Judges 5

(Judges 5:1) And Deborah and Barak son of Abinoam sang. Barak is said to have been a man of Deborah the prophetess. Barak himself is also called Barak son of Lapidoth. For Lapidoth means lightning, and Barak, thunder. Lightning, therefore, because before he avenged Israel against the Canaanites, there was a lightning shining among the people, by merit and prerogative of his deeds: but after he avenged Israel against the Canaanites, he was called Thunder, that is, striking.

The fourth song is in the book of Judges, concerning which it is written: "And Deborah and Barak the son of Abinoam sang on that day, saying: When the leaders in Israel began, in the purpose of the people, bless ye the Lord. Hear, O kings, and give ear," and the rest. But she who sings these things ought to be a bee, whose work is such that both kings and ordinary folk use it for health. For Deborah, who sings this song, is interpreted "a bee," and Barak too along with her: and Barak is interpreted "lightning-flash." And this song is sung after victory, because no one can sing what is perfect until he has conquered his adversaries. So, finally, in the song itself it is said: "Arise, arise, Deborah, rouse up the thousands of the people. Arise, arise, sing a song, arise, Barak." But concerning these things too you will find matters more fully discussed in those little discourses which we have published on the book of Judges.

Sisera, together with his army and his "iron chariots", with which he was assailing the people of God, was overcome, as prophecy had foretold would come to pass through Deborah. And after the victory was accomplished "by the hand of a woman", Deborah is recorded to have sung this song as, so to speak, the very praise of that victory. But if we remember the things that were said in the earlier passages — namely, according to the mystical pattern, what figure Deborah is, and Barak likewise, what image the woman Jael holds, who alone cast down the adversary of God's people, what image Sisera himself is, who was laid low by a foreign woman through the power of wood — we understand that all these are sacraments which are brought to completion in the last times and at the end of the age through the Church, and that in this song is described, as it were, its triumph-song, that is, the praise of the victory, of that time namely when "the last enemy, death, shall be destroyed". For then Deborah shall exult, that is, the glory of prophecy shall be made illustrious, because the things which she foretold have been fulfilled. Then Jael the Church shall overcome the common enemy of all, and, "after the fullness of the nations has entered in", then Barak too, that is, "the remnant of Israel shall be saved" and shall be received into fellowship of the victory. Then therefore, if we have been worthy, we too shall sing this song filled with mystical and prophetic sacraments; and since to examine everything of it point by point is not for the time available — for the hearers of the Church love brevity — yet, discoursing on a few things either of its beginnings or picking out here and there little flowers from it, we shall try to bring some consolation to the hearers, or at least to train and exercise ourselves, that we may be made fit to sing out Deborah's song.

