Judg 5:23

“Curse Meroz! One opinion is that this was a star. According to others, this was a distinguished person who was near the battle field but failed to appear. Declares Adonoy's emissary. Barak made this declaration, as the emissary of the Holy One, blessed is He. Those who dwell in it. Those who remain within his four amohs. With four hundred shofar blasts, Barak excommunicated Meroz. To assist Adonoy. As if it were possible, if anyone comes to Yisroel's assistance, it is as if he were assisting the Divine Presence.”

“Meroz. Where this land of Meroz was, which is here laid under a curse, we cannot find: nor is there mention of it any where else in holy writ. In the spiritual sense, they are cursed who refuse to assist the people of God in their warfare against their spiritual enemies. (Challoner) — Eusebius seems to have thought that Merom, a body of water, and the village of Meroz (Haydock) were the same place, 12 miles from Sebaste. The inhabitants were surely under an obligation of assisting their brethren; and these, it appears, lived in the vicinity, and neglected their duty. Septuagint Alexandrian reads Mazor. Some stars are styled Mazzaroth, Job xxxviii. 32. — Angel, Michael; or the high priest, or Barac, Debbora, &c. See chap. ii. 1. (Calmet) — Protestants, “Curse ye Meroz, (said the angel of the Lord) curse ye bitterly the inhabitants thereof.” — To help. Protestants, “to the help of the Lord against the mighty.” Septuagint, “our helper is the Lord in the mighty warriors.” He assists their endeavours, which would otherwise prove unsuccessful. (Haydock) — The Jews thin that Barac cursed Meroz, the star or the angel of the Chanaanites, who protected Sisara. (Chaldean) See Serarius, q. 15. Others say that he was an ally of that general, who was excommunicated by Barac, at the sound of 400 trumpets. But these opinions only deserve contempt. (Calmet)”

“The enemy, or at all events Sisera, might have been destroyed in his flight by the inhabitants of Meroz; but they did not come to the help of the Israelites, and brought down the curse of God upon themselves in consequence. That this is the thought of Jdg 5:23 is evident from the context, and more especially from the blessing pronounced upon Jael in Jdg 5:24. The situation of Meroz, which is not mentioned again, cannot be determined with certainty Wilson and v. Raumer imagine that it may be Kefr Musr on the south of Tabor, the situation of which at all events is more suitable than Marussus, which was an hour and a half to the north of Beisan, and which Rabbi Schwarz supposed to be Meroz (see V. de Velde, Mem. p. 334). The curse upon the inhabitants of this place is described as a word or command of the angel of the Lord, inasmuch as it was the angel of the Lord who fought for Israel at Megiddo, as the revealer of the invisible God, and smote the Canaanites. Deborah heard from him the words of the curse upon the inhabitants of Meroz, because they did not come to help Jehovah when He was fighting with and for the Israelites. "Among the heroes," or mighty men, i.e., associating with the warriors of Israel.”