Daily
Reading for August 16: Jeremiah 49-50; Proverbs 16
Study
Verse: Judges 4
Deborah and Barak
4 xAnd the people of Israel again did what was evil in the sight of the Lord after Ehud died. 2 And
the Lord ysold them into the hand of zJabin king of Canaan, who reigned in zHazor. The commander of his army was aSisera, who lived in bHarosheth-hagoyim. 3 Then the people of Israel ccried out to the Lord for help, for he had d900 chariots of iron and he oppressed the people of Israel cruelly for twenty years.
4 Now Deborah, a prophetess, the wife of Lappidoth, was judging Israel at that time.
5 She used to sit under the palm of Deborah between Ramah and Bethel in ethe hill country of Ephraim, and the people of Israel came up to her for judgment. 6 She
sent and summoned fBarak the son of Abinoam from gKedesh-naphtali and said to him, "Has not the Lord, the God of Israel, commanded you, ‘Go, gather your men at Mount
hTabor, taking 10,000 from the people of Naphtali and the people of Zebulun. 7 And I will
draw out Sisera, the general of Jabin's army, to meet you by ithe river Kishon with his chariots and his troops, jand I will give him into your hand'?" 8 Barak said to her, "If you will go with
me, I will go, but if you will not go with me, I will not go." 9 And she said, "I
will surely go with you. Nevertheless, the road on which you are going will not lead to your glory, for the Lord will ksell Sisera into the hand of a woman." Then Deborah arose and went with Barak to Kedesh. 10 And
Barak called out lZebulun and Naphtali to Kedesh. And 10,000 men went up at his heels, and Deborah went up with him.
11 Now Heber mthe Kenite had separated from the Kenites, the descendants of nHobab the father-in-law of Moses, and had pitched his tent as far away as the oak in oZaanannim, which is near Kedesh.
12 When
Sisera was told that Barak the son of Abinoam had gone up to Mount Tabor, 13 Sisera called
out all his chariots, p900 chariots of iron, and all the men who were with him, from Harosheth-hagoyim to the river Kishon. 14 And
Deborah said to Barak, "Up! For this is the day in which qthe Lord has given Sisera into your hand. rDoes not the Lord go out before you?" So Barak went down from Mount Tabor with 10,000 men following him. 15 sAnd the Lord routed Sisera and all his chariots and all his army before Barak by the edge of the sword. And Sisera got down
from his chariot and fled away on foot. 16 And Barak pursued the chariots and the army to
Harosheth-hagoyim, and all the army of Sisera fell by the edge of the sword; not a man was left.
17 But Sisera fled away on foot to the tent of Jael, the wife of
Heber the Kenite, for there was peace between Jabin the king of Hazor and the house of Heber the Kenite. 18 And
Jael came out to meet Sisera and said to him, "Turn aside, my lord; turn aside to me; do not be afraid." So he turned
aside to her into the tent, and she covered him with a rug. 19 And he said to her, "Please
give me a little water to drink, for I am thirsty." So she opened ta skin of milk and gave him a drink and covered him. 20 And he said to her, "Stand at
the opening of the tent, and if any man comes and asks you, ‘Is anyone here?' say, ‘No.' " 21 But
Jael the wife of Heber took a tent peg, and took a hammer in her hand. Then she went softly to him and drove the peg into
his temple until it went down into the ground while he was lying fast asleep from weariness. So he died. 22 And
behold, as Barak was pursuing Sisera, Jael went out to meet him and said to him, "Come, and I will show you the man whom
you are seeking." So he went in to her tent, and there lay Sisera dead, with the tent peg in his temple.
23 uSo on that day God subdued Jabin the king of Canaan before the people of Israel. 24 And the
hand of the people of Israel pressed harder and harder against Jabin the king of Canaan, until they destroyed Jabin king of
Canaan. [1]
Commentary:
Chapter 4
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 (v. 1). II. Israel oppressed by Jabin (v. 2, 3). III. Israel judged by Deborah (v. 4, 5). IV. Israel rescued out
of the hands of Jabin. 1. Their deliverance is concerted between Deborah and Barak (v. 6, 9). 2. It is accomplished by their
joint-agency. Barak takes the field (v. 10). Sisera, Jabin's general, meets him (v. 12, 13). Deborah encourages him (v. 14).