"In the beginning, when the princes were in Israel, in the free wills of the people, bless the Lord". The blessing, he says, with which "we bless the Lord", let it be "in the outset of the princes in Israel", and then afterwards also "in the free wills of the people". For example, when we first begin to come to the worship of God, when we receive the beginning of the word of God and of heavenly teaching, these beginnings must be taken up by us from the "princes of Israel". And by "princes of Israel", that is, of the Christian people, I think we must understand the "angels", whom the Lord says are present to each "least one" in the Church, who are also said "always to see the face of the Father who is in heaven". They therefore are the "princes", and from them our beginnings must be taken. For example, if a boy goes to school, he is indeed received by the master and becomes the pupil of that teacher, but he does not immediately take the outset of his learning from the teacher himself; rather, when he has received from him only the first elements, he is handed over to others to be instructed — to the, so to speak, princes of the school itself; so that, when he has been taught by them, as far as lies in them, and has laid down among them his first rudiments, then at last he may receive also the more perfect precepts of the teacher himself. So therefore even now, recalling the beginnings of our instruction, prophecy says that, when we have begun from the "princes" or the "princes" have begun to work in us, then we should follow on with our own will and purpose, and, increased by our advances, come thus at last to blessing the Lord himself. But see what it says: "in the beginning", it says, "the princes in Israel". It is the "beginnings" that are said to be helped by the "princes"; but after these one must strive by one's own will and purpose, that we may deserve to bless the Lord. For the people of Israel too, when they were beginning to go out from Egypt and to cross the Red Sea, did nothing by their own labor, but everything was done through the princes, that is, through the angels. Indeed, Moses too says thus to the people: "you", he says, "shall keep silence, and the Lord shall fight for you". Or is not the "destroying" angel plainly described as having fought for them — the angel who slew the firstborn of the Egyptians, but of the Israelites did not make even a beast to mutter? But we must not always wait for the angels to "fight for us", but only "in the beginning", that is, in our beginnings, are we helped by the "princes", the angels. For the rest, with the progress of time it behooves us also to go out ourselves, armed for the battles. For before we learn wars, before we practice to fight the battles of the Lord, we are lifted up by the "princes", the angels; before we obtain the provision of "heavenly bread" and are filled with the flesh of the "spotless lamb", before we are made drunk with the blood of the "true vine" which came up from the root of David, so long as we are "little ones" and are nourished with "milk" and hold to the word of the beginnings of Christ, we act, like "little ones", "under guardians and stewards", the angels. But when we have now tasted the sacraments of "the heavenly warfare" and have been refreshed with the "bread of life", hear how we are roused to battle through the apostolic trumpet. For with a mighty voice Paul cries out to us, saying: "put on the armor of God, that you may be able to stand against the wiles of the devil". He no longer allows us to lie hidden under the wings of "those who give suck"; he invites us to the fields of combat: "put on", he says, "the breastplate of charity", and "take" likewise "the helmet of salvation", and also "the sword", he says, "of the spirit", and above all "the shield of faith, with which", he says, "you may be able to extinguish all the fiery darts of the evil one". You see, then, how all things are done in order, and nothing confused is carried on among the people of God, nothing disordered or done in reverse. "In the beginning the princes" help; when you have been helped and instructed by the princes, now do for yourself, of your own accord and by your own will, the things you have learned from the princes. For rightly, when the beginnings have been digested and the rudiments laid down, we are committed to our own will, so that either the praise may deservedly be ours, which was gained by our own virtue, or the fault may justly be ours, which came through our own sloth. So much for that which is written: "in the beginning, when the princes were in Israel, in the free wills of the people, bless the Lord".

After this it says: "hear, O kings, and give ear, O satraps: to the Lord I will sing, I will sing praise to the God of Israel". "Hear", it says, "O kings". It calls "kings" those who are summoned to hear the word of God. Exult, O people of God, hearing the insignia of your nobility. You are called to hear the word of God, and you are called not as the common crowd, but as a king. For to you it has been said: "a royal priestly race, a people for acquisition". Therefore, because you are "kings", deservedly is our king Christ the Lord called "king of kings and lord of those who rule". But just as you have exulted over the title of your nobility, so ought you to learn what each of you must do to become a king. Which I will define for you thus, briefly. It makes you a king over all, if Christ reigns in you; for a king is so called from ruling. If therefore in you too the mind reigns and the body obeys, if you send the desires of the flesh under the yoke of your dominion, if you press down the nations of the vices with the tighter reins of your sobriety, deservedly are you called a "king", who have known how to rule yourself rightly. When therefore you have been made such, worthily, as a king, will you be called to hear the divine words. But this which follows indicates something more corporeal, where it says: "give ear, all you satraps". For just as a satrap is lower than a king, so also to give ear seems to be something lower than to hear. For to hear pertains to the inner man, as the Lord too said: "he who has ears to hear, let him hear"; but to give ear regards the outer and bodily hearing. Therefore here too those who ought to "hear" are called "kings", but those who are to "give ear" are called "satraps". "I to the Lord will sing, and I will sing praise to the God of Israel". Blessed are those who are able "to sing a song to the Lord". When we return to the Scriptures, we find many songs committed to the sacred volumes. We have a whole volume written about the Songs of Songs. Behold, in this book of Judges too we have a song, and in Numbers a song is written, and in Deuteronomy, and in Exodus, and in the first book of Kingdoms; in the first book of Chronicles too, and in many other places, you will find that divine songs are recorded. Here therefore the voice of the just man says: "I to the Lord will sing, and I will sing praise to the God of Israel". Who, do you think, is of so tuneful a voice and of a spirit so pure and a mind so sincere, that his singing can delight the divine hearing? He assuredly is the one who has in himself no hoarse sound of sin, who bears nothing of offense on his tongue, nothing of grossness in his spirit — he can rightly say: "I to the Lord will sing, I will sing praise to the God of Israel".

