Jael went out to meet Sisera, and said to him, “Turn in, my lord, turn in to me; don’t be afraid.” He came in to her into the tent, and she covered him with a rug.
Parallel Translations
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Jael went out to meet Sisera, and said to him, “Turn in, my lord, turn in to me; don’t be afraid.” He came in to her into the tent, and she covered him with a rug.
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And Jael went out to meet Sisera, and said unto him, Turn in, my lord, turn in to me; fear not. And when he had turned in unto her into the tent, she covered him with a mantle.
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And Jael went out to meet Sisera, and said unto him: 'Turn in, my lord, turn in to me; fear not.' And he turned in unto her into the tent, and she covered him with a rug.
Cross-references (1)
Passages linked to Judges 4:18 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- 2 Kings 6:19 Elisha said to them, “This is not the way, neither is this the city. Follow me, and I will bring you to the man whom you seek.” He led them to Samaria.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (14 sources)
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Geneva Bible translators 1599 · Public Domain Or, blanket.
Or, blanket.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Jdg 4:18 And Jael went out to meet Sisera,…
Jdg 4:18 And Jael went out to meet Sisera, and said unto him, Turn in, my lord, turn in to me; fear not. And when he had turned in unto her into the tent, she covered him with a mantle.
Ver. 18. Turn in, my lord, turn in to me.] Fair words make fools fain: Vide cui fidas. Jael is commended by Deborah for what she did. {Jdg 5:24}
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“ Dolus an virtus, quis in hoste requirat? ”
She covered him with a mantle.] Stragula villosa, with a rug or blanket, to get him the sooner asleep.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain Fear not: this was a promise of security, and…
Fear not: this was a promise of security, and therefore she cannot be excused from dissimulation and treachery in the manner, though the substance of her act was lawful and worthy.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain And Jael went out to meet Sisera,.... Seeing him…
And Jael went out to meet Sisera,.... Seeing him coming, and knowing him full well, she stepped forward towards him, to invite him into her tent: some think she was looking out, that if she saw Israelite in distress to take him in; and very probably had been some time at her tent door, to inquire the battle went, and which, no doubt, living so near Kedesh, she knew was expected:
and said unto him, turn in, my lord; that is, into her tent: and she addresses him with the title of "lord", for the sake of honour, having been general of a large army; and not because her husband was a servant, and in subjection to him, as Abarbinel suggests:
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turn in to me, fear not; she repeats the invitation, to show she was hearty and sincere, and that he had nothing to fear from her, nor in her house; and it may be at first she had no thought of doing what she afterwards did to him, it put into her heart after this:
and when he had turned in unto her in the tent; and laid himself down upon the ground, being weary:
she covered him with a mantle; either to hide him, should any search be made for him, or it may be to keep him from catching cold, being in a sweat through his flight, and being also perhaps inclined to sleep through weariness. The word for a mantle, according to Kimchi, signifies such a garment which has locks of wool on both sides of it, a sort of rug, and so very fit to cover with, and keep warm. So David de Pomis (m) describes it, as having locks and threads hanging down here and there.
(m) Tzemaeh David, fol. 216. 3.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Fear not - This was a promise of security,…
Fear not - This was a promise of security, and therefore she cannot be excused from dissimulation and treachery.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 18. Jael went out to meet Sisera] He…
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.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Jdg 4:18-19. Jael said unto him, Turn in, my…
Jdg 4:18-19. 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,” Jdg 4:9. 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 Jdg 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.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Cloak, or rough hairy bed coverlet. Hebrew Semica, occurs…
Cloak, or rough hairy bed coverlet. Hebrew Semica, occurs no where else. (Calmet)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Daniel D. Whedon 1874 · Public Domain 18. Jael went out to meet him — It…
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, (Jdg_4:9,) 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.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 18. Turn in] turn aside, cf. Jdg_19:12; Gen_19:2-3 etc.
18. Turn in] turn aside, cf. Jdg_19:12; Gen_19:2-3 etc.
rug] Only hereere. The exact meaning is unknown; no help is afforded by the versions.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (18) Jael went out to meet Sisera.—This makes it…
(18) Jael went out to meet Sisera.—This makes it probable that her design was already formed, unless we suppose that Jael as a chieftainess was placed above the ordinary rules which regulate the conduct of Oriental women. As nothing is said of Heber, he may have been absent, or he may have kept out of the way in order to further his wife’s designs.
Turn in to me.—Without that special invitation Sisera would not have ventured to violate every law of Oriental propriety by entering the privileged sanctuary of the harem.
