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Chapter 4

Judges 4

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¹And the sons of Israel add to do the evil thing in the eyes of Jehovah when Ehud is dead,

²and Jehovah selleth them into the hand of Jabin king of Canaan, who hath reigned in Hazor, and the head of his host [is] Sisera, and he is dwelling in Harosheth of the Goyim;

³and the sons of Israel cry unto Jehovah, for he hath nine hundred chariots of iron, and he hath oppressed the sons of Israel mightily twenty years.

⁴And Deborah, a woman inspired, wife of Lapidoth, she is judging Israel at that time,

⁵and she is dwelling under the palm-tree of Deborah, between Ramah and Beth-El, in the hill-country of Ephraim, and the sons of Israel go up unto her for judgment.

⁶And she sendeth and calleth for Barak son of Abinoam, out of Kedesh-Naphtali, and saith unto him, 'Hath not Jehovah, God of Israel, commanded? go, and thou hast drawn towards mount Tabor, and hast taken with thee ten thousand men, out of the sons of Naphtali, and out of the sons of Zebulun,

⁷and I have drawn unto thee, unto the brook Kishon, Sisera, head of the host of Jabin, and his chariot, and his multitude, and have given him into thy hand.'

⁸And Barak saith unto her, 'If thou dost go with me, then I have gone; and if thou dost not go with me, I do not go;'

⁹and she saith, 'I do certainly go with thee; only, surely thy glory is not on the way which thou art going, for into the hand of a woman doth Jehovah sell Sisera;' and Deborah riseth and goeth with Barak to Kedesh.

¹⁰And Barak calleth Zebulun and Naphtali to Kedesh, and he goeth up — at his feet [are] ten thousand men — and Deborah goeth up with him.

¹¹And Heber the Kenite hath been separated from the Kenite, from the sons of Hobab father-in-law of Moses, and he stretcheth out his tent unto the oak in Zaanaim, which [is] by Kedesh.

¹²And they declare to Sisera that Barak son of Abinoam hath gone up to mount Tabor,

¹³and Sisera calleth all his chariots, nine hundred chariots of iron, and all the people who [are] with him, from Harosheth of the Goyim, unto the brook Kishon.

¹⁴And Deborah saith unto Barak, 'Rise, for this [is] the day in which Jehovah hath given Sisera into thy hand; hath not Jehovah gone out before thee?' And Barak goeth down from mount Tabor, and ten thousand men after him.

¹⁵And Jehovah destroyeth Sisera, and all the chariots, and all the camp, by the mouth of the sword, before Barak, and Sisera cometh down from off the chariot, and fleeth on his feet.

¹⁶And Barak hath pursued after the chariots and after the camp, unto Harosheth of the Goyim, and all the camp of Sisera falleth by the mouth of the sword — there hath not been left even one.

¹⁷And Sisera hath fled on his feet unto the tent of Jael wife of Heber the Kenite, for peace [is] between Jabin king of Hazor and the house of Heber the Kenite;

¹⁸and Jael goeth out to meet Sisera, and saith unto him, 'Turn aside, my lord, turn aside unto me, fear not;' and he turneth aside unto her, into the tent, and she covereth him with a coverlet.

¹⁹And he saith unto her, 'Give me to drink, I pray thee, a little water, for I am thirsty;' and she openeth the bottle of milk, and giveth him to drink, and covereth him.

²⁰And he saith unto her, 'Stand at the opening of the tent, and it hath been, if any doth come in, and hath asked thee, and said, Is there a man here? that thou hast said, There is not.'

²¹And Jael wife of Heber taketh the pin of the tent, and taketh the hammer in her hand, and goeth unto him gently, and striketh the pin into his temples, and it fasteneth in the earth — and he hath been fast asleep, and is weary — and he dieth.

²²And lo, Barak is pursuing Sisera, and Jael cometh out to meet him, and saith to him, 'Come, and I shew thee the man whom thou art seeking;' and he cometh in unto her, and lo, Sisera is fallen — dead, and the pin in his temples.

²³And God humbleth on that day Jabin king of Canaan before the sons of Israel,

²⁴and the hand of the sons of Israel goeth, going on and becoming hard on Jabin king of Canaan, till that they have cut off Jabin king of Canaan.

Jamieson-Fausset-Brown
John Gill
Keil-Delitzsch
Matthew Henry

Introduction

DEBORAH AND BARAK DELIVER ISRAEL FROM JABIN AND SISERA. (Jdg. 4:1-17) The children of Israel again did evil in the sight of the Lord, when Ehud was dead--The removal of the zealous judge Ehud again left his infatuated countrymen without the restraint of religion.

Verse 2

Jabin king of Canaan--"Jabin," a royal title (see on Jos 11:1). The second Jabin built a new capital on the ruins of the old (Jos 11:10-11). The northern Canaanites had recovered from the effect of their disastrous overthrow in the time of Joshua, and now triumphed in their turn over Israel. This was the severest oppression to which Israel had been subjected. But it fell heaviest on the tribes in the north, and it was not till after a grinding servitude of twenty years that they were awakened to view it as the punishment of their sins and to seek deliverance from God.

Verse 4

And Deborah, a prophetess--A woman of extraordinary knowledge, wisdom, and piety, instructed in divine knowledge by the Spirit and accustomed to interpret His will; who acquired an extensive influence, and was held in universal respect, insomuch that she became the animating spirit of the government and discharged all the special duties of a judge, except that of military leader. the wife of Lapidoth--rendered by some, "a woman of splendors."

Verse 5

she dwelt under the palm tree--or, collectively, "palm-grove." It is common still in the East to administer justice in the open air, or under the canopy of an umbrageous tree.

Verse 6

she sent and called Barak--by virtue of her official authority as judge. Kedesh-naphtali--situated on an eminence, little north of the Sea of Galilee, and so called to distinguish it from another Kedesh in Issachar. Hath not the Lord God of Israel commanded?--a Hebrew form of making an emphatic communication. Go and draw toward mount Tabor--an isolated mountain of Galilee, northeast corner of the plain of Esdraelon. It was a convenient place of rendezvous, and the enlistment is not to be considered as limited to ten thousand, though a smaller force would have been inadequate.

Verse 8

Barak said unto her, If thou wilt go with me, then I will go--His somewhat singular request to be accompanied by Deborah was not altogether the result of weakness. The Orientals always take what is dearest to the battlefield along with them; they think it makes them fight better. The policy of Barak, then, to have the presence of the prophetess is perfectly intelligible as it would no less stimulate the valor of the troops, than sanction, in the eyes of Israel, the uprising against an oppressor so powerful as Jabin.

Verse 9

the Lord shall sell Sisera into the hand of a woman--This was a prediction which Barak could not understand at the time; but the strain of it conveyed a rebuke of his unmanly fears.

Verse 11

Now Heber the Kenite . . . pitched his tent--It is not uncommon, even in the present day, for pastoral tribes to feed their flocks on the extensive commons that lie in the heart of inhabited countries in the East (see on Jdg 1:16). plain of Zaanaim--This is a mistranslation for "the oaks of the wanderers." The site of the encampment was under a grove of oaks, or terebinths, in the upland valley of Kedesh.

Verse 13

the river of Kishon--The plain on its bank was chosen as the battlefield by Sisera himself, who was unconsciously drawn thither for the ruin of his army.

Verse 14

Barak went down from mount Tabor--It is a striking proof of the full confidence Barak and his troops reposed in Deborah's assurance of victory, that they relinquished their advantageous position on the hill and rushed into the plain in face of the iron chariots they so much dreaded.

Verse 15

the Lord discomfited Sisera--Hebrew, "threw his army into confusion"; men, horses, and chariots being intermingled in wild confusion. The disorder was produced by a supernatural panic (see on Jdg 5:20). so that Sisera lighted down off his chariot, and fled away on his feet--His chariot being probably distinguished by its superior size and elegance, would betray the rank of its rider, and he saw therefore that his only chance of escape was on foot.

Verse 16

But Barak pursued . . . unto Harosheth--Broken and routed, the main body of Sisera's army fled northward; others were forced into the Kishon and drowned (see on Jdg 5:21).

Verse 17

Sisera fled . . . to the tent of Jael--According to the usages of nomadic people, the duty of receiving the stranger in the sheik's absence devolves on his wife, and the moment the stranger is admitted into his tent, his claim to be defended or concealed from his pursuers is established.

Verse 19

she . . . gave him drink, and covered him--Sisera reckoned on this as a pledge of his safety, especially in the tent of a friendly sheik. This pledge was the strongest that could be sought or obtained, after he had partaken of refreshments, and been introduced in the inner or women's apartment.

Verse 20

he said unto her, . . . when any man doth come and enquire of thee and say, Is there any man here? that thou shalt say, No--The privacy of the harem, even in a tent, cannot be intruded on without express permission.

Verse 21

Then Jael took a nail of the tent--most probably one of the pins with which the tent ropes are fastened to the ground. Escape was almost impossible for Sisera. But the taking of his life by the hand of Jael was murder. It was a direct violation of all the notions of honor and friendship that are usually held sacred among pastoral people, and for which it is impossible to conceive a woman in Jael's circumstances to have had any motive, except that of gaining favor with the victors. Though predicted by Deborah [Jdg 4:9], it was the result of divine foreknowledge only--not the divine appointment or sanction; and though it is praised in the song [Jdg 5:24-27], the eulogy must be considered as pronounced not on the moral character of the woman and her deed, but on the public benefits which, in the overruling providence of God, would flow from it. Next: Judges Chapter 5

Introduction

INTRODUCTION TO JUDGES 4 This chapter shows how that Israel sinning was delivered into the hands of Jabin king of Canaan, by whom they were oppressed twenty years, Jdg 4:1; and that Deborah and Barak consulted together about their deliverance, Jdg 4:4; and that Barak, encouraged by Deborah, gathered some forces and fought Sisera the captain of Jabin's army, whom he met, and obtained a victory over, Jdg 4:10; who fleeing on foot to the tent of Jael, the wife of Heber, was received into it, and slain by her while asleep in it, Jdg 4:16; which issued in a complete deliverance of the children of Israel, Jdg 4:23.