(Judges 5:4-5) Lord, when you went out from Seir and passed through the regions of Edom, the earth trembled, the heavens and clouds poured down with water. It is said that the Lord went out from Seir and passed through Edom because the Edomites refused to receive his law, so he gave the law of Israel on Mount Sinai. The earth trembled, the heavens and clouds poured down with water. The earthquake of Mount Sinai is described. And when it says, 'The heavens and clouds poured down with water,' it means that in the presence of the Lord, the heavens, as if in fear, emitted sweat, which is said to have dripped down like water. Similarly, the mountains flowed from the presence of the Lord. And what follows, 'Sinai from the presence of the Lord God of Israel,' must be understood: it trembled and smoked.

(Judges 5:6) In the days of Sangar, the son of Anath, in the days of Jahel, the paths remained empty, and those who entered through them walked along crooked roads. The paths are said to have remained empty because during the time of Sangar, the leader of Israel, the paths had been taken over by enemies of Israel, and they did not dare to freely ascend to the house of the Lord to pray; instead, those who entered through them secretly ascended through crooked streets, out of fear of the enemies. Concerning which enemies Sangar is said to have not fully freed them (Judg. 3:31). But what is inserted a little above, in the days of Jahel, is to be understood, because when Sisara was killed by Jahel, the roads were opened, and they went into the house of the Lord without any fear, who previously went there by winding paths. And that Jahel is mentioned before Debbora here, it is said that Debbora did this for the sake of humility, because Jahel, the wife of Aber the Cinaean, killed Sisara.

(Judges 5:7) However, the strong ones in Israel ceased, they paused until Deborah, a mother in Israel, arose. These strong ones are the learned teachers and preachers of the law, who are said to have paused, that is, to not have been present, until she arose to teach Israel through preaching, exhortation, and counsel, and to deliver them from their enemies. Deborah also provokes these strong ones in the previous verses to bless the Lord together with her, saying: 'You who willingly offered your lives for the peril of Israel, bless the Lord!' (Verse 2). Hi, strong men, that is to say, the learned ones, are said to have offered their souls to danger, that is, to have submitted themselves to the law of God and his service, and to have sacrificed their body and soul in meditations on the law day and night.

(Judges 5:8) The Lord has chosen new wars, and he himself overturns the gates of the enemy. If a shield and a spear appeared among forty thousand Israelites, it is to be understood that he said this as if by swearing an oath, that among forty thousand Israelites neither a shield nor a spear could be found. Therefore, the Lord is said to have chosen new wars, and to have overturned the gates of the enemy because he has made the weak strong and victorious. But it is explained in the previous verse that the Israelites had been despoiled of their weapons by Jabin, king of Canaan, where it is said: And the children of Israel cried to the Lord. He had nine hundred chariots armed with scythes, and for twenty years he severely oppressed them (Judg. IV, 5). He severely and forcefully oppressed them, because it is said that he despoiled them of their weapons: as it is written in the book of Samuel: When the day of battle came, there was no sword or spear found in the hand of all the people who were with Saul and Jonathan, except for Saul and his son Jonathan (1 Sam. XIII, 22).

