他的商船停泊之處——看守船隻。對那些因有艱難和危險而不肯參與最必要之服事的人，一點小事就足以作為留在家中的藉口。
(3) 但最重要的是米羅斯受了定罪，並宣告了對其中居民的咒詛——「因為他們不來幫助耶和華」（士五23）。這大概是一座離戰場很近的城，所以居民有很好的機會表明對神的順服和對以色列的關懷，並為共同的事業盡一份力；但他們因懼怕耶賓的鐵車而卑鄙地推辭了，情願保全身命。神並不需要他們的幫助；他顯明自己能沒有他們而作成他的工；但他們毫無功勞可言；因為就他們所知，這嘗試也許因缺少他們的手而功敗垂成；所以他們因「不來幫助耶和華」而受咒詛——那時實際上已經宣告：「誰是屬耶和華的？」神與「勇士」（黑暗國度的執政的、掌權的）之間的爭戰，不容中立。神視那些不與他同在的人為反對他的人。這咒詛是由「耶和華的使者」——我們的主耶穌、耶和華軍隊的元帥（他所咒詛的，必真受咒詛）——宣告的；我們若沒有從他而來的權柄和授權，就不可咒詛。那位必厚厚賞賜他一切好兵丁的主，也必嚴厲懲罰一切懦夫和逃兵。米羅斯城在此時看來是個相當重要的地方，因為人對它有所期望；但大概在耶和華的使者宣告了這咒詛之後，它便衰落了，如同基督所咒詛的無花果樹一樣枯萎了，所以此後聖經再未提到它。
²⁴ 願基尼人希百之妻雅億比眾婦人多得福氣，比住帳棚的婦人更蒙福祉。* ²⁵ 西西拉求水，她給他奶子；用寶貴的盤子獻上奶油。* ²⁶ 她伸手拿著帳棚的橛子，右手拿著匠人的錘子；她用錘子打西西拉，打破他的頭，貫穿並刺透他的鬢角。* ²⁷ 他在她腳前曲身、仆倒、躺臥；他在她腳前曲身仆倒；他在哪裡曲身，就在那裡仆倒死亡。* ²⁸ 西西拉的母親從窗戶裡往外觀看，從窗櫺中呼喊說：「他的戰車為何耽延不來呢？他的車輪為何行得遲緩呢？」* ²⁹ 聰明的宮女安慰她，她也自己回答自己說：* ³⁰ 「他們莫非已經分了擄物？各人得了一兩個女子；西西拉得了繡花毯子，就是兩面繡花的毯子，作為擄物披在擄掠者的頸項上嗎？」* ³¹ 耶和華啊，願你的仇敵都這樣滅亡！願愛你的人如日頭出現，光輝烈烈！這樣，國中太平了四十年。*
底波拉在此以雅億——她的姊妹英雄——的讚美來結束這首凱歌；雅億的英勇作為已經完成並為勝利加冕。她先前曾提到她（士五6），說她若有能力就願為國效力；如今她稱讚她，說她在有能力之時確實為國效了奇妙的力。她的詩歌在此歌的末後最為華美繁茂。她是何等尊榮地談論雅億（士五24）——她揀選與以色列的神和好，過於與迦南王和好；雖然（據我們所知）並非以色列本地人，卻在此關鍵時刻衷心以以色列的事業為念，冒生命的危險，如同在田野的高處一樣，勇敢地為她所看見神為之爭戰的人爭戰！「願她比住帳棚的婦人更蒙福祉」。當注意：那些命運被安置在帳棚中——在極低微狹窄的活動範圍中——的人，若在其中照自己的力量事奉神，也絕不會失去他們的賞賜。在帳棚中的雅億所得的福，與在戰場上的巴拉一樣豐富。沒有甚麼比失望更使人困惑、痛苦和羞辱的了；底波拉在此極其優雅地描述了兩大失望——其羞辱正是罪人永遠羞辱的預表。