Verse 1

And the children of Israel again did evil in the sight of the Lord,.... Which was the fruit and effect of the long rest and peace they enjoyed; and which is often the case of a people favoured with peace, plenty, and prosperity, who are apt to abuse their mercies, and forget God, the author and giver of them; and the principal evil, though not expressed, was idolatry, worshipping Baalim, the gods of the nations about them; though it is highly probable they were guilty of other sins, which they indulged in the times of their peace and prosperity: when Ehud was dead; Shamgar is not mentioned, because his time of judging Israel was short, and the people were not reformed in his time, but fell into sin as soon as Ehud was dead, and continued. Some choose to render the words, "for Ehud was dead" (t), who had been, the instrument of reforming them, and of preserving them from idolatry, but he being dead, they fell into it again; and the particle "vau" is often to be taken in this sense, of which Noldius (u) gives many instances. (t) "enim, vel quia Ehud", Bonfrerius; so Patrick. (u) Concord. Ebr. part. p. 285, 295.

Verse 2

And the Lord sold them,.... Delivered them into a state of bondage and slavery, where they were like men sold for slaves, see Jdg 3:8, into the hand of Jabin king of Canaan, that reigned in Hazor; there was a city of this name, and a king of it of the same name, as here, in the times of Joshua, which city was taken and burnt by him, and its king slain, Jos 11:1; and either the country about it is here meant, as Jericho in the preceding chapter is put for the country adjacent to it; or this city had been rebuilt, over which reigned one of the posterity of the ancient kings of it, and of the same name; or Jabin was a name common to the kings of Canaan, as Pharaoh to the Egyptian kings; and by Canaan is meant, not the land of Canaan in general, but a particular part of it inhabited by that, or some of that nation or tribe, which was peculiarly so called: the captain of whose host was Sisera; Jabin maintained a standing army to keep the people of Israel in subjection, the general of which was Sisera, of whom many things are after said: which dwelt in Harosheth of the Gentiles; not Jabin, as many understand it, for he had his royal seat and residence in Hazor; but Sisera his general, and where the army under his command was. This place had its name either because it was built by same of various nations, or inhabited by workmen of different countries; or rather it was a wood originally, as the name signifies, to which many of the seven nations of the Canaanites fled from before Joshua, and hid and sheltered themselves, and in process of time built strong towers and fortresses in it, and became numerous and powerful; and so the Targum paraphrases the words,"and he dwelt in the strength of the towers of the people;'' and in other times, as Strabo relates (w), the northern parts of the land of Canaan, as those were where Hazor and Harosheth were, were inhabited by a mixed people, Egyptians, Arabians, and Phoenicians; such were they, he says, that held Galilee, Jericho, Philadelphia, and Samaria. (w) Geograph. l. 16. p. 525.

Verse 3

And the children of Israel cried unto the Lord,.... Because of their hard bondage, and begged deliverance from it, being brought to a sense of their sins, and humbled for them: for he had nine hundred chariots of iron; the same with the , chariots which carried scythes at the side of them, fastened to the orbs of the wheels (x), and were on both sides; and in some stood out ten cubits (y) which running furiously among the infantry, cut them to pieces in a terrible manner; of which Cyrus had in his army at first but an hundred, afterwards increased to three hundred (z); and yet here a petty prince of Canaan had nine hundred of them; and which Josephus (a) has increased, beyond all belief, to the number of three thousand; which struck great terror into the Israelites, and who therefore durst not attempt to shake off his yoke, but cried to the Lord for help: and twenty years he mightily oppressed the children of Israel; as they increased their sins, and repeated their revolts, the Lord increased their oppressions, and continued them the longer; the first was only eight years, the next eighteen, and this twenty, and which was a very heavy one; the other being foreign princes that oppressed them, but this a Canaanitish king, an implacable enemy, and who doubtless used them the more severely for what they had done to his ancestors, killed his father or grandfather, burnt the city of Hazor, and destroyed the inhabitants of it in Joshua's time; and the servitude was the harder, and the more intolerable to the Israelites, that they were under a people whose land had been given them to possess, and whom they had expelled, and now were become subject to them. (x) Vid. Suidam in voce (y) Curtius, l. 4. c. 9, 12, 15. Liv. Hist. l. 37. c. 41. (z) Xenophon. Cyropaedia, l. 6. c. 13. (a) Antiqu. l. 5. c. 5. sect. 1.

Verse 4

And Deborah, a prophetess, the wife of Lapidoth,.... Deborah was a name common to women with the eastern people, see Gen 35:8; as Melissa, which is of the same signification with the Greeks, and both signify a "bee"; and to which Deborah answered in her industry, sagacity, and sweetness of temper to her friends, and sharpness to her enemies: she was a "prophetess", and foretold things to come, as the drawing of Sisera and his army to a certain place named by her, the victory that should be gained over him, and the delivery of him into the hands of a woman. Who Lapidoth was, or what is meant by the name, is not certain; most take it to be the name of her husband, which seems best, but who he was is not known; the Jews will have him to be the same with Barak, there being, as they think, some agreement in the names, Barak signifying lightning, and Lapidoth, lamps; but the whole context shows the contrary, that he was not her husband. Some render the words, "a woman of Lapidoth", taking it for the name of her native place on habitation; but where there was a place of this name no account can be given: some say she was so called from her employment before she was a prophetess and judge, making wicks for the lamps in the sanctuary, as Jarchi relates; and others take it to be expressive of her excellencies and virtues, which shone in her as lamps; the first sense is best: she judged Israel at that time; toward the close of the twenty years' oppression under Jabin, being raised up of God as other judges were, and eminently endowed with gifts and grace; she endeavoured to convince the people of their sins, exhorted them to repentance, and was a means of reforming them, and administering justice and judgment in all cases brought before her; and which Jabin might admit of, connive at, or take no notice of, she being a woman, of whose growing power and interest he had no jealousy.

Verse 5

And she dwelt under the palm tree of Deborah,.... Her dwelling house was under a palm tree, or rather she sat under one, in the open air, when the people came to her with their cases, and it was called from hence after her name; though some, as Abarbinel observes, think it was so called, because Deborah, the nurse of Rebekah, was buried here, and which was near Bethel, one of the places next mentioned, see Gen 35:8, between Ramah and Bethel in Mount Ephraim; which places were in the tribe of Benjamin in the borders of Ephraim, see Jos 16:2. The Jews conclude, from the situation of her, that she was a very opulent woman; the Targum is,"she was dwelling in a city in Ataroth, Deborah was supported of her own; she had palm trees in Jericho, orchards in Ramah, olives producing oil in the valley, a place of watering in Bethel, and white dust in the kings mountain:" and the children of Israel came up to her; from all parts of the land to the mount of Ephraim: for judgment: to have her advice and counsel in matters of difficulty, and to have causes between contending parties heard and decided by her, so that she might be truly reckoned among the judges.

Verse 6

And she sent and called Barak the son of Abinoam out of Kedeshnaphtali,.... So called to distinguish it from other places of the same name, this being in the tribe of Naphtali, and a city of refuge, Jos 20:7; of which tribe and place Barak was, but who he and his father Abinoam were we have no other account; it seems clear from hence that he was not the husband of Deborah, as the Jews say, or they would have lived together; though, according to Ben Gersom, she lived separate from him, because of the spirit of prophecy that was upon her; however, in this mission and message to Barak she acted not as a private person, but as a judge in Israel, and as having and exercising public power and authority: and said unto him; when come to her upon her summons: hath not the Lord God of Israel commanded: can any doubt be made of it? can Barak in the least question it, as if she should say? the interrogation carries in it a strong affirmation, that the Lord had commanded, and that he had commanded by her mouth: saying, go and draw toward Mount Tabor; a mountain on the border of Zebulun, and between the tribes of Issachar and Naphtali, and so lay very convenient for the inhabitants of these tribes to meet here; of which See Gill on Jos 19:22; here Balak is directed to steer his course, and betake himself, and draw others with him by persuasive motives and arguments, urging the command of God by Deborah the prophetess, and the assurance given from the Lord by her of victory over their enemies, and deliverance from them; for otherwise the children of Israel were in great fear of Jabin, because of his large army, and iron chariots: and take with thee ten thousand men of the children of Naphtali, and of the children of Zebulun? which were near at hand, and were the tribes which perhaps were most oppressed, and therefore more easily to be persuaded to engage in this expedition; and the number of them is fixed, as being sufficient for this service, and whose hearts the Lord would engage in it, so that Barak would have little to do but to move it to them, and enforce it with proper arguments; and as they would willingly offer themselves, as it appears afterwards they did, he was at once to take them with him to Mount Tabor, on the top of which was a plain of twenty six furlongs or about three miles, as Josephus (b) says, surrounded by a wall; though modern travellers make it much less, on which, however, he might draw up his army of ten thousand men, and muster and exercise them. (b) De Bello Jud. l. 4. c. 1. sect. 8.

Verse 7

And I will draw unto thee,.... Which are the words of the Lord by Deborah, as are the preceding, signifying, that by the secret and powerful influence of his providence he would so order things, and the circumstances of them; and so powerfully operate on the mind and heart of the Canaanitish general as to engage him to come to the river Kishon, Sisera the captain of Jabin's army, with his chariots, and his multitude; called the ancient river, the river Kishon, Jdg 5:21. According to Mr. Maundrell (c), the fountain of it was near the valley, at the bottom of Mount Tabor, where Barak was to have his army in readiness to attack Sisera; and which river, according to the same traveller (d) cuts his way down the middle of the plain of and then continuing his course close by the side of Mount Carmel, falls into the sea at a place called with which agrees the account of Mr. Sandys (e), says it flows from the mountains of Tabor and Hermon, and, gliding by the north skirts of Carmel, discharges itself into the sea. This river is supposed to be the Chorsaeus of Ptolemy (f): hither the Lord in his providence would incline the mind of Sisera to come with his large army and chariots, and give Barak an opportunity to fall upon him: and I will deliver him into thine hand; not his person only, but his numerous hosts, and his nine hundred chariots. (c) Journey from Aleppo, &c. p. 115. (d) Ib. p. 57. (e) Travels, l. 3. p. 158. Ed. 5. (f) Geograph. l. 5. c. 15.

