mh_parser/vol_split/7 - Judges/Chapter 5.xml

<div2 id="Jud.vi" n="vi" next="Jud.vii" prev="Jud.v" progress="12.88%" title="Chapter V">
<h2 id="Jud.vi-p0.1">J U D G E S</h2>
<h3 id="Jud.vi-p0.2">CHAP. V.</h3>
<p class="intro" id="Jud.vi-p1">This chapter contains the triumphal song which was
composed and sung upon occasion of that glorious victory which
Israel obtained over the forces of Jabin king of Canaan and the
happy consequences of that victory. Probably it was usual then to
publish poems upon such occasions, as now; but this only is
preserved of all the poems of that age of the judges, because
dictated by Deborah a prophetess, designed for a psalm of praise
then, and a pattern of praise to after-ages, and it gives a great
deal of light to the history of these times. I. It begins with
praise to God, <scripRef id="Jud.vi-p1.1" osisRef="Bible:Judg.5.2-Judg.5.3" parsed="|Judg|5|2|5|3" passage="Jdg 5:2,3">ver. 2, 3</scripRef>.
II. The substance of this song transmits the memory of this great
achievement. 1. Comparing God's appearances for them on this
occasion with his appearances to them on Mount Sinai, <scripRef id="Jud.vi-p1.2" osisRef="Bible:Judg.5.4-Judg.5.5" parsed="|Judg|5|4|5|5" passage="Jdg 5:4,5">ver. 4, 5</scripRef>. 2. Magnifying their
deliverance from the consideration of the calamitous condition they
had been in, <scripRef id="Jud.vi-p1.3" osisRef="Bible:Judg.5.6-Judg.5.8" parsed="|Judg|5|6|5|8" passage="Jdg 5:6-8">ver. 6-8</scripRef>. 3.
Calling those to join in praise that shared in the benefits of the
success, <scripRef id="Jud.vi-p1.4" osisRef="Bible:Judg.5.9-Judg.5.13" parsed="|Judg|5|9|5|13" passage="Jdg 5:9-13">ver. 9-13</scripRef>. 4.
Reflecting honour upon those tribes that were forward and active in
that war, and disgrace on those that declined the service,
<scripRef id="Jud.vi-p1.5" osisRef="Bible:Judg.5.14-Judg.5.19 Bible:Judg.5.23" parsed="|Judg|5|14|5|19;|Judg|5|23|0|0" passage="Jdg 5:14-19,23">ver. 14-19, 23</scripRef>. 5.
Taking notice how God himself fought for them, <scripRef id="Jud.vi-p1.6" osisRef="Bible:Judg.5.20-Judg.5.22" parsed="|Judg|5|20|5|22" passage="Jdg 5:20-22">ver. 20-22</scripRef>. 6. Celebrating particularly
the honour of Jael, that slew Sisera, on which head the song is
very large, <scripRef id="Jud.vi-p1.7" osisRef="Bible:Judg.5.24-Judg.5.30" parsed="|Judg|5|24|5|30" passage="Jdg 5:24-30">ver. 24-30</scripRef>.
It concludes with a prayer to God, <scripRef id="Jud.vi-p1.8" osisRef="Bible:Judg.5.31" parsed="|Judg|5|31|0|0" passage="Jdg 5:31">ver. 31</scripRef>.</p>
<scripCom id="Jud.vi-p0.1_1" osisRef="Bible:Judg.5" parsed="|Judg|5|0|0|0" passage="Jud 5" type="Commentary"/>
<scripCom id="Jud.vi-p0.2_1" osisRef="Bible:Judg.5.1-Judg.5.5" parsed="|Judg|5|1|5|5" passage="Jud 5:1-5" type="Commentary"/><div class="Commentary" id="Bible:Judg.5.1-Judg.5.5">
<h4 id="Jud.vi-p1.11">The Song of Deborah and
Barak. (<span class="smallcaps" id="Jud.vi-p1.12">b. c.</span> 1285.)</h4>
<p class="passage" id="Jud.vi-p2">1 Then sang Deborah and Barak the son of Abinoam
on that day, saying,   2 Praise ye the <span class="smallcaps" id="Jud.vi-p2.1">Lord</span> for the avenging of Israel, when the people
willingly offered themselves.   3 Hear, O ye kings; give ear,
O ye princes; I, <i>even</i> I, will sing unto the <span class="smallcaps" id="Jud.vi-p2.2">Lord</span>; I will sing <i>praise</i> to the <span class="smallcaps" id="Jud.vi-p2.3">Lord</span> God of Israel.   4 <span class="smallcaps" id="Jud.vi-p2.4">Lord</span>, when thou wentest out of Seir, when thou
marchedst out of the field of Edom, the earth trembled, and the
heavens dropped, the clouds also dropped water.   5 The
mountains melted from before the <span class="smallcaps" id="Jud.vi-p2.5">Lord</span>, <i>even</i> that Sinai from before the
<span class="smallcaps" id="Jud.vi-p2.6">Lord</span> God of Israel.</p>
<p class="indent" id="Jud.vi-p3">The former chapter let us know what great
things God had done for Israel; in this we have the thankful
returns they made to God, that all ages of the church might learn
that work of heaven to praise God.</p>
<p class="indent" id="Jud.vi-p4">I. God is praised by a song, which is, 1. A
very natural expression of rejoicing. <i>Is any merry? Let him
sing;</i> and holy joy is the very soul and root of praise and
thanksgiving. God is pleased to reckon himself glorified by our joy
in him, and in his wondrous works. His servants' joy is his
delight, and their songs are melody to him. 2. A very proper
expedient for spreading the knowledge and perpetuating the
remembrance of great events. Neighbours would learn this song one
of another and children of their parents; and by that means those
who had not books, or could not read, yet would be made acquainted
with these works of God; and <i>one generation</i> would thus
<i>praise God's works to another,</i> and <i>declare his mighty
acts,</i> <scripRef id="Jud.vi-p4.1" osisRef="Bible:Ps.145.4" parsed="|Ps|145|4|0|0" passage="Ps 145:4">Ps. cxlv. 4</scripRef>,
&amp;c.</p>
<p class="indent" id="Jud.vi-p5">II. Deborah herself penned this song, as
appears by <scripRef id="Jud.vi-p5.1" osisRef="Bible:Judg.5.7" parsed="|Judg|5|7|0|0" passage="Jdg 5:7"><i>v.</i> 7</scripRef>:
<i>Till I Deborah arose.</i> And the first words should be
rendered, <i>Then she sang, even Deborah.</i> 1. She used her gifts
as a prophetess in composing the song, and the strain throughout is
very fine and lofty, the images are lively, the expressions
elegant, and an admirable mixture there is in it of sweetness and
majesty. No poetry is comparable to the sacred poetry. And, 2. We
may supposed she used her power as a princess, in obliging the
conquering army of Israel to learn and sing this song. She expects
not that they should, by their poems, celebrate her praises and
magnify her, but requires that in this poem they should join with
her in celebrating God's praises and magnifying him. She had been
the first wheel in the action, and now is so in the
thanksgiving.</p>
<p class="indent" id="Jud.vi-p6">III. It was sung on that day, not the very
day that the fight was, but on that occasion, and soon after, as
soon as a thanksgiving day could conveniently be appointed. When we
have received mercy from God, we ought to be speedy in our returns
of praise, while the impressions of the mercy are fresh. It is rent
to be paid at the day.</p>
<p class="indent" id="Jud.vi-p7">1. She begins with a general Hallelujah:
<i>Praise</i> (or <i>bless,</i> for that is the word) <i>you the
Lord,</i> <scripRef id="Jud.vi-p7.1" osisRef="Bible:Judg.5.2" parsed="|Judg|5|2|0|0" passage="Jdg 5:2"><i>v.</i> 2</scripRef>. The
design of the song is to give glory to God; this therefore is put
first, to explain and direct all that follows, like the first
petition of the Lord's prayer, <i>Hallowed be thy name.</i> Two
things God is here praised for:—(1.) The vengeance he took on
Israel's enemies, for the avenging of Israel upon their proud and
cruel oppressors, recompensing into their bosoms all the injuries
they had done to his people. <i>The Lord is known</i> as a
righteous God, and the God to whom vengeance belongs <i>by the
judgments which he executeth.</i> (2.) The grace he gave to
Israel's friends, <i>when the people willingly offered
themselves</i> to serve in this war. God is to have the glory of
all the good offices that are at any time done us; and the more
willingly they are done the more is to be observed of that grace
which gives both to will and to do. For these two things she
resolves to leave this song upon record, to the honour of the
everlasting God (<scripRef id="Jud.vi-p7.2" osisRef="Bible:Judg.5.3" parsed="|Judg|5|3|0|0" passage="Jdg 5:3"><i>v.</i>
3</scripRef>): <i>I, even I, will sing unto the Lord,</i> Jehovah,
that God of incontestable sovereignty and irresistible power, even
to <i>the Lord God of Israel,</i> who governs all for the good of
the church.</p>
<p class="indent" id="Jud.vi-p8">2. She calls to the great ones of the
world, that sit at the upper end of its table, to attend to her
song, and take notice of the subject of it: <i>Hear, O you kings!
