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- Preaching the Living WORD through
the Written WORD - 2 Tim 4;:2 - |
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THE SONG OF
DEBORAH - Part 1 Judges 5:1-18,
7/31/13 Grace Bible Church,
Gillette, Wyoming Pastor Daryl Hilbert
I. THIRD PERIOD (40YRS): DEBORAH AND BARAK AGAINST
CANAANITES (4:1-24) (4:1) A. Deborah, Prophetess and Judge (Jdg 4:1-5) B. The Lord Calls Barak (Jdg 4:6-10) C. Barak Conquers Sisera’s Army (Jdg 4:11-16) D. Heber’s wife Jael Slays Sisera (Jdg
4:17-22) E. The Lord Delivers Israel from the Dominion
of Jabin (Jdg 4:23-24) II. THE SONG OF DEBORAH (Jdg 5:1-31) A. Heading of the Song (Jdg 5:1) 1. Judges 5:1-31 is comprised of what is
called, “The Song of Deborah.” Though the heading in Jdg 5:1 states that both
Deborah and Barak sang it, Deborah most likely composed it (Jdg 5:3, 7, 12
cf. Ex 15:1 - “The Song of Moses”). 2. The poetic song has been described by
Robert H. Pfeiffer in his Introduction to the Old Testament, as “the finest masterpiece of Hebrew poetry” and that it “deserves a place among the best
songs of victory ever written.” B. Praise of the God of Israel and His People
(Jdg 5:2-3) 1. The song is surely founded on the
deliverance of Israel by God, but it also includes praise toward the people
of Israel rising up as strong “leaders” and freely becoming active volunteers
(2). This concept concludes with praise toward God (“Bless the Lord!” - “bless” - barak - kneel in reverence and adoration)
because it is God who raises up leadership and participants. This problem was
emphasized by the fact that Deborah was Israel’s Judge in absence of the
willingness of men. 2. A call to worship begins with a warning
to foreign kings (Israel had not yet established their own kings) with pagan
gods, “Hear, O kings” (3). The composer of the song (“I” i.e. Deborah) and
all Israel with her will sing and give their praise “to the LORD, the God of
Israel.” C. History of Israel’s Deliverance by
God (Jdg 5:4-8) 1. The song begins with a reference to the
initial choosing of Israel through a divine manifestation at Mt Sinai. The
clouds that quaked, thundered, and rained over Mt. Sinai, were depicted as a
storm that rose from up Mt. Seir and the land of Edom (Ex 19:16-18 cf. De
33:2). It was at Mt. Sinai that the Lord made Israel His covenant people,
giving them His Law (Ex 20:1-20). 2. Since Israel was God’s covenant people,
He gave them the promised land of Canaan. Involved with that covenant was
God’s promise to protect and deliver Israel. Deborah alludes that Israel was
still God’s covenant people. According to Israel’s most recent history of
deliverance at that time, “Shamgar” is remembered (6). However, in the days
of Shamgar (perhaps after), and in the days of Jael (Heber’s wife, cf. Jdg
4:21-22; Jdg 5:24), perilous times began. Israel was so severely oppressed by
Jabin (Jdg 4:2-3) that the “highways were deserted” due to fear of safety
while traveling. 3. This could refer to the fact that
“peasant” farmers (7) could not raise or sell their crops until the time of
Deborah (She considered herself the “mother of Israel” - a divinely appointed
nurturing judge among Israel.) 4. Israel had begun is downward spiritual
cycle and chose “new gods” (8). As a result, chastisement from the Lord came
from Jabin. In addition, there were no weapons in Israel for defense, nor
were there warriors to defend them, not even from among forty thousand of
them. D. Celebration of Israel’s Deliverance by God (Jdg 5:9-11) 1. The song moves to after Israel’s victory
of Jabin (9). Deborah’s heart springs forth with praise and thanksgiving to
the “commanders” (i.e. “leaders” Jdg 5:2) and “volunteers” (nadab - incite
or impel) who successfully fought. Deborah’s response for herself and the
nation were to give praise and blessing to God for providing victory. 2. She appealed to everyone in Israel to
sing, no matter what class of people they were (10). Those on “white donkeys”
probably refered to leaders in the Jewish Community or backgrounds of renown.
