Judges · Chapter 4

Verse 1. When Ehud was dead.] Why not when Shamgar was dead? Does this not intimate that Shamgar was not reckoned in the number of the judges?

Verse 1. When Ehud was dead. This period includes eighty years from the death of Othniel, and was fraught with important events. Chushan’s eight years of affliction, and Eglon’s eighteen of presidency are included in the eighty years.

1. Again did evil… when Ehud was dead — A clear intimation that as long as Ehud lived his influence kept the people from idolatry, as well as that his strong arm had delivered them from the power of their enemies.

V. 2. Of Canaan-That is, of the land where most of the Canaanites, strictly so called, now dwelt, which seems to be in the northern part of Canaan. This seems to be of the posterity of that Jabin, whom Joshua slew, Joshua 11:11, who watched all opportunities to recover his ancient possessions, and to revenge his own and his father’s quarrel. In Hazor-In the territory or the kingdom of Hazor, which might now be restored to its former largeness and power. Of the Gentiles-So called, because it was much frequented and inhabited by the Gentiles; either by the Canaanites, who being beaten out of their former possessions, seated themselves in those northern parts; or by other nations coming there for traffick, whence Galilee, where this was, is called Galilee of the Gentiles.

Verse 2. Jabin king of Canaan] Probably a descendant of the Jabin mentioned Joshua 11:1, &c., who had gathered together the wrecks of the army of that Jabin defeated by Joshua. Calmet supposes that these Canaanites had the dominion over the tribes of Naphtali, Zebulun, and Issachar; while Deborah judged in Ephraim, and Shamgar in Judah.

Verse 2. Jabin — This Jabin was probably descended from the other prince of that name, who fell by the hands of Joshua, Joshua 11:11. He doubtless had watched all opportunities to recover his ancient possessions, and to revenge his own and his father’s quarrel. King of Canaan — That is, of the land where most of the Canaanites, strictly so called, now dwelt, which seems to have been the northern part of Canaan. That reigned in Hazor — In the territory or kingdom of Hazor, which might now be restored to its former extent and power. Perhaps he had seized on the spot where Hazor formerly stood, and rebuilt that city. Harosheth of the Gentiles — So called, because it was much frequented and inhabited by the Gentiles; either by the Canaanites, who, being beaten out of their former possessions, seated themselves in those northern parts; or by other nations coming thither for traffic, whence Galilee, where this was, is called Galilee of the Gentiles.

Ver. 2. Jabin king of Canaan, a descendant or relation of Jabin mentioned in Joshua 11. He reigned in Hazor, which Joshua had burned; but the Canaanite returning, had restored it as their metropolis.

2. Sold them — See note on Judges 2:14. Jabin king of Canaan — This powerful monarch was probably a descendant of the Jabin who headed the confederacy of the northern Canaanites against Joshua, but who was signally defeated by that great conqueror. Joshua 11:1-15. He had taken advantage of Israel’s many oppressions, and gradually strengthened his power in the north, and enlarged his kingdom, until he could send into the field a vast army with nearly a thousand iron chariots. Verse 3. Having reduced all Israel to the most servile subjection, he was virtually ruler of the whole land, and called king of Canaan. The name Jabin was probably a royal title of the kings that reigned in Hazor. On this capital, see note at Joshua 11:1. Captain… Sisera — Jabin, like Abimelech, (Genesis 21:22,) had a captain, or general, to command his army. Most of the kings of that time commanded their armies in person. Doubtless Sisera’s great military skill and sagacity had won him this honour. The famous Rabbi Akiba is said to have descended from this Canaanite general. Harosheth — “About eight miles from Megiddo, at the entrance of the pass to Esdraelon from the plain of Acre, is an enormous double mound called Harothieh. It is still covered with the remains of old walls and buildings. It was probably called Harosheth of the Gentiles, or nations, because it belonged to those Gentiles of Acre and the neighbouring plains which we know, from Judges 1:31, the Hebrews could not subdue.” — Thomson.

V. 3. Mightily oppressed-More than former tyrants; from his malice and hatred against the Israelites; and from God’s just judgment, the growing punishment being suitable to their aggravated wickedness.

Verse 3. Nine hundred chariots of iron] Chariots armed with iron scythes, as is generally supposed; they could not have been made all of iron, but they might have been shod with iron, or had iron scythes projecting from the axle on each side, by which infantry might be easily cut down or thrown into confusion. The ancient Britons are said to have had such chariots.

Verse 3. Mightily oppressed — More than former tyrants, from his malice and hatred against the Israelites, and from God’s just judgment, the growing punishment being suitable to their aggravated wickedness.

3. Israel cried — Compare Judges 3:9, 15, note. Nine hundred chariots — The Jabin with whom Joshua fought had also many chariots. For cut of ancient war chariot, see at Joshua 11:4.

V. 4. A prophetess-As there were men-prophets, so there were also women-prophetesses, as Miriam, Exodus 15:20. Huldah, 2 Kings 22:14, and divers others; but the word prophets or prophetesses is ambiguous, sometimes being used of persons extraordinarily inspired by God, and endowed with the power of working miracles, and foretelling things to come; and sometimes of persons endowed with special gifts or graces, for the better understanding and discoursing about the word and mind of God. Of this sort were the sons of the prophets, or such as were bred in the schools of the prophets. who are often called prophets, as 1 Samuel 10:5,10. And because we read nothing of Deborah’s miraculous actions, perhaps she was only a woman of eminent holiness, and knowledge of the holy scriptures, by which she was singularly qualified for judging the people according to the laws of God. Judged Israel-That is, determined causes and controversies arising among the Israelites, as is implied, ver. 5. And this Jabin might suffer to be done, especially by a woman. Yet the frequent discharge of this part of the judge’s office, whereby she gained great power and authority with the people, did notably (though not observed by the tyrant) prepare the way for her sliding into the other part of her office, which was to defend and rescue the people from their enemies.

Verse 4. Deborah, a prophetess] One on whom the Spirit of God descended, and who was the instrument of conveying to the Israelites the knowledge of the Divine will, in things sacred and civil. She judged Israel] This is, I believe, the first instance of gynæcocrasy, or female government, on record. Deborah seems to have been supreme both in civil and religious affairs; and Lapidoth, her husband, appears to have had no hand in the government. But the original may as well be translated a woman of Lapidoth, as the wife of Lapidoth.