Verse 8

And Barak said unto her,.... To Deborah, after she had delivered the words of the Lord unto him: if thou wilt go with me, then I will go; which showed faith hi the word of the Lord, for which he is commended, and a readiness to do the will of God, and courage to engage in such a work with a powerful adversary, and is therefore reckoned among the heroes for faith, Heb 11:32, but if thou wilt not go with me, then I will not go; which though it might discover some weakness in him, yet showed the high opinion he had of Deborah as a judge of Israel, and prophetess of the Lord; being desirous that he might have her with him to pray to God for him, to give him advice and counsel on any emergency, she being as the oracle God; and whereby he testified his regard to the Lord, and to his presence, which he concluded he should have, the prophetess being with him; and more especially his reason for insisting on her going with him might be to prevail upon the inhabitants of Naphtali and Zebulun to go with him, who he might fear would not believe him, or pay any regard to his words, and be in dread of engaging with the enemy, unless she was present; which he supposed would satisfy them as to the mind of God in it, and animate them, and give them heart and spirit.

Verse 9

And she said, I will surely go with thee, She made no hesitation about it, but agreed at once to go with him for his encouragement; perceiving some degree of weakness in him, and yet an hearty and sincere inclination to engage in the work proposed, and that this might be no hinderance, she readily assents to it: adding: notwithstanding the journey thou takest; the way or course he steered, the methods he took in insisting on it that she should go with him: shall not be for thine honour; as a general of an army, who is commonly solicitous to have the whole glory of an action: for the Lord shall sell Sisera into the hand of a woman; meaning either herself, for she being judge of Israel, and going along with him, would have the glory of the victory ascribed to her, as usually is to the principal person in the army; and so it would be said in future time, that the Lord delivered Sisera and his army, not into the hand of Barak, but into the hand of Deborah, whereby he would not have all the honour which otherwise he would have, if she went not with him; or else Jael, Heber's wife, is meant, into whose hands Sisera did fall, and by whom he was slain; but this seems to have no connection with Deborah's going or not going with him, it did not depend upon that one way or another; unless it can be thought that thus it was ordered in Providence as a rebuke of his diffidence and weakness, that because he would not go without a woman, Sisera should fall not into his hands, but into the hands of a woman; and if so, this is a clear instance of Deborah's having a spirit of prophecy, and of a prediction of a future contingent event: and Deborah arose, and went with Barak to Kedesh; that is, they went together from the palm tree between Ramah and Bethel in Mount Ephraim, to Kedesh in Mount Naphtali, in order to raise the ten thousand men that were to fight with Sisera.

Verse 10

And Barak called Zebulun and Naphtali to Kedesh,.... This he did either by the sound of a trumpet, as Ehud did, or by sending messengers to them to collect ten thousand men from among them, which they accordingly did, and came to him in Kedesh: and he went up with ten thousand men at his feet; they following him up to Mount Tabor cheerfully and readily, being all footmen; for the Israelites had no cavalry, and yet got the victory over Sisera's army, which, according to Josephus (g), had ten thousand horses in it: and Deborah went up with him; and his ten thousand footmen, to the top of Mount Tabor, to encourage him and them with her presence, and give her best advice when to descend and engage the enemy. (g) Antiqu. l. 5. c. 5. sect. 1.

Verse 11

Now Heber the Kenite,.... A descendant of Kain, a principal man among the Midianites; the Targum calls him the Salmaean: which was of the children of Hobab the father in law of Moses; who came along with the children of Israel through the wilderness into the land of Canaan, and first settled about Jericho, and then removed into the wilderness of Judah, Jdg 1:16, had severed himself from the Kenites; which dwelt in the said wilderness; to whom he belonged when this separation was made, and on what account is not certain. Abarbinel thinks that it was done now, and with a design to help Israel, that hearing Barak was gone up to Mount Tabor, and seeing Sisera prepared to fight with him, he made as if he was disgusted with his own people, and separated from them, that Jabin, with whom he was at peace, might the more confide in him; when it was out of love to Israel, and with a view to assist them, as occasion should offer, that he removed; but this is not very likely, as these Kenites were a people that kept themselves from meddling with military affairs as much as possible: and pitched his tent unto the plain of Zaanaim, which is by Kedesh: for these people dwelt in tents as the Midianites did, from whence they sprung, and as the Scenite Arabs; and yet near to cities, as here, and in places fit for the pasturage of their cattle, in which they were chiefly employed, and here pitched upon a plain where were fields and meadows: the Targum calls it a plain of pools, where were pools of water for the watering of their flocks; or rather it might be rendered the oak or grove of oaks of Zaanaim, the same with Alonzaanannim; see Gill on Jos 19:33. This place lay between Harosheth of the Gentiles, from whence Sisera came, and Mount Tabor, where Barak was. This little piece of history is inserted here, partly to account for it that there should be any Kenites here, when we are told before they settled in the wilderness of Judah, and partly on account of the following narrative of Sisera being slain by this man's wife.

Verse 12

And they showed Sisera,.... Either some of the Canaanites that dwelt near Tabor, or some spies that Sisera had out; though some think the Kenites told him, who were at peace with Jabin, Jdg 4:17; yet whether out of good will or ill will cannot be said: however, so it was ordered by the providence of God, that by some means or another Sisera should be informed that Barak the son of Abinoam was gone up to Mount Tabor; and no doubt at the same time he was told the number of men that went with him; from whence he might well conclude, that such a warlike man, with such a force collected together, and having posted himself in an high and strong mountain, must have some design to cause a revolt of Israel from Jabin his prince.

Verse 13

And Sisera gathered together all his chariots,.... Or "therefore" he gathered them together, which might lie some in one place, and some in another, for the better quartering of the men that belonged to them: even nine hundred chariots of iron; and which, as before observed, are magnified by Josephus, and made to be three thousand: and all the people that were with him; his soldiers, Jabin's army, of which he was captain, and are called a multitude, Jdg 4:7; and which, the above writer says (h), consisted of three hundred thousand foot, and ten thousand horse, besides the iron chariots: these he collected together, and brought with him: from Harosheth of the Gentiles; the place where he resided with his army, Jdg 4:2, unto the river of Kishon; which was near Mount Tabor, the rendezvous of Barak and his men, see Jdg 4:6. (h) Ut supra. (Antiqu. l. 5. c. 5. sect. 1.)

Verse 14

And Deborah said unto Barak, up,.... Not go up higher for they were upon the top of a mountain; but rise, bestir thyself, prepare for battle, put the army in rank and file, and march and meet the enemy without delay: for this is the day in which the Lord hath delivered Sisera into thine hand; by a spirit of prophecy she knew this was the precise day, the exact time in which it was the will of God this deliverance should be wrought; and she speaks of it as if it was past, because of the certainty of it, and the full assurance she had of it, and Barak might have; nor is what she says any contradiction to what she had said before, that Sisera should be sold or delivered into the hands of a woman, Jdg 4:9; for both were true, Sisera first fell into the hands of Jael, a woman, and then into the hands of Barak, and into the hands of both on the same day: is not the Lord gone out before thee? it was manifest he was, at least to Deborah, who was fully assured of it, and therefore it became Barak and his men, and great encouragement they had, to follow, since as the Lord went before them as their Generalissimo, they might be sure of victory: perhaps there might be some visible appearance, some shining lustre and splendour of the Shekinah, or divine Majesty; the Targum is,"is not the angel of the Lord gone out before thee, to prosper thee?" so Barak went from Mount Tabor, and ten thousand men after him; no mention is made of Deborah's coming down with them, perhaps she stayed on the mountain till the battle was over: nor might Barak be urgent upon her now to go with him, being confident of success, and having all the ends answered by her presence he could wish for.

Verse 15

And the Lord discomfited Sisera and all his chariots, and all his host,.... Frightened them, as the Septuagint and Vulgate Latin versions, or disturbed them with a noise and tumult, as the word signifies; with a noise in the heavens, which were in their ears, as Abarbinel observes, like the noise of a large army, as was the case of the Syrians, Kg2 7:6; and they saw, he says, horses and chariots of fire, and the like, which terrified them; and all this he supposes was done before Barak descended from the mountain, so that he had nothing to do when he came but to pursue and kill, whereby it plainly appeared it was the Lord's doing. Josephus (i) says there was a great tempest of rain and hail, and the wind blew the rain in their faces, which so blinded their eyes, that their slings and arrows were of no use to them; and they that bore armour were so benumbed, that they could not hold their swords. Something of this kind is intimated by Deborah in her song, Jdg 5:20; and this was accompanied or followed by a slaughter with the edge of the sword before Barak; the fright and dread they were put into was increased by the appearance of Barak, who fell upon them in their confusion, and cut them to pieces: so that Sisera lighted down off his chariot, and fled away on his feet; being very probably swift of foot; and besides thought it safest to quit his chariot, which in the confusion was in danger of being run against by others; as also he might judge he should not be so easily discerned who he was when on foot, as a common soldier, as in his splendid chariot; and this he might do in his fright, not considering his horses were swifter than he: thus Homer represents a Trojan warrior leaping out of his chariot to escape Diomedes, and another as doing the same to get clear of Achilles (k). (i) Ut supra, (Antiqu. l. 5. c. 5. sect. 1.) sect. 4. (k) Vid. Iliad. 5. & 20.

Verse 16

But Barak pursued after the chariots, and after the host, unto Harosheth of the Gentiles,.... The place from whence they came, and to which they endeavoured to escape: but he followed them, so close all that way, and made such havoc of them, that all the host of Sisera fell upon the edge of the sword, and there was not a man left; no, not one, excepting Sisera, as in Jdg 4:17; or "even to one" (l), as in the original text; not one escaped to Hazor to acquaint Jabin of the loss of his army. Philo Byblius says, that nine hundred and ninety seven thousand of Sisera's army were slain. (l) "usque ad unum", Montanus.