give ear, O you princes!</i> (1.) She would have them know that as
great and as high as they were there was one above them with whom
it is folly to contend, and to whom it was their interest to
submit, that horses and chariots are vain things for safety. (2.)
She would have them to join with her in praising the God of Israel,
and no longer to praise their counterfeit deities, as Belshazzar
did. <scripRef id="Jud.vi-p8.1" osisRef="Bible:Dan.5.4" parsed="|Dan|5|4|0|0" passage="Da 5:4">Dan. v. 4</scripRef>, <i>He praised
the gods of gold and silver.</i> She bespeaks them as the psalmist
(<scripRef id="Jud.vi-p8.2" osisRef="Bible:Ps.2.10-Ps.2.11" parsed="|Ps|2|10|2|11" passage="Ps 2:10,11">Ps. ii. 10, 11</scripRef>), <i>Be
wise now therefore, O you kings! serve the Lord with fear.</i> (3.)
She would have them take warning by Sisera's fate, and not dare to
offer any injury to the people of God, whose cause, sooner or
later, God will plead with jealousy.</p>
<p class="indent" id="Jud.vi-p9">3. She looks back upon God's former
appearances, and compares this with them, the more to magnify the
glorious author of this great salvation. What God is doing should
bring to our mind what he has done; for he is the same yesterday,
to-day, and for ever (<scripRef id="Jud.vi-p9.1" osisRef="Bible:Judg.5.4" parsed="|Judg|5|4|0|0" passage="Jdg 5:4"><i>v.</i>
4</scripRef>): <i>Lord, when thou wentest out of Seir.</i> This may
be understood either, (1.) Of the appearances of God's power and
justice against the enemies of Israel to subdue and conquer them;
and so <scripRef id="Jud.vi-p9.2" osisRef="Bible:Hab.3.3-Hab.3.4" parsed="|Hab|3|3|3|4" passage="Hab 3:3,4">Hab. iii. 3, 4</scripRef>,
&amp;c., is parallel to it, where the destruction of the church's
enemies is thus described. When God had led his people Israel from
the country of Edom he brought down under their feet Sihon and Og,
striking them and their armies with such terror and amazement that
they seemed apprehensive heaven and earth were coming together.
Their hearts melted, as if all the world had been melting round
about them. Or it notes the glorious displays of the divine
majesty; and the surprising effects of the divine power, enough to
make the earth tremble, the heavens drop like snow before the sun,
and the mountains to melt. Compare <scripRef id="Jud.vi-p9.3" osisRef="Bible:Ps.18.7" parsed="|Ps|18|7|0|0" passage="Ps 18:7">Ps.
xviii. 7</scripRef>. God's counsels are so far from being hindered
by any creature that, when the time of their accomplishment comes,
that which seemed to stand in their way will not only yield before
them, but be made to serve them. See <scripRef id="Jud.vi-p9.4" osisRef="Bible:Isa.64.1-Isa.64.2" parsed="|Isa|64|1|64|2" passage="Isa 64:1,2">Isa. lxiv. 1, 2</scripRef>. Or, (2.) It is meant of
the appearances of God's glory and majesty to Israel, when he gave
them his law at Mount Sinai. It was then literally true, <i>the
earth trembled, and the heavens dropped,</i> &amp;c. Compare
<scripRef id="Jud.vi-p9.5" osisRef="Bible:Deut.33.2 Bible:Ps.68.7-Ps.68.8" parsed="|Deut|33|2|0|0;|Ps|68|7|68|8" passage="De 33:2,Ps 68:7,8">Deut. xxxiii. 2; Ps. lxviii.