Verse 4. A prophetess — Such a one as Miriam, Exodus 15:23; Huldah, 2 Kings 22:14, and divers others; but the word prophets, or prophetesses, is ambiguous, sometimes being meant of persons extraordinarily inspired by God, and endowed with the power of working miracles, and foretelling things to come; and sometimes of persons endowed with special gifts or graces, for the better understanding and discoursing about the word and mind of God. Of this sort were the sons of the prophets, or such as were bred in the schools of the prophets, who are often called prophets, 1 Samuel 10:5, 10. And because we read nothing of Deborah’s miraculous actions, some have thought she was only a woman of eminent holiness, and knowledge of the Holy Scriptures, by which she was singularly qualified for judging the people according to the laws of God. It appears, however, from verses 7, 9, that she was endowed with the gift of prophecy, properly so called, or of foretelling, at least in some instances, future events. Judged Israel — That is, determined causes and controversies arising among the Israelites, as is implied, verse 5. And this Jabin might suffer to be done, especially by a woman. Yet the frequent discharge of this part of the judge’s office, whereby she gained great power and authority with the people, did, in a peculiar manner, (though not observed by the tyrant,) prepare the way for her sliding into the other part of her office, which was to defend and rescue the people from their enemies.

Ver. 4. Deborah, a prophetess. She judged Israel, by the honour which God had put upon her on account of her predictions. Therefore her country honoured her as a heavenly princess, and as they had honoured judges to whom the Lord had spoken. She is not put into the list of the secular judges; yet Semiramis, before her time, was enthroned as queen of Nineveh.

4. Deborah, a prophetess — One of the most celebrated women and most remarkable characters of the Old Testament. The title prophetess indicates her possession of a divine gift which exalted her above the dignity of a military commander, and made her an oracle to whom the people came for counsel. Rebecca’s nurse had borne her name, (Genesis 35:8,) and Moses’ sister Miriam had possessed the spirit of prophecy (Exodus 15:20) ages before this date, but never before had a woman appeared who combined in herself such wisdom, authority, and power as this “mother in Israel.” The manly energy and spirit of the nation had almost expired, when a woman appeared to be the saviour. Joan of Arc may be cited as a somewhat singular parallel to Deborah in modern history. No great and noble act which she has power to do is out of woman’s sphere. Wife of Lapidoth — The versions and most interpreters take Lapidoth as a proper name, and understand it of Deborah’s husband, and this is the most natural and simple explanation. Others translate the word as the plural of lapid, a lamp, and render, a woman of lights or of splendours, thus poetically designating the brilliancy and force of her genius and power. Cassel renders, woman of a fiery spirit, and explains that she was a divinely-lighted torch to kindle the languid hearts of Israel. Some rabbins have thought that she was so called from having had charge of the lamps in the tabernacle. She judged Israel — By giving counsel and pronouncing decisions on cases that were submitted to her.

V. 5. And she dwelt-Or, she sat: she had her judgment-seat in the open air, under the shadow of that tree; which was an emblem of the justice she administered there: thriving and growing against opposition, as the palm-tree does under pressures. Came to her-To have their suits and causes determined by her sentence.

Verse 5. The palm tree of Deborah] It is common for the Hindoos to plant trees in the names of themselves and their friends; and some religious mendicants live for a considerable time under trees.-Ward.

Verse 5. And she dwelt — Or, as the Septuagint and Vulgate understand it, she sat: she had her judgment-seat in the open air, under the shadow of that tree, which was an emblem of the justice she administered there: thriving and growing against opposition, as the palm-tree does under pressures. Came to her — To have their suits and causes determined by her sentence.

5. Dwelt under the palm tree — This was her official seat or throne. “She sat under a large palm, public and free, accessible to all; not like the German Velleda, who, according to Tacitus, sat in a tower, and to whom no one was admitted, in order to increase the veneration in which she was held. The palm was the common symbol of Canaan; it adorned the coins of both the Phenicians and the Jews.” — Cassel. From its being the well known place where this prophetess judged, and being popularly called after her, it was still known to the historian as the palm tree of Deborah. Between Ramah and Beth-el — These cities fell within the territory of Ephraim, and were about six miles apart. The great mountain range in which they lay early acquired the name of Mount Ephraim, from its being largely allotted to that tribe. Joshua 16. Came up to her for judgment — They came unto the prophetess as unto a divine oracle, seeking to know the divine will and judgment in cases of difficulty or danger.

V. 6. Called Barak-By virtue of that power which God had given her, and the people owned in her. Kedesh Naphtali-So called, to distinguish it from other places of that name, one in Judah, and another in Issachar. Hath not the Lord, &c.-That is, assuredly God hath commanded thee; this is not the fancy of a weak woman, which peradventure thou mayst despise; but the command of the great God by my mouth. Mount Tabor-A place most fit for his purpose, as being in the borders of divers tribes, and having a large plain at the top of it, where he might conveniently marshal and discipline his army. Naphtali and Zebulun-These she names because they were nearest and best known to Barak, and therefore soonest brought together, because they were nearest to the enemy, and therefore might speedily be assembled, whilst the other tribes, being at a distance, had better opportunity of gathering forces for their succour; and because these had most smarted under this oppressor, who was in the heart of their country; but these are not named exclusively, as appears by the concurrence of some other tribes.

Verse 6. She sent and called Barak] She appointed him to be general of the armies on this occasion; which shows that she possessed the supreme power in the state.

Mount Tabor] “Mount Tabor,” says Maundrell, “stands by itself, about two or three furlongs within the plains of Esdrælon. It has a plain area at the top, both fertile and delicious of an oval figure, extending about one furlong in breadth, and two in length. The prospect from the top is beautiful: on the N.W. is the Mediterranean; and all around you have the spacious plains of Esdrælon and Galilee, which present you with a view of many places famous for the resort and miracles of the Son of God. At the bottom of Tabor, westward, stands Daberah, a small village, supposed to have taken its name from Deborah. Near this valley is the brook Kishon. During the rainy season, all the water that falls on the eastern side of the mountain, or upon the rising ground to the southward, empties itself into it, in a number of torrents: at which conjuncture it overflows its banks, acquires a wonderful rapidity, and carries all before it. It might be at such a time as this when the stars are said to fight against Sisera, Judges 5:20, 21, by bringing an abundance of rain, whereby the Kishon became so high and rapid as to sweep away the host of Sisera, in attempting to ford it.” See Maundrell and Shaw. This mountain is very difficult of ascent; it took Mr. Maundrell nearly an hour to reach the top; this, with its grand area on the summit, made a very proper place for the rendezvous of Barak’s army. Antiochus used it for the same purpose in his wars; and Josephus appears to have fortified it; and Placidus, one of Vespasian’s generals, was sent to reduce it. See more in Calmet.