Verse 17

Howbeit, Sisera fled away on his feet,.... Got off, and made his escape to the tent of Jael, the wife of Heber the Kenite; before spoken of, Jdg 4:11; and he made to that, because he might think himself safer in a tent than in a town; and especially in the tent of a woman, where he might imagine no search would be made; for women of note, in those times, had separate tents, see Gen 24:67; and the rather he made his escape hither for a reason that follows: for there was peace between Jabin the king of Hazor and the house of Heber the Kenite; which Jabin might the more readily come into, because these were not Israelites, nor did they make any claim to the country, and lived only in tents, and attended their flocks, and were a quiet people, and not at all disposed to war; and it might be so ordered by the providence of God, as a rebuke to the Israelites for their sins, when those who were only proselytes kept close to the worship of God, and so enjoyed liberty, peace, and prosperity.

Verse 18

And Jael went out to meet Sisera,.... Seeing him coming, and knowing him full well, she stepped forward towards him, to invite him into her tent: some think she was looking out, that if she saw Israelite in distress to take him in; and very probably had been some time at her tent door, to inquire the battle went, and which, no doubt, living so near Kedesh, she knew was expected: and said unto him, turn in, my lord; that is, into her tent: and she addresses him with the title of "lord", for the sake of honour, having been general of a large army; and not because her husband was a servant, and in subjection to him, as Abarbinel suggests: turn in to me, fear not; she repeats the invitation, to show she was hearty and sincere, and that he had nothing to fear from her, nor in her house; and it may be at first she had no thought of doing what she afterwards did to him, it put into her heart after this: and when he had turned in unto her in the tent; and laid himself down upon the ground, being weary: she covered him with a mantle; either to hide him, should any search be made for him, or it may be to keep him from catching cold, being in a sweat through his flight, and being also perhaps inclined to sleep through weariness. The word for a mantle, according to Kimchi, signifies such a garment which has locks of wool on both sides of it, a sort of rug, and so very fit to cover with, and keep warm. So David de Pomis (m) describes it, as having locks and threads hanging down here and there. (m) Tzemaeh David, fol. 216. 3.

Verse 19

And he said unto her, give me, I pray thee, a little water to drink, for I am thirsty,.... Which might be occasioned by the heat of the battle, and by the heat of the day, and by heat in running; he asks for a little water, that being very desirable by persons athirst. Some think he did not ask for wine, because he knew the Kenites did not drink any, and so of course kept none in their tents; but though this was the custom of the Rechabites, who were the same with the Kenites, Jer 35:8; yet it is very probable this custom had not yet obtained among them, since it was enjoined by Jonadab their father, who lived in the times of Jehu, Kg2 10:15, and she opened a bottle of milk, and gave him to drink; which she did either out of courtesy, being a better liquor, or with design to throw him into a sleep, which milk inclines to, making heavy, as all the Jewish commentators observe; though Josephus (n) has no authority to say, as he does? that the milk she gave him was bad and corrupt: and covered him: again, after he had taken a draught of milk, which it seems she poured into a dish with the cream on it, see Jdg 5:25. (n) Ut supra. (Antiqu. l. 5. c. 5. sect. 1.)

Verse 20

And he said unto her, stand in the door of the tent,.... This he said, not in an imperious way, as some think, but by entreaty: and it shall be, when any man shall come and inquire of thee; seeing her at the door, and where he desired she would stand to prevent their coming into the tent: and say, is there any man here? any besides what belongs to the family? or any of Sisera's army? that thou shalt say, no; there is no man; but to this she made no answer that is recorded.

Verse 21

Then Jael, Heber's wife, took a nail of the tent,.... When she perceived he was fast asleep, and it being now put into her heart to kill him, having an impulse upon her spirit, which she was persuaded, by the effect it had upon her, that it was of God; not filling her with malice and revenge, but a concern for the glory of God, the interest of religion, and the good of Israel, she took this method to effect the death of this enemy of God, and his people; having no arms in the house, for the Kenites used none, she took up an iron pin, with which her tent was fastened to the ground: and took a hammer in her hand; which perhaps she knew full well how to handle, being used to drive the pins of the tents into the ground with it: and went softly unto him; lest she should awake him and smote the nail into his temples: as he lay on one side, these being the tenderest part of the head, from whence they have their name in the Hebrew language, and into which therefore a nail, or iron pin, might be more easily driven: and fastened it into the ground; she smote the nail with such force and violence, that she drove it through both his temples into the ground on which he lay; and then, as it seems, from Jdg 5:26; cut off his head, to make sure work of it: for he was fast asleep and weary; and so heard not; when she came to him: so he died; not in the field of battle, but in a tent; not by the sword, but by a nail; not by the hand of a man, but of a woman, as Deborah foretold, Jdg 4:9.

Verse 22

And, behold, as Barak pursued Sisera,.... Knowing the way he took, at least as he supposed: Jael came out to meet him; as she did Sisera, but with greater pleasure: and said unto him, come, and I will show thee the man whom thou seekest; for she full well knew whom he was in pursuit of: and when he came into her tent; at her invitation: behold, Sisera lay dead, and the nail was in his temples: which she did not attempt to draw out, but left it there, that it might be seen in what way she had dispatched him.

Verse 23

So God subdued on that day Jabin king of Canaan before the children, of Israel. Freed Israel from subjection to him and delivered him into the hands of the Israelites; for Josephus (o) says, that as Barak went towards Hazor, he met Jabin, and slew him; who perhaps having heard of the defeat of his army under Sisera, came forth with another against Israel, which being overcome by them, he was slain, and the city utterly destroyed, as the same writer says; but by what follows it seems rather that the total conquest of him was afterwards and gradually accomplished. (o) Antiqu. l. 5. c. 5. sect. 4.

Verse 24

And the hand of the children of Israel, prospered and prevailed against Jabin, the king of Canaan,.... They continued their wars with him, in which they were successful: until they had destroyed Jabin, king of Canaan; took him, and put him to death, and took his cities, and destroyed the inhabitants of them, and so acted more agreeably to the declared will of God, that they should not spare the Canaanites, but destroy them. Next: Judges Chapter 5

Introduction

Oppression of Israel by Jabin, and Deliverance by Deborah and Barak - Judges 4-5 This fresh oppression of the Israelites, and the glorious victory which they obtained over Sisera, Jabin's general, through the judge Deborah and the heroic warrior Barak, are so fully described in Deborah's triumphal song in Judg 5, that this song may be regarded as a poetical commentary upon that event. It by no means follows from this fact, however, that the historical account in Judg 4 was first of all founded upon the ode, and was merely intended to furnish an explanation of the song itself. Any such assumption is overthrown by the fact that the prose account in Judg 4, contains, as even Bertheau acknowledges, some historical details which we look for in vain in the song, and which are of great assistance in the interpretation of it. All that we can infer with any probability from the internal connection between the historical narrative and the Song of Deborah is, that the author of our book took both of them from one common source; though the few expressions and words which they contain, such as שׂמיכה in Jdg 4:18, תּצנח in Jdg 4:21, משׁכתּ in Jdg 4:6, and ויּהם in Jdg 4:15, do not throw any light upon the source from which they were derived. For, with the exception of the first, which is not met with again, the whole of them occur in other passages-the second in Jdg 1:14 and Jos 15:18, the third in the same sense in Jdg 20:37, and the fourth in Exo 14:24 and Jos 10:10. And it by no means follows, that because in the passages referred to, "yaahom is found in close association with songs or poetical passages" (Bertheau), the word itself must be borrowed from the same source as the songs, viz., from the book of Jasher (Jos 10:13). For המם is found in the same signification in Sa1 7:10; Exo 23:27, and Deu 2:15, where we look in vain for any songs; whilst it always occurs in connection with the account of a miraculous overthrow of the foe by the omnipotent power of God.

Verse 1

The Victory over Jabin and His General Sisera. - Jdg 4:1-3. As the Israelites fell away from the Lord again when Ehud was dead, the Lord gave them into the hand of the Canaanitish king Jabin, who oppressed them severely for twenty years with a powerful army under Sisera his general. The circumstantial clause, "when Ehud was dead," places the falling away of the Israelites from God in direct causal connection with the death of Ehud on the one hand, and the deliverance of Israel into the power of Jabin on the other, and clearly indicates that as long as Ehud lived he kept the people from idolatry (cf. Jdg 2:18-19), and defended Israel from hostile oppressions. Joshua had already conquered one king, Jabin of Hazor, and taken his capital (Jos 11:1, Jos 11:10). The king referred to here, who lived more than a century later, bore the same name. The name Jabin, "the discerning," may possibly have been a standing name or title of the Canaanitish kings of Hazor, as Abimelech was of the kings of the Philistines (see at Gen 26:8). He is called "king of Canaan," in distinction from the kings of other nations and lands, such as Moab, Mesopotamia, etc. (Jdg 3:8, Jdg 3:12), into whose power the Lord had given up His sinful people. Hazor, once the capital of the kingdoms of northern Canaan, was situated over (above or to the north of) Lake Huleh, in the tribe of Naphtali, but has not yet been discovered (see at Jos 11:1). Sisera, the general of Jabin, dwelt in Harosheth of the Goyim, and oppressed the Israelites most tyrannically (Mightily: cf. Jdg 7:1; Sa1 2:16) for twenty years with a force consisting of 900 chariots of iron (see at Jos 17:16). The situation of Harosheth, which only occurs here (Jdg 4:2, Jdg 4:13, Jdg 4:16), is unknown; but it is certainly to be sought for in one of the larger plains of Galilee, possibly the plain of Buttauf, where Sisera was able to develop his forces, whose strength consisted chiefly in war-chariots, and to tyrannize over the land of Israel.