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Fear not.—Treachery is far too common among Bedouin tribes to render the exhortation needless.
She covered him with a mantle.—Rather, with the tent-rug. Evidently, the moment he was satisfied that her intentions were honest the weary and unfortunate fugitive flung himself down on the ground, or on a divan, to sleep. The word used for “mantle”—semîcah (Vulg., “pallio”; Luther, “mit einan Mantel”)—occurs nowhere else; from its root it probably means “a coverlet” (LXX., epibolaion, for which the Alexandrine Codex reads derrhis, “a skin”). A large “tent-rug” of goat’s hair is usually a part of the furniture of an Arab tent.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain With a mantle. Rather, with the coverlet," such as…
With a mantle. Rather, with the coverlet," such as was always at hand in the nomad tent.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain Jael went out to meet Sisera.
Jdg_4:18-24
Jael went out to meet Sisera.
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Lifes crises
Emphatically are we reminded that life continually brings us to sudden moments in which we must act without time for careful reflection, the spirit of our past flashing out in some quick deed or word of fate. Siseras past drove him in panic over the hills to Zaanaim. Jaels past came with her to the door of the tent; and the two as they looked at each other in that tragic moment were at one, without warning, in a crisis for which every thought and passion of years had made a way. Here the self-pampering of a vain man had its issue. Here the woman, undisciplined, impetuous, catching sight of the means to do a deed, moves to the fatal stroke like one possessed. It is the sort of thing we often call madness, and yet such insanity is but the expression of what men and women choose to be capable of. The casual allowance of an impulse here, a craving there, seems to mean little until the occasion comes when their accumulated force is sharply or terribly revealed. The laxity of the past thus declares itself; and on the other hand there is often a gathering of good to a moment of revelation. The soul that has for long years fortified itself in pious courage, in patient welt-doing, in high and noble thought, leaps one day, to its own surprise, to the height of generous daring or heroic truth. We determine the issue of crises which we cannot foresee. (R. A. Watson, M. A.)
Jael and Sisera
What then! might we, upon the first cursory perusal of this narrative, be inclined to exclaim. Has the all pure and all holy Jehovah belied His unspeakable attributes, has He laid aside His thunder, and renounced those direful visitations which, by the mouth of His servant Moses, He had threatened against the wilful shedder of mans blood? Why are the rights of hospitality, so jealously hedged in, in the Mosaic law, and so sacredly observed in many previous instances (as in the preservation of his guest by the besieged Lot and the sparing of the Gibeonites by the deceived yet forbearing Joshua), why are these rights, here first, with impunity violated?
I. The whole of the Canaanitish nations had long since by their idolatrous iniquities and abounding profligacy and wickedness, merited the condemnation and fiery wrath of Jehovah, which had indeed been denounced against them unambiguously by the mouth of Moses on the other side of Jordan in the wilderness. No one who has read the intimations of their guilt in the Book of Leviticus can question for one moment the justice of the Almighty in blotting them from the face of the earth. Jabin, king of Canaan, trusted in the number and weight of his iron chariots, and in the almost countless host of his armed men. The God of Israel designed, therefore, to humble him to the dust by scattering his forces before the resolute assault of but a few ill-equipped Israelites, while He would sell the mighty leader of all this armament into the hands of a weak and unarmed woman. Thus would He teach the rebellious nations to put not their strength in horses, nor in the sons of men, but to fear and reverence the one true and only God, the Lord of lords, and King of kings--the fearful God of Sabaoth.
II. The Scripture narrative simply details the progress of these wonderful events for our warning and exhortation, but not necessarily for our example. It would be as reasonable to assert that, because in the book of Gods revealed truth we read of the cruelty of Saul and the transgression of David, that therefore we are to imitate them in their wickedness, as to infer from this history of the slaughter of Sisera that hence treachery is allowable. Jaels conduct, like that of the unjust steward in the parable, is commended to our notice--not for imitation, but for warning. (F. F. Statham, B. A.)
