Commentarius in canticum Debborae

COMMENTARY ON THE SONG OF DEBORAH. (Judg. 5:1) “And Deborah and Barac son of Abinoem sang.” Barac is reported to have been the husband of the prophetess Deborah. He himself is also called Baracin in the preceding verses, Lapidoth. For Lapidoth is interpreted as “lightning”; Barac also means “thunderbolt.” He is called “lightning” for this reason, because before Israel was avenged of the Canaanites, he shone like lightning among the people, namely by his merits and the prerogatives of his deeds; but after Israel was avenged of the Canaanites, he was called “thunderbolt,” that is, the striker. (Vers. 4, 5) “Lord, when you went out from Seir and passed through the regions of Edom, the earth was moved, the heavens and clouds dripped with waters.” The Lord is said to have gone out from Seir and passed through Edom because, when the Idumeans were unwilling to receive his law, he gave his law to Israel on Mount Sinai. “The earth was moved, the heavens and clouds dripped with waters.” The earthquake of Mount Sinai is described. And when it says, “The heavens and clouds dripped with waters,” it means that at the Lord’s presence, the heavens, as if emitting sweats from some kind of terror, are said to have dripped with waters. Likewise, “the mountains flowed at the face of the Lord.” As for what follows, “Sinai at the face of the Lord God of Israel,” it is to be understood that it trembled and smoked.

(Vers. 6.) “In the days of Sangar son of Anath, in the days of Jahel the paths rested, and those who entered by them walked along devious byways.” The paths are said to have rested because in the time of Sangar, the leader of Israel, the paths were occupied by the enemies of Israel, and they did not dare to ascend to the house of the Lord freely for the sake of prayer; but those who entered by them, out of fear of the enemies, ascended secretly and along devious byways. It is written that Sangar did not fully free them from these enemies (Judg. 3:31). As for what is inserted a little earlier, “in the days of Jahel,” it is to be understood that, after Sisara was killed by Jahel, the roads were opened and they went to the house of the Lord without any fear, those who previously had made their way there along devious byways. And that Jahel is placed here before Deborah, it is said that Deborah did this for the sake of humility, because Jahel, the wife of Aber the Cinaean, killed Sisara.

(Vers. 7.) “The strong, moreover, ceased; they rested in Israel, until Deborah arose, a mother in Israel.” By “the strong” he means the teachers and preachers of the law, who are said to have rested, that is, not to have existed, until she arose who would teach Israel both by preaching and exhortation, and free them from enemies by counsel. These same “strong” Deborah also calls upon in the preceding verses to bless the Lord with her, saying: “You who of your own accord offered your lives to danger from Israel, bless the Lord (vers. 2).” These “strong,” that is, the teachers, are said to have offered their lives to danger, that is, to have subjected themselves to the law of God and its service, and to have sacrificed body and soul day and night in meditations on the law. (Vers. 8.) “The Lord chose new wars, and he himself overthrew the gates of the enemy. A shield and a spear appeared among the forty thousand of Israel.” What he says, “a shield and a spear,” is to be understood as if he had said under oath that among the forty thousand of Israel neither a shield nor a spear could be found. For this reason the Lord is said to have chosen new wars and to have overthrown the gates of the enemy, because he made the unarmed strong and victorious. That the Israelites had been stripped of arms by Jabin, king of Canaan, is declared in the preceding passage, where it is said: “And the children of Israel cried out to the Lord, ‘He had nine hundred scythed chariots, and for twenty years he grievously oppressed them’” (Judg. IV, 5).

He vehemently and strongly oppressed them, because he is said to have stripped them of arms, as is written in the book of Samuel: “And when the day of battle came, no sword or spear was found in the hand of the whole people who were with Saul and Jonathan, except for Saul and his son Jonathan” (1 Sam. 13:22). (Vers. 9, 10, 11.) “My heart loves the princes of Israel.” It is to be noted that in the Hebrew it is not “princes” but “teachers” that is read. This Deborah speaks in the person of God, that God loves the teachers who study the law of God. Concerning whom it follows: “Who of your own will offered yourselves to danger among the people, bless the Lord.” Concerning whom also it was already said above in the passage where it says: “Who voluntarily offered your lives from Israel,” etc. “Who mount upon shining asses.” In the Hebrew, “she-asses.” “And sit in judgment.” In the Hebrew, “Sitting upon judgment. And you walk in the way, speak where the chariots were shattered and the enemy’s army was suffocated; there let the justices of the Lord, the mercies of strong Israel, be recounted.” The riders of asses are said to be the people of Israel; but the asses upon which they ride are said to be the teachers of the tribes of Israel, upon whose teaching the rest of the people are said to ride as upon asses, that is, to rest. And they themselves are called asses, that is, walking in the manner of an ass in the law, sitting upon judgment, that is, upon the law.

