Judges 5. This chapter summarizes Israel’s deliverance in a song that begins (vv.1-5) with Deborah and Barak praising the Lord and recalling His past manifestations of power. The song then reviews Israel’s distress (vv.6-8), marked by deserted highways, vanished village life, idolatry, and the absence of weapons. Deborah identifies herself with the willing leaders and calls for action (vv.9-18), noting the faithfulness of some tribes and the reluctance of others. The battle itself (vv.19-30) is attributed entirely to the Lord, heaven fighting for Israel. Jael’s decisive act is contrasted with the false expectations in Sisera’s household. The chapter closes (v.31) by affirming that God’s enemies perish, but those who love Him shine in strength, and the land enjoys rest.

 

Keys to Revival in Judges 5. Revival is not another outpouring of the Spirit, because the Spirit has already been sent, but a fresh restoration of heart to the Lord. As we look around, and even within, we sense the need for deeper devotion, greater faithfulness to His Word, and renewed affection for Christ. Scripture shows that in times when Israel fell into low spiritual conditions, God graciously revived them; and the same need exists among us today. What are those keys to revival?

• Revival Is the Lord’s Work, But He Uses Those Who Offer Themselves (v.3)
• Returning to God’s Original Purpose (vv.4-5)
• Acknowledging the Low Condition, Reviving the Mothering Spirit (vv.6-8)
• Accepting That Some Will Not Participate — Don’t Look at Numbers (vv.10-11)
• Waking Up From Spiritual Sleep (v.12)
• Many Reasons Not to Help — Lessons From the Overcomers (vv.14-18)
• The Battle Belongs to the Lord (vv.19-23)
• Jael: Doing the Hard Thing In The Moment, Victory While Working in One’s God-Given Sphere (vv.24-27)
• The Lord Completely Turns the Tables (vv.28-30)
• Faith looks to the future, and hope looks forward to the day of Christ (v.31)

 

 

 

vv.1-3 Thanks and Praise. Deborah and Barak respond to the deliverance with praise, which is the proper response, and reminiscent of Exodus 15, although now only two voices witness are heard, a witness to the nation’s low state. Yet praise is the evidence of the work of God among His people. They bless the Lord for leaders who took the lead and for the people who willingly offered themselves. So often success or decline rests with the spiritual state of the leaders. Sometimes a serious threat will cause a leader to freeze resulting in defeat, but here they led. The people in general did not selfishly seek self-preservation, but “willingly offered themselves”. This is where the work begins; “I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service” (Rom. 12:1). In general, the song is addressed to Jehovah, though others were to hear, and it places the whole victory with God. It is helpful to see that Old Testament songs of triumph such as this are right for that dispensation, but of a different character from Christian experience (e.g. rejoicing in Sisera’s mother’s loss), and we need to read it in light of that context.

 

 

vv.4-5 Jehovah Going to War. The song recalls earlier manifestations of God’s majesty: His going out from Seir and marching from Edom. Why bring in things that happened a long time ago? It is a way of linking the victory over Jabin to God shaking mount Sinai and other foundational acts of God for Israel. Deborah and Barak in this song are going back to the very beginning of Israel’s history and bringing out what the Lord did then. This is a key principle of revival: the people are brought back to “that which was from the beginning” (1 John 1:1), measuring present circumstances by God’s original instructions rather than by present-day decline. These verse are very similar to Psalm 68 and Habakkuk 3, where similarly God’s power in the calling Israel out of Egypt is linked with confidence in His power for present and future trials.

 

Israel’s Low Condition and Distress (5:6-8)

vv.6-8 Signs of Weakness. The song next reviews Israel’s degraded condition under Jabin: highways deserted, villages ceased, idolatry adopted, and weapons absent. The empty highways and vanished villages are evidence of bondage in which normal fellowship and safety collapse. This outward decline involves the shrinking of hospitality and visiting amongst believers. Its a symptom of a low condition. If there’s going to be a revival in our hearts, we must first acknowledge that we have failed. Villages ceasing shows the collective aspect of life reduced to nothing; “forsaking the assembling of ourselves together” (Hebrews 10:25). In such conditions God raises “a mother in Israel,” supplying the nurturing character of ministry needed for revival. Paul himself carried both fatherly and motherly roles in Corinth and Thessalonica (1 Cor. 4:15; 1 Thess. 2:7, 11). The cause of decline is plain: “they chose new gods,” meaning their hearts turned to other objects than the Lord, the root of spiritual decay in any age. The result was “war in the gates,” strife both within and without, and a pervasive spiritual weakness: “not a shield or spear among forty thousand”. They had lost the ability to resist evil. We read in 2 Corinthians that the weapons of our warfare are not carnal. Frequent prayer and familiarity with the Word of God are safeguards that we should not neglect. Practically, this shows us the need to “take the whole armor of God,” for the armor of God is always available, even in the evil day.