And God gives him a complete victory. The army routed (v. 15, 16). The general forced to flee (v. 17). And where he expected
shelter he had his life stolen from him by Jael while he was asleep (v. 18-21), which completes Barak's triumph (v. 22). and
Israel's deliverance (v. 23, 24).
Verses 1-3
Here is, I. Israel backsliding from God: They again did evil in his sight, forsook
his service, and worshipped idols; for this was the sin which now most easily beset them, v. 1. See in this, 1. The strange
strength of corruption, which hurries men into sin notwithstanding the most frequent experience of its fatal consequences.
The bent to backslide is with great difficulty restrained. 2. The common ill effects of a long peace. The land had rest eighty
years, which should have confirmed them in their religion; but, on the contrary, it made them secure and wanton, and indulgent
of those lusts which the worship of the false gods was calculated for the gratification of. Thus the prosperity of fools
destroys them. Jeshurun waxeth fat and kicketh. 3. The great loss which a people sustains by the death of good governors.
They did evil, because Ehud was dead. So it may be read. He kept a strict eye upon them, restrained and punished
every thing that looked towards idolatry, and kept them close to God's service. But, when he was gone, they revolted, fearing
him more than God.
II. Israel oppressed by their enemies. When they forsook
God, he forsook them; and then they became an easy prey to every spoiler. They alienated themselves from God as if he were
none of theirs; and then God alienated them as none of his. Those that threw themselves out of God's service threw themselves
out of his protection. What has my beloved to do in my house when she has thus played the harlot? Jer. 11:15. He
sold them into the hand of Jabin, v. 2. This Jabin reigned in Hazor, as another of the same name, and perhaps his
ancestor, had done before him, whom Joshua routed and slew, and burnt his city, Jos. 11:1, 10. But it seems, in process of
time, the city was rebuilt, the power regained, the loss retrieved, and, by degrees, the king of Hazor becomes able to tyrannize
over Israel, who by sin had lost all their advantage against the Canaanites. This servitude was longer than either of the
former, and much more grievous. Jabin, and his general Sisera, did mightily oppress Israel. That which aggravated the oppression
was, 1. That this enemy was nearer to them than any of the former, in their borders, in their bowels, and by this means had
the more opportunity to do them a mischief. 2. That they were the natives of the country, who bore an implacable enmity to
them, for invading and dispossessing them, and when they had them in their power would be so much the more cruel and mischievous
towards them in revenge of the old quarrel. 3. That these Canaanites had formerly been conquered and subdued by Israel, were
of old sentenced to be their servants (Gen. 9:25), and might now have been under their feet, and utterly incapable of giving
them any disturbance, if their own slothfulness, cowardice, and unbelief, had not suffered them thus to get head. To be oppressed
by those whom their fathers had conquered, and whom they themselves had foolishly spared, could not but be very grievous.
III. Israel returning to their God: They cried unto the Lord, when distress drove
them to him, and they saw no other way of relief. Those that slight God in their prosperity will find themselves under a necessity
of seeking him when they are in trouble.
Verses 4-9
The year of the redeemed at length came, when Israel was to be delivered out of the hands
of Jabin, and restored again to their liberty, which we may suppose the northern tribes, that lay nearest to the oppressors
and felt most the effects of his fury, did in a particular manner cry to God for. For the oppression of the poor, and
the sighing of the needy, now will God arise. Now here we have,
I.
The preparation of the people for their deliverance, by the prophetic conduct and government of Deborah, v. 4, 5. Her name
signifies a bee; and she answered her name by her industry, sagacity, and great usefulness to the public, her sweetness
to her friends and sharpness to her enemies. She is said to be the wife of Lapidoth; but, the termination not being
commonly found in the name of a man, some make this the name of a place: she was a woman of Lapidoth. Others take
it appellatively, Lapidoth signifies lamps. The Rabbin say she had employed herself in making wicks for the lamps
of the tabernacle; and, having stooped to that mean office for God, she was afterwards thus preferred. Or she was a woman
of illuminations, or of splendours, one that was extraordinarily knowing and wise, and so came to be very
eminent and illustrious. Concerning her we are here told, 1. That she was intimately acquainted with God; she was a prophetess,
one that was instructed in divine knowledge by the immediate inspiration of the Spirit of God, and had gifts of wisdom, to
which she attained not in an ordinary way: she heard the words of God, and probably saw the visions of the Almighty.