Those sitting on “rich carpets” referred to a wealthier class among Israel.
Those who “travelled” were probably the middle and lower classes who could
conduct business of some sort. They were all to “sing” and “Bless the Lord.” 3. The poetry in verse 11 is difficult. Some
versions translate “divide” (haysays - divide, haysas - shoot arrows)
as archers, other musicians, and still others as those who divide the flocks
(either the victors dividing the spoils or the civilians watering their
flocks). It boils down to the idea that the victorious warriors have returned
home from battle. As Israel gathered to hear their reports, even at the
“watering places,” the warriors “recounted” (tanah - recount, rehearse)
the Lord’s “righteous deeds” in delivering them from Jabin. “His peasantry”
could refer to either righteous acts “of” His rural villagers in battle or
righteous acts in battle “for” His rural villagers. They all had a victory
story to tell at the main place of gathering called “the gates.” E. Raising Up of Israel by God (Jdg 5:12-18) 1. At this point, the Hebrew poetical song
moves back to before the battle. It acknowledges that God raised
up Israel in order to deliver them (12). It begins first with Deborah. She
herself had to be “awakened” by the Lord’s revelation (Jdg 4:6-7) that He was
going to deliver Sisera into the hands of Israel. In addition, the Lord raised up Barak through Deborah (Jdg 4:6) to defeat
Sisera. 2. Then the Lord began to awaken the tribes
of Israel. These were the “survivors” from the twenty years of oppression.
They came to the beckon call of Deborah and Barak to be “warriors” and fight.
Deborah celebrates the order in which they came. First, those from the tribe
of Ephraim, from the region of the Amalekites, came (14). After them came the
tribe of Benjamin. Commanders from “Makir” (half tribe of Manasseh) came.
Zebulun came with commanders to wield the “staff of office” or to lead and
“muster the troops.” 3. Issachar answered the call with loyalty
and vigor. They fearlessly followed Barak into battle “at his heels” (15).
Mention is made of Reuben who had “great resolve of heart,” but apparently,
that was all. 4. The tribe of Reuben, though they had
“great searchings of heart” did not respond to the call (16). They sat among
their sheepfolds, perhaps like fearful sheep. In the end, they listened to
the “pipings” of sheep rather than the cries of battle and victory. 5. Gilead (with tribes from Gad, Manasseh,
and Reuben), also declined and “remained across the Jordan” (17). Dan, they
were the shy naval support for a distant ground war. They were reproved for
staying in their ships. Asher is included in the “Hall of Shame” down by the
seashore. These tribes were forever remembered in this great victory song as
the tribes who never helped. 6. In contrast to these uninvolved tribes,
Zebulun was given the honor of “despising their lives unto death,” by dying
for the cause. Naphtali was also mentioned with such honors, fighting on the
high places of battle. 7. Judah and Simeon were not mentioned.
Perhaps the great distance away gave them a suitable reason for not
participating. III. OBSERVATIONS AND APPLICATIONS A. Believers need to remember to bless the
Lord and sing praises unto to Him regularly. Giving God glory for spiritual
victories past and present is an integral part of worship (Ep 5:18-19). B. Believers need to praise the Lord for
those who are in leadership and participate in the ministry of the church.
They are held in high regard by the Lord for waging war in His army. C. Believers need to follow the example of
the tribes that came forward to help in battle. How does God view the
believer today who listens to the pipings of his own sheep rather than the
cry of battle and victory. There are three kinds of
Christians, the ones that make things happen, the ones that watch things
happen, and the ones that ask, “What happened?” Which are you? (Mt 9:37) |
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