Verse 4

At that time the Israelites were judged by Deborah, a prophetess, the wife of Lapidoth, who dwelt under the Deborah-palm between Ramah (er Rm: see at Jos 18:25) and Bethel (Beitin: see at Jos 7:2) in the tribe of Benjamin, upon the mountains of Ephraim. Deborah is called נמיאה אשּׁה on account of her prophetic gift, like Miriam in Exo 15:20, and Hulda the wife of Shallum in Kg2 22:14. This gift qualified her to judge the nation (the participle שׁפטה expresses the permanence of the act of judging), i.e., first of all to settle such disputes among the people themselves as the lower courts were unable to decide, and which ought therefore, according to Deu 17:8, to be referred to the supreme judge of the whole nation. The palm where she sat in judgment (cf. Psa 9:5) was called after her the Deborah-palm. The Israelites went up to her there to obtain justice. The expression "came up" is applied here, as in Deu 17:8, to the place of justice, as a spiritual height, independently of the fact that the place referred to here really stood upon an eminence.

Verse 6

But in order to secure the rights of her people against their outward foes also, she summoned Barak the son of Abinoam from Kedesh, in the tribe of Naphtali, on the west of the Huleh lake (see at Jos 12:22), and made known to him the commands of the Lord: "Up and draw to Mount Tabor, and take with thee 10,000 men of the children of Naphtali and Zebulun; and I will draw to thee into the brook-valley of Kishon, Sisera the captain of Jabin's army, and his chariots, and his multitude (his men of war), and give him into thy hand." משׁכתּ has been explained in different ways. Seb. Schmidt, Clericus, and others supply הקּרן or השּׁופר, draw with the trumpet (cf. Exo 19:13; Jos 6:5), i.e., blow the trumpet in long-drawn tones, upon Mount Tabor, and regard this as the signal for convening people; whilst Hengstenberg (Diss. ii. pp. 76, 77) refers to Num 10:9, and understands the blowing of the horn as the signal by which the congregation of the Lord made known its need to Him, and appealed to Him to come to its help. It cannot indeed be proved that the blowing of the trumpet was merely the means adopted for convening the people together; in fact, the use of the following משׁכתּי, in the sense of draw, is to be explained on the supposition that משׁכתּ is used in a double sense. "The long-drawn notes were to draw the Lord to them, and then the Lord would draw to them Sisera, the captain of Jabin's army. Barak first calls the helper from heaven, and then the Lord calls the enemy upon earth." Nevertheless we cannot subscribe to this explanation, first of all because the supposed ellipsis cannot be sustained in this connection, when nothing is said about the blowing of a trumpet either in what precedes or in what follows; and secondly, because Num 10:9 cannot be appealed to in explanation, for the simple reason that it treats of the blowing of the silver trumpets on the part of the priests, and they must not be confounded with the shopharoth. And the use made of the trumpets at Jericho cannot be transferred to the passage before us without some further ground. We are disposed therefore to take the word משׁך in the sense of draw (intransitive), i.e., proceed one after another in a long-drawn train (as in Jdg 20:37 and Exo 12:21), referring to the captain and the warriors drawing after him; whilst in Jdg 4:7 it is to be translated in the same way, though with a transitive signification. Mount Tabor, called Ἰταβύριον by the Greeks (see lxx Hos 5:1), the mountain of Christ's transfiguration according to an early tradition of the church, the present Jebel et Tur, is a large truncated cone of limestone, which is almost perfectly insulated, and rises to the height of about a thousand feet, on the north-eastern border of the plain of Jezreel. The sides of the mountain are covered with a forest of oaks and wild pistachios, and upon its flat summit, which is about half an hour in circumference, there are the remains of ancient fortifications (see Robinson, Pal. iii. pp. 211ff., and v. Raumer, Pal. pp. 37, 38). The words "and take with thee 10,000 men" are not to be understood as signifying that Barak was to summon the people together upon the top of Mount Tabor, but the assembling of the people is presupposed; and all that is commanded is, that he was to proceed to Mount Tabor with the assembled army, and make his attack upon the enemy, who were encamped in the valley of Kishon, from that point. According to Jdg 4:10, the army was collected at Kedesh in Naphtali. Nachal Kishon is not only the brook Kishon, which is formed by streams that take their rise from springs upon Tabor and the mountains of Gilboa, flows in a north-westerly direction through the plain of Jezreel to the Mediterranean, and empties itself into the bay of Acca, and which is called Mukatta by the natives (see Rob. iii. pp. 472ff., and v. Raumer, pp. 39, 50), but the valley on both sides of the brook, i.e., the plain of Jezreel (see at Jos 17:16), where the greatest battles have been fought for the possession of Palestine from time immemorial down to the most recent times (see v. Raumer, pp. 40ff.).

Verse 8

Barak replied that he would not go unless she would go with him - certainly not for the reason suggested by Bertheau, viz., that he distrusted the divine promise given to him by Deborah, but because his mistrust of his own strength was such that he felt too weak to carry out the command of God. He wanted divine enthusiasm for the conflict, and this the presence of the prophetess was to infuse into both Barak and the army that was to be gathered round him. Deborah promised to accompany him, but announced to him as the punishment for this want of confidence in the success of his undertaking, that the prize of victory - namely, the defeat of the hostile general - should be taken out of his hand; for Jehovah would sell (i.e., deliver up) Sisera into the hand of a woman, viz., according to Jdg 4:17., into the hand of Jael. She then went with him to Kedesh, where Barak summoned together Zebulun and Naphtali, i.e., the fighting men of those tribes, and went up with 10,000 men in his train ("at his feet," i.e., after him, Jdg 4:14; cf. Exo 11:8 and Deu 11:6) to Tabor ("went up:" the expression is used here to denote the advance of an army against a place). Kedesh, where the army assembled, was higher than Tabor. זעק, Hiphil with acc., to call together (cf. Sa2 20:4-5). Before the engagement with the foe is described, there follows in Jdg 4:11 a statement that Heber the Kenite had separated himself from his tribe, the children of Hobab, who led a nomad life in the desert of Judah (Jdg 1:16), and had pitched his tents as far as the oak forest at Zaanannim (see at Jos 19:33) near Kedesh. This is introduced because of its importance in relation to the issue of the conflict which ensued (Jdg 4:17 ff). נפרד with Kametz is a participle, which is used in the place of the perfect, to indicate that the separation was a permanent one.

Verse 12

As soon as Sisera received tidings of the march of Barak to Mount Tabor, he brought together all his chariots and all his men of war from Harosheth of the Goyim into the brook-valley of the Kishon. Then Deborah said to Barak, "Up; for this is the day in which Jehovah hath given Sisera into thy hand. Yea (הלא, nonne, as an expression indicating lively assurance), the Lord goeth out before thee," sc., to the battle, to smite the foe; whereupon Barak went down from Tabor with his 10,000 men to attack the enemy, according to Jdg 5:19, at Taanach by the water of Megiddo.

Verse 15

"And the Lord discomfited Sisera, and all his chariots, and all his army, with the edge of the sword before Barak." ויּהם, as in Exo 14:24 and Jos 10:10, denotes the confounding of the hostile army by a miracle of God, mostly by some miraculous phenomenon of nature: see, besides Exo 14:24; Sa2 22:15; Psa 18:15, and Psa 144:6. The expression ויּהם places the defeat of Sisera and his army in the same category as the miraculous destruction of Pharaoh and of the Canaanites at Gibeon; and the combination of this verb with the expression "with the edge of the sword" is to be taken as constructio praegnans, in the sense: Jehovah threw Sisera and his army into confusion, and, like a terrible champion fighting in front of Israel, smote him without quarter, Sisera sprang from his chariot to save himself, and fled on foot; but Barak pursued the routed foe to Harosheth, and completely destroyed them. "All Sisera's army fell by the edge of the sword; there remained not even to one," i.e., not a single man.

Verse 17

Sisera took refuge in the tent of Jael, the wife of Heber the Kenite, to escape the sword of the Israelites, as king Jabin lived at peace with the house of Heber, i.e., with this branch of the Kenites. Jdg 4:18 Jael received the fugitive into her tent in the usual form of oriental hospitality (סוּר, as in Gen 19:2-3, to turn aside from the road and approach a person), and covered him with a covering (שׂמיכה, ἁπ. λεγ., covering, or rug), that he might be able to sleep, as he was thoroughly exhausted with his flight. Jdg 4:19 On his asking for water to drink, as he was thirsty (צמתּי, defective form for צמאתּי), she handed him milk from her bottle, and covered him up again. She gave him milk instead of water, as Deborah emphatically mentions in her song in Jdg 5:25, no doubt merely for the purpose of giving to her guest a friendly and hospitable reception. When Josephus affirms, in his account of this event (Ant. v. 5, 4), that she gave him milk that was already spoiled (διεφθορὸς ἤδη), i.e., had turned sour, and R. Tanchum supposes that such milk intoxicated the weary man, these are merely later decorations of the simple fact, that have no historical worth whatever. Jdg 4:20-21 In order to be quite sure, Sisera entreated his hostess to stand before the door and turn any one away who might come to her to seek for one of the fugitives. עמד is the imperative for עמדי rof , as the syntax proves that the word cannot be an infinitive. The anomaly apparent in the use of the gender may be accounted for on the ground that the masculine was the more general form, and might therefore be used for the more definite feminine. There are not sufficient grounds for altering it into עמוד, the inf. abs. Whether Jael complied with this wish is not stated; but in the place of anything further, the chief fact alone is given in Jdg 4:21, namely, that Jael took a tent-plug, and went with a hammer in her hand to Sisera, who had fallen through exhaustion into a deep sleep, and drove the plug into his temples, so that it penetrated into the earth, or the floor. The words ויּעף והוּא־נרדּם are introduced as explanatory of the course of the events: "but he was fallen into a deep sleep, and exhausted," i.e., had fallen fast asleep through exhaustion. "And so he died." ויּמת is attached as a consequence to וגו התּצנח ... ותּתקע, whereas ויּעף belongs to the parenthetical clause נרדּם והוּא. This is the explanation adopted by Rosenmller, and also in the remark of Kimchi: "the words ויּעף נרדּם indicate the reason why Sisera neither heard Jael approach him, nor was conscious of the blow inflicted upon him." For the combination of ויּעף with ויּמת, "then he became exhausted and died," which Stud. and Bertheau support, does not give any intelligible thought at all. A man who has a tent-peg driven with a hammer into his temples, so that the peg passes through his head into the ground, does not become exhausted before he dies, but dies instantaneously. And ויּעף, from עוּף, equivalent to עיף (Jer 4:31), or יעף, and written with Patach in the last syllable, to distinguish it from עוּף, volare, has no other meaning than to be exhausted, in any of the passages in which it occurs (see Sa1 14:28, Sa1 14:31; Sa2 21:15). The rendering adopted by the lxx, ἐσκοτώθη, cannot be grammatically sustained. Jdg 4:22 When Barak, who was in pursuit of Sisera, arrived at Jael's tent, she went to meet him, to show him the deed which he had performed. Thus was Deborah's prediction to Barak (Jdg 4:9) fulfilled. The Lord had sold Sisera into the hand of a woman, and deprived Barak of the glory of the victory. Nevertheless the act itself was not morally justified, either by this prophetic announcement, or by the fact that it is commemorated in the song of Deborah in Jdg 5:24. Even though there can be no doubt that Jael acted under the influence of religious enthusiasm for the cause of Israel and its God, and that she was prompted by religious motives to regard the connection of her tribe with Israel, the people of the Lord, as higher and more sacred, not only than the bond of peace, in which her tribe was living with Jabin the Canaanitish king, but even than the duties of hospitality, which are so universally sacred to an oriental mind, her heroic deed cannot be acquitted of the sins of lying, treachery, and assassination, which were associated with it, by assuming as Calovius, Buddeus, and others have done, that when Jael invited Sisera into her tent, and promised him safety, and quenched this thirst with milk, she was acting with perfect sincerity, and without any thought of killing him, and that it was not till after he was fast asleep that she was instigated and impelled instinctu Dei arcano to perform the deed. For Jehovah, the God of Israel, not only abhors lying lips (Pro 12:22), but hates wickedness and deception of every kind. It is true, He punishes the ungodly at the hand of sinners; but the sinners whom He employs as the instruments of His penal justice in carrying out the plans of His kingdom, are not instigated to the performance of wicked deeds by an inward and secret impulse from Him. God had no doubt so ordered it, that Sisera should meet with his death in Jael's tent, where he had taken refuge; but this divine purpose did not justify Jael in giving to the enemy of Israel a hospitable reception into her tent, making him feel secure both by word and deed, and then murdering him secretly while he was asleep. Such conduct as that was not the operation of the Spirit of God, but the fruit of a heroism inspired by flesh and blood; and even in Deborah's song (Jdg 5:24.) it is not lauded as a divine act.