They are also said to sit upon judgment, that is, upon the law, and to walk in the way under the law, because they never departed from the path of the law. Therefore, the people who rested upon these she-asses, that is, upon these teachers, Deborah provokes to bless the Lord, and says: “Speak,” that is, praise. And as if I had asked: “Where and when shall we praise the Lord?” she replied: “Where the chariots were shattered and the enemy’s army was suffocated, there let the justices of the Lord be recounted, the mercy of strong Israel”; as if she were saying: Although God is always and everywhere to be praised, nevertheless now he is rather to be praised and blessed by us, who has overthrown our enemies, as the Egyptians in the Red Sea. (Verse 11) “Then the people of the Lord descended to the gates, and obtained the principate.” The people of the Lord descended to the gates, that is, to the gates of the house of the Lord, because after blessing the Lord and praising him in the place of victory, they descended into the house of the Lord, so that there also they might praise the Lord, offering prayers and sacrifices to him. That the teachers of the foreign tribes were from the tribe of Issachar is shown from the book of Chronicles, where it says: “Also from the sons of Issachar there were learned men, who renew each season to instruct what Israel should do, two hundred leaders; and all the remaining tribes followed their counsel” (1 Chron.).

(Gen. 49:14-15). And that the same teachers are called asses is shown from the book of Genesis, where it follows: "Issachar is a strong ass, lying down between the boundaries, saw that rest was good, and that the land was very good, and he put his shoulder to carrying, and became a servant of tribute" (Gen. 49:14-15). In the book of Genesis, the ass is called strong because of the strength of the law, in that he carried the law on his shoulder and paid tribute to the other tribes, that is, imparted the teaching of the law. In the book of Judges, however, they are called she-asses because they remained broken in strength, humiliated, and weak, namely, pressed down and humiliated under the yoke of the Gentiles, and content only with the law of God alone. (Vers. 1-2.) "Arise, arise, Deborah; arise, speak a song." It is to be noted that in Hebrew it reads *exspergisce*, that is, "awake in the spirit of prophecy." Therefore, Deborah is provoked by the voices of the aforementioned teachers to awake in the spirit of prophecy and praise, and not to cease from the praises of God. Hence it follows: "Speak a song. Arise, Barak, and seize your captives, Oli Abinoem." In Hebrew it is said: "Plunder your plunder, son of Abinoem." This sentence, by the voices of the same teachers, also admonishes Barak to plunder the remnants of his enemies, to bring the matter to annihilation, and to acquire for himself a name of victory in a praiseworthy manner.

(Vers. 13.) "Then the remnants of the people were saved." This sentence is to be joined in understanding with the preceding sentence, which says: "Where the justices of the Lord, the mercies of the strong Israel, are narrated," because then the remnants of the people were saved: "The Lord fought among the strong." In the Hebrew it reads: The Lord fought for me among the strong. And it is the voice of the whole people of Israel; for He fought for them against the Egyptians and against the other enemies of Israel. Whence it follows: (Vers. 14.) "From Ephraim he destroyed them in Amalek," that is, Joshua, being from the tribe of Ephraim, destroyed the strong, that is, the enemies of Israel, in Amalek, as is read in the book of Exodus: And Joshua put Amalek and his people to flight at the point of the sword, etc. (Exod. 17:13). And that the same Joshua was from the tribe of Ephraim is shown from the book of Numbers, where it says: From the tribe of Ephraim, Hosea the son of Nun (Num. 13:9), whom he also calls Joshua in the following, saying: And Moses called Hosea the son of Nun, Joshua (Ibid. 17). "And afterwards among your peoples Amalek." After him, that is, Joshua. Saul, being from the tribe of Benjamin, destroyed the people of Amalek at the Lord's command, which Deborah, in the spirit of prophecy, prophesied of Saul as future. And this is said according to the figure called prolepsis, that he would destroy Amalek, as you have in the book of Samuel (1 Sam. 14:38). But as to what it says, O Amalek, this is not read in the Hebrew, but the Latin interpreter added this for the sake of sense.

(Vers. 14) "From Machir the princes descended, and from Zabulon, who would lead the army to war." In the Hebrew it reads: From Machira the princes descended, and it is understood, to war, that is, to lay low Sisara the prince. And from Zabulon, it is understood, they descended, who would lead the army. And from the tribe of Levi, and from the tribe of Issachar, it is understood, to war, that is, to praise and beseech the Lord. Concerning these, it follows: (Vers. 15) "The leaders of Issachar were with Debbora." In the Hebrew: The princes, that is, the teachers of the law, were with Debbora to praise the Lord, and they followed the footsteps of Barac. It is to be understood that a certain part of them remained with Debbora to praise the Lord, and a part followed the footsteps of Barac to exhort the people and to lay low Sisara. "Who as if into a precipice to the abyss gave himself to danger." Barac, namely, believing the words of the Lord, gave himself to danger, hurling himself into the torrent Cison, pursuing and laying low the army of Sisara. For "barathrum" in this place is understood as the torrent Cison. "With Ruben divided against him, a contention of the magnanimous was found." In the Hebrew it does not read "against him.