(Judges 5:9-10) My heart loves the leaders of Israel. It should be noted that in Hebrew, not leaders, but teachers is read. This is spoken by Deborah in the person of God, that God loves the teachers who study the law of God. Of whom it follows: You who offered yourselves willingly among the people, bless the Lord. Of whom it has also been said above in that place where it says: You who willingly offered your lives from Israel, etc. You who ride on bright donkeys. In Hebrew, female donkeys. And you sit in judgment. In Hebrew, sitting on judgment. And you walk on the road, speak where the chariots collide, and the army of the enemies is suffocated, there the righteousness of the Lord, the strength of Israel, is proclaimed. The people of Israel who ride on donkeys are called ascenders; but the female donkeys on which they ride are called the teachers of the tribes of Israel, on whose doctrine the rest of the people are said to ascend like on donkeys, that is, to find rest. They are called asses themselves, that is, they walk like an ass in the law, sitting on judgment, that is, on the law. They are also said to sit on judgment, that is, on the law, and to walk in the way under the law, because they would by no means exceed the path of the law. Therefore, Deborah, provoked the people who rested on these asses, that is, on these teachers, to bless the Lord, and she said: Speak, that is, praise. And as if they were asking: where and when will we praise the Lord? she responded: Where the chariots collided, and the army of the enemy was drowned, there let the justice of the Lord be recounted, the strength of merciful Israel; as if she said: Although God is always and everywhere to be praised; nevertheless, he is now to be praised and blessed by us, who overturns our enemies, just as he did with the Egyptians in the Red Sea.

But since we do not undertake to expound the continuation of the song point by point, let us at least, skipping over the sequence of the reading, see what it means where it says: "my heart is toward the things that have been appointed for this Israel". This seems to me to be what it means: my heart and my soul and my sense and my whole mind is bent toward that and looks forward to that "which has been appointed" and which has been prepared "for Israel"; I look forward with my whole mind to that which is to come. For if I bend my mind toward that, all the things that are in this world "I will count as dung, that I may gain Christ", who "has prepared" all those things "which eye has not seen and ear has not heard nor has ascended into the heart of man, for those who love him". "My heart", therefore, it says, "is stretched out toward those things". For I no longer bear a human heart, nor do I think the things I think according to man; but because, according to the Scripture, those "to whom the word of God comes are gods", I too look upon these things not with a human but with a divine mind.

"O mighty ones of the people, bless the Lord, you who have mounted upon beasts of burden". What is it "to have mounted upon a beast of burden"? This body of mine is a "beast of burden"; for it was given for the aid of the soul and for its ministry; but it is I, that is, the inner man, "who have mounted upon" this "beast of burden", to whom it is said that I should "bless the Lord". If therefore you have truly mounted upon the body and have been made superior to bodily desires, and the motions of your body are governed by the bridle of the mind and by the direction of the inner man, it is said of you that you "have mounted upon a beast of burden", that you may "bless the Lord". But what is it that follows? "You who sit upon vehicles", it says, "and shine upon she-asses". What do "shining she-asses" seem to be? For the Scripture says that "those who sit upon vehicles and upon shining she-asses" ought "to bless the Lord". To me, as in places so difficult, something of this sort seems the case: when this beast of burden, that is, my body, has come under the yoke of the word of God, then the "vehicle" of my body will begin "to shine", and this "she-ass", that is, my flesh, will then be said "to shine" when it has been adorned with the splendor of chastity and modesty. And thus it is rightly said that the soul "sitting upon a shining she-ass blesses the Lord" and praises him in the midst of those who rejoice.