2. That she was entirely devoted to the service of Israel. She judged Israel at the time that Jabin oppressed them; and perhaps,
being a woman, she was the more easily permitted by the oppressor to do it. She judged, not as a princess, by an civil authority
conferred upon her, but as a prophetess, and as God's mouth to them, correcting abuses and redressing grievances, especially
those which related to the worship of God. The children of Israel came up to her from all parts for judgment, not so much
for the deciding of controversies between man and man as for advice in the reformation of what was amiss in things pertaining
to God. Those among them who before had secretly lamented the impieties and idolatries of their neighbours, but knew not where
to apply for the restraining of them, now made their complaints to Deborah, who, by the sword of the Spirit, showing them
the judgment of God, reduced and reclaimed many, and excited and animated the magistrates in their respective districts to
put the laws in execution. It is said she dwelt, or, as some read it, she sat under a palm-tree, called
ever after from her the palm-tree of Deborah. Either she had her house under that tree, a mean habitation which would
couch under a tree, or she had her judgment-seat in the open air, under the shadow of that tree, which was an emblem of the
justice she sat there to administer, which will thrive and grow against opposition, as palms under pressures. Josephus says
that the children of Israel came to Deborah, to desire her to pray to God for them, that they might be delivered out of the
hand of Jabin; and Samuel is said at one particular time to judge Israel in Mizpeh, that is, to bring them back again to God,
when they made the same address to him upon a like occasion, 1 Sa. 7:6, 8.
II.
The project laid for their deliverance. When the children of Israel came to her for judgment, with her they found
salvation. So those that seek to God for grace shall have grace and peace, grace and comfort, grace and glory. She was not
herself fit to command an army in person, being a woman; but she nominated one that was fit, Barak of Naphtali, who, it is
probable, had already signalized himself in some encounters with the forces of the oppressor, living near him (for Hazor and
Harosheth lay within the lot of that tribe), and thereby had gained a reputation and interest among his people. Some struggles,
we may suppose, that brave man had made towards the shaking off of the yoke, but could not effect it till he had his commission
and instructions from Deborah. He could do nothing without her head, nor she without his hands; but both together made a complete
deliverer, and effected a complete deliverance. The greatest and best are not self-sufficient, but need one another.
1. By God's direction, she orders Barak to raise an army, and engage Jabin's forces, that
were under Sisera's command, v. 6, 7. Barak, it may be, had been meditating some great attempt against the common enemy; a
spark of generous fire was glowing in his breast, and he would fain do something to the purpose for his people and for the
cities of his God. But two things discouraged him:
(1.) He wanted a commission
to levy forces; this therefore Deborah here gives him under the broad seal of heaven, which, as a prophetess, she had a warrant
to affix to it: "Hath not the Lord God of Israel commanded it? Yet, certainly he has; take my word for it."
Some think she intends this as an appeal to Barak's own heart. "Has not God, by a secret whisper to thyself, given thee
some intimation of his purpose to make use of thee as an instrument in his hands to save Israel? Hast not thou felt some impulse
of this kind upon thy own spirit?" If so, the spirit of prophesy in Deborah confirms the spirit of a soldier in Barak:
Go and draw towards Mount Tabor. [1.] She directs him what number of men to raise-10,000; and let him not fear that
these will be too few, when God hath said he will by them save Israel. [2.] Whence he should raise them-only out of his own
tribe, and that of Zebulun next adjoining. These two counties should furnish him with an army sufficient; he need not stay
to go further. And, [3.] She orders him where to make his rendezvous-at Mount Tabor, in his own neighbourhood.
(2.) When he had an army raised, he knew not how he should have an opportunity of engaging
the enemy, who perhaps declined fighting, having heard that Israel, if they had but courage enough to make head against any
enemy, seldom failed of success. "Well," says Deborah, in the name of "God, I will draw unto thee Sisera
and his army." She assured him that the matter should be determined by one pitched battle, and should not be long
in the doing. [1.] In mentioning the power of the enemy, Sisera, a celebrated general, bold and experienced, his chariots,
his iron chariots, and his multitude of soldiers, she obliged Barak to fortify himself with the utmost degree of resolution;
for the enemy he was to engage was a very formidable one. It is good to know the worst, that we may provide accordingly. But,
[2.] In fixing the very place to which Sisera would draw his army, she gave him a sign, which might help to confirm his faith
when he came to engage. it was a contingent things, and depended upon Sisera's own will; but, when afterwards Barak should
see the event falling out just as Deborah had foretold, he might thence infer that certainly in the rest she said she spoke
under a divine direction, which would be a great encouragement to him, especially because with this, [3.] She gave him an
express promise of success I will (that is, God will, in whose name I speak) deliver them into thy hand;
so that when he saw them drawn up against him, according to Deborah's word, he might be confident that, according to her word,
he should soon see them fallen before him. Observe, God drew them to him only that he might deliver them into
his hand. When Sisera drew his forces together, he designed the destruction of Israel; but God gathered them as sheaves
into the floor, for their own destruction, Mic. 4:11, 12. Assemble yourselves, and you shall be broken to pieces,
Isa. 8:9. See Rev. 19:17, 18.