Verse 23

"So God subdued at that time Jabin the king of Canaan before the children of Israel; and the hand of the Israelites became heavier and heavier in its pressure upon him, until they had destroyed him." וקשׁה הלוך ... יד ותּלך, "the hand ... increased more and more, becoming heavy." הלך, used to denote the progress or continual increase of an affair, as in Gen 8:3, etc., is connected with the infinitive absolute, and with the participle of the action concerned. קשׁה is the feminine participle of קשׁה, like גּדל in Gen 26:13 (see Ges. 131, 3, Anm. 3). The overthrow of Jabin and his rule did not involve the extermination of the Canaanites generally.

Introduction

The method of the history of Deborah and Barak (the heroes in this chapter) is the same with that before Here is, I. Israel revolted from God (Jdg 4:1). II. Israel oppressed by Jabin (Jdg 4:2, Jdg 4:3). III. Israel judged by Deborah (Jdg 4:4, Jdg 4:5). IV. Israel rescued out of the hands of Jabin. 1. Their deliverance is concerted between Deborah and Barak (Jdg 4:6, Jdg 4:9). 2. It is accomplished by their joint-agency. Barak takes the field (Jdg 4:10). Sisera, Jabin's general, meets him (Jdg 4:12, Jdg 4:13). Deborah encourages him (Jdg 4:14). And God gives him a complete victory. The army routed (Jdg 4:15, Jdg 4:16). The general forced to flee (Jdg 4:17). And where he expected shelter he had his life stolen from him by Jael while he was asleep (Jdg 4:18-21), which completes Barak's triumph (Jdg 4:22). and Israel's deliverance (Jdg 4:23, Jdg 4:24).

Verse 1

Here is, I. Israel backsliding from God: They again did evil in his sight, forsook his service, and worshipped idols; for this was the sin which now most easily beset them, Jdg 4:1. See in this, 1. The strange strength of corruption, which hurries men into sin notwithstanding the most frequent experience of its fatal consequences. The bent to backslide is with great difficulty restrained. 2. The common ill effects of a long peace. The land had rest eighty years, which should have confirmed them in their religion; but, on the contrary, it made them secure and wanton, and indulgent of those lusts which the worship of the false gods was calculated for the gratification of. Thus the prosperity of fools destroys them. Jeshurun waxeth fat and kicketh. 3. The great loss which a people sustains by the death of good governors. The did evil, because Ehud was dead. So it may be read. He kept a strict eye upon them, restrained and punished every thing that looked towards idolatry, and kept them close to God's service. But, when he was gone, they revolted, fearing him more than God. II. Israel oppressed by their enemies. When they forsook God, he forsook them; and then they became an easy prey to every spoiler. They alienated themselves from God as if he were none of theirs; and then God alienated them as none of his. Those that threw themselves out of God's service threw themselves out of his protection. What has my beloved to do in my house when she has thus played the harlot? Jer 11:15. He sold them into the hand of Jabin, Jdg 4:2. This Jabin reigned in Hazor, as another of the same name, and perhaps his ancestor, had done before him, whom Joshua routed and slew, and burnt his city, Jos 11:1, Jos 11:10. But it seems, in process of time, the city was rebuilt, the power regained, the loss retrieved, and, by degrees, the king of Hazor becomes able to tyrannize over Israel, who by sin had lost all their advantage against the Canaanites. This servitude was longer than either of the former, and much more grievous. Jabin, and his general Sisera, did mightily oppress Israel. That which aggravated the oppression was, 1. That this enemy was nearer to them than any of the former, in their borders, in their bowels, and by this means had the more opportunity to do them a mischief. 2. That they were the natives of the country, who bore an implacable enmity to them, for invading and dispossessing them, and when they had them in their power would be so much the more cruel and mischievous towards them in revenge of the old quarrel. 3. That these Canaanites had formerly been conquered and subdued by Israel, were of old sentenced to be their servants (Gen 9:25), and might now have been under their feet, and utterly incapable of giving them any disturbance, if their own slothfulness, cowardice, and unbelief, had not suffered them thus to get head. To be oppressed by those whom their fathers had conquered, and whom they themselves had foolishly spared, could not but be very grievous. III. Israel returning to their God: They cried unto the Lord, when distress drove them to him, and they saw no other way of relief. Those that slight God in their prosperity will find themselves under a necessity of seeking him when they are in trouble.