The defence and example of Jael
If Jael received Sisera into her tent with the intention of murdering him, she must be left to the execrations of posterity. But there are, we think, plain and straightforward reasons from which to infer that Jael had no design of killing Sisera--that she acted, therefore, with perfect honesty, and not with atrocious duplicity, when she offered him shelter. What likelihood is there that Jael proposed to murder Sisera? He was not her enemy, for there was peace between her husbands family and the Canaanites. She had nothing to gain by his death; and if she had, she needed only to refuse him a shelter. The enemy was in pursuit, and would quickly have overtaken the fugitive. Had she wished his death ever so much, she had nothing more to do than to leave him to his fate. He was a doomed man, and there was no necessity that she should endanger herself to ensure his destruction; for let it be well observed that the killing of Sisera was a most dangerous undertaking for a lonely woman. Whatever account may be given of her subsequent conduct, the only candid construction to be put on this part of the narrative is that Jael was thoroughly sincere in offering an asylum to Sisera--that it was not with the language of deceit, nor in order to cloak a bloody purpose, but simply in truthfulness of heart, and with the earnest desire of succouring a distressed man, that she invited the fugitive into her tent, covered him with a mantle, and refreshed him with milk. Nevertheless, you will say, she killed Sisera; whether premeditated or not, the murder was committed. What is to be urged in extenuation of so barbarous a deed? This brings us to examine by what motives Jael was instigated, or on what principles she acted in putting to death her slumbering guest. We reckon it a satisfactory explanation of her conduct, and one which removes every difficulty, that she was led by a Divine impulse, or in obedience to a Divine command, to take away Siseras life. She had probably acted from her natural feeling when offering shelter to the fugitive and giving most hospitable entertainment. We only think it a kindly part that she should go out to meet Sisera in his distress, and endeavour to shield him from further injury; but when the deep slumber was on him there came an intimation to Jael, I cannot tell you how conveyed--but certainly in such a manner as that there could be no doubt of its origin--an intimation from God that her guest must die, and that, too, by her hand. And if such were the case, again we remind you that nothing but a Divine command will explain a Divine approval. If such were the case, we challenge you to find in all the annals of Scripture a mightier display of the power of faith than was exhibited by Jael. What if Sisera should awake just in time to discover and defeat the murderous design! It was likely. He seemed indeed in deep sleep, but fresh as he was from battle, his brain must have been full of confused imagery, and the least noise must startle him as though his foes were at the door; and she having but a womans hand and a womans strength--shall she dare to attempt the nailing the sleeping warrior to the earth? Will not her courage fail her at the most critical moment, when there is enough done to arouse Sisera, but not to overcome? Besides, why must she be the executioner? There was little probability that Sisera could escape; in a short time the pursuers would arrive, and then the fate of Sisera could be sealed without her interference, We will believe that thoughts such as these crowded into Jaels mind; we can believe that it was a moment of terrible perplexity when she felt that she had received a commission from God, and considered the fearfulness and the peril of its execution. There must have been the natural shrinking from the shedding of blood; there must have come the cutting reflection that Sisera was her guest, and that she was pledged to his defence; there must have been dread of his revenge if she should betray her cause in its execution; but the faith of this woman triumphed over all that is most calculated to confound and dismay her. There is yet another question, which will, perhaps, suggest itself to your minds as full of great importance as those already considered. You may, perhaps, now be disposed to allow the great probability, if not the certainty, that Jael acted on a Divine command, conveyed to her after Sisera had been admitted into the tent, and you may on this account acquit her of any charge of treachery or cruelty. Then you will ask, how it could be consistent with the character of God to issue such a command? Since murder is a crime which is expressly forbidden, with what propriety could He enjoin its perpetration? Now, just think! No one would have felt any surprise had Sisera perished in the battle. He was the oppressor of the Lords people: what marvel, then, that he should be overtaken by vengeance? Thus also with the Canaanites; their wickedness marked them out for extermination, just as did that of the unbelief of the world before the flood came; so that if in place of employing the sword of the Israelites, God had employed a deluge, or a pestilence, we should not have had a word to say, but must have admitted the justice of His ridding the land of those by whom it was profaned. And could either Jael or the Israelites be charged with murder in performing by Divine command a just though severe action? They were only the executioners of a righteous sentence: could they on that account contract guiltiness? Why, when the law of the land has condemned a man to death, who thinks of charging the executioner with murder, because he is instrumental in executing the penalties of that law? Indeed, he has not actually invaded and rifled the sanctuary of life, as a midnight assassin who steals on his victim, and leaves him weltering in his blood; but because a competent authority has directed him to inflict death, he is no murderer, but only an obedient servant of the State when he takes the life of a fellow-man. And now having vindicated Jael, we shall not hesitate to go further, and hold her forth as an example which it should be your endeavour to imitate. We do not merely mean that having displayed strong faith, and obeyed the law, when obedience was beyond measure difficult, she has left a pattern to be followed by all who are summoned to special difficulties and sacrifices in the service of God; over and above this, the case of Jael and Sisera has a peculiar similarity to many--yea, even all--amongst yourselves, who are required by God to inflict death where they have offered hospitality. Yea, if it be the Scriptural demand that we crucify--crucify the flesh with its affections and lusts--oh, then, there is vast similarity between our own ease and that of Jael. We too must put to death the enemy whom we have cherished and received. We too must determine that we will act the executioner where we have been the patron and the host. We too must be ready to strike down that which we have embraced, and pierce that which we have admitted not only into the tent, but into the heart. (H. Melvill, B. D.)