7, 8</scripRef>. Let all the kings and princes know that this is
the God whom Deborah praises, and not such mean and impotent
deities as they paid their homage to. The Chaldee paraphrase
applies it to the giving of the law, but has a strange descant on
those words, <i>the mountains melted. Tabor, Hermon, and Carmel,
contended among themselves: one said, Let the divine majesty dwell
upon me; the other said, Let it dwell upon me; but God made it to
dwell upon Mount Sinai, the meanest and least of all the
mountains.</i> I suppose it means the least valuable, because
barren and rocky.</p>
</div><scripCom id="Jud.vi-p0.3" osisRef="Bible:Judg.5.6-Judg.5.11" parsed="|Judg|5|6|5|11" passage="Jud 5:6-11" type="Commentary"/><div class="Commentary" id="Bible:Judg.5.6-Judg.5.11">
<p class="passage" id="Jud.vi-p10">6 In the days of Shamgar the son of Anath, in
the days of Jael, the highways were unoccupied, and the travellers
walked through byways.   7 <i>The inhabitants of</i> the
villages ceased, they ceased in Israel, until that I Deborah arose,
that I arose a mother in Israel.   8 They chose new gods; then
<i>was</i> war in the gates: was there a shield or spear seen among
forty thousand in Israel?   9 My heart <i>is</i> toward the
governors of Israel, that offered themselves willingly among the
people. Bless ye the <span class="smallcaps" id="Jud.vi-p10.1">Lord</span>.   10
Speak, ye that ride on white asses, ye that sit in judgment, and
walk by the way.   11 <i>They that are delivered</i> from the
noise of archers in the places of drawing water, there shall they
rehearse the righteous acts of the <span class="smallcaps" id="Jud.vi-p10.2">Lord</span>, <i>even</i> the righteous acts <i>toward
the inhabitants</i> of his villages in Israel: then shall the
people of the <span class="smallcaps" id="Jud.vi-p10.3">Lord</span> go down to the
gates.</p>
<p class="indent" id="Jud.vi-p11">Here, I. Deborah describes the distressed
state of Israel under the tyranny of Jabin, that the greatness of
their trouble might make their salvation appear the more
illustrious and the more gracious (<scripRef id="Jud.vi-p11.1" osisRef="Bible:Judg.5.6" parsed="|Judg|5|6|0|0" passage="Jdg 5:6"><i>v.</i> 6</scripRef>): <i>From the days of Shamgar,</i>
who did some thing towards the deliverance of Israel from the
Philistines, to the days of Jael, the present day, in which Jael
has so signalized herself, the country has been in a manner
desolate. 1. No trade. For want of soldiers to protect men of
business in their business from the incursions of the enemy, and
for want of magistrates to restrain and punish thieves and robbers
among them (men of broken fortunes and desperate spirits, that,
having no employment, took to rob on the highroad), all commerce
ceased, and the highways were unoccupied; no caravans of merchants,
as formerly. 2. No travelling. Whereas in times when there was some
order and government the travellers might be safe in the open
roads, and the robbers were forced to lurk in the by-ways, no, on
the contrary, the robbers insulted on the open roads without check,
and the honest travellers were obliged to sculk and walk through
by-ways, in continual frights. 3. No tillage. The fields must needs
be laid waste and unoccupied when the inhabitants of the villages,
the country farmers, ceased from their employment, quitted their
houses which were continually alarmed and plundered by the
banditti, and were obliged to take shelter for themselves and their
families in walled and fenced cities. 4. No administration of
justice. There was war in the gates where their courts were kept,
<scripRef id="Jud.vi-p11.2" osisRef="Bible:Judg.5.8" parsed="|Judg|5|8|0|0" passage="Jdg 5:8"><i>v.</i> 8</scripRef>. So that it was
not till this salvation was wrought that <i>the people of the
Lord</i> durst <i>go down to the gates,</i> <scripRef id="Jud.vi-p11.3" osisRef="Bible:Judg.5.11" parsed="|Judg|5|11|0|0" passage="Jdg 5:11"><i>v.</i> 11</scripRef>. The continual incursions of the
enemy deprived the magistrates of the dignity, and the people of
the benefit, of their government. 5. No peace to him that went out
nor to him that came in. The gates through which they passed and
repassed were infested by the enemy; nay, the places of drawing
water were alarmed by the archers—a mighty achievement to terrify
the drawers of water. 6. Neither arms nor spirit to help themselves
with, not a <i>shield nor spear seen among forty thousand,</i>
<scripRef id="Jud.vi-p11.4" osisRef="Bible:Judg.5.8" parsed="|Judg|5|8|0|0" passage="Jdg 5:8">v. 8</scripRef>. Either they were
disarmed by their oppressors, or they themselves neglected the art
of war; so that, though they had spears and shields, they were not
to be seen, but were thrown by and suffered to rust, they having
neither skill nor will to use them.</p>
<p class="indent" id="Jud.vi-p12">II. She shows in one word what it was that
brought all this misery upon them: <i>They chose new gods,</i>
<scripRef id="Jud.vi-p12.1" osisRef="Bible:Judg.5.8" parsed="|Judg|5|8|0|0" passage="Jdg 5:8"><i>v.</i> 8</scripRef>. It was their
idolatry that provoked God to give them up thus into the hands of
their enemies. The Lord their God was one Lord, but this would not
content them: they must have more, many more, still more. Their God
was the Ancient of days, still the same, and therefore they grew
weary of him, and must have new gods, which they were as fond of as
children of new clothes, names newly invented, heroes newly
canonized. Their fathers, when put to their choice, chose the Lord
for their God (<scripRef id="Jud.vi-p12.2" osisRef="Bible:Josh.24.21" parsed="|Josh|24|21|0|0" passage="Jos 24:21">Josh. xxiv.
21</scripRef>), but they would not abide by that choice, they must
have gods of their own choosing.</p>
<p class="indent" id="Jud.vi-p13">III. She takes notice of God's great
goodness to Israel in raising up such as should redress these
grievances. Herself first (<scripRef id="Jud.vi-p13.1" osisRef="Bible:Judg.5.7" parsed="|Judg|5|7|0|0" passage="Jdg 5:7"><i>v.</i>
7</scripRef>): <i>Till that I Deborah arose,</i> to restrain and
punish those who disturbed the public peace, and protect men in
their business, and then the face of things was changed for the
better quickly; those beasts of prey retired upon the breaking
forth of this joyful light, and <i>man went forth again to his work
and labour,</i> <scripRef id="Jud.vi-p13.2" osisRef="Bible:Ps.104.22-Ps.104.23" parsed="|Ps|104|22|104|23" passage="Ps 104:22,23">Ps. civ. 22,
23</scripRef>. Thus she became a mother in Israel, a nursing
mother, such was the affection she bore to her people, and such the
care and pains she took for the public welfare. Under her there
were other governors of Israel (<scripRef id="Jud.vi-p13.3" osisRef="Bible:Judg.5.9" parsed="|Judg|5|9|0|0" passage="Jdg 5:9"><i>v.</i> 9</scripRef>), who, like her, had done their
part as governors to reform the people, and then, like her, offered
themselves willingly to serve in the war, not insisting upon the
exemption which their dignity and office entitled them to, when they
had so fair an opportunity of appearing in their country's cause;
and no doubt the example of the governors influenced the people in
like manner <i>willingly to offer themselves,</i> <scripRef id="Jud.vi-p13.4" osisRef="Bible:Judg.5.2" parsed="|Judg|5|2|0|0" passage="Jdg 5:2"><i>v.</i> 2</scripRef>. Of these governors she
says, <i>My heart is towards them,</i> that is, "I truly love and
honour them; they have won my heart for ever; I shall never forget
them." Note, Those are worthy of double honour that recede
voluntarily from the demands of their honour to serve God and his
church.</p>
<p class="indent" id="Jud.vi-p14">IV. She calls upon those who had a
particular share in the advantages of this great salvation to offer
up particular thanks to God for it, <scripRef id="Jud.vi-p14.1" osisRef="Bible:Judg.5.10-Judg.5.11" parsed="|Judg|5|10|5|11" passage="Jdg 5:10,11"><i>v.</i> 10, 11</scripRef>. Let every man speak as
he found of the goodness of God in this happy change of the posture
of public affairs. 1. <i>You that ride on white asses,</i> that is,
the nobility and gentry. Horses were little used in that county;
they had, it is probable, a much better breed of asses than we
have; but persons of quality, it seems, were distinguished by the
colour of the asses they rode on; the white being more rare were
therefore more valued. Notice is taken of Abdon's sons and
grandsons riding on ass-colts, as indicating them to be men of
distinction, <scripRef id="Jud.vi-p14.2" osisRef="Bible:Judg.12.14" parsed="|Judg|12|14|0|0" passage="Jdg 12:14"><i>ch.</i> xii.
14</scripRef>. Let such as are by this salvation restored, not only
to their liberty as other Israelites, but to their dignity, speak
God's praises. 2. Let those that <i>sit in judgment</i> be sensible
of it, and thankful for it as a very great mercy, that they may sit
safely there, that the sword of justice is not struck out of their
hand by the sword of war. 3. Let those that <i>walk by the way,</i>
and meet with none there to make them afraid, speak to themselves
in pious meditations, and to their fellow-travellers in religious
discourses, of the goodness of God in ridding the roads of those
banditti that had so long infested them. 4. Let those that draw in
peace, and have not their wells taken from them, or stopped up, nor
are in danger of being caught by the enemy when they go forth to
draw, there, where they find themselves so much more safe and easy
than they have been, <i>there let them rehearse the acts of the
Lord,</i> not Deborah's acts, nor Barak's, but the Lord's, taking
notice of his hand making peace in their borders, and creating a
defence upon all the glory. This <i>is the Lord's doing.</i>
Observe in these acts of his, (1.) Justice executed on his daring
enemies. They are the righteous acts of the Lord. See him pleading
a righteous cause, and sitting in the throne judging aright, and
give him glory as the Judge of all the earth. (2.) Kindness shown
to his trembling people, <i>the inhabitants of the villages,</i>
who lay most open to the enemy, had suffered most, and were most in
danger, <scripRef id="Jud.vi-p14.3" osisRef="Bible:Ezek.38.11" parsed="|Ezek|38|11|0|0" passage="Eze 38:11">Ezek. xxxviii. 11</scripRef>.
