mh_parser/vol_split/7 - Judges/Chapter 4.xml

<div2 id="Jud.v" n="v" next="Jud.vi" prev="Jud.iv" progress="12.32%" title="Chapter IV">
<h2 id="Jud.v-p0.1">J U D G E S</h2>
<h3 id="Jud.v-p0.2">CHAP. IV.</h3>
<p class="intro" id="Jud.v-p1">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, <scripRef id="Jud.v-p1.1" osisRef="Bible:Judg.4.1" parsed="|Judg|4|1|0|0" passage="Jdg 4:1">ver.
1</scripRef>. II. Israel oppressed by Jabin, <scripRef id="Jud.v-p1.2" osisRef="Bible:Judg.4.2-Judg.4.3" parsed="|Judg|4|2|4|3" passage="Jdg 4:2,3">ver. 2, 3</scripRef>. III. Israel judged by Deborah,
<scripRef id="Jud.v-p1.3" osisRef="Bible:Judg.4.4-Judg.4.5" parsed="|Judg|4|4|4|5" passage="Jdg 4:4,5">ver. 4, 5</scripRef>. IV. Israel
rescued out of the hands of Jabin. 1. Their deliverance is
concerted between Deborah and Barak, <scripRef id="Jud.v-p1.4" osisRef="Bible:Judg.4.6 Bible:Judg.4.9" parsed="|Judg|4|6|0|0;|Judg|4|9|0|0" passage="Jdg 4:6,9">ver. 6, 9</scripRef>. 2. It is accomplished by their
joint-agency. Barak takes the field, <scripRef id="Jud.v-p1.5" osisRef="Bible:Judg.4.10" parsed="|Judg|4|10|0|0" passage="Jdg 4:10">ver. 10</scripRef>. Sisera, Jabin's general, meets him,
<scripRef id="Jud.v-p1.6" osisRef="Bible:Judg.4.12-Judg.4.13" parsed="|Judg|4|12|4|13" passage="Jdg 4:12,13">ver. 12, 13</scripRef>. Deborah
encourages him, <scripRef id="Jud.v-p1.7" osisRef="Bible:Judg.4.14" parsed="|Judg|4|14|0|0" passage="Jdg 4:14">ver. 14</scripRef>.
And God gives him a complete victory. The army routed, <scripRef id="Jud.v-p1.8" osisRef="Bible:Judg.4.15-Judg.4.16" parsed="|Judg|4|15|4|16" passage="Jdg 4:15,16">ver. 15, 16</scripRef>. The general forced to
flee, <scripRef id="Jud.v-p1.9" osisRef="Bible:Judg.4.17" parsed="|Judg|4|17|0|0" passage="Jdg 4:17">ver. 17</scripRef>. And where he
expected shelter he had his life stolen from him by Jael while he
was asleep (<scripRef id="Jud.v-p1.10" osisRef="Bible:Judg.4.18-Judg.4.21" parsed="|Judg|4|18|4|21" passage="Jdg 4:18-21">ver. 18-21</scripRef>),
which completes Barak's triumph (<scripRef id="Jud.v-p1.11" osisRef="Bible:Judg.4.22" parsed="|Judg|4|22|0|0" passage="Jdg 4:22">ver.