Verse 6. Called Barak — By virtue of that power which God had given her, and the people owned in her. Out of Kedesh-naphtali — So called, to distinguish it from other places of that name, one in Judah, and another in Issachar. Hath not the Lord, &c. — That is, assuredly God hath commanded thee; this is not the fancy of a weak woman, which peradventure thou mightest despise; but the command of the great God by my mouth, Mount Tabor — A place most fit for his purpose, as being in the borders of divers tribes, and having a large plain at the top of it, where he might conveniently marshal and discipline his army. Naphtali and Zebulun — These she names, because they were nearest, and best known to Barak, and therefore would soonest be brought together; because they were nearest, to the enemy, and therefore must speedily be assembled, or else they were likely to be hindered in their design; while the other tribes, being at a distance, had better opportunity of gathering forces for their succour; and because these had most smarted under this oppressor, who was in the heart of their country; but these are not named exclusively, as appears by the concurrence of some other tribes.

Ver. 6. Tabor, a high and detached hill, with a plain on the top. Hosea 5:1. On these hills the chariots could not act, nor in the adjacent marshes.

6. She sent and called Barak — The prophetess has a higher divine calling and authority than the commander of the army, and, like Elisha in the war with Mesha, a later king of Moab, gives directions which the officers of the army must obey. The name Barak means lightning — appropriate name for the hero of the flashing sword. Kedesh-naphtali — So called from being in the tribe territory of Naphtali. Joshua 19:37. It was a city of refuge, and the sacred city of the northern tribes. Joshua 20:7. Hath not the Lord… commanded — The interrogative form of expressing a most emphatic affirmation. Draw toward — Proceed in small companies, one after another, so as not to attract notice, or excite too sudden alarm. Mount Tabor is in several respects the most remarkable mountain of Palestine. It rises from the northeastern part of the great Plain of Esdraelon, and, according to Newman, its graceful form varies with the standpoint of the beholder. Viewed from the heights of Carmel, it resembles a truncated cone; as seen from the northern hills of Galilee, it reminds one of the pyramids of Egypt; from the mountains of Samaria it appears like the segment of a great circle; and from the hills just south, it is not unlike a terraced mound or woodland park. Its summit commands a magnificent view of the great Plain of Jezreel below, which from the time of Deborah and Barak has been the battlefield of the nations. The occupation of Tabor gave Barak an advantage over Sisera’s forces, which were at Harosheth, near the mouth of the Kishon valley, and must approach to meet him in the plain below. Ten thousand men — An even number, to indicate approximately the force required. It was not to be too large, so as to be unwieldy; nor too small, so as to lack the force and enthusiasm of a considerable host. Of… Naphtali and… Zebulun — These tribes, who had chiefly felt the bitter oppression of Jabin, braved most, and probably suffered most, in this war. Comp. note on chap. 5:18. These tribes, too, were nearest to the field of battle, and most readily summoned by Barak, whose home was in Naphtali.

V. 7. Draw to Thee-By my secret and powerful providence, ordering and over-ruling his inclinations that way. In fixing the very place, she gave him a sign, which might confirm his faith, when he came to engage.

Verse 7. Draw to thee — By my secret and powerful providence, ordering and overruling his inclinations. In fixing the very place, she gave him a sign which might confirm his faith when he came to engage.

7. I will draw unto thee… Sisera — She speaks in the name of Jehovah, who has power to influence human hearts, and turn them whithersoever he will. River Kishon — See on Judges 5:21. With his chariots — Rather, and his chariots. Jehovah disposed the events and controlled the issues of this war so as to bring victory to his people. In drawing Sisera’s hosts and chariots towards Barak, and along the Kishon, Jehovah prepared the way for their utter ruin by means of the driving tempest and the swelling flood. Compare Judges 5:4, 5, 20-22.

V. 8. I will not go-His offer to go with her, shews the truth of his faith, for which he is praised, Hebrews 11:32, but his refusal to go without her, shews the weakness of his faith, that he could not trust God’s bare word, as he ought to have done, without the pledge of the presence of his prophetess.

Verse 8. If thou wilt go with me, then I will go — No doubt he thought he had great reason for making this resolution, because he might want her advice in doubtful matters, and her authority also, both to raise men and to keep them together in good order, and likewise to inspire them with courage. His offer to go with her shows the truth of his faith, for which he is praised, Hebrews 11:32; but his refusal to go without her shows the weakness of his faith, that he could not trust God’s bare word, as he ought to have done, without the pledge of the presence of his prophetess.

8. If thou wilt not go with me, then I will not go — The great general at once recognizes that Jehovah speaks in Deborah, and that as messenger of God she is not only his own superior, but her presence the pledge of his success. Pausanias says, that in the Messinian war “The soldiers fought bravely because their seers were present.”

Verse 9. The Lord shall sell Sisera into the hand of a woman.] Does not this mean, If I go with thee, the conquest shall be attributed to me, and thou wilt have no honour? Or, is it a prediction of the exploit of Jael? In both these senses the words have been understood. It seems, however, more likely that Jael is intended.

The Septuagint made a remarkable addition to the speech of Barak: “If thou wilt go with me I will go; but if thou wilt not go with me, I will not go; Joti ouk oida thn hmeran en h euodoi kuriov ton aggelon metJ emou, because I know not the day in which the Lord will send his angel to give me success.” By which he appears to mean, that although he was certain of a Divine call to this work, yet, as he knew not the time in which it would be proper for him to make the attack, he wishes that Deborah, on whom the Divine Spirit constantly rested, would accompany him to let him know when to strike that blow, which he knew would be decisive. This was quite natural, and quite reasonable, and is no impeachment whatever of Barak’s faith. St. Ambrose and St. Augustine have the same reading; but it is found in no MS. nor in any other of the versions. See Judges 4:14.

Verse 9. The journey thou takest — Hebrew, the way thou takest, which may mean the course he had resolved upon, not to go without her. Shall not be for thine honour — Though his faith was accepted, yet the weakness of it somewhat eclipsed his glory. The Lord shall sell Sisera into the hand of a woman — It is greatly to the honour of a conqueror to take the general of the enemy’s army, or to kill him with his own hand; which, she tells him, should be denied him, as a small punishment for his diffidence and reluctance to comply with her directions; and as he would not go without a woman, so a woman should take away his honour from him.