It is the glory of God to protect those that are most exposed, and
to help the weakest. Let us all take notice of the share we in
particular have in the public peace and tranquility, the
inhabitants of the villages especially, and give God the praise of
it.</p>
</div><scripCom id="Jud.vi-p0.4" osisRef="Bible:Judg.5.12-Judg.5.23" parsed="|Judg|5|12|5|23" passage="Jud 5:12-23" type="Commentary"/><div class="Commentary" id="Bible:Judg.5.12-Judg.5.23">
<p class="passage" id="Jud.vi-p15">12 Awake, awake, Deborah: awake, awake, utter a
song: arise, Barak, and lead thy captivity captive, thou son of
Abinoam.   13 Then he made him that remaineth have dominion
over the nobles among the people: the <span class="smallcaps" id="Jud.vi-p15.1">Lord</span> made me have dominion over the mighty.
  14 Out of Ephraim <i>was there</i> a root of them against
Amalek; after thee, Benjamin, among thy people; out of Machir came
down governors, and out of Zebulun they that handle the pen of the
writer.   15 And the princes of Issachar <i>were</i> with
Deborah; even Issachar, and also Barak: he was sent on foot into
the valley. For the divisions of Reuben <i>there were</i> great
thoughts of heart.   16 Why abodest thou among the sheepfolds,
to hear the bleatings of the flocks? For the divisions of Reuben
<i>there were</i> great searchings of heart.   17 Gilead abode
beyond Jordan: and why did Dan remain in ships? Asher continued on
the sea shore, and abode in his breaches.   18 Zebulun and
Naphtali <i>were</i> a people <i>that</i> jeoparded their lives
unto the death in the high places of the field.   19 The kings
came <i>and</i> fought, then fought the kings of Canaan in Taanach
by the waters of Megiddo; they took no gain of money.   20
They fought from heaven; the stars in their courses fought against
Sisera.   21 The river of Kishon swept them away, that ancient
river, the river Kishon. O my soul, thou hast trodden down
strength.   22 Then were the horsehoofs broken by the means of
the pransings, the pransings of their mighty ones.   23 Curse
ye Meroz, said the angel of the <span class="smallcaps" id="Jud.vi-p15.2">Lord</span>, curse ye bitterly the inhabitants thereof;
because they came not to the help of the <span class="smallcaps" id="Jud.vi-p15.3">Lord</span>, to the help of the <span class="smallcaps" id="Jud.vi-p15.4">Lord</span> against the mighty.</p>
<p class="indent" id="Jud.vi-p16">Here, I. Deborah stirs up herself and Barak
to celebrate this victory in the most solemn manner, to the glory
of God and the honour of Israel, for the encouragement of their
friends and the greater confusion of their enemies, <scripRef id="Jud.vi-p16.1" osisRef="Bible:Judg.5.12" parsed="|Judg|5|12|0|0" passage="Jdg 5:12"><i>v.</i> 12</scripRef>. 1. Deborah, as a
prophetess, must do it by a song, to compose and sing which she
excites herself: <i>Awake, awake,</i> and again, <i>awake,
awake,</i> which intimates the sense she had of the excellency and
difficulty of the work; it needed and well deserved the utmost
liveliness and vigour of soul in the performance of it; all the
powers and faculties of the soul in their closest intensity and
application ought to be employed in it. Thus too she expresses the
sense she had of her own infirmity, and aptness to flag and remit
in her zeal in this work. Note, Praising God is work that we should
awake to, and awake ourselves to, <scripRef id="Jud.vi-p16.2" osisRef="Bible:Ps.108.2" parsed="|Ps|108|2|0|0" passage="Ps 108:2">Ps.
cviii. 2</scripRef>. 2. Barak, as a general, must do it by a
triumph: <i>Lead thy captivity captive.</i> Though the army of
Sisera was cut off in the field, and no quarter given, yet we may
suppose in the prosecution of the victory, when the war was carried
into the enemy's country, many not found in arms were seized and
made prisoners of war. These she would have led in chains after
Barak, when he made his public entry into his own city, to grace
his triumphs; not as if it should be any pleasure to him to trample
upon his fellow-creatures, but thus he must give glory to God, and
serve that great purpose of his government which is to <i>look upon
those that are proud and to abase them.</i></p>
<p class="indent" id="Jud.vi-p17">II. She gives good reason for this praise
and triumph, <scripRef id="Jud.vi-p17.1" osisRef="Bible:Judg.5.13" parsed="|Judg|5|13|0|0" passage="Jdg 5:13"><i>v.</i> 13</scripRef>.
This glorious victory had made the remnant of Israel, and Deborah
in particular, look very great, a circumstance which they owed
entirely to God. 1. The Israelites had become few and
inconsiderable, and yet to them God gave dominion over nobles. Many
of them were cut off by the enemy, many died of grief, and perhaps
some had removed their families and effects into foreign parts; yet
those few that remained, by divine assistance, with one brave and
generous effort, not only shook off the yoke of oppression from
their own neck, but got power over their oppressors. As long as any
of God's Israel remain (and a remnant God will have in the worst of
times) there is hope, be it ever so small a remnant, for God can
make him that remains, though it should be but one single person,
triumph over the most proud and potent. 2. Deborah was herself of
the weaker sex, and the sex that from the fall had been sentenced
to subjection, and yet the Lord that is himself higher than the
highest authorized her to rule over the mighty men of Israel, who
willingly submitted to her direction, and enabled her to triumph
over the mighty men of Canaan, who fell before the army she
commanded; so wonderfully did he <i>advance the low estate of his
handmaid.</i> "The Lord made me, a woman, to have dominion over
mighty men." A despised stone is made <i>head of the corner. This
is</i> indeed the <i>Lord's doing, and marvellous in our
eyes.</i></p>
<p class="indent" id="Jud.vi-p18">III. She makes particular remarks on the
several parties concerned in this great action, taking notice who
fought against them, who fought for them, and who stood neuter.</p>
<p class="indent" id="Jud.vi-p19">1. Who fought against them. The power of
the enemy must be taken notice of, that the victory may appear the
more glorious. Jabin and Sisera had been mentioned in the history,
but here it appears further, (1.) That Amalek was in league with
Jabin, and sent him in assistance, or endeavoured to do it. Ephraim
is here said to act against Amalek (<scripRef id="Jud.vi-p19.1" osisRef="Bible:Judg.5.14" parsed="|Judg|5|14|0|0" passage="Jdg 5:14"><i>v.</i> 14</scripRef>), probably intercepting and
cutting off some forces of the Amalekites that were upon their
march to join Sisera. Amalek had helped Moab to oppress Israel
(<scripRef id="Jud.vi-p19.2" osisRef="Bible:Judg.3.13" parsed="|Judg|3|13|0|0" passage="Jdg 3:13"><i>ch.</i> iii. 13</scripRef>) and
now had helped Jabin; they were inveterate enemies to God's
people—their hand had always <i>been against the throne of the
Lord</i> (<scripRef id="Jud.vi-p19.3" osisRef="Bible:Exod.17.16" parsed="|Exod|17|16|0|0" passage="Ex 17:16">Exod. xvii. 16</scripRef>);
and therefore they were the more dangerous. (2.) That others of the
kings of Canaan, who had somewhat recovered themselves since their
defeat by Joshua, joined with Jabin, and strengthened his army with
their forces, having the same implacable enmity to Israel that he
had, and those kingdoms, when they were in their strength, having
been subject to that of Hazor, <scripRef id="Jud.vi-p19.4" osisRef="Bible:Josh.11.10" parsed="|Josh|11|10|0|0" passage="Jos 11:10">Josh.