Deborah’s Rise and Call to Action (5:9-18)

vv.9-11 The Leaders and the People. Deborah’s heart turns toward the leaders who “offered themselves willingly,” men who laid their lives on the line for the sake of their brethren (1 John 3:16). We need to encourage what is of God, and there’s always something to encourage, because wherever there are believers, there is the life of Christ. She identifies herself with these leaders rather than standing apart from them; she does not pit herself against the oversight or drive an accusing wedge between them, but stands with those whom God has moved, much like Abishag in 1 Kings 1, whose quiet, faithful service at the end of David’s life helped secure the right transition of the kingdom to Solomon rather than contribute to the rival claim of Adonijah. Revival includes recognizing what the Spirit of God has wrought in others and openly associating with that work. We also see the solemn responsibility of those in places of influence, whose willingness steadies the people and whose faithfulness in the moments of action allows them later to rehearse the Lord’s victories. Deborah then addresses those who now enjoy the peace gained by the battle, those who ride on white donkeys, sit on rich carpets, or walk securely by the way. We must accept that some will not participate in the Lord’s deliverance. She calls them to “meditate,” because they share in the fruit though they did not fight. Yet, their voices were heard at the places of drawing water, where the restored rehearse “the righteous acts of Jehovah”. We see in this that God honors voluntary devotion, values unity of heart, and expects thoughtful remembrance after deliverance. 

 

vv.12-13 Deborah, Barak, and the Nobles. The song now turns decisively toward the conflict and the people who joined in it, marking the transition from recalling past mercies to taking present ground for the Lord. Deborah now calls herself to “awake,” and Barak to “arise,” marking a fresh stirring of faith in these two beloved servants. We have in Romans 13 that “it is high time to awake out of sleep”. It is a call to awake out of spiritual slumber. Here the language anticipates Psalm 68, later applied in the New Testament to Christ who “led captivity captive” in resurrection! Verse 13 highlights that only a “remnant of the nobles” responded, an important principle: in a time of ruin, God does not need the whole nation to move, but He counts the faithful remnant as representing His people. This is consistent with the Old Testament pattern of God working with a remnant in a time of failure. Revival requires action; they are called to rise, and even a small remnant who answer that call are owned by Him in the conflict.

 

vv.14-18 Review of the Tribes’ Response. The song next distinguishes the tribes according to their response to God’s call. In a sense, we can view this as a picture of the judgment seat of Christ, when our lives will be reviewed. Ephraim, Benjamin, Machir (Manasseh), Zebulun, and Issachar joined in the conflict. Verse 14 shows that Ephraim was never able to drive out the Amalekites. It can be inferred that they intermarried, etc. Perhaps this was later demonstrated in the pride of Ephraim. However, they are commended here for coming down to help the battle, specifically a portion of the tribes who had a root in Amalek, showing they were overcomers. Out of Zebulun came those who handled the staff of the ruler. These were people that would not normally use weapons. These were not trained soldiers, but they came anyways. The Lord sometimes requires us to get out of our comfort zone. Issachar remained close to both Deborah and Barak. Zebulun and Naphtali especially noted for jeopardizing their lives. Zebulun and Naphtali acted without self-interest: moved simply by loyalty to the Lord and concern for His people. In contrast, several tribes held back. Reuben is marked by indecision, “great searchings of heart”, reflecting the same instability that had characterized him since Genesis and connected with his attachment to possessions east of Jordan. Commercial interests and “urgent” business matters, “the bleating of the flocks”, can get in the way of laying down our lives in service. Reuben teaches us that a good desire without spiritual energy is not enough. Gilead stayed beyond the river, satisfied with its location instead of crossing into the conflict. Dan remained with his ships, absorbed in maritime concerns, and Asher stayed in his creeks, occupied with business rather than the Lord’s battle. All these are examples of those who have divided motives and prefer attachment to earthly interests that kept them from responding when God is gathering His people. Scripture honestly records both the faithfulness and the failures, so the state of the nation is fully understood.