9. Not be for thine honour — The honour would go to Jehovah as the author, and to a woman as the instrument. No one, indeed, could say, “No thanks to Barak,” for he bravely led the hosts to battle; but how immensely greater his honour had he gone without the prophetess, trusting solely in the word and power of his God! Sell Sisera into the hand of a woman — The victory will be ascribed to Deborah rather than to Barak, and Sisera will fall by a woman’s hand, even by the hand of Jael, the wife of Heber. Verse 21. Thus Barak suffered loss of honour in that Deborah, in a general sense, and Jael more particularly, robbed him of this crown. This prophecy, that Sisera was to fall by a woman’s hand, was probably noised abroad, and reached the ears of Heber’s wife. Went with Barak — “For the sake of the great national cause she leaves her peaceful palm, and by her readiness to share in every danger evidences the truth of her announcements.” — Cassel. To Kedesh — The house of Barak, and the rendezvous of the northern tribes. Verse 6.

V. 10. Ten thousand at his feet-That is, who followed him; possibly he intimates that they were all foot-men; and so this is emphatically added, to signify by what contemptible means God overthrew Sisera’s great host.

Verse 10. Ten thousand men at his feet] Ten thousand footmen. He had no chariots; his army was all composed of infantry.

Verse 10. With ten thousand men at his feet — That is, following him as their leader. Possibly it also intimates that they were all footmen, there being no horses in Judea but what were brought out of other countries. This made the victory the more glorious, by the overthrow of a vast number of chariots and horses in the opposite army.

10. Ten thousand men at his feet — That is, following after him as their leader. Compare Exodus 11:8. Barak’s soldiers were all footmen; he had no chariots.

V. 11. Heber-The husband of Jael. Of Hobab-Called also Jethro. The Kenites-From the rest of his brethren, who lived in the wilderness of Judah. His tent-That is, his dwelling, which probably was in tents, as shepherds used.

Verse 11. Hohab the father-in-law of Moses] For a circumstantial account of this person, and the meaning of the original word חתנ chothen, which is translated son-in-law in Genesis 19:14, see the notes on Exodus 2:15, 16, 18; 3:1; 4:20, 24; 18:5.

Verses 11, 12. Now Heber the Kenite — The husband of Jael. Had severed himself from the Kenites — From the rest of his brethren, who lived in the wilderness of Judah. What the reason was of his leaving them, is not known; but there was a special providence of God in it. Pitched his tent — That is, his dwelling, which probably was in tents, as shepherds used to live. They showed Sisera — That is, his people showed him, or his spies.

11. The Kenite — On the Kenites, see note at chap. 1:16. The Hebrew reads, And Heber the Kenite had separated himself from Kain, of the sons of Hobab. Heber’s emigration from the wilderness south of Arad, and his settlement here near Kedesh, is introduced at this point to prepare the reader for what follows in verses 17-22. Hobab — See at Numbers 10:29. Father-in-law of Moses — In Numbers he is called the son of Raguel, (Raguel or Reuel is the same person as Jethro; compare Exodus 2:18, with 3:1,) and that is probably the more accurate statement. In this merely casual reference the writer does not pause for exact and detailed statements. According to Cassel “ˆtj means to contract affinity by marriage; and just as in German schwaker (father-in-law) and schwager (brother-in-law) are at bottom one, so the Hebrew ˆtj may stand for both father in law and brother in law.” The plain of Zaanaim — Rather, the oak in Zaanaim. The Zaanannim of Joshua 19:33, was probably the same place. “The oak was probably some noted tree, perhaps a patriarch in a sacred grove, beneath or around which the nomad shepherds of those days were accustomed to pitch their tents, as Abraham pitched his by the oak of Mamre. The green pastures which abound around the ruins of Kedesh are studded to this day with large oak trees; and the writer has seen, at more than one place, the black tents of the nomad Turkman pitched beneath them. The name Zaanaim, which appears to signify removings, (as if a camping ground,) has passed away; at least no trace of it has bees discovered.” — Porter.

V. 12. They-That is, this people dwelling there, or his spies.

Verses 11, 12. Now Heber the Kenite — The husband of Jael. Had severed himself from the Kenites — From the rest of his brethren, who lived in the wilderness of Judah. What the reason was of his leaving them, is not known; but there was a special providence of God in it. Pitched his tent — That is, his dwelling, which probably was in tents, as shepherds used to live. They showed Sisera — That is, his people showed him, or his spies.

Ver. 13. The river of Kishon. It rises from the streams of mount Tabor, runs six miles to Nazareth, and thence westward to the sea, and disembogues to the south of mount Carmel, after a pretty straight course of ninety miles. Near the mouth of this river Elijah slew the prophets of Baal.

V. 14. Up-Heb. arise, delay not. If we have ground to believe, that God goes before us, we may well go on with courage and cheerfulness. Gone before thee-Namely, as general of thine army, to fight for thee. Went down-He doth not make use of the advantage which he had of the hill, where he might have been out of the reach of his iron chariots, but boldly marcheth down into the valley, to give Sisera the opportunity of using all his horses and chariots, that so the victory might he more glorious.

Verse 14. Up; for this is the day] This is exactly the purpose for which the Septuagint state, Judges 4:8, that Barak wished Deborah to accompany him. “I know not,” says he, “THE DAY in which God will send his angel to give me prosperity: come thou with we that thou mayest direct me in this respect.” She went, and told him the precise time in which he was to make the attack: Up, for THIS is the DAY in which the Lord hath delivered Sisera into thine hand.

Went down from Mount Tabor] He had probably encamped his men on and near the summit of this mount. See Clarke’s note on “Judges 4:6”.

Verse 14. Deborah said unto Barak, Up — Hebrew, Arise, Delay not. If we have ground to believe that God goes before us, we may well go on with courage and cheerfulness. Is not the Lord gone before thee? — Namely, as general of thine army, to fight for thee. So Barak went down — He did not make use of the advantage which he had of the hill, where he might have been out of the reach of Sisera’s iron chariots, but boldly marched down into the valley, to give him the opportunity of using all his horses and chariots, that so the victory might be more glorious.

Ver. 14. Up, for this is the day. The LXX make Barak to object against going alone, because he did not know the day in which the Lord would send his angel to deliver them.

V. 15. Discomfited-With great terror and noise, as the word signifies, probably with thunder and lightning, and hail-stones, poured upon them from heaven, as is implied, Judges 5:20. Edge of the sword-That is, by the sword of Barak and his army, whose ministry God used; but so, that they had little else to do, but to kill those whom God by more powerful arms had put to flight. On his feet-That he might flee away more secretly in the quality of a common soldier, whereas his chariot would have exposed him to more observation.