(Judges 5:11) Then the people of the Lord went down to the gates and obtained the leadership. The people of the Lord went down to the gates, that is, to the gates of the house of the Lord, because with the Lord blessed and praised at the place of victory, they descended into the house of the Lord to praise the Lord there, offering prayers and sacrifices to Him. But as for the tribe of Issachar, that they were the teachers of the other tribes is shown in the Book of Chronicles, where it says: Of the sons of Issachar, there were men who had understanding of the times, to know what Israel ought to do, two hundred chiefs; and all their brethren followed their command (1 Chronicles 12:32). And the reason these scholars are called asses is shown in the book of Genesis where it says: Issachar, a strong donkey lying down between the borders, saw that rest was good and the land was pleasant, and he bowed his shoulder to bear the burden and became a servant under tribute (Gen. XLIX, 14, 15). The donkey is called strong in the Book of Genesis because of the strength of the law, since it carried the law on its shoulder and gave tribute, that is, imparted the teaching of the law to the other tribes. In the Book of Judges, they are called donkeys, because they were weakened and humiliated, and remained weak, oppressed by the yoke of the nations, and only satisfied with the law of God.

"There they shall render acts of righteousness to the Lord". That sacrifice is acceptable to the Lord which is offered to God in righteousness and equity, and therefore it is said: "the just have been strengthened in Israel". Among the other nations, indeed, those who are stronger in bodily might are called "mighty" in battle; but in Israel, those who are more just are themselves called the more powerful in wars, because righteousness, even if it be weak in strength, conquers, whereas unrighteousness, even if it have many and strong defenders, is overcome. So therefore in this nation of ours, that is, in the people of God, either through righteousness we overcome or through unrighteousness we are conquered.

(Judges 5:12) Rise, rise Deborah; rise, speak the Song. It is noteworthy that in Hebrew it is read 'exspergisce,' that is, 'exspergisce' in the spirit of prophecy. Therefore, by the voices of the aforementioned teachers, Deborah is urged to be 'exspergisce' in the spirit of prophecy and praise, and not to cease from praising God. Hence, it follows: Speak the Song. Rise, Barak, and take your captives, son of Abinoam. In Hebrew, it is said: 'Praedare praedam, tuam fili Abinoem.' This statement also warns the same wise men of Barak to plunder the remnants of their enemies, and to bring them to utter destruction, and to commendably acquire the name of victory for themselves.

"Arise, Deborah, arise and rouse up the ten thousands of the people". When does prophecy "arise"? Assuredly at the coming of Christ, and not only does it itself "arise", but it also "rouses up" the peoples to believe. "Lead captivity captive, O son of Abinoam". "Abinoam" is interpreted as "the answer of the father". His son is Barak. He "will take captivity" from the enemies, who has kept the answers of the heavenly Father.

"Awake, Awake, Deborah!" Increase righteousness, establish the people, arise for the glory of God and the salvation of the people. "Gathering strength, arise Barak!" Arise and establish [the people] as was said to Moses, "Stand by me." David likewise said, "Our feet stand in your courts, O Jerusalem." "He set my feet upon the rock." Therefore, gathering strength, arise and say, "I can do all things through Christ who strengthens me!" "You are my strength and my song, O Lord." But also you, Deborah, strengthen Barak. For the saints also give courage to us in the power of the Lord, instructing our souls against our enemies. But every mind should be held captive to the obedience of Christ. And if, Deborah, you should fall in your work, like what happened to Jonathan [when he tasted the honey], may your soul be strengthened by the sweet taste of prophecy.

(Judges 5:13) Then the remnants of the people were saved. This sentence is to be connected to the previous sentence, which says: Where the righteousness of the Lord is told, the strength of Israel's mercy; because then the remnants of the people were saved. The Lord fought in the strongholds. In Hebrew it is written: The Lord fought for me in the strongholds. And this is the voice of all the people of Israel; for He fought for them against the Egyptians and against the other enemies of Israel. Unde et sequitur.

"O Lord, humble for me those stronger than I". This is the voice of the faithful, who confess simply that their enemies are stronger, against whom is our struggle and battle, because "our battle is not against flesh and blood" — otherwise our adversary would not be stronger — but since "our wrestling is against principalities and powers and against the rulers of the darkness of this world and against the spiritual forces of wickedness", therefore the prophet says: "O Lord, humble for me those stronger than I". For how should this so great force of spirits not be far more powerful than human frailty? But in this God "helps our weakness", in that the Apostle says: "I can do all things in him who strengthens me, Christ". These powers, then, are indeed stronger than we; but again, "Christ", who is in us and "strengthens" us, is stronger than all, "to whom is glory and dominion unto the ages of ages. Amen!".