 

The Battle and Its Aftermath (5:19-30)

 

vv.19-22 The Battle. The kings of Canaan gathered at Taanach by the waters of Megiddo, but the song immediately attributes the victory to the Lord, not to Israel’s strength. The decisive action came from above: “they fought from heaven; the stars in their courses fought against Sisera,” showing that the conflict was carried forward by divine power, not human strength or wisdom. “They took no spoil of silver” shows that they could not be dissuaded or distracted by the opportunity for spoil; i.e. they weren’t in it for the money. This poetic language associates the faithful on earth with the resources of heaven; God Himself directed the elements, and the river Kishon swept away the enemy. God uses creation itself as an instrument. Although God employed willing tribes, the victory was unmistakably His. Israel’s part was real, but the power belonged to the Lord alone. Megiddo will be the scene of another, greater batter in Israel, when the Beast comes “from the coast of Chittim, and shall afflict Asshur, and shall afflict Eber”. There at the battle of Armageddon, that last holder of Gentile power will meet the King of kings, “and he also shall perish for ever” (Num. 24:24). 

 

v.23 Meroz Cursed. The Town of Meroz is singled out for a solemn curse because “they came not to the help of the LORD against the mighty.” Their indifference in a day when God wa calling for help carries very serious implications. Failure to help God’s people is regarded as failure toward the Jehovah Himself! Meroz, the plains of Galilee north of Mount Tabor,  was in a position where its help would have been especially effective, making its refusal all the more serious. Its name, possibly associated with “cedars,” could be suggestive of comfort and self-pleasing that kept them from the conflict. This is a sharp contrast to Jael’s lowly tent yet decisive action. The curse on Meroz stands as a sober reminder that neutrality in a time of conflict is not neutrality before God.

 

 

vv.24-27 Jael’s Victory Over Sisera. Jael is declared “blessed above women” because she acted decisively for the Lord at a critical moment. Note the two sides of her conduct: she first showed courtesy and provided refreshment, giving Sisera more than he asked, yet when it became a matter of truth and loyalty to God, she dealt with the enemy without hesitation. Jael give him the best that she had; he asked water, she gave milk, and even cream! There was no contempt in her attitude, a wonderful contrast to those who “speak evil of dignities” (Jude 8-9). She stuck the fatal blow with the simple tools of her tent. God often uses ordinary people in ordinary circumstances when their hearts are wholly with Him. Our best work is done when we stay in the sphere that God put us in. This applies to brothers as well as sisters (Rom. 12:6-8). Jael’s husband was allied with the enemies of Israel, but she chose to identify herself with the people of God. The tent-pin would speak of the pilgrim character of life, and the hammer is the power of the Word of God. By these things, “she smote Sisera, she struck through his head, Shattered and pierced through his temples”. The nail though the temples illustrates that human reasoning collapses when confronted with lowly soldiers of Christ, where the pilgrim character is maintained. Much is made of Sisera lying at Jael’s feet, a great man, bowing before a woman as she takes his life. It was a humiliating death for the boastful enemy of God’s people.

 

 

vv.28-30 The Mother of Sisera. The song briefly shifts to the palace of Sisera’s mother, who looks out the window wondering why her son’s chariot is delayed. Her “wise ladies” offer hopeful explanations based on optimistic thinking: imagining garments and captives being divided, but the reader knows these expectations are empty. Her pride is humbled to the dust; the assumptions of those aligned with the oppressor, like Sisera’s mother, are exposed when God intervenes. The great point is this: the Lord is able to completely turn the tables! Instead of dividing virgins to take as spoil, Sisera lay dead at the feet of a woman. This scene is an example of divine irony, similar to the tone of Psalm 2,where human confidence in anticipated triumph is overturned by a judgment they never considered; “He that sitteth in the heavens shall laugh: the Lord shall have them in derision” (Psa. 2:4). This colorful depiction illustrates the moral contrast between Israel’s deliverance and the ruin of its enemies. It is helpful to see that this sentiment is characteristic of Old Testament narrative, an a contrast to Christian experience.

 

 

v.31 Conclusion. The song closes with a concise moral of the whole account: “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.” All rests with God. His enemies will perish, His lovers will rise like the noon-day sum. This looks forward to a much greater deliverance that than of Barak and Deborah. Faith looks forward to the day when God’s judgment will be executed on “all” his enemies, and when His people will shine in unhindered blessing: “Then shall the righteous shine forth as the sun in the kingdom of their Father” (Matthew 13:43). The closing statement that “the land had rest forty years” records the outward result of God’s complete intervention: a season of peace.