22</scripRef>) and Israel's deliverance, <scripRef id="Jud.v-p1.12" osisRef="Bible:Judg.4.23-Judg.4.24" parsed="|Judg|4|23|4|24" passage="Jdg 4:23,24">ver. 23, 24</scripRef>.</p>
<scripCom id="Jud.v-p0.1_1" osisRef="Bible:Judg.4" parsed="|Judg|4|0|0|0" passage="Jud 4" type="Commentary"/>
<scripCom id="Jud.v-p0.2_1" osisRef="Bible:Judg.4.1-Judg.4.3" parsed="|Judg|4|1|4|3" passage="Jud 4:1-3" type="Commentary"/><div class="Commentary" id="Bible:Judg.4.1-Judg.4.3">
<h4 id="Jud.v-p1.15">The Israelites Enslaved by
Jabin. (<span class="smallcaps" id="Jud.v-p1.16">b. c.</span> 1285.)</h4>
<p class="passage" id="Jud.v-p2">1 And the children of Israel again did evil in
the sight of the <span class="smallcaps" id="Jud.v-p2.1">Lord</span>, when Ehud was
dead.   2 And the <span class="smallcaps" id="Jud.v-p2.2">Lord</span> sold
them into the hand of Jabin king of Canaan, that reigned in Hazor;
the captain of whose host <i>was</i> Sisera, which dwelt in
Harosheth of the Gentiles.   3 And the children of Israel
cried unto the <span class="smallcaps" id="Jud.v-p2.3">Lord</span>: for he had nine
hundred chariots of iron; and twenty years he mightily oppressed
the children of Israel.</p>
<p class="indent" id="Jud.v-p3">Here is, I. Israel backsliding from God:
They again <i>did evil in his sight,</i> forsook his service, and
worshipped idols; for this was the sin which now most easily beset
them, <scripRef id="Jud.v-p3.1" osisRef="Bible:Judg.4.1" parsed="|Judg|4|1|0|0" passage="Jdg 4:1"><i>v.</i> 1</scripRef>. 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 <i>the prosperity of
fools destroys them. Jeshurun waxeth fat and kicketh.</i> 3. The
great loss which a people sustains by the death of good governors.
<i>The did evil, because Ehud was dead.</i> 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.</p>
<p class="indent" id="Jud.v-p4">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. <i>What has my beloved to do in my house</i>
when she has thus played the harlot? <scripRef id="Jud.v-p4.1" osisRef="Bible:Jer.11.15" parsed="|Jer|11|15|0|0" passage="Jer 11:15">Jer. xi. 15</scripRef>. He <i>sold them into the hand
of Jabin,</i> <scripRef id="Jud.v-p4.2" osisRef="Bible:Judg.4.2" parsed="|Judg|4|2|0|0" passage="Jdg 4:2"><i>v.</i> 2</scripRef>.
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, <scripRef id="Jud.v-p4.3" osisRef="Bible:Josh.11.1 Bible:Josh.11.10" parsed="|Josh|11|1|0|0;|Josh|11|10|0|0" passage="Jos 11:1,10">Josh. xi.
1, 10</scripRef>. 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 (<scripRef id="Jud.v-p4.4" osisRef="Bible:Gen.9.25" parsed="|Gen|9|25|0|0" passage="Ge 9:25">Gen. ix. 25</scripRef>), 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.</p>
<p class="indent" id="Jud.v-p5">III. Israel returning to their God: They
<i>cried unto the Lord,</i> 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.</p>
</div><scripCom id="Jud.v-p0.3" osisRef="Bible:Judg.4.4-Judg.4.9" parsed="|Judg|4|4|4|9" passage="Jud 4:4-9" type="Commentary"/><div class="Commentary" id="Bible:Judg.4.4-Judg.4.9">
<h4 id="Jud.v-p5.2">The Project of Deborah and
Barak. (<span class="smallcaps" id="Jud.v-p5.3">b. c.</span> 1258.)</h4>
<p class="passage" id="Jud.v-p6">4 And Deborah, a prophetess, the wife of
Lapidoth, she judged Israel at that time.   5 And she dwelt
under the palm tree of Deborah between Ramah and Beth-el in mount
Ephraim: and the children of Israel came up to her for judgment.
  6 And she sent and called Barak the son of Abinoam out of
Kedesh-naphtali, and said unto him, Hath not the <span class="smallcaps" id="Jud.v-p6.1">Lord</span> God of Israel commanded, <i>saying,</i> Go
and draw toward mount Tabor, and take with thee ten thousand men of
the children of Naphtali and of the children of Zebulun?   7
And I will draw unto thee to the river Kishon Sisera, the captain
of Jabin's army, with his chariots and his multitude; and I will
deliver him into thine hand.   8 And Barak said unto her, If
thou wilt go with me, then I will go: but if thou wilt not go with
me, <i>then</i> I will not go.   9 And she said, I will surely
go with thee: notwithstanding the journey that thou takest shall
not be for thine honour; for the <span class="smallcaps" id="Jud.v-p6.2">Lord</span> shall sell Sisera into the hand of a woman.