2. At Barak's request, she promises to go
along with him to the field of battle. (1.) Barak insisted much upon the necessity of her presence, which would be to him
better than a council of war (v. 8): "If thou wilt go with me to direct and advise me, and in every difficult
case to let me know God's mind, then I will go with all my heart, and not fear the chariots of iron; otherwise not."
Some make this to be the language of a weak faith; he could not take her word unless he had her with him in pawn, as it were,
for performance. It seems rather to arise from a conviction of the necessity of God's presence and continual direction, a
pledge and earnest of which he would reckon Deborah's presence to be, and therefore begged thus earnestly for it. "If
thou go not up with me, in token of God's going with me, carry me not up hence." Nothing would be a greater
satisfaction to him than to have the prophetess with him to animate the soldiers and to be consulted as an oracle upon all
occasions. (2.) Deborah promised to go with him, v. 9. No toil nor peril shall discourage her from doing the utmost that becomes
her to do for the service of her country. She would not send him where she would not go herself. Those that in God's name
call others to their duty should be very ready to assist them in it. Deborah was the weaker vessel, yet had the stronger faith.
But though she agrees to go with Barak, if he insists upon it, she gives him a hint proper enough to move a soldier not to
insist upon it: The journey thou undertakest (so confident was she of the success that she called his engaging in
war but the undertaking of a journey) shall not be for thy honour; not so much for thy honour as if thou hadst gone
by thyself; for the Lord shall sell Sisera (now his turn comes to be sold as Israel was, v. 2, by way of reprisal)
"into the hands of a woman;" that is, [1.] The world would ascribe the victory to the hand of Deborah:
this he might himself foresee. [2.] God (to correct his weakness) would complete the victory by the hand of Jael, which would
be some eclipse to his glory. But Barak values the satisfaction of his mind, and the good success of his enterprise, more
than his honour; and therefore will by no means drop his request. He dares not fight unless he have Deborah with him, to direct
him and pray for him. She therefore stood to her word with a masculine courage; this noble heroine arose and went with
Barak.
Verses 10-16
Here, I. Barak beats up for volunteers, and soon has his quota of men ready, v. 10. Deborah had appointed him to
raise an army of 10,000 men (v. 6), and so many he has presently at his feet, following him, and subject to his command.
God is said to call us to his feet (Isa. 41:2), that is, into obedience to him. Some think it intimates that they
were all footmen, and so the armies of the Jews generally were, which made the disproportion of strength between them and
the enemy (who had horses and chariots) very great, and the victory the more illustrious; but the presence of God and his
prophetess was abundantly sufficient to balance that disproportion. Barak had his men at his feet, which intimates
their cheerfulness and readiness to attend him whithersoever he went, Rev. 14:4. Though the tribes of Zebulun and Naphtali
were chiefly depended on, yet it appears by Deborah's song that some had come in to him from other tribes (Manasseh and Issachar),
and more were expected that came not, from Reuben, Dan, and Asher, ch. 5:14-17. But these are overlooked here; and we are
only told that to make his 10,000 men effective indeed Deborah went up with him. The 11th verse, 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 (ch. 1:16), into the northern country, comes in for the sake of what was to follow concerning the exploit of Jael,
a wife of that family.
II. Sisera, upon notice of Barak's motions, takes
the field with a very numerous and powerful army (v. 12, 13): They showed Sisera, that is, it was shown to him. Yet
some think it refers to the Kenites, mentioned immediately before, v. 11. They gave Sisera notice of Barak's rendezvous, there
being peace at this time between Jabin and that family, v. 17. Whether they intended it as a kindness to him or no, it served
to accomplish what God had said by Deborah (v. 7): I will draw unto thee Sisera. Sisera's confidence was chiefly
in his chariots; therefore particular notice is taken of them, 900 chariots of iron, which, with the scythes fastened
to their axle-trees, when they were driven into an army of footmen, did terrible execution. So ingenious have men been in
inventing methods of destroying one another, to gratify those lusts from which come wars and fightings.