Verse 15. The Lord discomfited Sisera] hwhy ויהם vayiahom Jehovah; the Lord CONFOUNDED, threw them all into confusion, drove them pell-mell-caused chariots to break and overthrow chariots, and threw universal disorder into all their ranks. In this case Barak and his men had little to do but kill and pursue, and Sisera in order to escape, was obliged to abandon his chariot. There is no doubt all this was done by supernatural agency; God sent his angel and confounded them.

Verse 15. The Lord discomfited Sisera — The particulars of the battle are not recorded in the sacred text; but it evidently appears from thence that there was something extraordinary and miraculous in this defeat of Jabin’s host. The Hebrew word µhy, jaham, imports that they were discomfited with great terror and noise, probably with thunder, lightning, and hail-stones, poured upon them from heaven, as is implied Judges 5:20; and as the same word is used Joshua 10:10; and 1 Samuel 7:10. Josephus confirms this opinion, assuring us that “as soon as the armies were engaged, there arose a prodigious tempest of hail and rain, which drove in the faces of the Canaanites, and occasioned a total rout of them.” — Antiq., lib. 5. cap. 5. The heavens, therefore, had the principal share in this great overthrow. With the edge of the sword — That is, by the sword of Barak and his army, whose ministry God used; but so, it seems, that they had little else to do but to kill those whom God, by more powerful arms, had put to flight. And fled away on his feet — He thought his chariot not swift enough to carry him out of danger, and imagined he should be less exposed to observation, and less liable to be discovered, when he fled like a common soldier. To which we may add, that in ancient times valiant men were wonderfully swift of foot; as is observed of Asahel, 2 Samuel 2:18; and every one knows it was the character of Achilles among the Greeks.

15. The Lord discomfited Sisera — Confused and confounded him, and gave such an impulse to the warriors of Barak that the vigorous use of their swords was more terrible than Jabin’s chariots, and filled all the Canaanitish host with such sudden alarm that they fled panic stricken before the Israelites. There was also direct miraculous interposition. “They fought from heaven,” says Judges 5:20, and Josephus states that there came a violent tempest and hail, which so obscured the eyes of Sisera’s host that they could not use their arrows and slings, and many were killed by their own horses and chariots. The rain had swelled the Kishon to a flood, so that its rushing waters swept multitudes away. Judges 5:21. The flight of the defeated host would naturally be down the valley towards Harosheth. Sisera lighted — Hoping, probably, to elude pursuit.

V. 16. Left-In the field; for there were some who fled away, as Sisera did.

Verses 16, 17. There was not a man left — In the field; for there were some who fled away, as Sisera did. The tent of Jael — For women had their tents apart from their husbands. And here he probably thought he would be more secret and secure than in her husband’s tent, or in any other place in that encampment, as it would have been a much greater insult to Heber for any Israelite to search for him there than in any other of his tents. For there was peace between Jabin and the house of Heber — Not a covenant of friendship, which they were forbidden to make with the Canaanites, but a cessation of hostilities, which Jabin granted them, because they were peaceable people, abhorring war, and wholly minding pasturage, and were not Israelites, with whom his principal quarrel was. Add to this, that God disposed his heart to favour those who were careful to shun idolatry, and other sins wherewith Israel had corrupted themselves.

16. Barak pursued — The footmen had the advantage of the enemy’s chariots, which, after the rain, must have stuck in the softened soil. Not a man left — A hyperbolical expression to denote the utter ruin of Sisera’s army. Judges 5:12, intimates that some captives were taken.

V. 17. The tent of Jael-For women had their tents apart from their husbands. And here he thought to lurk more securely than in her husband’s tent. Peace-Not a covenant of friendship, which they were forbidden to make with that cursed people, but only a cessation of hostilities, which he afforded them because they were peaceable people, abhorring war, and wholly minding pasturage, and were not Israelites, with whom his principal quarrel was; and especially by God’s over-ruling disposal of his heart to favour them who were careful to keep themselves uncorrupted with Israel’s sins, and therefore preserved from their plagues.

Verses 16, 17. There was not a man left — In the field; for there were some who fled away, as Sisera did. The tent of Jael — For women had their tents apart from their husbands. And here he probably thought he would be more secret and secure than in her husband’s tent, or in any other place in that encampment, as it would have been a much greater insult to Heber for any Israelite to search for him there than in any other of his tents. For there was peace between Jabin and the house of Heber — Not a covenant of friendship, which they were forbidden to make with the Canaanites, but a cessation of hostilities, which Jabin granted them, because they were peaceable people, abhorring war, and wholly minding pasturage, and were not Israelites, with whom his principal quarrel was. Add to this, that God disposed his heart to favour those who were careful to shun idolatry, and other sins wherewith Israel had corrupted themselves.

Ver. 17. Sisera fled to the tent of Jael. In the east, the pavilion of a lady is sacred; and by the covenant of Heber, he was personally known to the family.

17. Tent of Jael — According to Dr. Thomson, Heber had removed for the time from his home near Kedesh, and pitched his tent for winter quarters at the border of the Plain of Esdraelon. Hence the tent of Jael was not so far from the battle field as Kedesh, which was nearly two days’ journey distant. “I once,” says Thomson, “crossed the lower part of Esdraelon in the winter. It was then full of Arab tents, and at first I felt a little nervous; but my guide assured me there was no danger, for he was well acquainted with these Arabs. Their home was in the mountains north of Nazareth, and they only came down here to pass the cold months of winter. This was the very thing that Heber did, and who knows but these Arabs are lineal descendants of that heroic Jaal.” Peace between Jabin… and… Heber — This shows why Sisera so readily entered Jael’s tent, and seemed to have such confidence in her. He was probably acquainted with Jael, and knew of Heber’s alliance with Jabin, and fled to her tent with the purpose and expectation of being sheltered there.

V. 18. Fear not-This was a promise of security, and therefore she cannot be excused from dissimulation and treachery.

Verse 18. Jael went out to meet Sisera] He preferred the woman’s tent because of secrecy; for, according to the etiquette of the eastern countries, no person ever intrudes into the apartments of the women. And in every dwelling the women have a separate apartment.