Verse 4

The year of the redeemed at length came, when Israel was to be delivered out of the hands of Jabin, and restored again to their liberty, which we may suppose the northern tribes, that lay nearest to the oppressors and felt most the effects of his fury, did in a particular manner cry to God for. For the oppression of the poor, and the sighing of the needy, now will God arise. Now here we have, I. The preparation of the people for their deliverance, by the prophetic conduct and government of Deborah, Jdg 4:4, Jdg 4:5. Her name signifies a bee; and she answered her name by her industry, sagacity, and great usefulness to the public, her sweetness to her friends and sharpness to her enemies. She is said to be the wife of Lapidoth; but, the termination not being commonly found in the name of a man, some make this the name of a place: she was a woman of Lapidoth. Others take it appellatively, Lapidoth signifies lamps. The Rabbin say she had employed herself in making wicks for the lamps of the tabernacle; and, having stooped to that mean office for God, she was afterwards thus preferred. Or she was a woman of illuminations, or of splendours, one that was extraordinarily knowing and wise, and so came to be very eminent and illustrious. Concerning her we are here told, 1. That she was intimately acquainted with God; she was a prophetess, one that was instructed in divine knowledge by the immediate inspiration of the Spirit of God, and had gifts of wisdom, to which she attained not in an ordinary way: she heard the words of God, and probably saw the visions of the Almighty. 2. That she was entirely devoted to the service of Israel. She judged Israel at the time that Jabin oppressed them; and perhaps, being a woman, she was the more easily permitted by the oppressor to do it. She judged, not as a princess, by an civil authority conferred upon her, but as a prophetess, and as God's mouth to them, correcting abuses and redressing grievances, especially those which related to the worship of God. The children of Israel came up to her from all parts for judgment, not so much for the deciding of controversies between man and man as for advice in the reformation of what was amiss in things pertaining to God. Those among them who before had secretly lamented the impieties and idolatries of their neighbours, but knew not where to apply for the restraining of them, now made their complaints to Deborah, who, by the sword of the Spirit, showing them the judgment of God, reduced and reclaimed many, and excited and animated the magistrates in their respective districts to put the laws in execution. It is said she dwelt, or, as some read it, she sat under a palm-tree, called ever after from her the palm-tree of Deborah. Either she had her house under that tree, a mean habitation which would couch under a tree, or she had her judgment-seat in the open air, under the shadow of that tree, which was an emblem of the justice she sat there to administer, which will thrive and grow against opposition, as palms under pressures. Josephus says that the children of Israel came to Deborah, to desire her to pray to God for them, that they might be delivered out of the hand of Jabin; and Samuel is said at one particular time to judge Israel in Mizpeh, that is, to bring them back again to God, when they made the same address to him upon a like occasion, Sa1 7:6, Sa1 7:8. II. The project laid for their deliverance. When the children of Israel came to her for judgment, with her they found salvation. So those that seek to God for grace shall have grace and peace, grace and comfort, grace and glory. She was not herself fit to command an army in person, being a woman; but she nominated one that was fit, Barak of Naphtali, who, it is probable, had already signalized himself in some rencounters with the forces of the oppressor, living near him (for Hazor and Harosheth lay within the lot of that tribe), and thereby had gained a reputation and interest among his people. Some struggles, we may suppose, that brave man had made towards the shaking off of the yoke, but could not effect it till he had his commission and instructions from Deborah. He could do nothing without her head, nor she without his hands; but both together made a complete deliverer, and effected a complete deliverance. The greatest and best are not self-sufficient, but need one another. 1. By God's direction, she orders Barak to raise an army, and engage Jabin's forces, that were under Sisera's command, Jdg 4:6, Jdg 4:7. Barak, it may be, had been meditating some great attempt against the common enemy; a spark of generous fire was glowing in his breast, and he would fain do something to the purpose for his people and for the cities of his God. But two things discouraged him: (1.) He wanted a commission to levy forces; this therefore Deborah here gives him under the broad seal of heaven, which, as a prophetess, she had a warrant to affix to it: "Hath not the Lord God of Israel commanded it? Yet, certainly he has; take my word for it." Some think she intends this as an appeal to Barak's own heart. "Has not God, by a secret whisper to thyself, given thee some intimation of his purpose to make use of thee as an instrument in his hands to save Israel? Hast not thou felt some impulse of this kind upon thy own spirit?" If so, the spirit of prophesy in Deborah confirms the spirit of a soldier in Barak: Go and draw towards Mount Tabor. [1.] She directs him what number of men to raise - 10,000; and let him not fear that these will be too few, when God hath said he will by them save Israel. [2.] Whence he should raise them - only out of his own tribe, and that of Zebulun next adjoining. These two counties should furnish him with an army sufficient; he need not stay to go further. And, [3.] She orders him where to make his rendezvous - at Mount Tabor, in his own neighbourhood. (2.) When he had an army raised, he knew not how he should have an opportunity of engaging the enemy, who perhaps declined fighting, having heard that Israel, if they had but courage enough to make head against any enemy, seldom failed of success. "Well," says Deborah, in the name of "God, I will draw unto thee Sisera and his army." She assured him that the matter should be determined by one pitched battle, and should not be long in the doing. [1.] In mentioning the power of the enemy, Sisera, a celebrated general, bold and experienced, his chariots, his iron chariots, and his multitude of soldiers, she obliged Barak to fortify himself with the utmost degree of resolution; for the enemy he was to engage was a very formidable one. It is good to know the worst, that we may provide accordingly. But, [2.] In fixing the very place to which Sisera would draw his army, she gave him a sign, which might help to confirm his faith when he came to engage. it was a contingent things, and depended upon Sisera's own will; but, when afterwards Barak should see the event falling out just as Deborah had foretold, he might thence infer that certainly in the rest she said she spoke under a divine direction, which would be a great encouragement to him, especially because with this, [3.] She gave him an express promise of success I will (that is, God will, in whose name I speak) deliver them into thy hand; so that when he saw them drawn up against him, according to Deborah's word, he might be confident that, according to her word, he should soon see them fallen before him. Observe, God drew them to him only that he might deliver them into his hand. When Sisera drew his forces together, he designed the destruction of Israel; but God gathered them as sheaves into the floor, for their own destruction, Mic 4:11, Mic 4:12. Assemble yourselves, and you shall be broken to pieces, Isa 8:9. See Rev 19:17, Rev 19:18. 2. At Barak's request, she promises to go along with him to the field of battle. (1.) Barak insisted much upon the necessity of her presence, which would be to him better than a council of war (Jdg 4:8): "If thou wilt go with me to direct and advise me, and in every difficult case to let me know God's mind, then I will go with all my heart, and not fear the chariots of iron; otherwise not." Some make this to be the language of a weak faith; he could not take her word unless he had her with him in pawn, as it were, for performance. It seems rather to arise from a conviction of the necessity of God's presence and continual direction, a pledge and earnest of which he would reckon Deborah's presence to be, and therefore begged thus earnestly for it. "If thou go not up with me, in token of God's going with me, carry me not up hence." Nothing would be a greater satisfaction to him than to have the prophetess with him to animate the soldiers and to be consulted as an oracle upon all occasions. (2.) Deborah promised to go with him, Jdg 4:9. No toil nor peril shall discourage her from doing the utmost that becomes her to do for the service of her country. She would not send him where she would not go herself. Those that in God's name call others to their duty should be very ready to assist them in it. Deborah was the weaker vessel, yet had the stronger faith. But though she agrees to go with Barak, if he insists upon it, she gives him a hint proper enough to move a soldier not to insist upon it: The journey thou undertakest (so confident was she of the success that she called his engaging in war but the undertaking of a journey) shall not be for thy honour; not so much for thy honour as if thou hadst gone by thyself; for the Lord shall sell Sisera (now his turn comes to be sold as Israel was, Jdg 4:2, by way of reprisal) "into the hands of a woman;" that is, [1.] The world would ascribe the victory to the hand of Deborah: this he might himself foresee. [2.] God (to correct his weakness) would complete the victory by the hand of Jael, which would be some eclipse to his glory. But Barak values the satisfaction of his mind, and the good success of his enterprise, more than his honour; and therefore will by no means drop his request. He dares not fight unless he have Deborah with him, to direct him and pray for him. She therefore stood to her word with a masculine courage; this noble heroine arose and went with Barak.

Verse 10

Here, I. Barak beats up for volunteers, and soon has his quota of men ready, Jdg 4:10. Deborah had appointed him to raise an army of 10,000 men (Jdg 4:6), and so many he has presently at his feet, following him, and subject to his command. God is said to call us to his feet (Isa 41:2), that is, into obedience to him. Some think it intimates that they were all footmen, and so the armies of the Jews generally were, which made the disproportion of strength between them and the enemy (who had horses and chariots) very great, and the victory the more illustrious; but the presence of God and his prophetess was abundantly sufficient to balance that disproportion. Barak had his men at his feet, which intimates their cheerfulness and readiness to attend him whithersoever he went, Rev 14:4. Though the tribes of Zebulun and Naphtali were chiefly depended on, yet it appears by Deborah's song that some had come in to him from other tribes (Manasseh and Issachar), and more were expected that came not, from Reuben, Dan, and Asher, Jdg 5:14-17. But these are overlooked here; and we are only told that to make his 10,000 men effective indeed Deborah went up with him. The Jdg 4:11, concerning the removal of Heber, one of the families of the Kenites, out of the wilderness of Judah, in the south, where those families had fixed themselves (Jdg 1:16), into the northern country, comes in for the sake of what was to follow concerning the exploit of Jael, a wife of that family. II. Sisera, upon notice of Barak's motions, takes the field with a very numerous and powerful army (Jdg 4:12, Jdg 4:13): They showed Sisera, that is, it was shown to him. Yet some think it refers to the Kenites, mentioned immediately before, Jdg 4:11. They gave Sisera notice of Barak's rendezvous, there being peace at this time between Jabin and that family, Jdg 4:17. Whether they intended it as a kindness to him or no, it served to accomplish what God had said by Deborah (Jdg 4:7): I will draw unto thee Sisera. Sisera's confidence was chiefly in his chariots; therefore particular notice is taken of them, 900 chariots of iron, which, with the scythes fastened to their axle-trees, when they were driven into an army of footmen, did terrible execution. So ingenious have men been in inventing methods of destroying one another, to gratify those lusts from which come wars and fightings. III. Deborah gives orders to engage the enemy, Jdg 4:14. Josephus says that when Barak saw Sisera's army drawn up, and attempting to surround the mountain on the top of which he and his forces lay encamped, his heart quite failed him, and he determined to retire to a place of greater safety; but Deborah animated him to make a descent upon Sisera, assuring him that this was the day marked out in the divine counsels for his defeat. "Now they appear most threatening they are ripe for ruin. The thing is as sure to be done as if it were done already: The Lord hath delivered Sisera into thy hand." See how the work and honour of this great action are divided between Deborah and Barak; she, as the head, gives the word, he, as the hand, does the work. Thus does God dispense his gifts variously, Co1 12:4, etc. But, though ordinarily the head of the woman is the man (Co1 11:3), he that has the residue of the Spirit was pleased to cross hands, and to put the head upon the woman's shoulders, choosing the weak things of the world to shame the mighty, that no flesh might glory in his presence. It was well for Barak that he had Deborah with him; for she made up what was defective, 1. In his conduct, by telling him, This is the day. 2. In his courage, by assuring him of God's presence: "Has not the Lord gone out before thee? Darest not thou follow when thou hast God himself for thy leader?" Note, (1.) In every undertaking it is good to be satisfied that God goes before us, that we are in the way of our duty and under his direction. (2.) If we have ground to hope that God goes before us, we ought to go on with courage and cheerfulness. Be not dismayed at the difficulties thou meetest with in resisting Satan, in serving God, or suffering for him; for has not the Lord gone out before thee? Follow him fully then. IV. God himself routs the enemy's army, Jdg 4:15. Barak, in obedience to Deborah's orders, went down into the valley, though there upon the plain the iron chariots would have so much the more advantage against him, quitting his fastnesses upon the mountain in dependence upon the divine power; for in vain is salvation hoped for from hills and mountains; in the Lord alone is the salvation of his people, Jer 3:23. And he was not deceived in his confidence: The Lord discomfited Sisera. It was not so much the bold and surprising alarm which Barak gave their camp that dispirited and dispersed them, but God's terror seized their spirits and put them into an unaccountable confusion. The stars, it seems, fought against them, Jdg 5:20. Josephus says that a violent storm of hail which beat in their faces gave them this rout, disabled them, and drove them back; so that they became a very easy prey to the army of Israel, and Deborah's words were made good: "The Lord has delivered them into thy hand; it is now in thy power to do what thou wilt with them." V. Barak bravely improves his advantage, follows the blow with undaunted resolution and unwearied diligence, prosecutes the victory, pursues the scattered forces, even to their general's head-quarters at Harosheth (Jdg 4:16), and spares none whom God had delivered into his hand to be destroyed: There was not a man left. When God goes before us in our spiritual conflicts we must bestir ourselves; and, when by grace he gives us some success against the enemies of our souls, we must improve it by watchfulness and resolution, and carry on the holy war with vigour.