xi. 10</scripRef>. These kings <i>came and fought,</i> <scripRef id="Jud.vi-p19.5" osisRef="Bible:Judg.5.19" parsed="|Judg|5|19|0|0" passage="Jdg 5:19"><i>v.</i> 19</scripRef>. Israel had no king;
their enemies had many, whose power and influence, especially
acting in confederacy, made them very formidable; and yet Israel,
having the Lord for their King, was too hard for them all. It is
said of these kings that <i>they took no gain of money,</i> they
were not mercenary troops hired into the service of Jabin (such
often fail in an extremity), but they were volunteers and hearty in
the cause against Israel: they <i>desired not the riches of
silver,</i> so the Chaldee, but only the satisfaction of helping to
ruin Israel. Acting upon this principle, they were the more
formidable, and would be the more cruel.</p>
<p class="indent" id="Jud.vi-p20">2. Who fought for them. The several tribes
that assisted in this great exploit are here spoken of with honour;
for, though God is chiefly to be glorified, instruments must have
their due praise, for the encouragement of others: but, after all,
it was heaven that turned the scale.</p>
<p class="indent" id="Jud.vi-p21">(1.) Ephraim and Benjamin, those tribes
among whom Deborah herself lived, bestirred themselves, and did
bravely, by her influence upon them; for her palm-tree was in the
tribe of Ephraim, and very near to that of Benjamin (<scripRef id="Jud.vi-p21.1" osisRef="Bible:Judg.5.14" parsed="|Judg|5|14|0|0" passage="Jdg 5:14"><i>v.</i> 14</scripRef>): <i>Out of Ephraim was
there a root,</i> and life in the root, against Amalek. There was
in Ephraim a mountain called <i>the mount of Amalek,</i> mentioned,
<scripRef id="Jud.vi-p21.2" osisRef="Bible:Judg.12.15" parsed="|Judg|12|15|0|0" passage="Jdg 12:15"><i>ch.</i> xii. 15</scripRef>, which,
some think, is here meant, and some read it, <i>there was a root in
Amalek,</i> that is, in that mountain, a strong resolution in the
minds of that people to make head against the oppressors, which was
the root of the matter. Herein Benjamin had set them a good example
among his people. "Ephraim moved <i>after thee, Benjamin;</i>"
though Benjamin was the junior tribe, and much inferior, especially
at this time, to Ephraim, both in number and wealth, yet when they
led Ephraim followed in appearing for the common cause. If we be
not so bold as to lead, yet we must not be so proud and sullen as
not to follow even our inferiors in a good work. Ephraim was a at a
distance from the place of action, and therefore could not send
forth many of its boughs to the service; but Deborah, who was one
of them, knew there was a root of them, that they were hearty
well-wishers to the cause. Dr. Lightfoot gives quite another sense
of this. Joshua, of Ephraim, had been a root of such victories
against Amalek (<scripRef id="Jud.vi-p21.3" osisRef="Bible:Exod.17.8-Exod.17.16" parsed="|Exod|17|8|17|16" passage="Ex 17:8-16">Exod.
xvii.</scripRef>), and Ehud of Benjamin lately against Amalek and
Moab.</p>
<p class="indent" id="Jud.vi-p22">(2.) The ice being broken by Ephraim and
Benjamin, Machir (the half-tribe of Manasseh beyond Jordan) and
Zebulun sent in men that were very serviceable to this great
design. When an army is to be raised, especially under such
disadvantages as Barak now experienced from the long disuse of arms
and the dispiritedness of the people, it is of great consequence to
be furnished, [1.] With men of courage for officers, and such the
family of Machir furnished them with, for thence came down
<i>governors.</i> The children of Machir were particularly famous
for their valour in Moses' time (<scripRef id="Jud.vi-p22.1" osisRef="Bible:Num.32.39" parsed="|Num|32|39|0|0" passage="Nu 32:39">Num.
xxxii. 39</scripRef>), and it seems it continued in their family,
the more because they were seated in the frontiers. [2.] With men
of learning and ingenuity for secretaries of war, and with such
they were supplied out of Zebulun: thence came men <i>that handle
the pen of the writer,</i> clerks that issued out orders, wrote
circular letters, drew commissions, mustered their men, and kept
their accounts. Thus must every man, <i>according as he has
received the gift, minister the same,</i> for the public good
(<scripRef id="Jud.vi-p22.2" osisRef="Bible:1Pet.4.10" parsed="|1Pet|4|10|0|0" passage="1Pe 4:10">1 Pet. iv. 10</scripRef>); the eyes
see, and the ears hear, for the whole body. I know it is generally
understood of the forwardness even of the scholars of this tribe,
who studied the law and expounded it, to take up arms in this
cause, though they were better skilled in books than in the art of
war. So Sir Richard Blackmore paraphrases it:—</p>
<p class="indent" id="Jud.vi-p23">The scribes of Zebulun and learned men,</p>
<p class="indent" id="Jud.vi-p24">To wield the sword, laid down the pen.</p>
<p class="indent" id="Jud.vi-p25">(3.) Issachar did good service too; though
he <i>saw that rest was good,</i> and therefore <i>bowed his
shoulder to bear,</i> which is the character of that tribe
(<scripRef id="Jud.vi-p25.1" osisRef="Bible:Gen.49.15" parsed="|Gen|49|15|0|0" passage="Ge 49:15">Gen. xlix. 15</scripRef>), yet they
disdained to bear the yoke of Jabin's tribute, and now preferred
the generous toils of war to a servile rest. Though it should seem
there were not many common soldiers enlisted out of that tribe, yet
<i>the princes of Issachar were with Deborah and Barak</i>
(<scripRef id="Jud.vi-p25.2" osisRef="Bible:Judg.5.15" parsed="|Judg|5|15|0|0" passage="Jdg 5:15"><i>v.</i> 15</scripRef>), probably,
as a great council of war to advise upon emergencies. And, it
should seem, these princes of Issachar did in person accompany
Barak into the field of battle. Did he go on foot? They footed it
with him, not consulting their honour or ease. Did he go into the
valley, the place of most danger? They exposed themselves with him,
and were still at his right hand to advise him: for the men of
Issachar were men that <i>had understanding of the times,</i>
<scripRef id="Jud.vi-p25.3" osisRef="Bible:1Chr.12.32" parsed="|1Chr|12|32|0|0" passage="1Ch 12:32">1 Chron. xii. 32</scripRef>.</p>
<p class="indent" id="Jud.vi-p26">(4.) Zebulun and Naphtali were the most
bold and active of all the tribes, not only out of a particular
affection to Barak their countryman, but because, they lying
nearest to Jabin, the yoke of oppression lay heavier on their necks
than on those of any other tribe. Better die in honour than live in
bondage; and therefore, in a pious zeal for God and their country,
they <i>jeoparded their lives unto the death in the high places of
the field,</i> <scripRef id="Jud.vi-p26.1" osisRef="Bible:Judg.5.18" parsed="|Judg|5|18|0|0" passage="Jdg 5:18"><i>v.</i>
18</scripRef>. With what heroic bravery did they charge and push on