And Deborah arose, and went with Barak to Kedesh.</p>
<p class="indent" id="Jud.v-p7">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.
<i>For the oppression of the poor, and the sighing of the needy,
now will</i> God <i>arise.</i> Now here we have,</p>
<p class="indent" id="Jud.v-p8">I. The preparation of the people for their
deliverance, by the prophetic conduct and government of Deborah,
<scripRef id="Jud.v-p8.1" osisRef="Bible:Judg.4.4-Judg.4.5" parsed="|Judg|4|4|4|5" passage="Jdg 4:4,5"><i>v.</i> 4, 5</scripRef>. Her name
signifies a <i>bee;</i> 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 <i>the wife
of Lapidoth;</i> but, the termination not being commonly found in
the name of a man, some make this the name of a place: she was <i>a
woman of Lapidoth.</i> Others take it appellatively, Lapidoth
signifies <i>lamps.</i> 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 <i>illuminations,</i> or of <i>splendours,</i>
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 <i>a
prophetess,</i> 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 <i>heard
the words of God,</i> and probably <i>saw the visions of the
Almighty.</i> 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 <i>dwelt,</i> or, as some read it, she <i>sat</i> under a
palm-tree, called ever after from her <i>the palm-tree of
Deborah.</i> 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,
<scripRef id="Jud.v-p8.2" osisRef="Bible:1Sam.7.6 Bible:1Sam.7.8" parsed="|1Sam|7|6|0|0;|1Sam|7|8|0|0" passage="1Sa 7:6,8">1 Sam. vii. 6, 8</scripRef>.</p>
<p class="indent" id="Jud.v-p9">II. The project laid for their deliverance.
When the children of Israel <i>came to her for judgment,</i> 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.</p>
<p class="indent" id="Jud.v-p10">1. By God's direction, she orders Barak to
raise an army, and engage Jabin's forces, that were under Sisera's
command, <scripRef id="Jud.v-p10.1" osisRef="Bible:Judg.4.6-Judg.4.7" parsed="|Judg|4|6|4|7" passage="Jdg 4:6,7"><i>v.</i> 6, 7</scripRef>.
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:</p>
<p class="indent" id="Jud.v-p11">(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:
"<i>Hath not the Lord God of Israel commanded it?</i> 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: <i>Go and draw towards Mount Tabor.</i> [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.</p>
<p class="indent" id="Jud.v-p12">(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>I will draw
unto thee Sisera and his army.</i>" 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>I will</i> (that is, God
will, in whose name I speak) <i>deliver them into thy hand;</i> 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 <i>drew them to
him</i> only that he might <i>deliver them into his hand.</i> When
Sisera drew his forces together, he designed the destruction of
Israel; but God <i>gathered them as sheaves into the floor,</i> for
their own destruction, <scripRef id="Jud.v-p12.1" osisRef="Bible:Mic.4.11-Mic.4.12" parsed="|Mic|4|11|4|12" passage="Mic 4:11,12">Mic. iv. 11,
12</scripRef>. <i>Assemble yourselves, and you shall be broken to
pieces,</i> <scripRef id="Jud.v-p12.2" osisRef="Bible:Isa.8.9" parsed="|Isa|8|9|0|0" passage="Isa 8:9">Isa. viii. 9</scripRef>.