1. 西西拉在他指望得到堅定忠信朋友之處，竟遇見了致命的仇敵。(1) 雅億先以朋友的善意待他——也許當時只打算如此，直到神以直接的感動（那時這樣的感動當受重視，且自帶充分的證據，所以可以信靠；但如今不可再假冒）指示她別有所行（士五25）。他只求清水解渴，但她不但為顯出她的持家之道和好客，也為表達對他的敬意，「給他奶」，「獻上奶油」——有人解為已將奶油取出的奶，我們稱之為酪乳；不，另有人說是仍含奶油的奶，我們稱之為奶油乳。無論是哪一種，大概都是她家中所能拿出來最好的；為了襯托，她用「寶貴的盤子」獻上——就是她所稱為尊貴的、她最精緻的盤子，比她自己平日所用的更好。這證實了西西拉對她友誼的看法，使他睡得更沉、更安穩。但(2) 她證明是他的死敵，給了他致命的一擊：此處有精細的描述（士五26,27）。[1] 雅億顯得何等偉大——「用錘子打西西拉」（頁邊小字如此），打倒那位多年來使勇士驚恐的驕傲人，使他帶著「罪孽在骨頭之中」被殺，下到坑中（結三十二27）。她作這事時，似乎毫無驚恐或不安，如同她要去釘帳棚的一塊板或一根閂一樣——她對神的幫助和保護如此確信。經上讀作「她打破他的頭」——大概用他自己的劍，此時他的頭既已被釘穿，她才敢從他身旁取劍，先前卻不敢，怕驚醒他。但因沒有必要割下他的頭，歷史中也未提及，許多人認為當讀作「她刺透他的頭」。那曾驕傲地抬起來抵擋神和以色列的頭，那曾謀算毀滅神百姓之血腥計畫的頭，雅億在其中找到了一個柔軟處，便樂意將橛子釘入其中。[2] 西西拉倒斃在雅億腳前，顯得何等卑微（士五27）！在這位女刑手腳前他曲身、仆倒；他為生存所作的一切掙扎都歸無效；她緊追不捨，直到他仆倒死亡。那驕傲人被棄的屍體躺在那裡——不是在榮耀的床上，不是在田野的高處，沒有從閃亮的刀劍或鋼弓得來的光榮傷痕可以展示——而是在帳棚的角落，在一個女人的腳前，帶著一根卑微的橛子刺穿頭部的羞辱創傷。驕傲人的命運就是如此羞愧。這也正是那些興盛使他們滅亡之罪人敗亡的生動寫照：興盛以奶和奶油在尊貴的盤子裡奉承他們、款待他們，好像要使他們安逸快樂，卻以屬地的心思將他們的頭和心都釘在地上，又「用許多愁苦把自己刺透了」（提前六9,10）；它的奉承是致命的，至終將他們沉入毀滅和沉淪之中。
2. 西西拉的母親正當大腹期待兒子榮耀凱旋之時，竟得到了兒子傾覆滅亡的消息（士五28-30）。此處我們看到：(1) 她渴盼看見兒子凱旋歸來的痴心願望：「他的戰車為何耽延不來呢？」她說這話，不是因為擔心他的安全，或疑心他遭了甚麼不測——她完全沒有這種恐懼，對他的成功如此自信；而是出於對他榮耀的渴望——這渴望她以女性的軟弱熱切地迫不及待地想要看見；她責備那遲來的戰車；那不幸的兒子此時已被迫放棄了他們所誇耀的、她嫌來得太慢的戰車。「他榮耀的戰車如今成了他家的羞辱」（賽二十二18）。讓我們謹慎，不可對任何屬世的美物懷抱這樣的渴望——尤其是那些助長虛榮心的東西，因為這正是她在此所痴戀的。在我們的渴望中，急切和焦躁對我們造成極大的損害，使我們在受挫折時無法忍受。但對於耶穌基督的第二次再來，以及那日的榮耀，我們卻當如此存心（「主耶穌啊，我願你來，快來」），因為在此我們不會失望。(2) 她愚蠢的盼望和自信，以為他至終必以更大的威勢歸來。她那些聰明的宮女回答她，自以為對他的遲延作了很好的解釋；不但如此，她自己（亞蘭文他爾根說「在她的智慧中」）嘲諷地自問自答：「他們莫非已經分了擄物？無疑是的，使他們耽延的就是他們正在分擄物；那擄物如此之多，分配它需要花時間。」