(Judges 5:14a) From Ephraim, he destroyed them in Amalek, that is, Joshua, who was from the tribe of Ephraim, destroyed the strong ones, that is, the enemies of Israel, in Amalek, as it is read in the book of Exodus: 'And Joshua defeated Amalek and his people with the edge of the sword, etc.' (Exodus 17:13). And that the same Joshua was from the tribe of Ephraim is shown in the book of Numbers, where it is said: 'From the tribe of Ephraim, Hoshea the son of Nun' (Numbers 13:9), whom Joshua also calls in the following passages, saying: 'Moses called Hoshea the son of Nun, Joshua.' And after him, that is, Joshua, rising from the tribe of Benjamin, Saul destroyed the people of Amalek, as commanded by the Lord, which Deborah prophesied about Saul in the spirit of prophecy. And this is said according to the figure of speech called prolepsis, that he himself would destroy Amalek, as you have in the Book of Samuel (1 Samuel 14:48). But the phrase 'O Amalek' is not found in the Hebrew text, but the Latin interpreter added it for the sake of clarity.

(Judges 5:14b) From Machir, the leaders descended, and from Zebulun, those who led the army to fight. In Hebrew, it is written: From Machir, the leaders descended, and it is understood, to fight, that is, to overthrow the prince Sisera. And from Zebulun, it is understood, they descended, who led the army. And from the tribe of Levi, and from the tribe of Issachar, it is understood, to fight, that is, to praise and humbly beseech the Lord. Of which, it follows.

(Judges 5:15) The leaders of Issachar were with Deborah. In Hebrew: the princes, that is, the teachers of the Law, were with Deborah to praise the Lord, and Barak followed in the footsteps of the age. It is to be understood that a certain part of them remained with Deborah to praise the Lord, and a part followed Barak to exhort and vanquish Sisera. Who, as if into a precipice, gave himself to danger. Barak, indeed, believing the words of the Lord, gave himself to danger, throwing himself into the torrent Kishon, pursuing and vanquishing the army of Sisera. For in this place a raging torrent is understood as the abyss. Ruben, on the other hand, is divided within himself, and a dispute of noble men is found. It is written in the Book of Judges against itself. For the voice of Deborah is heard, rebuking the tribe of Ephraim, because they did not obey the command of the Lord and did not go with their brothers to fight against the enemies of the Lord. But he, being terrified by fear and unbelieving in the words of the Lord, separated himself from them and, because of that, was found to be proud, that is, arrogant. And so their reproof follows in the spirit of prophecy, saying:

(Judges 5:16) Why do you dwell between two boundaries, to hear the hissing of flocks? It is not read in Hebrew, 'between two', but rather 'between your boundaries', namely the boundaries of your neighboring tribes, to hear the hissing of flocks; as if to say: You desire to preserve the flocks with which you abound, and fear losing them, and you take greater pleasure in hearing their hissing than in striving with your brothers to conquer the enemies of Israel. And because you do this, you proudly resist the command of the Lord. And so it follows the same thing as above: after the division of Reuben, a dispute of the magnanimous is found: because he did evil, despising the authority of the Lord and being proud.

(Judges 5:17) Gad remained beyond the Jordan. And this is set forth as a reproach because while Reuben remained, Gad remained with him of equal mind. And Dan was free with ships. For seeing that the tribes of Reuben and Gad did not go with their brothers to battle, being terrified by fear, he took flight by being free with ships. Asher dwelt on the seashore and stayed in the ports. Likewise, this is set forth as a reproach because Asher, while dwelling on the seashore, stayed in the ports, choosing instead to flee rather than fight with his brothers.