See <scripRef id="Jud.v-p12.3" osisRef="Bible:Rev.19.17-Rev.19.18" parsed="|Rev|19|17|19|18" passage="Re 19:17,18">Rev. xix. 17,
18</scripRef>.</p>
<p class="indent" id="Jud.v-p13">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 (<scripRef id="Jud.v-p13.1" osisRef="Bible:Judg.4.8" parsed="|Judg|4|8|0|0" passage="Jdg 4:8"><i>v.</i>
8</scripRef>): "<i>If thou wilt go with me</i> to direct and advise
me, and in every difficult case to let me know God's mind, <i>then
I will go</i> 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. "<i>If
thou go not up with me,</i> in token of God's going with me,
<i>carry me not up hence.</i>" 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, <scripRef id="Jud.v-p13.2" osisRef="Bible:Judg.4.9" parsed="|Judg|4|9|0|0" passage="Jdg 4:9"><i>v.</i> 9</scripRef>. 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: <i>The journey thou
undertakest</i> (so confident was she of the success that she
called his engaging in war but the undertaking of a journey)
<i>shall not be for thy honour;</i> not so much for thy honour as
if thou hadst gone by thyself; for <i>the Lord shall sell
Sisera</i> (now his turn comes to be sold as Israel was, <scripRef id="Jud.v-p13.3" osisRef="Bible:Judg.4.2" parsed="|Judg|4|2|0|0" passage="Jdg 4:2"><i>v.</i> 2</scripRef>, by way of reprisal)
"<i>into the hands of a woman;</i>" 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
<i>arose and went with Barak.</i></p>
</div><scripCom id="Jud.v-p0.4" osisRef="Bible:Judg.4.10-Judg.4.16" parsed="|Judg|4|10|4|16" passage="Jud 4:10-16" type="Commentary"/><div class="Commentary" id="Bible:Judg.4.10-Judg.4.16">
<h4 id="Jud.v-p13.5">Defeat of Sisera. (<span class="smallcaps" id="Jud.v-p13.6">b. c.</span> 1258.)</h4>
<p class="passage" id="Jud.v-p14">10 And Barak called Zebulun and Naphtali to
Kedesh; and he went up with ten thousand men at his feet: and
Deborah went up with him.   11 Now Heber the Kenite, <i>which
was</i> of the children of Hobab the father in law of Moses, had
severed himself from the Kenites, and pitched his tent unto the
plain of Zaanaim, which <i>is</i> by Kedesh.   12 And they
showed Sisera that Barak the son of Abinoam was gone up to mount
Tabor.   13 And Sisera gathered together all his chariots,
<i>even</i> nine hundred chariots of iron, and all the people that
<i>were</i> with him, from Harosheth of the Gentiles unto the river
of Kishon.   14 And Deborah said unto Barak, Up; for this
<i>is</i> the day in which the <span class="smallcaps" id="Jud.v-p14.1">Lord</span>
hath delivered Sisera into thine hand: is not the <span class="smallcaps" id="Jud.v-p14.2">Lord</span> gone out before thee? So Barak went down
from mount Tabor, and ten thousand men after him.   15 And the
<span class="smallcaps" id="Jud.v-p14.3">Lord</span> discomfited Sisera, and all
<i>his</i> chariots, and all <i>his</i> host, with the edge of the
sword before Barak; so that Sisera lighted down off <i>his</i>
chariot, and fled away on his feet.   16 But Barak pursued
after the chariots, and after the host, unto Harosheth of the
Gentiles: and all the host of Sisera fell upon the edge of the
sword; <i>and</i> there was not a man left.</p>
<p class="indent" id="Jud.v-p15">Here, I. Barak beats up for volunteers, and
soon has his quota of men ready, <scripRef id="Jud.v-p15.1" osisRef="Bible:Judg.4.10" parsed="|Judg|4|10|0|0" passage="Jdg 4:10"><i>v.</i> 10</scripRef>. Deborah had appointed him to
raise an army of 10,000 men (<scripRef id="Jud.v-p15.2" osisRef="Bible:Judg.4.6" parsed="|Judg|4|6|0|0" passage="Jdg 4:6"><i>v.</i>
6</scripRef>), and so many he has presently <i>at his feet,</i>
following him, and subject to his command. God is said to call us
<i>to his feet</i> (<scripRef id="Jud.v-p15.3" osisRef="Bible:Isa.41.2" parsed="|Isa|41|2|0|0" passage="Isa 41:2">Isa. xli.