Verses 18, 19. Jael said unto him, Turn in, my lord — If Jael now intended to betray and deliver him to Barak, or otherwise to injure him, her addressing him in this manner was dissimulation and treachery, and is not to be excused. But it is highly probable that she had now no other intention toward him, in inviting him into her tent, than merely to afford him that shelter and protection which he sought of her, and such relief and refreshment as she would have afforded to any weary and distressed Israelite. Accordingly she covered him with a mantle, that he might take rest in sleep, and when he asked for a little water to drink, because he was thirsty, she opened a bottle of milk and gave him drink. In what she did afterward she seems to have been actuated by a divine impulse or suggestion, of which she had beforehand neither thought nor conception. God, it must be remembered, had foretold by the prophetess, not only before the battle, but before the enterprise to shake off the yoke of Jabin was undertaken, that he would deliver Sisera “into the hand of a woman,” verse 9. This method then, God, who is wise in all his ways, and holy in all his works, took to accomplish this prediction. He brought Sisera to Jael’s tent, disposed her mind to invite him in, and when he lay sunk in sleep, powerfully suggested to her mind what before was the very reverse of all her thoughts, namely, to take his life, and that in a way so very singular and unprecedented, that one can hardly suppose she would ever have thought of it, had not God put it into her mind, and impelled her to it. Bishop Patrick justly observes, “she might as well have let Sisera lie in his profound sleep till Barak took him, if she had not felt a divine power moving her to this, that the prophecy of Deborah might be fulfilled.” Dr. Waterland is of the same opinion. “It can scarce be doubted,” says he, “but that Jael had a divine direction or impulse to stir her up to this action. The enterprise was exceeding bold and hazardous, above the courage of her sex, and the resolution she took very extraordinary, and so it has the marks and tokens of its being from the extraordinary hand of God.” Certainly, as Dr. Dodd remarks, “nothing but this authority from God could warrant such a fact, which seemed a breach of hospitality, and to be attended with several other crimes; but was not so when God, the Lord of all men’s lives, ordered her to execute his sentence upon Sisera. In this view all is clear and right, and no objectors will be able to prove there was any treachery in it: for she ought to obey God rather than man; and all obligations to man cease, when brought in competition with our higher obligations toward God.” And that this is the true view of the action appears still more evident from the celebration of it by Deborah the prophetess, in a hymn or song of solemn praise and thanksgiving offered to God on the occasion of it: see Judges 5:24-27. In Dr. Leland’s answer to Christianity as Old as the Creation, p. 2, and in Saurin’s 11th Discourse, vol. 3, the reader will find a more complete justification of this affair.

18. Jael went out to meet him — It is probable that tidings of Sisera’s defeat and Israel’s great victory had already reached her by some swift-footed fugitive, and she was looking out for further news, when lo! Sisera himself came rushing towards her tent. We understand that, being acquainted with Deborah’s prediction, (verse 9,) she planned the murder of Sisera as soon as she saw him flying towards her, the conviction flashing that moment upon her that hers was the woman’s hand by whom the Canaanitish chief should fall. See note at the end of the chapter.

V. 19. A bottle of milk-As a signification of greater respect. Covered him-Upon pretence of hiding him.

Verse 19. She opened a bottle of milk] She gave more than he requested; and her friendship increased his confidence and security.

Verses 18, 19. Jael said unto him, Turn in, my lord — If Jael now intended to betray and deliver him to Barak, or otherwise to injure him, her addressing him in this manner was dissimulation and treachery, and is not to be excused. But it is highly probable that she had now no other intention toward him, in inviting him into her tent, than merely to afford him that shelter and protection which he sought of her, and such relief and refreshment as she would have afforded to any weary and distressed Israelite. Accordingly she covered him with a mantle, that he might take rest in sleep, and when he asked for a little water to drink, because he was thirsty, she opened a bottle of milk and gave him drink. In what she did afterward she seems to have been actuated by a divine impulse or suggestion, of which she had beforehand neither thought nor conception. God, it must be remembered, had foretold by the prophetess, not only before the battle, but before the enterprise to shake off the yoke of Jabin was undertaken, that he would deliver Sisera “into the hand of a woman,” verse 9. This method then, God, who is wise in all his ways, and holy in all his works, took to accomplish this prediction. He brought Sisera to Jael’s tent, disposed her mind to invite him in, and when he lay sunk in sleep, powerfully suggested to her mind what before was the very reverse of all her thoughts, namely, to take his life, and that in a way so very singular and unprecedented, that one can hardly suppose she would ever have thought of it, had not God put it into her mind, and impelled her to it. Bishop Patrick justly observes, “she might as well have let Sisera lie in his profound sleep till Barak took him, if she had not felt a divine power moving her to this, that the prophecy of Deborah might be fulfilled.” Dr. Waterland is of the same opinion. “It can scarce be doubted,” says he, “but that Jael had a divine direction or impulse to stir her up to this action. The enterprise was exceeding bold and hazardous, above the courage of her sex, and the resolution she took very extraordinary, and so it has the marks and tokens of its being from the extraordinary hand of God.” Certainly, as Dr. Dodd remarks, “nothing but this authority from God could warrant such a fact, which seemed a breach of hospitality, and to be attended with several other crimes; but was not so when God, the Lord of all men’s lives, ordered her to execute his sentence upon Sisera. In this view all is clear and right, and no objectors will be able to prove there was any treachery in it: for she ought to obey God rather than man; and all obligations to man cease, when brought in competition with our higher obligations toward God.” And that this is the true view of the action appears still more evident from the celebration of it by Deborah the prophetess, in a hymn or song of solemn praise and thanksgiving offered to God on the occasion of it: see Judges 5:24-27. In Dr. Leland’s answer to Christianity as Old as the Creation, p. 2, and in Saurin’s 11th Discourse, vol. 3, the reader will find a more complete justification of this affair.

19. A bottle of milk — “He asked water and she gave him milk.” Chap. 5:25. Josephus states that it was milk already sour. Sour or curdled milk (lebban) is still a common and favourite drink among the Arabs. Thus Jael satisfied Sisera’s thirst by giving him a drink esteemed better than water, and by such apparent kindness allayed suspicion.

Verse 20. Stand in the door of the tent] As no man would intrude into the women’s apartment without permission, her simply saying, there is no man in my tent, would preclude all search.

20. Thou shalt say, No — On these words Bush has the following: “The custom adopted in some families of instructing servants to say, ‘Not at home,’ when a master or mistress does not wish to receive company, is directly at variance with the dictates of Christian simplicity and sincerity; nor is it anything in its favour that it here has the sanction of a wicked heathen warrior, doomed to destruction.” On the morality of Jael’s action, see at the end of the chapter.