III. Deborah gives orders to engage the enemy, v. 14. Josephus says that when Barak saw
Sisera's army drawn up, and attempting to surround the mountain on the top of which he and his forces lay encamped, his heart
quite failed him, and he determined to retire to a place of greater safety; but Deborah animated him to make a descent upon
Sisera, assuring him that this was the day marked out in the divine counsels for his defeat. "Now they appear most threatening
they are ripe for ruin. The thing is as sure to be done as if it were done already: The Lord hath delivered Sisera into
thy hand." See how the work and honour of this great action are divided between Deborah and Barak; she, as the head,
gives the word, he, as the hand, does the work. Thus does God dispense his gifts variously, 1 Co. 12:4,
etc. But, though ordinarily the head of the woman is the man (1 Co. 11:3), he that has the residue of the Spirit
was pleased to cross hands, and to put the head upon the woman's shoulders, choosing the weak things of the world to shame
the mighty, that no flesh might glory in his presence. It was well for Barak that he had Deborah with him; for she made up
what was defective, 1. In his conduct, by telling him, This is the day. 2. In his courage, by assuring him of God's
presence: "Has not the Lord gone out before thee? Darest not thou follow when thou hast God himself for thy
leader?" Note, (1.) In every undertaking it is good to be satisfied that God goes before us, that we are in the way of
our duty and under his direction. (2.) If we have ground to hope that God goes before us, we ought to go on with courage and
cheerfulness. Be not dismayed at the difficulties thou meetest with in resisting Satan, in serving God, or suffering for him;
for has not the Lord gone out before thee? Follow him fully then.
IV.
God himself routs the enemy's army, v. 15. Barak, in obedience to Deborah's orders, went down into the valley, though there
upon the plain the iron chariots would have so much the more advantage against him, quitting his fastnesses upon the mountain
in dependence upon the divine power; for in vain is salvation hoped for from hills and mountains; in the Lord alone is
the salvation of his people, Jer. 3:23. And he was not deceived in his confidence: The Lord discomfited Sisera.
It was not so much the bold and surprising alarm which Barak gave their camp that dispirited and dispersed them, but God's
terror seized their spirits and put them into an unaccountable confusion. The stars, it seems, fought against them,
ch. 5:20. Josephus says that a violent storm of hail which beat in their faces gave them this rout, disabled them, and drove
them back; so that they became a very easy prey to the army of Israel, and Deborah's words were made good: "The Lord
has delivered them into thy hand; it is now in thy power to do what thou wilt with them."
V. Barak bravely improves his advantage, follows the blow with undaunted resolution and unwearied
diligence, prosecutes the victory, pursues the scattered forces, even to their general's head-quarters at Harosheth (v. 16),
and spares none whom God had delivered into his hand to be destroyed: There was not a man left. When God goes before
us in our spiritual conflicts we must bestir ourselves; and, when by grace he gives us some success against the enemies of
our souls, we must improve it by watchfulness and resolution, and carry on the holy war with vigour.
Verses 17-24
We have seen the
army of the Canaanites totally routed. It is said (Ps. 83:9, 10, where the defeat of this army is pleaded as a precedent for
God's doing the like in after times) that they became as dung for the earth. Now here we have,
I. The fall of their general, Sisera, captain of the host, in whom, it is likely, Jabin their king
put an entire confidence, and therefore was not himself present in the action. Let us trace the steps of this mighty man's
fall.
1. He quitted his chariot, and took to his feet, v. 15, 17. His
chariots had been his pride and his confidence; and we may suppose he had therefore despised and defied the armies of the
living God, because they were all on foot, and had neither chariot nor horse, as he had. Justly therefore is he thus made
ashamed of his confidence, and forced to quit it, and thinks himself then most safe and easy when he has got clear of his
chariot, though we may well suppose it the best made, and best drawn, of any of them. Thus are those disappointed who rest
on the creature; like a broken reed, it not only breaks under them, but runs into their hand, and pierceth them with many
sorrows. The idol may quickly become a burden (Isa. 46:1), and what we were sick for God can make us sick of. How miserable
doth Sisera look now he is dismounted! It is hard to say whether he blusheth or trembleth more. Put not your trust in princes,
if they may so soon be brought to this, if he who but lately trusted to his arms with so much assurance must now trust to
his heels only with so little.