For the voice is Deborah’s, rebuking the tribe of Ephraim, because, not obeying the Lord’s command, it did not go with its brothers to fight against the Lord’s enemies, but, terrified by fear and disbelieving the Lord’s words, separated itself from them, and for that reason was found to be magnanimus, that is, proud. Hence also follows their rebuke in the spirit of prophecy, saying: (Vers. 16) “Why do you dwell between two boundaries, so as to hear the whistling of the flocks?” In the Hebrew it does not read “two,” but “between your boundaries,” namely, those of your neighboring tribes, so as to hear the whistling of the flocks; as if it said: You wish to keep the flocks with which you abound, and you fear to lose them, and you take more delight in hearing their whistling than in striving to go forth with your brothers to fight the enemies of Israel. And because you do this, you proudly resist the Lord’s command. Hence also follows the same thing as above: “Divided Ruben, the contention of the magnanimous is found,” because it acted wrongly, making light of the Lord’s command and being proud.

(Verse 17.) “Gad rested across the Jordan.” This is also set down as a rebuke, because, with Reuben remaining behind, Gad remained with it by the same plan. “And Dan busied itself with ships.” Because, seeing that the tribes of Reuben and Gad did not go with their brothers to fight, terrified by fear, it busied itself with ships and took flight. “Asher dwelt on the seashore and lingered in the harbors.” This too is set down as a rebuke, because Asher, dwelling on the seashore, lingered in the harbors, being more inclined to take flight than to fight alongside its brothers. (Verse 18.) “Zebulun and Naphtali offered their souls to death in the region of Morome.” In Hebrew, “Upon the region of Morome.” And the meaning is: because the other tribes were unwilling to go, these two tribes gave their souls to death “upon the region of Morome.” For Morome is interpreted as “high”; they are said to have offered their souls for the region of the High One, that is, of God, and therefore they are praised, while the other tribes are rebuked.

(Verse 19.) “The kings came and fought.” It speaks of the kings of the land of Canaan, who were subject to King Jabin. “The kings of Canaan fought.” It repeats the same thing, at Taanach. For Taanach is a province where the brook Kishon is. “Near the waters of Megiddo.” For Megiddo is a city situated upon the brook Kishon. And what is said, “Near the waters of Megiddo,” is understood as near the brook Kishon, the city of Megiddo. “Yet they carried off no plunder.” This is said mockingly, since not only did they carry off no plunder, but rather they could not even rescue their lives. (Verse 20.) “From heaven it was fought against them.” Because among the forty thousand of Israel a shield and spear could not be found, therefore the Lord fought for them from heaven with hailstones and fire against the two enemies, just as there is also that passage in the book of Joshua (Joshua 10:11): “The stars remaining in their order and course fought against Sisera.” The stars are understood as angels, who fought from heaven against Sisera.

(Verse 21.) “The torrent Cison drew their corpses.” For there is here a defect; and as if asking, where? and it is answered, Into the torrent Cadumin, that is, into the Red Sea: whence follows: “Torrent Cadumin, torrent Cison.” It calls the torrent Cadumin the Red Sea. For Cadumin is interpreted as “of the ancients,” because ancient miracles were performed in it, with the sons of Israel crossing and the Egyptians perishing. And because the Red Sea vomited forth the dead Egyptians, so that the Israelites saw them dead on the seashore, and those same corpses were dragged away by the fish and beasts of the sea: for that reason the torrent Cison drew their corpses, so that in place of the corpses of the Egyptians taken from them, the fish and beasts of the Red Sea might devour the corpses of the Canaanites. Trample, my soul, the strong. Deborah says this in the person of all Israel, so that all with one mind might trample the necks of the strong, that is, of their most powerful enemies: as there is also that in the book of Joshua concerning the five kings of the Canaanites (Josh. 10:24).

(Verse 22.) “Then the hooves of the horses fell as the enemy fled with force, and as the strongest of the enemy rushed headlong.” “Their hooves” is read in the Hebrew; for it is handed down that the hooves of their horses fell by hailstones from the heavens, that is, from the angels: so that the sense is: If the hooves of the horses fell by the touch of the stones, what do you think happened to the riders? (Verse 23.) “Cursed be the land of Meroz, said the angel of the Lord.” In the Hebrew it is read, “Curse Meroz, said the angel of the Lord.” The angel of the Lord is understood by the Hebrews as Michael, who commands through Deborah the people of Israel to curse Meroz, that is, the angelic power which presided over the Canaanites: for Meroz is interpreted as “secret.” Therefore it is ordered to be cursed, that is, anathematized, because while the other angels fought for Israel, he not only did not fight, but also persisted in their adversity. “Curse its inhabitants,” that is, of Meroz and its people. And the reason why they are cursed is given, “because they did not come to the aid of the Lord, and to the assistance of his strongest ones.

(Verse 24.) “Blessed among women, Jael, wife of Heber the Kenite.” Among women, that is, Sarah, Rebecca, Rachel, Leah, and the rest of the women. “Let her be blessed in the temple,” the Lord’s temple is understood, so that her memorial may be there, just as also Judith’s. And the reason is given why she is blessed, namely because she acted wisely and prudently, in that she gave milk to one asking for water (Verse 25). She gave milk for this reason, so that the fleeing enemy might trust her hospitality. And if it is asked why she did not give wine, the answer is that the house of Rechab does not drink wine, as you have in the prophet Jeremiah (Jeremiah 35:14).