even upon the chariots of iron, despising danger, and setting death
itself at defiance in so good a cause!</p>
<p class="indent" id="Jud.vi-p27">(5.) The stars from heaven appeared, or
acted at least, on Israel's side (<scripRef id="Jud.vi-p27.1" osisRef="Bible:Judg.5.20" parsed="|Judg|5|20|0|0" passage="Jdg 5:20"><i>v.</i> 20</scripRef>): <i>The stars in their
courses,</i> according to the order and direction of him who is the
great Lord of their hosts, <i>fought against Sisera,</i> by their
malignant influences, or by causing the storms of hail and thunder
which contributed so much to the rout of Sisera's army. The Chaldee
reads it, <i>from heaven, from the place where the stars go forth,
war was waged against Sisera,</i> that is, the power of the God of
heaven was engaged against him, making use of the ministration of
the angels of heaven. Some way or other, the heavenly bodies (not
arrested, as when the sun stood still at Joshua's word, but going
on in their courses) fought against Sisera. Those whom God is an
enemy to the whole creation is at war with. Perhaps the flashes of
lightning by which the stars fought was that which frightened the
horses, so as that they pranced till their very hoofs were broken
(<scripRef id="Jud.vi-p27.2" osisRef="Bible:Judg.5.22" parsed="|Judg|5|22|0|0" passage="Jdg 5:22"><i>v.</i> 22</scripRef>), and
probably overturned the chariots of iron which they drew or turned
them back upon their owners.</p>
<p class="indent" id="Jud.vi-p28">(6.) The river of Kishon fought against
their enemies. It swept away multitudes of those that hoped to make
their escape through it, <scripRef id="Jud.vi-p28.1" osisRef="Bible:Judg.5.21" parsed="|Judg|5|21|0|0" passage="Jdg 5:21"><i>v.</i>
21</scripRef>. Ordinarily, it was but a shallow river, and, being
in their own country, we may suppose they well knew its fords and
safest passages, and yet now, probably by the great rain that fell,
it was so swollen, and the stream so deep and strong, that those
who attempted to pass it were drowned, being feeble and faint, and
unable to make their way through it. And then were the horse-hoofs
broken by means of the <i>plungings.</i> So it is in the margin,
<scripRef id="Jud.vi-p28.2" osisRef="Bible:Judg.5.22" parsed="|Judg|5|22|0|0" passage="Jdg 5:22"><i>v.</i> 22</scripRef>. The river of
Kishon is called <i>that ancient river</i> because described or
celebrated by ancient historians or poets, or rather because it was
designed of old, in the counsel of God, to serve his purposes
against Sisera at this time, and did so, as if it had been made on
purpose; thus <i>the water of the old pool</i> God is said to have
fashioned long ago for that use to which it was put, <scripRef id="Jud.vi-p28.3" osisRef="Bible:Isa.22.11" parsed="|Isa|22|11|0|0" passage="Isa 22:11">Isa. xxii. 11</scripRef>.</p>
<p class="indent" id="Jud.vi-p29">(7.) Deborah's own soul fought against
them; she speaks of it with a holy exultation (<scripRef id="Jud.vi-p29.1" osisRef="Bible:Judg.5.21" parsed="|Judg|5|21|0|0" passage="Jdg 5:21"><i>v.</i> 21</scripRef>): <i>O, my soul, thou hast
trodden down strength.</i> She did it by exciting others to do it,
and assisting them, which she did with all her heart. Also by her
prayers; as Moses conquered Amalek by lifting up his hand, so
Deborah vanquished Sisera by lifting up her heart. And when the
soul is employed in holy exercises, and heart-work is made of them,
through the grace of God the strength of our spiritual enemies will
be trodden down and will fall before us.</p>
<p class="indent" id="Jud.vi-p30">3. In this great engagement she observes
who stood <i>neuter,</i> and did not side with Israel as might have
been expected. It is strange to find how many, even of those who
were called Israelites, basely deserted this glorious cause and
declined to appear. No mention is made of Judah nor Simeon among
the tribes concerned, because they, lying so very remote from the
scene of action, had not an opportunity to appear, and therefore it
was not expected from them; but for those that lay near, and yet
would not venture, indelible marks of disgrace are here put upon
them, as they deserved.</p>
<p class="indent" id="Jud.vi-p31">(1.) Reuben basely declined the service,
<scripRef id="Jud.vi-p31.1" osisRef="Bible:Judg.5.15-Judg.5.16" parsed="|Judg|5|15|5|16" passage="Jdg 5:15,16"><i>v.</i> 15, 16</scripRef>. Justly
had he long ago been deprived of the privileges of the birth-right,
and still does his dying father's doom stick by him: <i>unstable as
water, he shall not excel.</i> Two things hindered them from
engaging:—[1.] Their divisions. This jarring string she twice
strikes upon to their shame: <i>For the divisions of Reuben</i> (or
in these divisions) <i>there were great thoughts,</i> impressions,
and searchings <i>of heart.</i> Not only for their division from
Canaan by the river Jordan, which needed not to have hindered them
had they been hearty in the cause, for Gilead abode beyond Jordan,
and yet from Machir of Gilead came down governors; but it means
either that they were divided among themselves, could not agree who
should go or who should lead, each striving to gain the posts of
honour and shun those of danger, some unhappy contests in their
tribe kept them from uniting together, and with their brethren, for
the common good, or that they were divided in their opinion of this
war from the rest of the tribes, thought the attempt either not
justifiable or not practicable, and therefore blamed those that
engaged in it and did themselves decline it. This occasioned great
searchings of heart among the rest, especially when they had reason
to suspect that, whatever Reuben pretended, his sitting still now
proceeded from a cooling of his affections to his brethren and an
alienation of mind from them, which occasioned them many sad
thoughts. It grieves us to see our mother's children angry with us
for doing our duty and looking strange upon us when we most need
their friendship and assistance. [2.] Their business in the world:
<i>Reuben abode among the sheepfolds,</i> a warmer and safer place
than the camp, pretending they could not conveniently leave the
sheep they tended; he loved to <i>hear the bleatings of the
flocks,</i> or, as some read it, the <i>whistlings</i> of the
flocks, the music which the shepherds made with their oaten reeds
or pipes, and the pastorals which they sung; these Reuben preferred
before the martial drum and trumpet. Thus many are kept from doing
their duty by the fear of trouble, the love of ease, and an
inordinate affection to their worldly business and advantage.
Narrow selfish spirits care not what becomes of the interests of
God's church, so they can but get, keep, and save money. <i>All
seek their own,</i> <scripRef id="Jud.vi-p31.2" osisRef="Bible:Phil.2.21" parsed="|Phil|2|21|0|0" passage="Php 2:21">Phil. ii.