2. He fled for shelter to the tents of
the Kenites, having no strong-hold, nor any place of is own in reach to retire to. The mean and solitary way of the Kenites'
living, perhaps, he had formerly despised and ridiculed, and the more because religion was kept up among them; yet now he
is glad to put himself under the protection of one of these tents: and he chooses the wife's tent or apartment, either because
less suspected, or because it happened to be next to him, and the first he came to, v. 17. And that which encouraged him to
go thither was that at this time there was peace between his master and the house of Heber: not that there was any league
offensive and defensive between them, only at present there were no indications of hostility. Jabin did them no harm, did
not oppress them as he did the Israelites, their plain, quiet, harmless way of living making them not suspected nor feared,
and perhaps God so ordering it as a recompence for their constant adherence to the true religion. Sisera thought he might
therefore be safe among them; not considering that, though they themselves suffered not by Jabin's power, they heartily sympathized
with the Israel of God that did.
3. Jael invited him in, and bade him
very welcome. Probably she stood at the tent door, to enquire what news from the army, and what the success of the battle
which was fought not far off. (1.) She invited him in. Perhaps she stood waiting for an opportunity to show kindness to any
distressed Israelite, if there should be occasion for it; but seeing Sisera come in great haste, panting and out of breath,
she invited him to come and repose himself in her tent, in which, while she seemed to design the relieving of his fatigue,
perhaps she really intended the retarding of his flight, that he might fall into the hands of Barak, who was not in a hot
chase after him (v. 18), and it may well questioned whether she had at first any thought of taking away his life, but rather
God afterwards put it into her heart. (2.) She made very much of him, and seemed mighty careful to have him easy, as her invited
guest. Was he weary? she finds him a very convenient place to repose himself in, and recruit his strength. Was he thirsty?
well he might. Did he want a little water to cool his tongue? the best liquor her tent afforded was at his service, and that
was milk (v. 19), which, we may suppose, he drank heartily of, and, being refreshed with it, was the better disposed to sleep.
Was he cold, or afraid of catching cold? or did he desire to be hid from the pursuers, if they should search that tent? she
covered him with a mantle, v. 18. All expressions of care for his safety. Only when he desired her to tell a lie for him,
and to say he was not there, she declined making any such promise, v. 20. We must not sin against God, no, not to oblige those
we would show ourselves most observant of. Lastly, We must suppose she kept her tent as quiet as she could, and free
from noise, that he might sleep the sooner and the faster. And now was Sisera least safe when he was most secure. How uncertain
and precarious is human life! and what assurance can we have of it, when it may so easily be betrayed by those with whom it
is trusted, and those may prove its destroyers who we hoped would be its protectors! It is best making God our friend, for
he will not deceive us.
4. When he lay fast asleep she drove a long nail
through his temples, so fastened his head to the ground, and killed him, v. 21. And, though this was enough to do the business,
yet, to make sure work (if we translate it rightly, ch. 5:26), she cut off his head, and left it nailed there. Whether she
designed this or no when she invited him into her tent does not appear; probably the thought was darted into her mind when
she saw him lie so conveniently to receive such a fatal blow; and, doubtless, the thought brought with it evidence sufficient
that it came not from Satan as a murderer and destroyer, but from God as a righteous judge and avenger, so much of brightness
and heavenly light did she perceive in the inducements to it that offered themselves, the honour of God and the deliverance
of Israel, and nothing of the blackness of malice, hatred, or personal revenge. (1.) It was a divine power that enabled her
to do it, and inspired her with a more than manly courage. What if her hand should shake, and she should miss her blow? What
if he should awake when she was attempting it? Or suppose some of his own attendants should follow him, and surprise her in
the face, how dearly would she and all hers be made to pay for it? Yet, obtaining help of God, she did it effectually. (2.)