Verse 17

We have seen the army of the Canaanites totally routed. It is said (Psa 83:9, Psa 83:10, where the defeat of this army is pleaded as a precedent for God's doing the like in after times) that they became as dung for the earth. Now here we have, I. The fall of their general, Sisera, captain of the host, in whom, it is likely, Jabin their king put an entire confidence, and therefore was not himself present in the action. Let us trace the steps of this mighty man's fall. 1. He quitted his chariot, and took to his feet, Jdg 4:15, Jdg 4:17. His chariots had been his pride and his confidence; and we may suppose he had therefore despised and defied the armies of the living God, because they were all on foot, and had neither chariot nor horse, as he had. Justly therefore is he thus made ashamed of his confidence, and forced to quit it, and thinks himself then most safe and easy when he has got clear of his chariot, though we may well suppose it the best made, and best drawn, of any of them. Thus are those disappointed who rest on the creature; like a broken reed, it not only breaks under them, but runs into their hand, and pierceth them with many sorrows. The idol may quickly become a burden (Isa 46:1), and what we were sick for God can make us sick of. How miserable doth Sisera look now he is dismounted! It is hard to say whether he blusheth or trembleth more. Put not your trust in princes, if they may so soon be brought to this, if he who but lately trusted to his arms with so much assurance must now trust to his heels only with so little. 2. He fled for shelter to the tents of the Kenites, having no strong-hold, nor any place of is own in reach to retire to. The mean and solitary way of the Kenites' living, perhaps, he had formerly despised and ridiculed, and the more because religion was kept up among them; yet now he is glad to put himself under the protection of one of these tents: and he chooses the wife's tent or apartment, either because less suspected, or because it happened to be next to him, and the first he came to, Jdg 4:17. And that which encouraged him to go thither was that at this time there was peace between his master and the house of Heber: not that there was any league offensive and defensive between them, only at present there were no indications of hostility. Jabin did them no harm, did not oppress them as he did the Israelites, their plain, quiet, harmless way of living making them not suspected nor feared, and perhaps God so ordering it as a recompence for their constant adherence to the true religion. Sisera thought he might therefore be safe among them; not considering that, though they themselves suffered not by Jabin's power, they heartily sympathized with the Israel of God that did. 3. Jael invited him in, and bade him very welcome. Probably she stood at the tent door, to enquire what news from the army, and what the success of the battle which was fought not far off. (1.) She invited him in. Perhaps she stood waiting for an opportunity to show kindness to any distressed Israelite, if there should be occasion for it; but seeing Sisera come in great haste, panting and out of breath, she invited him to come and repose himself in her tent, in which, while she seemed to design the relieving of his fatigue, perhaps she really intended the retarding of his flight, that he might fall into the hands of Barak, who was not in a hot chase after him (Jdg 4:18), and it may well questioned whether she had at first any thought of taking away his life, but rather God afterwards put it into her heart. (2.) She made very much of him, and seemed mighty careful to have him easy, as her invited guest. Was he weary? she finds him a very convenient place to repose himself in, and recruit his strength. Was he thirsty? well he might. Did he want a little water to cool his tongue? the best liquor her tent afforded was at his service, and that was milk (Jdg 4:19), which, we may suppose, he drank heartily of, and, being refreshed with it, was the better disposed to sleep. Was he cold, or afraid of catching cold? or did he desire to be hid from the pursuers, if they should search that tent? she covered him with a mantle, Jdg 4:18. All expressions of care for his safety. Only when he desired her to tell a lie for him, and to say he was not there, she declined making any such promise, Jdg 4:20. We must not sin against God, no, not to oblige those we would show ourselves most observant of. Lastly, We must suppose she kept her tent as quiet as she could, and free from noise, that he might sleep the sooner and the faster. And now was Sisera least safe when he was most secure. How uncertain and precarious is human life! and what assurance can we have of it, when it may so easily be betrayed by those with whom it is trusted, and those may prove its destroyers who we hoped would be its protectors! It is best making God our friend, for he will not deceive us. 4. When he lay fast asleep she drove a long nail through his temples, so fastened his head to the ground, and killed him, Jdg 4:21. And, though this was enough to do the business, yet, to make sure work (if we translate it rightly, Jdg 5:26), she cut off his head, and left it nailed there. Whether she designed this or no when she invited him into her tent does not appear; probably the thought was darted into her mind when she saw him lie so conveniently to receive such a fatal blow; and, doubtless, the thought brought with it evidence sufficient that it came not from Satan as a murderer and destroyer, but from God as a righteous judge and avenger, so much of brightness and heavenly light did she perceive in the inducements to it that offered themselves, the honour of God and the deliverance of Israel, and nothing of the blackness of malice, hatred, or personal revenge. (1.) It was a divine power that enabled her to do it, and inspired her with a more than manly courage. What if her hand should shake, and she should miss her blow? What if he should awake when she was attempting it? Or suppose some of his own attendants should follow him, and surprise her in the face, how dearly would she and all hers be made to pay for it? Yet, obtaining help of God, she did it effectually. (2.) It was a divine warrant that justified her in the doing of it; and therefore, since no such extraordinary commissions can now be pretended, it ought not in any case to be imitated. The laws of friendship and hospitality must be religiously observed, and we must abhor the thought of betraying any whom we have invited and encouraged to put a confidence in us. And, as to this act of Jael (like that of Ehud in the chapter before), we have reason to think she was conscious of such a divine impulse upon her spirit to do it as did abundantly satisfy herself (and it ought therefore to satisfy us) that it was well done. God's judgments are a great deep. The instrument of this execution was a nail of the tent, that is, one of the great pins with which the tent, or the stakes of it, were fastened. They often removing their tents, she had been used to drive these nails, and therefore knew how to do it the more dexterously on this great occasion. he that thought to destroy Israel with his many iron chariots is himself destroyed with one iron nail. Thus do the weak things of the world confound the mighty. See here Jael's glory and Sisera's shame. The great commander dies, [1.] In his sleep, fast asleep, and weary. It comes in as a reason why he stirred not, to make resistance. So fettered was he in the chains of sleep that he could not find his hands. Thus the stout-hearted are spoiled at thy rebuke, O God of Jacob! they are cast into a dead sleep, and so are made to sleep their last, Psa 76:5, Psa 76:6. Let not the strong man then glory in his strength; for when he sleeps where is it? It is weak, and he can do nothing; a child may insult him then, and steal his life from him; and yet if he sleep not he is soon spent and weary, and can do nothing either. Those words which we here put in a parenthesis (for he was weary) all the ancient versions read otherwise: he struggled (or started, as we say) and died, so the Syriac and Arabic, Exagitans ses mortuus est. He fainted and died, so the lxx. Consocians morte soporem, so the vulgar Latin, joining sleep and death together, seeing they are so near akin. He fainted and died. He dies, [2.] With his head nailed to the ground, an emblem of his earthly-mindedness. O curve in terram animoe! His ear (says bishop Hall) was fastened close to the earth, as if his body had been listening what had become of his soul. He dies, [3.] By the hand of a woman. This added to the shame of his death before men; and had he but known it, as Abimelech (Jdg 9:54), we may well imagine how much it would have added to the vexation of his own heart. II. The glory and joy of Israel hereupon. 1. Barak their leader finds his enemy dead, (Jdg 4:22), and no doubt, he was very well pleased to find his work done so well to his hand, and so much to the glory of God and the confusion of his enemies. had he stood too nicely upon a point of honour, he would have resented it as an affront to have the general slain by any hand but his; but now he remembered that this diminution of his honour he was sentenced to undergo, for insisting upon Deborah's going with him (the Lord shall sell Sisera into the hand of a woman), though then it was little thought that the prediction would be fulfilled in such a way as this. 2. Israel is completely delivered out of the hands of Jabin king of Canaan, Jdg 4:23, Jdg 4:24. They not only shook off his yoke by this day's victory, but they afterwards prosecuted the war against him, till they had destroyed him, he and his nation being by the divine appointment devoted to ruin and not to be spared. The Israelites, having soundly smarted for their foolish pity in not doing it before, resolved now it is in their power to indulge them no longer, but to make a thorough riddance of them, as a people to whom to show mercy was as contrary to their own interest as it was to God's command; and probably it is with an eye to the sentence they were under that this enemy is named three times here in these last two verses, and called king of Canaan; for as such he was to be destroyed; and so thoroughly was he destroyed that I do not remember to read of the kings of Canaan any more after this. The children of Israel would have prevented a great deal of mischief if they had sooner destroyed these Canaanites, as God had both commanded and enabled them; but better be wise late, and buy wisdom by experience, than never wise.

Delivered by a Cry

Iron Chariots

The Devil Is After One Thing in Your Trial

Breaking Strongholds-When the Past Is Your Teacher

The Insignificant Person Is Important to God

Qualifications for Spiritual Leadership - Part 2

Bristol Conference 1976-12 Studies in the Judges

The Nail (Compilation)

Willing for Battle

The Devil in Your Tent

Choosing to Obey!

A Woman's War

What Happened?

Deborah

The Power of the Holy Spirit

Our Daily Homily - Judges

Day 177, 1 Timothy 2

A Challenge to Every Christian

Not for Me? Why Not?

The Leaders Took the Lead the People Offered Themselves Willingly

Female Ministry -or- Woman's Right to Preach the Gospel

Lighthouses of Faith

Introduction

Verse 2

Verse 4

Verse 5

Verse 6

Verse 8

Verse 9

Verse 11

Verse 13

Verse 14

Verse 15

Verse 16

Verse 17

Verse 19

Verse 20

Verse 21

Introduction

Verse 1

Verse 2

Verse 3

Verse 4

Verse 5

Verse 6

Verse 7

Verse 8

Verse 9

Verse 10

Verse 11

Verse 12

Verse 13

Verse 14

Verse 15

Verse 16

Verse 17

Verse 18

Verse 19

Verse 20

Verse 21

Verse 22

Verse 23

Verse 24

Introduction

Verse 1

Verse 4

Verse 6

Verse 8

Verse 12

Verse 15

Verse 17

Verse 23

Introduction

Verse 1

Verse 4

Verse 10

Verse 17