V. 21. A nail of the tent-Wherewith they used to fasten the tent, which consequently was long and sharp. This might seem a very bold attempt, but it must be considered, that she was encouraged to it, by observing that the heavens and all the elements conspired against him, as one devoted to destruction. In the following son, Deborah doth not commend Jael’s words, ver. 18. Turn in my Lord, fear not; but only her action: touching which, this one consideration may abundantly suffice to stop the mouths of objectors. It cannot be denied, that every discourse which is recorded in scripture, is not divinely inspired, because some of them were uttered by the devil, and others by holy men, but mistaken. This being so, the worst that any can infer from this place is, that this song, tho’ indited by a good woman, was not divinely inspired, but only composed by a person transported with joy for the deliverance of God’s people, but subject to mistake; who therefore, out of zeal to commend the instrument of so great a deliverance, might overlook the indirectness of the means, and commend that which should have been disliked, And if they farther object, that it was composed by a prophetess, and therefore must be divinely inspired; it may be replied, that every expression of a true prophet was not divinely inspired; as is evident from Samuel’s mistake concerning Eliab, whom he thought to be the Lord’s anointed, 1 Samuel 16:6. This is said upon supposition that Jael acted deceitfully in this affair; but if we suppose, which is much more likely, that Jael fully intended to afford Sisera the shelter and protection which he sought of her, but was afterwards by the immediate direction of heaven ordered to kill him, the whole difficulty vanishes, and the character both of Jael and of Deborah remains unimpeached.

Verse 21. A nail of the tent] One of the spikes by which they fasten to the ground the cords which are attached to the cloth or covering. He was fast asleep and weary.] As he lay on one side, and was overwhelmed with sleep through the heat and fatigues of the day, the piercing of his temples must have in a moment put him past resistance.

Verses 21, 22. Then Jael took a nail of the tent — That is, one of that sort on which the cords of the tent were fastened, and which consequently were of a large size. Come, and I will show thee the man whom thou seekest — Thus both parts of Deborah’s prophecy concerning Sisera were fulfilled. He was delivered into the hand of Barak, according to the prediction, verse 7; but not alive, and therefore not to Barak’s honour, as was foretold verse 9. For, when he came into her tent, behold Sisera lay dead, and the nail was in his temples.

Ver. 21. Jael—smote the nail into his temples. She evidently had disapproved of the covenant which her husband had made with Jabin, all such covenants being forbidden by the law. The deed of killing the oppressor of her country was glorious, as that of Ehud, and that of Judith. Her praise is celebrated by the prophets, whose hallowed songs we must not arraign; but the words and means she employed cannot without the greatest difficulty be defended.

21. A nail of the tent — Or, a tent-pin, sometimes made of iron, but commonly of wood, to which, when driven into the ground, the ropes of a tent are fastened. “The nail which Jael used was a tent-pin, now, as then, called wated, and the hammer was the mallet with which it is driven into the ground. It is not necessary to suppose that either of them were of iron. The wated was probably a sharp-pointed pin of hard wood, and the hammer was the ordinary mallet used by these tent-dwelling Arabs.” — Thomson. Smote the nail into his temples — Stanley thus pictures this scene: “Her attitude, her weapon, her deed, are described both in the historic and poetic account of the event, as if fixed in the national mind. She stands like the personification of the figure of speech so famous in the names of Judas the Maccabee, (the Hebrew word for hammer is maccab,) and Charles Martel — the Hammer of her country’s enemies. Step by step we see her advance: first, the dead silence with which she approaches the sleeper, slumbering with the weariness of one who has run far and fast; then the successive blows with which she hammers, crushes, beats, and pierces through and through the forehead of the upturned face, till the point of the nail reaches the very ground on which the slumberer is stretched; and then comes the one startling bound, the contortion of agony with which the expiring man rolls over from the low divan, and lies weltering in blood between her feet as she strides over the lifeless corpse.” Fastened it into the ground — Rather, it went down into the ground; the tent pin passed through his head so as to reach to the very earth beneath him. For he was fast asleep and weary — This statement is parenthetical, showing how it was practicable for Jael to dispatch Sisera in the way she did. Compare the poetical description in Judges 5:26, 27.

Verse 22. Behold, Sisera lay dead] What impression this made on the victorious Barak is not said: it could not give him much pleasure, especially when he learned the circumstances of his death.

Verses 21, 22. Then Jael took a nail of the tent — That is, one of that sort on which the cords of the tent were fastened, and which consequently were of a large size. Come, and I will show thee the man whom thou seekest — Thus both parts of Deborah’s prophecy concerning Sisera were fulfilled. He was delivered into the hand of Barak, according to the prediction, verse 7; but not alive, and therefore not to Barak’s honour, as was foretold verse 9. For, when he came into her tent, behold Sisera lay dead, and the nail was in his temples.

22. Behold, Sisera lay dead — As Barak gazed on the bloody sight, and saw that Sisera had perished by a woman’s hand, he realized the fulfilment of Deborah’s words, (verse 9,) “The journey shall not be for thine honour, for the Lord shall sell Sisera into the hand of a woman.”

Verse 24. The hand of the children of Israel prospered] Ëwlh Ëltw vattelech haloch, it went, going-they followed up this victory, and the consequence was, they utterly destroyed Jabin and his kingdom. IT will naturally be expected that something should be said to justify the conduct of Jael: it must be owned that she slew Sisera in circumstances which caused the whole transaction to appear exceedingly questionable. They are the following:—

1. There was peace between her family and the king of Canaan.

2. That peace was no doubt made, as all transactions of the kind were, with a sacrifice and an oath.

3. Sisera, knowing this, came to her tent with the utmost confidence.

4. She met him with the most friendly greetings and assurances of safety.

5. Having asked for water, to show her friendship and respect she gave him cream, and that in a vessel suitable to his dignity.

6. She put him in the secret part of her own tent, and covered him in such a way as to evidence her good faith, and to inspire him with the greater confidence.

7. She agreed to keep watch at the door, and deny his being there to any that might inquire.

8. As she gave him permission to secrete himself with her, and gave him refreshment, she was bound by the rules of Asiatic hospitality to have defended his life, even at the risk of her own.