It was a divine warrant that justified her in the doing of it; and therefore, since no such extraordinary commissions can
now be pretended, it ought not in any case to be imitated. The laws of friendship and hospitality must be religiously observed,
and we must abhor the thought of betraying any whom we have invited and encouraged to put a confidence in us. And, as to this
act of Jael (like that of Ehud in the chapter before), we have reason to think she was conscious of such a divine impulse
upon her spirit to do it as did abundantly satisfy herself (and it ought therefore to satisfy us) that it was well done. God's
judgments are a great deep. The instrument of this execution was a nail of the tent, that is, one of the great pins with which
the tent, or the stakes of it, were fastened. They often removing their tents, she had been used to drive these nails, and
therefore knew how to do it the more dexterously on this great occasion. He that thought to destroy Israel with his many iron
chariots is himself destroyed with one iron nail. Thus do the weak things of the world confound the mighty. See here Jael's
glory and Sisera's shame. The great commander dies, [1.] In his sleep, fast asleep, and weary. It comes in as a reason why
he stirred not, to make resistance. So fettered was he in the chains of sleep that he could not find his hands. Thus the
stout-hearted are spoiled at thy rebuke, O God of Jacob! they are cast into a dead sleep, and so are made to sleep their
last, Ps. 76:5, 6. Let not the strong man then glory in his strength; for when he sleeps where is it? It is weak, and he can
do nothing; a child may insult him then, and steal his life from him; and yet if he sleep not he is soon spent and weary,
and can do nothing either. Those words which we here put in a parenthesis (for he was weary) all the ancient versions
read otherwise: he struggled (or started, as we say) and died, so the Syriac and Arabic, Exagitans sese
mortuus est. He fainted and died, so the LXX. Consocians morte soporem, so the vulgar Latin, joining sleep and
death together, seeing they are so near akin. He fainted and died. He dies, [2.] With his head nailed to the ground,
an emblem of his earthly-mindedness. O curve in terram animoe! His ear (says bishop Hall) was fastened close to the
earth, as if his body had been listening what had become of his soul. He dies, [3.] By the hand of a woman. This added to
the shame of his death before men; and had he but known it, as Abimelech (ch. 9:54), we may well imagine how much it would
have added to the vexation of his own heart.
II. The glory and joy of
Israel hereupon. 1. Barak their leader finds his enemy dead, (v. 22), and no doubt, he was very well pleased to find his work
done so well to his hand, and so much to the glory of God and the confusion of his enemies. Had he stood too nicely upon a
point of honour, he would have resented it as an affront to have the general slain by any hand but his; but now he remembered
that this diminution of his honour he was sentenced to undergo, for insisting upon Deborah's going with him (the Lord
shall sell Sisera into the hand of a woman), though then it was little thought that the prediction would be fulfilled
in such a way as this. 2. Israel is completely delivered out of the hands of Jabin king of Canaan, v. 23, 24. They not only
shook off his yoke by this day's victory, but they afterwards prosecuted the war against him, till they had destroyed him,
he and his nation being by the divine appointment devoted to ruin and not to be spared. The Israelites, having soundly smarted
for their foolish pity in not doing it before, resolved now it is in their power to indulge them no longer, but to make a
thorough riddance of them, as a people to whom to show mercy was as contrary to their own interest as it was to God's command;
and probably it is with an eye to the sentence they were under that this enemy is named three times here in these last two
verses, and called king of Canaan; for as such he was to be destroyed; and so thoroughly was he destroyed that I
do not remember to read of the kings of Canaan any more after this. The children of Israel would have prevented a great deal
of mischief if they had sooner destroyed these Canaanites, as God had both commanded and enabled them; but better be wise
late, and buy wisdom by experience, than never wise.[2]
x See ch. 2:19
y ch. 2:14
z [Josh. 11:1, 10]
z [Josh. 11:1, 10]
a 1 Sam. 12:9; Ps. 83:9
b ver. 13, 16
c See ch. 3:9
d ver. 13; [ch. 1:19]
e See Josh. 24:33
f Heb. 11:32
g Josh. 19:37
h ch. 8:18
i ver. 13; ch. 5:21; 1 Kgs. 18:40; Ps. 83:9
j See ch. 3:28
k See ch. 2:14
l ch. 5:18
m ch. 1:16
n Num. 10:29
o Josh. 19:33
p ver. 3
q ver. 7
r Deut. 9:3; 2 Sam. 5:24; Ps. 68:7; Isa. 52:12
s ver. 23; Ps. 83:9; [Josh. 10:10]
t ch. 5:25
u ver. 15
[1] The Holy Bible: English Standard Version. (2016). (Jdg 4:1-24). Wheaton, IL: Crossway Bibles.
[2] Henry, M. (1994). Matthew Henry's commentary on the whole Bible: complete and unabridged in one volume (pp. 334-336). Peabody: Hendrickson.