Jael, a type of the unscrupulous helpers of a good cause
Long has the error prevailed that religion can be helped by using the worlds weapons, by acting in the temper and spirit of the world. Of that mischievous falsehood have been born all the pride and vainglory, the rivalries and persecutions that darken the past of Christendom, surviving in strange and pitiful forms to the present day. If we shudder at the treachery in the deed of Jael, what shall we say of that which through many a year sent victims to inquisition, dungeons, and to the stake in the name of Christ? And what shall we say now of that moral assassination which in one tent and another is thought no sin against humanity, but a service of God? Among us are too many who suffer wounds keen and festering that have been given in the house of their friends, yea, in the name of the one Lord and Master. The battle of truth is a frank and honourable fight, served at no point by what is false or proud or low. To an enemy a Christian should be chivalrous, and surely no less to a brother. Granting that a man is in error, he needs a physician, not an executioner; he needs an example, not a dagger. How much farther do we get by the methods of opprobrium and cruelty, the innuendo and the whisper of suspicion? Besides, it is not the Siseras to-day who are dealt with after this manner. It is the schismatic within the camp on whom some Jael falls with a hammer and a nail. If a Church cannot stand by itself, approved to the consciences of men, it certainly will not be helped by a return to the temper of barbarism and the craft of the world (2Co_10:4). (R. A. Watson, M. A.)
Sin slain
If the story of the worlds sufferings under different tyrants could all be written, there would be no man found who would be capable of reading it. I believe that even the despots themselves, who have committed the atrocities to which I refer, would not be sufficiently cold-blooded to sit down and read the account of the agonies which their own victims have endured. I have been struck in passing through many lands with the horrible sufferings which in the olden times were endured by the poor at the hands of the rich kings and lords who were their oppressors. In almost every town in which you enter, you either have shown to you the rack, the dark dungeon, the thumb-screw, or the infernal machine, or instruments too horrible to describe--that make ones blood run chill at the very thought and sight of them. Sin has brought more plagues upon this earth than all the earths tyrants.
I. First let us try to picture The sinner growing uneasy under the yoke of his sins, and planning a revolt against his oppressors. It is said that when a man is born a slave, slavery is not near so irksome as when he has once been free. You will have found it, perhaps, in birds and such animals that we keep under our control. If they have never known what it is to fly to and fro in the air from tree to tree, they are happy in the cage; but if, after having once seen the world, and floated in the clear air, they are condemned to live in slavery, they are far less content. This is the case with man--he is born a slave. Until the Spirit of God comes into the heart--so strange is the use of nature--we live contented in our chains; we walk up and down our dungeon, and think we are at large. It is one of the first marks of Divine life when we grow discontented and begin to fight against sin.
II. And now we have the second picture--the sinner having gone to war with his own sins has, to a great extent, by Gods grace, overcome them; but he feels when this is done, that it is not enough, that external morality will not save the soul. Like Barak, he has conquered Sisera; but, not content with seeing him flee away on his feet, he wants to have his dead body before him. Rest not content till the blood of thine enemy stain the ground, until he be crushed, and dead, and slain. Oh, sinner, I beseech thee never be content until grace reign in thy heart, and sin be altogether subdued. Indeed, this is what every renewed soul longs for, and must long for, nor will it rest satisfied until all this shall be accomplished.
III. I stand at the door to-day, not of a tent, but of a tomb, and as I stand here I say to the sinner who is anxious to know how his sins may be killed, how his corruption may be slain, Come, and I will show thee the man whom thou seekest, and when you shall come in, you shall see your sins lying dead, and the nails in their temples. Sinner, the sin thou dreariest is forgiven, thou hast wept sore before God, and thou hast cast thyself on Christ and on Christ alone. In the name of Him who is the Eternal God I assure thee that thy sins are all forgiven. Further--dost thou ask where thy sin is? I tell thee thy sin is gone, so that it never can be recalled. Thou art so forgiven that thy sins can never have a resurrection. The nail is not driven through the hands of thy sins, but through their temples. The spear that pierced the Saviours heart pierced the heart of thine iniquity; the grave in which He was buried was the tomb of all thy sins; and His resurrection was the resurrection of thy spirit to light and joy unspeakable. God forbid we should ever glory in sin, but it is a theme for joy to a Christian when he can look upon his sins drowned in the blood of Jesus. (C. H. Spurgeon.)