21</scripRef>.</p>
<p class="indent" id="Jud.vi-p32">(2.) Dan and Asher did the same, <scripRef id="Jud.vi-p32.1" osisRef="Bible:Judg.5.17" parsed="|Judg|5|17|0|0" passage="Jdg 5:17"><i>v.</i> 17</scripRef>. These two lay on the
sea-coast, and, [1.] Dan pretended he could not leave his ships but
they would be exposed, and therefore <i>I pray thee have me
excused.</i> Those of that tribe perhaps pleaded that their
sea-trade disfitted them for land-service and diverted them from
it; but Zebulun also was a haven for ships, a sea-faring tribe, and
yet was forward and active in this expedition. There is no excuse
we make to shift off duty but what some or other have broken
through and set aside, whose courage and resolution will rise up
against us and shame us. [2.] Asher pretended he must stay at home
to repair the breaches which the sea had in some places made upon
his land, and to fortify his works against the encroachments of it,
or he abode in his creeks, or small havens, where his trading
vessels lay to attend them. A little thing will serve those for a
pretence to stay at home who have no mind to engage in the most
necessary services because there are difficulty and danger in
them.</p>
<p class="indent" id="Jud.vi-p33">(3.) But above all Meroz is condemned, and
a curse pronounced upon the inhabitants of it, <i>Because they came
not to the help of the Lord,</i> <scripRef id="Jud.vi-p33.1" osisRef="Bible:Judg.5.23" parsed="|Judg|5|23|0|0" passage="Jdg 5:23"><i>v.</i> 23</scripRef>. Probably this was some city
that lay near the scene of action, and therefore the inhabitants
had a fair opportunity of showing their obedience to God and their
concern for Israel, and of doing a good service to the common
cause; but they basely declined it, for fear of Jabin's iron
chariots, being willing to sleep in a whole skin. The Lord needed
not their help; he made it to appear he could do his work without
them; but no thanks to them: for aught they knew the attempt might
have miscarried for want of their hand, and therefore they are
cursed for <i>not coming to the help of the Lord,</i> when it was
in effect proclaimed, <i>Who is on the Lord's side?</i> The cause
between God and the mighty (the principalities and powers of the
kingdom of darkness) will not admit of neutrality. God looks upon
those as against him that are not with him. This curse is
pronounced by the <i>angel of the Lord,</i> our Lord Jesus, the
captain of the Lord's host (and <i>those whom he curses are cursed
indeed</i>), and further than we have warrant and authority from
him we may not curse. He that will richly reward all his good
soldiers will certainly and severely punish all cowards and
deserters. This city of Meroz seems to have been at this time a
considerable place, since something great was expected from it; but
probably, after the angel of the Lord had pronounced this curse
upon it, it dwindled, and, like the fig-tree which Christ cursed,
withered away, so that we never read of it after this in
scripture.</p>
</div><scripCom id="Jud.vi-p0.5" osisRef="Bible:Judg.5.24-Judg.5.31" parsed="|Judg|5|24|5|31" passage="Jud 5:24-31" type="Commentary"/><div class="Commentary" id="Bible:Judg.5.24-Judg.5.31">
<p class="passage" id="Jud.vi-p34">24 Blessed above women shall Jael the wife of
Heber the Kenite be, blessed shall she be above women in the tent.
  25 He asked water, <i>and</i> she gave <i>him</i> milk; she
brought forth butter in a lordly dish.   26 She put her hand
to the nail, and her right hand to the workmen's hammer; and with
the hammer she smote Sisera, she smote off his head, when she had
pierced and stricken through his temples.   27 At her feet he
bowed, he fell, he lay down: at her feet he bowed, he fell: where
he bowed, there he fell down dead.   28 The mother of Sisera
looked out at a window, and cried through the lattice, Why is his
chariot <i>so</i> long in coming? why tarry the wheels of his
chariots?   29 Her wise ladies answered her, yea, she returned
answer to herself,   30 Have they not sped? have they
<i>not</i> divided the prey; to every man a damsel <i>or</i> two;
to Sisera a prey of divers colours, a prey of divers colours of
needlework, of divers colours of needlework on both sides,
<i>meet</i> for the necks of <i>them that take</i> the spoil?
  31 So let all thine enemies perish, <span class="smallcaps" id="Jud.vi-p34.1">O Lord</span>: but <i>let</i> them that love him
<i>be</i> as the sun when he goeth forth in his might. And the land
had rest forty years.</p>
<p class="indent" id="Jud.vi-p35">Deborah here concludes this triumphant
song,</p>
<p class="indent" id="Jud.vi-p36">I. With the praises of Jael, her
sister-heroine, whose valiant act had completed and crowned the
victory. She had mentioned her before (<scripRef id="Jud.vi-p36.1" osisRef="Bible:Judg.5.6" parsed="|Judg|5|6|0|0" passage="Jdg 5:6"><i>v.</i> 6</scripRef>) as one that would have served her
country if it had been in her power; now she applauds her as one
that did serve it admirably well when it was in her power. Her
poetry is finest and most florid here in the latter end of the
song. How honourably does she speak of Jael (<scripRef id="Jud.vi-p36.2" osisRef="Bible:Judg.5.24" parsed="|Judg|5|24|0|0" passage="Jdg 5:24"><i>v.</i> 24</scripRef>), who preferred her peace with
the God of Israel before her peace with the king of Canaan, and
though not a native of Israel (for aught that appears) yet heartily
espoused the cause of Israel in this critical conjuncture,
jeoparded her life as truly as if she had been in the high places
of the field, and bravely fought for those whom she saw God fought
for! <i>Blessed shall she be above women in the tent.</i> Note,
Those whose lot is cast in the tent, in a very low and narrow
sphere of activity, if they serve God in that according to their
capacity, shall in no wise lose their reward. Jael in the tent wins
as rich a blessing as Barak in the field. Nothing is more
confounding, grievous, and shameful, than disappointment, and
Deborah here does most elegantly describe two great
disappointments, the shame of which was typical of sinners'
everlasting shame.</p>
<p class="indent" id="Jud.vi-p37">1. Sisera found a fatal enemy where he
expected a firm and faithful friend. (1.) Jael showed him the
kindness of a friend, and perhaps at that time intended no other
than kindness, until God, by an immediate impulse upon her mind
(which impulses then were to be regarded, and carried so much of
their own evidence with them that they might be relied upon, but
cannot now be pretended to), directed her to do otherwise,
<scripRef id="Jud.vi-p37.1" osisRef="Bible:Judg.5.25" parsed="|Judg|5|25|0|0" passage="Jdg 5:25"><i>v.</i> 25</scripRef>. He asked only
for fair water to quench his thirst, but she, not only to show her
housewifery and good housekeeping, but to express her respect to
him, <i>gave him milk</i> and <i>brought forth butter,</i> that is
(say some interpreters), milk which had the butter taken from it;
we call it butter-milk. No (say others), it was milk that had the
butter still in it; we call it cream. Whichsoever it was, it was
probably the best her house afforded; and, to set it off, she
brought it <i>in a lordly dish,</i> such as she called so, the
finest she had, and better than she ordinarily used at her own
table. This confirmed Sisera's opinion of her friendship, and made
him sleep the faster and the more secure. But, (2.) She proved his
mortal enemy, gave him his death's stroke: it is curiously
described, <scripRef id="Jud.vi-p37.2" osisRef="Bible:Judg.5.26-Judg.5.27" parsed="|Judg|5|26|5|27" passage="Jdg 5:26,27"><i>v.</i> 26,
27</scripRef>. [1.] How great does Jael look, <i>hammering
Sisera,</i> as it is in the margin, mauling that proud man who had
been so long the terror of the mighty, and sending him down slain
to the pit with <i>his iniquities upon his bones!</i> <scripRef id="Jud.vi-p37.3" osisRef="Bible:Ezek.32.27" parsed="|Ezek|32|27|0|0" passage="Eze 32:27">Ezek. xxxii. 27</scripRef>. She seems to have
gone about it with no more terror nor concern than if she had been
going to nail one of the boards or bars of her tent, so confident
was she of divine aid and protection. We read it she <i>smote off
his head,</i> probably with his own sword, which, now that his head
was nailed through, she durst take from his side, but not before,
for fear of waking him. But because there was no occasion for
cutting off his head, nor was it mentioned in the history, many
think it should be read, <i>she struck through his head.</i> That
head which had been proudly lifted up against God and Israel, and
in which had been forged bloody designs for the destruction of
God's people, Jael finds a soft place in, and into that with a good
will strikes her nail. [2.] How mean does Sisera look, fallen at
Jael's feet! <scripRef id="Jud.vi-p37.4" osisRef="Bible:Judg.5.27" parsed="|Judg|5|27|0|0" passage="Jdg 5:27"><i>v.</i> 27</scripRef>.