9. Notwithstanding, she took the advantage of his weariness and deep sleep, and took away his life!

10. She exulted in her deed, met Barak, and showed him in triumph what she had done.

Now do we not find, in all this, bad faith, deceit, deep hypocrisy, lying, breach of treaty, contempt of religious rites, breach of the laws of hospitality, deliberate and unprovoked murder? But what can be said in her justification? All that can be said, and all that has been said is simply this: “She might have been sincere at first, but was afterwards Divinely directed to do what she did.” If this was so, she is sufficiently vindicated by the fact; for God has a right to dispose of the lives of his creatures as he pleases: and probably the cup of Sisera’s iniquity was full, and his life already forfeited to the justice of God. But does it appear that she received any such direction from God? There is no sufficient evidence of it: it is true that Deborah, a prophetess, declares her blessed above women; and this seems to intimate that her conduct was pleasing to God. If Deborah was inspired on this occasion, her words are a presumptive proof that the act was right; unless we are to understand it as a simple declaration of the reputation she should be held in among her own sex. But we do not find one word from Jael herself, stating how she was led to do an act repugnant to her feelings as a woman, contrary to good faith, and a breach of the rules of hospitality. Nor does the sacred penman say one word to explain the case; as in the case of Ehud, he states the fact, and leaves his readers to form their own opinion.

To say, as has been said in the case of Eglon, that “Sisera was a public enemy, and any of the people whom he oppressed might be justified in taking away his life,” is a very dangerous position, as it refers one of the most solemn acts of judgment and justice to the caprice, or prejudice, or enthusiastic feeling of every individual who may persuade himself that he is not only concerned in the business, but authorized by God to take vengeance by his own hand. While justice and law are in the world, God never will, as he never did, abandon cases of this kind to the caprice, prejudice, or party feeling, of any man. The conduct of Ehud and Jael are before the tribunal of God: I will not justify, I dare not absolutely condemn; there I leave them, and entreat my readers to do the like; after referring them to the observations at the end of the preceding chapter, where the subject is considered more at large.

JUDGES

24. Prospered… prevailed… destroyed — Compare marginal reading. “The meaning is, that Barak’s great victory was the beginning of a successful resistance to Jabin, by which the Israelites recovered their independence, and finally broke the Canaanite power. Accordingly we hear no more of Canaanite dominion in the Book of Judges.” — Hervey. The morality of Jael’s deed has been, of course, the subject of many a dissertation. The enemies of the Bible would fain use it to throw reproach on the sacred history; and as both Jael and her deed are evidently praised by an inspired poetess, in Judges 5:24-27, the friends of truth have sought in various ways to show how such praise might be compatible with the apparent wickedness of Jael’s act. It is claimed that her deed violated all the proper usages of war. A fugitive chieftain, an ally of her husband, defeated and almost exhausted, sought protection in her tent, and received from her more than the common tokens of security. But, in violation of the sacred rites of hospitality, she murdered in his sleep her confiding and unprotected guest. This surely makes up a dark picture; but it is one sided, and overdrawn by magnifying certain points at the expense of others which are equally prominent in the sacred history. The whole subject may be relieved of difficulty by attention to the following considerations.

1. Though Heber was at peace with Jabin, and neutral in this war, there were circumstances in view of which Jael might not have felt herself bound to observe at this time the treaty of her husband. She was, perhaps, an Israelitess; but if not, her husband’s family were historically identified with the interests of Israel. She had before her eyes abundant evidence that Jabin’s power was utterly broken and annihilated in all that region where Heber had his home. She could not but feel, therefore, that her husband’s alliance with Jabin was no longer binding. “Israel’s freedom is her freedom; Israel’s glory her glory. Shall she be idle when the tyrant gives himself up into her hands? What if she saves him? Will it not be treason on her part against the ancient covenant with Israel? The conflict in which she finds herself is great, and none but a great and powerful soul could end it as she does. She scorns the reward which Sisera’s safety might, perhaps, have brought her. She takes the nobler object into consideration — the freedom of a kindred nation — and the older right preponderates. A ruthless warrior is before her, the violator of a thousand laws of right, and all hesitation vanishes.” — Cassel.

2. The prophecy of Deborah, that Sisera was to fall by a woman’s hand, (verse 9,) was probably known to Jael. She had not been personally designated as that woman, but when she saw Sisera flying on foot and alone, and coming towards her tent, the thought might naturally have flashed upon her mind that she herself was the divinely appointed instrument.

3. In verse 19 we are expressly told that Jael went out to meet Sisera, and urged him to come in. Now suppose that upon his approach she had not gone forth to meet him, but, like the woman of Thebez who killed Abimelech, (Judges 9:53,) had broken his skull with a stone, or even had suddenly rushed forth and thrust a dagger to his heart, who would have charged her with gross wickedness? But if it was her purpose, from the moment she first saw him running towards her, to destroy him, then where appears so much guilt and wickedness as is pretended, merely in the means she used? She probably knew no other way to ensure his destruction by her own hand. Her tent afforded no height from which to crush him with a stone, and to rush forth and attack him in single combat would have been to expose herself to needless danger, if not to certain death. She therefore strategically drew him as into a snare and killed him. Once grant that his destruction was her settled purpose from the beginning, based on her knowledge of Deborah’s prophecy, and the measures she used were but the stratagems of battle. Her deed receives all its glory and significance from the war, with which it is ever to be associated; and what are artifice and stratagem but legitimate parts of war? Who blames the artifice by which Ai was taken when once he sees that its destruction was the will of God? The ability of the greatest generals is often seen more in their skill to deceive and entrap the foe than in their prowess in battle; and, in verse 20, Sisera orders her to lie, and thus deceive his pursuers.

4. As for Deborah’s praise of Jael’s deed, a clew is furnished in the closing verse of her song, (Judges 5:31,) “So perish all thy enemies, Jehovah.” It is to be explained, like the vindictive Psalms, from the standpoint of the Divine administration. “It is not the poetess, who utters a private wish of her own,” says Bachmann, “but the prophetess, who utters a truth deeply grounded in the very essence of God — a weighty law of divine righteousness for all after ages to observe. Sisera’s fall is regarded by her as a righteous judgment of Heaven upon one who was a foe to the name and kingdom of God.” The same Spirit that could justly curse Meroz for neglect to intercept the flying the (Judges 5:23) might well bless Jael’s deed, but might as justly have cursed her had she been guilty of similar neglect. And so the whole song of Deborah breathes the noblest theocratic spirit of her age and people. There is no need, therefore, of supposing that Deborah speaks only as the poetess, or the patriotic woman in sympathy with the fortunes of Israel; and we reject the notion of Farrar, (in Smith’s Bible Dictionary,) and all similar views, that an inspired prophetess uttered this blessing “in the passionate moment of patriotic triumph,” without pausing “to scrutinize the moral bearings of an act which had been so splendid a benefit to herself and her people.”