Barak said to her, “If you will go with me, then I will go; but if you will not go with me, I will not go.”
She said, “I will surely go with you. Nevertheless, the journey that you take won’t be for your honor; for Yahweh will sell Sisera into a woman’s hand.” Deborah arose, and went with Barak to Kedesh.
Barak called Zebulun and Naphtali together to Kedesh. Ten thousand men followed him; and Deborah went up with him. Now Heber the Kenite had separated himself from the Kenites, even from the children of Hobab, Moses’ brother-in-law, and had pitched his tent as far as the oak in Zaanannim, which is by Kedesh. They told Sisera that Barak the son of Abinoam was gone up to Mount Tabor. Sisera gathered together all his chariots, even nine hundred chariots of iron, and all the people who were with him, from Harosheth of the Gentiles, to the river Kishon.
Deborah said to Barak, “Go; for this is the day in which Yahweh has delivered Sisera into your hand. Hasn’t Yahweh gone out before you?” So Barak went down from Mount Tabor, and ten thousand men after him. Yahweh confused Sisera, all his chariots, and all his army, with the edge of the sword before Barak. Sisera abandoned his chariot and fled away on his feet. But Barak pursued the chariots and the army to Harosheth of the Gentiles; and all the army of Sisera fell by the edge of the sword. There was not a man left.
However Sisera fled away on his feet to the tent of Jael the wife of Heber the Kenite; for there was peace between Jabin the king of Hazor and the house of Heber the Kenite. 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.
He said to her, “Please give me a little water to drink; for I am thirsty.” She opened a container of milk, and gave him a drink, and covered him.
He said to her, “Stand in the door of the tent, and if any man comes and inquires of you, and says, ‘Is there any man here?’ you shall say, ‘No.’ ”
Then Jael Heber’s wife took a tent peg, and took a hammer in her hand, and went softly to him, and struck the pin into his temples, and it pierced through into the ground, for he was in a deep sleep; so he fainted and died.
Geneva Bible translators 1599 · Public Domain On vv8, 10, 11, 14, 17, 18, 20, 21 Fearing his own weakness and his enemy’s power, he…
Fearing his own weakness and his enemy’s power, he desireth the prophetess to go with him to assure him of God’s will from time to time.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv8–21 Jdg 4:8 And Barak said unto her, If thou…
Jdg 4:8 And Barak said unto her, If thou wilt go with me, then I will go: but if thou wilt not go with me, [then] I will not go.
Ver. 8. If thou wilt go with me.] He is famous for his faith, {Heb 11:32-33} and yet here he showeth some unbelief. Let us be faithful in weakness, though but weak in faith, and pray, "Lord, I believe; help thou mine unbelief" Albeit in some respects it was not amiss for Barak to desire Deborah’s company, viz., to advise him and pray for him, as being a prophetess. Neither fearful nor rash. Neque timide, neque temere, should be the soldier’s motto.
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 On vv8, 9, 10, 11, 12, 14, 15, 16, 17, 18, 19, 20, 21 His offer to go with her shows the truth…
His offer to go with her shows the truth of his faith, for which he is praised, Heb 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, whom he thought God would preserve and deliver, and himself for her sake.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On vv10, 17 Here, I. Barak beats up for volunteers, and soon…
Here, I. Barak beats up for volunteers, and soon has his quota of men ready, Jdg 4:10. Deborah had appointed him to raise an army of 10,000 men (Jdg 4:6), and so many he has presently at his feet, following him, and subject to his command. God is said to call us to his feet (Isa 41:2), that is, into obedience to him. Some think it intimates that they were all footmen, and so the armies of the Jews generally were, which made the disproportion of strength between them and the enemy (who had horses and chariots) very great, and the victory the more illustrious; but the presence of God and his prophetess was abundantly sufficient to balance that disproportion. Barak had his men at his feet, which intimates their cheerfulness and readiness to attend him whithersoever he went, Rev 14:4. Though the tribes of Zebulun and Naphtali were chiefly depended on, yet it appears by Deborah's song that some had come in to him from other tribes (Manasseh and Issachar), and more were expected that came not, from Reuben, Dan, and Asher, Jdg 5:14-17. But these are overlooked here; and we are only told that to make his 10,000 men effective indeed Deborah went up with him. The Jdg 4:11, concerning the removal of Heber, one of the families of the Kenites, out of the wilderness of Judah, in the south, where those families had fixed themselves (Jdg 1:16), into the northern country, comes in for the sake of what was to follow concerning the exploit of Jael, a wife of that family.