At the feet of this female executioner he bowed, he fell; all his
struggles for life availed not; she followed her blow until he fell
down dead. There lies extended the deserted carcase of that proud
man, not on the bed of honour, not in the high places of the field,
not having any glorious wound to show from a glittering sword, or a
bow of steel, but in the corner of a tent, at the feet of a woman,
with a disgraceful wound by a sorry nail struck through his head.
Thus is shame the fate of proud men. And this is a very lively
representation of the ruin of those sinners whose prosperity slays
them; it flatters and caresses them with milk and butter in a
lordly dish, as if it would make them easy and happy, but it nails
their heads and hearts too to the ground in earthly-mindedness, and
pierces them through with many sorrows; its flatteries are fatal,
and sink them at last into destruction and perdition, <scripRef id="Jud.vi-p37.5" osisRef="Bible:1Tim.6.9-1Tim.6.10" parsed="|1Tim|6|9|6|10" passage="1Ti 6:9,10">1 Tim. vi. 9, 10</scripRef>.</p>
<p class="indent" id="Jud.vi-p38">2. Sisera's mother had the tidings brought
her of her son's fall and ruin when she was big with expectation of
his glorious and triumphant return, <scripRef id="Jud.vi-p38.1" osisRef="Bible:Judg.5.28-Judg.5.30" parsed="|Judg|5|28|5|30" passage="Jdg 5:28-30"><i>v.</i> 28-30</scripRef>, where we have, (1.) Her
fond desire to see her son come back in triumph: <i>Why is his
chariot so long in coming?</i> She speaks this, not so much out of
a concern for his safety, or any jealousy of his having miscarried
(she had no fear of that, so confident was she of his success), but
out of a longing for his glory, which with a feminine weakness she
was passionately impatient to see, chiding the lingering chariot,
and expostulating concerning the delays of it, little thinking that
her unhappy son had been, before this, forced to quit that chariot
which they were so proud of, and which she thought came so slowly.
<i>The chariots of his glory had now become the shame of his
house,</i> <scripRef id="Jud.vi-p38.2" osisRef="Bible:Isa.22.18" parsed="|Isa|22|18|0|0" passage="Isa 22:18">Isa. xxii. 18</scripRef>.
Let us take heed of indulging such desires as these towards any
temporal good thing, particularly towards that which cherishes
vain-glory, for this was what she here doted on. Eagerness and
impatience in our desires do us a great deal of prejudice, and make
it intolerable to us to be crossed. But towards the second coming
of Jesus Christ, and the glories of that day, we should thus stand
affected (<i>Come, Lord Jesus, come quickly</i>), for here we
cannot be disappointed. (2.) Her foolish hope and confidence that
he would come at last in so much the greater pomp. Her wise ladies
answered her, and thought they gave a very good account of the
delay; yea, she (<i>in her wisdom,</i> says the Chaldee) tauntingly
made answer to herself, "<i>Have they not sped?</i> No doubt they
have, and that which delays them is that they are <i>dividing the
prey,</i> which is so much that it is a work of time to make a
distribution of it." In the spoil they pleased themselves with the
thought of, observe, [1.] How impudently, and to the reproach and
scandal of their sex, these ladies boast of the multitude of
damsels which the soldiers would have the abusing of. [2.] How
childishly they pleased themselves with the hope of seeing Sisera
himself in a gaudy mantle of <i>divers colours;</i> how charmingly
would it look! <i>of divers colours of needle-work,</i> plundered
out of the wardrobe of some Israelitish lady; it is repeated again,
as that which pleased their fancy above any thing, <i>of divers
colours of needle-work on both sides,</i> and therefore very rich;
such pieces of embroidery they hoped Sisera would have to present
his mother and the ladies with. Thus apt are we to deceive
ourselves with great expectations and confident hopes of honour,
and pleasure, and wealth in this world, by which we prepare for
ourselves the shame and grief of a disappointment. And thus does
God often bring ruin on his enemies when they are most
elevated.</p>
<p class="indent" id="Jud.vi-p39">II. She concludes all with a prayer to God,
1. For the destruction of all his foes: "<i>So,</i> so shamefully,
so miserably, <i>let all thy enemies perish, O Lord;</i> let all
that hope to triumph in Israel's ruin be thus disappointed and
triumphed over. <i>Do to them all as unto Sisera,</i>" <scripRef id="Jud.vi-p39.1" osisRef="Bible:Ps.83.9" parsed="|Ps|83|9|0|0" passage="Ps 83:9">Ps. lxxxiii. 9</scripRef>. Though our enemies are
to be prayed for, God's enemies, as such, are to be prayed against;
and, when we see some of God's enemies remarkably humbled and
brought down, this is an encouragement to us to pray for the
downfall of all the rest. Deborah was a prophetess, and this prayer
was a prediction that in due time all God's enemies shall perish,
<scripRef id="Jud.vi-p39.2" osisRef="Bible:Ps.92.9" parsed="|Ps|92|9|0|0" passage="Ps 92:9">Ps. xcii. 9</scripRef>. None ever
hardened his heart against God and prospered. 2. For the exaltation
and comfort of all his friends. "But let those that love him, and
heartily wish well to his kingdom among men, be <i>as the sun when
he goeth forth in his strength;</i> let them shine so bright,
appear so glorious in the eye of the world, cast such benign
influences, be as much out of the reach of their enemies, who curse
the rising sun because it scorches them; let them <i>rejoice as a
strong man to run a race,</i> <scripRef id="Jud.vi-p39.3" osisRef="Bible:Ps.19.5" parsed="|Ps|19|5|0|0" passage="Ps 19:5">Ps. xix.
5</scripRef>. Let them, as burning and shining lights in their
places, dispel the mists of darkness, and shine with more and more
lustre and power <i>unto the perfect day.</i>" <scripRef id="Jud.vi-p39.4" osisRef="Bible:Prov.4.18" parsed="|Prov|4|18|0|0" passage="Pr 4:18">Prov. iv. 18</scripRef>. Such shall be the honour, and
such the joy, of all that love God in sincerity, and for ever they
shall <i>shine as the sun in the firmament of our Father.</i></p>
<p class="indent" id="Jud.vi-p40">The victory here celebrated with this song
was of such happy consequence to Israel that for the best part of
one age they enjoyed the peace which it opened the way to: <i>The
land had rest forty years,</i> that is, so long it was from this
victory to the raising up of Gideon. And well would it have been
if, when the churches and the tribes had rest, they had been
edified, <i>and had walked in the fear of the Lord.</i></p>
</div></div2>