2</scripRef>), 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 <i>at his feet,</i> which intimates their
cheerfulness and readiness to attend him whithersoever he went,
<scripRef id="Jud.v-p15.4" osisRef="Bible:Rev.14.4" parsed="|Rev|14|4|0|0" passage="Re 14:4">Rev. xiv. 4</scripRef>. 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, <scripRef id="Jud.v-p15.5" osisRef="Bible:Judg.5.14-Judg.5.17" parsed="|Judg|5|14|5|17" passage="Jdg 5:14-17"><i>ch.</i> v. 14-17</scripRef>. But these are
overlooked here; and we are only told that to make his 10,000 men
effective indeed <i>Deborah went up with him.</i> The <scripRef id="Jud.v-p15.6" osisRef="Bible:Judg.4.11" parsed="|Judg|4|11|0|0" passage="Jdg 4:11">11th verse</scripRef>, 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
(<scripRef id="Jud.v-p15.7" osisRef="Bible:Judg.1.16" parsed="|Judg|1|16|0|0" passage="Jdg 1:16"><i>ch.</i> i. 16</scripRef>), into
the northern country, comes in for the sake of what was to follow
concerning the exploit of Jael, a wife of that family.</p>
<p class="indent" id="Jud.v-p16">II. Sisera, upon notice of Barak's motions,
takes the field with a very numerous and powerful army (<scripRef id="Jud.v-p16.1" osisRef="Bible:Judg.4.12-Judg.4.13" parsed="|Judg|4|12|4|13" passage="Jdg 4:12,13"><i>v.</i> 12, 13</scripRef>): <i>They showed
Sisera,</i> that is, it was shown to him. Yet some think it refers
to the Kenites, mentioned immediately before, <scripRef id="Jud.v-p16.2" osisRef="Bible:Judg.4.11" parsed="|Judg|4|11|0|0" passage="Jdg 4:11"><i>v.</i> 11</scripRef>. They gave Sisera notice of
Barak's rendezvous, there being peace at this time between Jabin
and that family, <scripRef id="Jud.v-p16.3" osisRef="Bible:Judg.4.17" parsed="|Judg|4|17|0|0" passage="Jdg 4:17"><i>v.</i>
17</scripRef>. Whether they intended it as a kindness to him or no,
it served to accomplish what God had said by Deborah (<scripRef id="Jud.v-p16.4" osisRef="Bible:Judg.4.7" parsed="|Judg|4|7|0|0" passage="Jdg 4:7"><i>v.</i> 7</scripRef>): <i>I will draw unto thee
Sisera.</i> Sisera's confidence was chiefly in his chariots;
therefore particular notice is taken of them, 900 <i>chariots of
iron,</i> 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 <i>from which come
wars and fightings.</i></p>
<p class="indent" id="Jud.v-p17">III. Deborah gives orders to engage the
enemy, <scripRef id="Jud.v-p17.1" osisRef="Bible:Judg.4.14" parsed="|Judg|4|14|0|0" passage="Jdg 4:14"><i>v.</i> 14</scripRef>.
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: <i>The Lord hath delivered Sisera
into thy hand.</i>" See how the work and honour of this great
action are divided between Deborah and Barak; she, as the head,
<i>gives the word,</i> he, as the hand, <i>does the work.</i> Thus
does God dispense his gifts variously, <scripRef id="Jud.v-p17.2" osisRef="Bible:1Cor.12.4-1Cor.12.11" parsed="|1Cor|12|4|12|11" passage="1Co 12:4-11">1 Cor. xii. 4</scripRef>, &amp;c. But, though
ordinarily <i>the head of the woman is the man</i> (<scripRef id="Jud.v-p17.3" osisRef="Bible:1Cor.11.3" parsed="|1Cor|11|3|0|0" passage="1Co 11:3">1 Cor. xi. 3</scripRef>), 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,
<i>This is the day.</i> 2. In his courage, by assuring him of God's
presence: "<i>Has not the Lord gone out before thee?</i> 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 <i>has not the Lord gone out before
thee?</i> Follow him fully then.</p>
<p class="indent" id="Jud.v-p18">IV. God himself routs the enemy's army,
<scripRef id="Jud.v-p18.1" osisRef="Bible:Judg.4.15" parsed="|Judg|4|15|0|0" passage="Jdg 4:15"><i>v.</i> 15</scripRef>. 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 <i>in vain is salvation hoped
for from hills and mountains; in the Lord alone is the salvation of
his people,</i> <scripRef id="Jud.v-p18.2" osisRef="Bible:Jer.3.23" parsed="|Jer|3|23|0|0" passage="Jer 3:23">Jer. iii.