在他們所想像的擄物中，他們自娛自樂，當注意：[1] 這些女人何等無恥，竟誇口兵丁所要淫辱的女子之多，這是她們性別的羞恥和恥辱。[2] 她們何等幼稚地陶醉於要看見西西拉自己穿上一件「兩面繡花」的華美外袍的盼望中；那將何等迷人！「兩面繡花的毯子」——從某位以色列婦女的衣櫃中搶來的；這話又重複一遍，作為她們想像中最稱心之物——「兩面繡花的毯子」，非常貴重；她們盼望西西拉會有這樣的繡花品，可以送給他的母親和宮女們。我們何等容易用極大的期望和對今世榮耀、快樂、財富的自信盼望來欺騙自己，藉此為自己預備了失望的羞辱和悲傷。神也常常在他仇敵最得意之時，將毀滅臨到他們。
二、她以向神的禱告來結束一切：1. 為他一切仇敵的毀滅：「耶和華啊，願你的仇敵都這樣滅亡」——照樣羞愧、照樣悲慘地滅亡；凡盼望因以色列敗亡而誇勝的，願他們都這樣失望、被勝過。「求你待他們眾人如同待西西拉」（詩八十三9）。我們的仇敵當為他們禱告；但神的仇敵——作為神的仇敵——當被反對、被禱告抵擋；當我們看見神的一些仇敵顯著地被降卑、被擊倒之時，這鼓勵我們為其餘所有人的傾覆而禱告。底波拉是先知，這禱告也是預言——時候將到，神的一切仇敵都要滅亡（詩九十二9）。從來沒有人硬著心抵擋神而得以興盛。2. 為他一切朋友的高升和安慰：「願愛他的人如日頭出現，光輝烈烈」——就是那些衷心愛他、切望他在人間的國度亨通的人——願他們如此明亮地照耀，在世人眼中如此榮耀地顯現，散發如此有益的影響，如此遠離仇敵的攻擊——如同咒詛升起的太陽的人，因為太陽曬他們；願他們「如勇士歡歡喜喜地跑」（詩十九5）。願他們作為燃燒照耀的燈，在各處驅散黑暗的迷霧，並「越照越明，直到日午」（箴四18）。凡誠心愛神的人，必得這樣的尊榮和喜樂，他們必永遠「如同天父國度中的太陽」照耀。
此處以這歌慶祝的勝利，對以色列有如此美好的後果：他們在一個世代的大部分時間內享受了它所開啟的和平——「國中太平了四十年」，就是從這次勝利到興起基甸之間的時間。但願當教會和各支派得享安息之時，他們也能「被建立」，「並在敬畏主中行事」。
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.
本章包含那首凱歌——它是因以色列戰勝迦南王耶賓的軍隊，以及那場勝利所帶來的美好後果而作、而唱的。那時如現今一樣，大概會在這種場合發表詩歌；然而那個士師時代的所有詩歌中，只有這一首被保存下來，因為它是女先知底波拉受感而作，當時是作為讚美的詩篇，日後也作為歷代讚美的範本；它對這段時期的歷史提供了許多亮光。
一、本詩以讚美神開始，士五2,3。
二、本詩的內容傳揚了這項偉大成就的記憶。
1. 將神在這次場合為他們顯現的事，與他在西乃山向他們顯現的事相比，士五4,5。
2. 從他們從前所處的悲慘境況中，彰顯他們蒙拯救的偉大，士五6-8。
3. 呼召那些有分於勝利之益處的人同來讚美，士五9-13。
4. 將榮耀歸給那些在這場戰爭中積極踴躍的支派，將羞辱歸給那些退縮不服役的支派，士五14-19,23。
5. 述說神親自為他們爭戰，士五20-22。
6. 特別頌揚殺了西西拉的雅億的尊榮——在這方面，本詩的篇幅十分宏大，士五24-30。
本詩以向神的禱告作為結束，士五31。