(Judges 5:18) Zebulun and Naphtali offered their lives unto death in the region of Morome. In Hebrew, it is 'super regionem Morome'. The meaning is that while the other tribes were unwilling to go, these two tribes offered their lives unto death. In the region of Morome. For Morome is interpreted as 'exalted': they are said to have offered their lives for the sake of the exalted region, that is, for God, and therefore they are praised, while the other tribes are criticized.

(Judges 5:19) Kings came and fought. The kings of the land of Canaan said, who were subject to King Jabin. The kings of Canaan fought. It repeats the same thing in Tanach. Tanach is indeed a province where the Kishon River is. Near the waters of Megiddo. Megiddo is a city situated on the Kishon River. And what is said, Near the waters of Megiddo, is understood near the Kishon River, the city of Megiddo. Yet they took nothing as plunderers. This is said in mocking, implying that not only did they not obtain any spoils, but they were also unable to save their own lives.

(Judges 5:20) There was a battle fought against them from heaven. Because in the forty thousand men of Israel a shield and spear could not be found, therefore the Lord fought for them from heaven with hailstones and fire against their enemies. Just as it is also written in the book of Joshua: The stars remained in their order and fought against Sisera (Joshua 10:11). The stars are understood to be the angels who fought against Sisera from heaven.

(Judges 5:21) The River Kishon swept away their corpses. For there is the place of their downfall; and it is as if one were to ask, where? and the answer is: In the River Kishon, that is, in the Red Sea. Hence it follows: The river Kishon, the river of Kishon. It calls the River Kishon the Red Sea. For Kishon means of old, because ancient miracles were performed there, when the children of Israel passed over and the Egyptians perished. And because the Red Sea vomited forth the dead Egyptians, so that the Israelites saw their dead bodies on the shore of the sea, and the same bodies were carried away by the fish and sea creatures: therefore the River Kishon swept away their corpses, so that the fish and sea creatures of the Red Sea might eat the bodies of the Canaanites, in place of the bodies of the Egyptians taken from them. Trample, my soul, the mighty ones. This is what Deborah, representing all of Israel, says, that they may crush the necks of their strongest enemies with one mind, that is, the strongest ones: as it is also written in the book of Joshua about the five kings of the Canaanites (Josh. 10:24).

(Judges 5:22) Then the hooves of the horses fell off, with a powerful force to those fleeing, and headlong to the bravest of the enemies who were rushing. 'Their hooves,' it is read in Hebrew; for it is reported that the hooves of their horses fell off from hailstones from the heavens, that is, from their angels. So the meaning is: If the hooves of the horses fell off from touching the stones, what do you think happened to the riders?

(Judges 5:23) Cursed be the land of Meroz, said the Angel of the Lord. In Hebrew it is written: Curse Meroz, said the Angel of the Lord. The Angel of the Lord is understood by the Hebrews to be Michael, who commands Deborah to have the people of Israel curse Meroz, that is, the power of the Angel that presided over the Canaanites. For Meroz is interpreted as secret. Therefore, he is commanded to be cursed, that is, anathematized, because while the other angels fought for Israel, he not only did not fight, but also persevered in their adversity. Curse the inhabitants of Meroz, says the Lord's angel. Curse them bitterly because they did not come to help the Lord. They did not come to help the strong Lord.

(Judges 5:24) Blessed among women, Jael, the wife of Heber the Kenite. Among women, namely Sarah, Rebecca, Rachel, Leah, and almost all women. Let her be blessed in the temple, the Lord is understood, so that her memorial may be there, just like Judith. And the reason why she is blessed is given, namely because she acted wisely and prudently, in that she gave milk to the one asking for water. Therefore, she gave milk, so that the fleeing enemy would find a stronger faith in her. And if it is asked why he did not give wine, it must be answered that the house of Rechab do not drink wine, as you have in the prophet Jeremiah (Jer. XXXV, 14).