23</scripRef>. And he was not deceived in his confidence: <i>The
Lord discomfited Sisera.</i> 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. <i>The stars,</i> it seems, fought
against them, <scripRef id="Jud.v-p18.3" osisRef="Bible:Judg.5.20" parsed="|Judg|5|20|0|0" passage="Jdg 5:20"><i>ch.</i> v.
20</scripRef>. 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: "<i>The Lord has
delivered them into thy hand;</i> it is now in thy power to do what
thou wilt with them."</p>
<p class="indent" id="Jud.v-p19">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 (<scripRef id="Jud.v-p19.1" osisRef="Bible:Judg.4.16" parsed="|Judg|4|16|0|0" passage="Jdg 4:16"><i>v.</i> 16</scripRef>), and spares none whom God had
delivered into his hand to be destroyed: <i>There was not a man
left.</i> 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.</p>
</div><scripCom id="Jud.v-p0.5" osisRef="Bible:Judg.4.17-Judg.4.24" parsed="|Judg|4|17|4|24" passage="Jud 4:17-24" type="Commentary"/><div class="Commentary" id="Bible:Judg.4.17-Judg.4.24">
<p class="passage" id="Jud.v-p20">17 Howbeit Sisera fled away on his feet to the
tent of Jael the wife of Heber the Kenite: for <i>there was</i>
peace between Jabin the king of Hazor and the house of Heber the
Kenite.   18 And Jael went out to meet Sisera, and said unto
him, Turn in, my lord, turn in to me; fear not. And when he had
turned in unto her into the tent, she covered him with a mantle.
  19 And he said unto her, Give me, I pray thee, a little
water to drink; for I am thirsty. And she opened a bottle of milk,
and gave him drink, and covered him.   20 Again he said unto
her, Stand in the door of the tent, and it shall be, when any man
doth come and enquire of thee, and say, Is there any man here? that
thou shalt say, No.   21 Then Jael Heber's wife took a nail of
the tent, and took an hammer in her hand, and went softly unto him,
and smote the nail into his temples, and fastened it into the
ground: for he was fast asleep and weary. So he died.   22
And, behold, as Barak pursued Sisera, Jael came out to meet him,
and said unto him, Come, and I will show thee the man whom thou
seekest. And when he came into her <i>tent,</i> behold, Sisera lay
dead, and the nail <i>was</i> in his temples.   23 So God
subdued on that day Jabin the king of Canaan before the children of
Israel.   24 And the hand of the children of Israel prospered,
and prevailed against Jabin the king of Canaan, until they had
destroyed Jabin king of Canaan.</p>
<p class="indent" id="Jud.v-p21">We have seen the army of the Canaanites
totally routed. It is said (<scripRef id="Jud.v-p21.1" osisRef="Bible:Ps.83.9-Ps.83.10" parsed="|Ps|83|9|83|10" passage="Ps 83:9,10">Ps.
lxxxiii. 9, 10</scripRef>, where the defeat of this army is pleaded
as a precedent for God's doing the like in after times) that they
became <i>as dung for the earth.</i> Now here we have,</p>
<p class="indent" id="Jud.v-p22">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.</p>
<p class="indent" id="Jud.v-p23">1. He quitted his chariot, and took to his
feet, <scripRef id="Jud.v-p23.1" osisRef="Bible:Judg.4.15 Bible:Judg.4.17" parsed="|Judg|4|15|0|0;|Judg|4|17|0|0" passage="Jdg 4:15,17"><i>v.</i> 15, 17</scripRef>.