Jaels deed
When Jael received him, she did so no doubt in good faith, nor had she heard of his overwhelming disaster. She would be only too ready to afford shelter to the proudest warrior of those regions. It is not unlikely that while he was sleeping she began to reflect upon the strangeness of his being in a condition to need such succour, and that from fugitives and others passing by she learned the story of that eventful day. She found that it was no longer a victor, but a baffled and helpless fugitive, who lay in her tent. She probably had a dim idea also of his character, as an enemy of the God of heaven whom the Israelites worshipped. A sudden impulse seized her; she would despatch him as he lay. Was he not the worst of oppressors? Did he deserve to live? Besides, the cries of the pursuers already echo through the mountains, and their weapons flash amid the foliage. The wretched Sisera is too exhausted to offer a dangerous resistance. She enters the apartment and strikes him. He staggers up; then in a swoon he falls at her feet. An iron tent pin, to which the cords of the tent were fastened, is in her hand, and a mallet. She drives the iron pin through his temples into the earth, with a blow given in the superhuman strength of frenzied excitement. Then voices are heard in the forest. The pursuers have come up; it is Barak himself (Jdg_4:22). The whole story appears perfectly natural; nor is there any need for the supposition of Jael acting under a Divine impulse or a special Divine commission. Her act was dictated as much by self-interest as by any other motive. It was a moment of wild excitement, and cannot be judged by the rules of our peaceable and decorous time. If in the great Indian mutiny we had heard of Nana Sahib having been entrapped and killed by some wild woman of a wandering tribe, the public opinion of England would not have scrutinised too closely the morality of the action, in its joy at being rid of the most infamous of murderers. It is, in fact, the eulogy pronounced by Deborah which has constituted the difficulty. And a difficulty it must always remain to those who believe that every word uttered by those who of old had the name and rank of prophets is a direct utterance of the Divine will. The difficulty, however, disappears if we view the splendid ode of Deborah as being included by the guidance of the Spirit of God among the records of His ancient Church, and as expressing the feelings of an Israelite patriot of that day. The holiest and most devout of the Church of that age would respond to Deborahs language. Whether such sentiments would be appropriate in our own day is not in question: we believe in the doctrine and in the fact of progressive light. (L. H. Wiseman, M. A.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain Sisera’s Death
Sisera’s Death
v. 18. And Jael went out to meet Sisera, after the manner of Oriental hospitality, her object being to coax him into the house, and said unto him, Turn in, my lord, turn in to me; fear not. She wanted to disarm all suspicions. And when he had turned in unto her into the tent, probably feeling safer in the women’s apartments, she covered him with a mantle, with a close, ruglike covering.
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v. 19. And he said unto her, Give me, I pray thee, a little water to drink; for I am thirsty, for it was a rule of hospitality that whoever had eaten or drunk anything in the tent was received into the peace of the house. And she opened a bottle of milk, and gave him drink, and covered him, having effectually allayed all his suspicions.
v. 20. Again he said unto her, Stand in the door of the tent, and it shall be, when any man doth come and inquire of thee and say, Is there any man here? that thou shalt say, No He felt altogether secure, and lay down to sleep after giving Jael these instructions.
v. 21. And Jael, Heber’s wife, mindful of the fact that the man lying in her tent was a tyrant, a ruthless enemy of a nation with which her family was joined in the bonds of the closest relationship, took a nail of the tent, one of the tent-pins, and took an hammer in her hand, and went softly unto him, and smote the nail into his temples, and fastened it into the ground; for he was fast asleep and weary, from his long flight. So he died.
v. 22. And, behold, as Barak pursued Sisera, Jael came out to meet him, and said unto him, Come, and I will show thee the man whom thou seekest. And when he came into her tent, behold, Sisera lay dead, and the nail was in his temples. Deborah’s word that the Lord would sell Sisera into the hand of a woman had been literally fulfilled.
v. 23. So God subdued on that day Jabin, the king of Canaan, before the children of Israel, by this complete defeat of his general and the entire army.
v. 24. And the hand of the children of Israel prospered, they gained in power, and prevailed against Jabin, the king of Canaan, resting ever more heavily upon him, until they had destroyed Jabin, king of Canaan. The rule of this one king at least was definitely at an end. Note: Faith shows its power also in weak instruments, for it is the strength of God and not of men. Faith, which always keeps God’s Word and promise before the eyes, is able to enter into battle at all times and to gain the victory. That is the victory which overcometh the world, even our faith.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.