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 (<scripRef id="Jud.v-p23.2" osisRef="Bible:Isa.46.1" parsed="|Isa|46|1|0|0" passage="Isa 46:1">Isa. xlvi. 1</scripRef>), 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.</p>
<p class="indent" id="Jud.v-p24">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,
<scripRef id="Jud.v-p24.1" osisRef="Bible:Judg.4.17" parsed="|Judg|4|17|0|0" passage="Jdg 4:17"><i>v.</i> 17</scripRef>. 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.</p>
<p class="indent" id="Jud.v-p25">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 (<scripRef id="Jud.v-p25.1" osisRef="Bible:Judg.4.18" parsed="|Judg|4|18|0|0" passage="Jdg 4:18"><i>v.</i> 18</scripRef>), 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
(<scripRef id="Jud.v-p25.2" osisRef="Bible:Judg.4.19" parsed="|Judg|4|19|0|0" passage="Jdg 4:19"><i>v.</i> 19</scripRef>), 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,
<scripRef id="Jud.v-p25.3" osisRef="Bible:Judg.4.18" parsed="|Judg|4|18|0|0" passage="Jdg 4:18"><i>v.</i> 18</scripRef>. 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, <scripRef id="Jud.v-p25.4" osisRef="Bible:Judg.4.20" parsed="|Judg|4|20|0|0" passage="Jdg 4:20"><i>v.</i>
20</scripRef>. We must not sin against God, no, not to oblige those
we would show ourselves most observant of. <i>Lastly,</i> 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.</p>
<p class="indent" id="Jud.v-p26">4. When he lay fast asleep she drove a long
nail through his temples, so fastened his head to the ground, and
killed him, <scripRef id="Jud.v-p26.1" osisRef="Bible:Judg.4.21" parsed="|Judg|4|21|0|0" passage="Jdg 4:21"><i>v.</i> 21</scripRef>.
And, though this was enough to do the business, yet, to make sure
work (if we translate it rightly, <scripRef id="Jud.v-p26.2" osisRef="Bible:Judg.5.26" parsed="|Judg|5|26|0|0" passage="Jdg 5:26"><i>ch.</i> v. 26</scripRef>), 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 <i>the stout-hearted are spoiled at thy rebuke, O God of
Jacob! they are cast into a dead sleep,</i> and so are made to
sleep their last, <scripRef id="Jud.v-p26.3" osisRef="Bible:Ps.76.5-Ps.76.6" parsed="|Ps|76|5|76|6" passage="Ps 76:5,6">Ps. lxxvi. 5,
6</scripRef>. 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 (<i>for he
was weary</i>) all the ancient versions read otherwise: <i>he
struggled</i> (or started, as we say) <i>and died,</i> so the
Syriac and Arabic, <i>Exagitans sese mortuus est. He fainted and
died,</i> so the LXX. <i>Consocians morte soporem,</i> so the
vulgar Latin, joining sleep and death together, seeing they are so
near akin. <i>He fainted and died.</i> He dies, [2.] With his head
nailed to the ground, an emblem of his earthly-mindedness. <i>O
curve in terram animæ!</i> 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 (<scripRef id="Jud.v-p26.4" osisRef="Bible:Judg.9.54" parsed="|Judg|9|54|0|0" passage="Jdg 9:54"><i>ch.</i> ix.
54</scripRef>), we may well imagine how much it would have added to
the vexation of his own heart.</p>
<p class="indent" id="Jud.v-p27">II. The glory and joy of Israel hereupon.
1. Barak their leader finds his enemy dead, (<scripRef id="Jud.v-p27.1" osisRef="Bible:Judg.4.22" parsed="|Judg|4|22|0|0" passage="Jdg 4:22"><i>v.</i> 22</scripRef>), 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 (<i>the Lord
shall sell Sisera into the hand of a woman</i>), 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, <scripRef id="Jud.v-p27.2" osisRef="Bible:Judg.4.23-Judg.4.24" parsed="|Judg|4|23|4|24" passage="Jdg 4:23,24"><i>v.</i> 23,
24</scripRef>. 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
<scripRef id="Jud.v-p27.3" osisRef="Bible:Judg.4.23-Judg.4.24" parsed="|Judg|4|23|4|24" passage="Jdg 4:23,24">last two verses</scripRef>, and
called <i>king of Canaan;</i> 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.</p>
</div></div2>