II. Sisera, upon notice of Barak's motions, takes the field with a very numerous and powerful army (Jdg 4:12, Jdg 4:13): They showed Sisera, that is, it was shown to him. Yet some think it refers to the Kenites, mentioned immediately before, Jdg 4:11. They gave Sisera notice of Barak's rendezvous, there being peace at this time between Jabin and that family, Jdg 4:17. Whether they intended it as a kindness to him or no, it served to accomplish what God had said by Deborah (Jdg 4:7): I will draw unto thee Sisera. Sisera's confidence was chiefly in his chariots; therefore particular notice is taken of them, 900 chariots of iron, which, with the scythes fastened to their axle-trees, when they were driven into an army of footmen, did terrible execution. So ingenious have men been in inventing methods of destroying one another, to gratify those lusts from which come wars and fightings.
Read full note →
III. Deborah gives orders to engage the enemy, Jdg 4:14. Josephus says that when Barak saw Sisera's army drawn up, and attempting to surround the mountain on the top of which he and his forces lay encamped, his heart quite failed him, and he determined to retire to a place of greater safety; but Deborah animated him to make a descent upon Sisera, assuring him that this was the day marked out in the divine counsels for his defeat. "Now they appear most threatening they are ripe for ruin. The thing is as sure to be done as if it were done already: The Lord hath delivered Sisera into thy hand." See how the work and honour of this great action are divided between Deborah and Barak; she, as the head, gives the word, he, as the hand, does the work. Thus does God dispense his gifts variously, Co1 12:4, etc. But, though ordinarily the head of the woman is the man (Co1 11:3), he that has the residue of the Spirit was pleased to cross hands, and to put the head upon the woman's shoulders, choosing the weak things of the world to shame the mighty, that no flesh might glory in his presence. It was well for Barak that he had Deborah with him; for she made up what was defective, 1. In his conduct, by telling him, This is the day. 2. In his courage, by assuring him of God's presence: "Has not the Lord gone out before thee? Darest not thou follow when thou hast God himself for thy leader?" Note, (1.) In every undertaking it is good to be satisfied that God goes before us, that we are in the way of our duty and under his direction. (2.) If we have ground to hope that God goes before us, we ought to go on with courage and cheerfulness. Be not dismayed at the difficulties thou meetest with in resisting Satan, in serving God, or suffering for him; for has not the Lord gone out before thee? Follow him fully then.
IV. God himself routs the enemy's army, Jdg 4:15. Barak, in obedience to Deborah's orders, went down into the valley, though there upon the plain the iron chariots would have so much the more advantage against him, quitting his fastnesses upon the mountain in dependence upon the divine power; for in vain is salvation hoped for from hills and mountains; in the Lord alone is the salvation of his people, Jer 3:23. And he was not deceived in his confidence: The Lord discomfited Sisera. It was not so much the bold and surprising alarm which Barak gave their camp that dispirited and dispersed them, but God's terror seized their spirits and put them into an unaccountable confusion. The stars, it seems, fought against them, Jdg 5:20. Josephus says that a violent storm of hail which beat in their faces gave them this rout, disabled them, and drove them back; so that they became a very easy prey to the army of Israel, and Deborah's words were made good: "The Lord has delivered them into thy hand; it is now in thy power to do what thou wilt with them."
V. Barak bravely improves his advantage, follows the blow with undaunted resolution and unwearied diligence, prosecutes the victory, pursues the scattered forces, even to their general's head-quarters at Harosheth (Jdg 4:16), and spares none whom God had delivered into his hand to be destroyed: There was not a man left. When God goes before us in our spiritual conflicts we must bestir ourselves; and, when by grace he gives us some success against the enemies of our souls, we must improve it by watchfulness and resolution, and carry on the holy war with vigour.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv8–21 And Barak said unto her,.... To Deborah, after she…
And Barak said unto her,.... To Deborah, after she had delivered the words of the Lord unto him:
if thou wilt go with me, then I will go; which showed faith hi the word of the Lord, for which he is commended, and a readiness to do the will of God, and courage to engage in such a work with a powerful adversary, and is therefore reckoned among the heroes for faith, Heb 11:32,
Read full note →
but if thou wilt not go with me, then I will not go; which though it might discover some weakness in him, yet showed the high opinion he had of Deborah as a judge of Israel, and prophetess of the Lord; being desirous that he might have her with him to pray to God for him, to give him advice and counsel on any emergency, she being as the oracle God; and whereby he testified his regard to the Lord, and to his presence, which he concluded he should have, the prophetess being with him; and more especially his reason for insisting on her going with him might be to prevail upon the inhabitants of Naphtali and Zebulun to go with him, who he might fear would not believe him, or pay any regard to his words, and be in dread of engaging with the enemy, unless she was present; which he supposed would satisfy them as to the mind of God in it, and animate them, and give them heart and spirit.
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 On vv8, 10, 11, 12, 14, 15, 16, 17, 18, 19, 21 I will not go - His offer to go…
I will not go - His offer to go with her, shews the truth of his faith, for which he is praised, Hebrew xi, 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.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv9, 10, 11, 14, 15, 18, 19, 20, 21 Verse 9. The Lord shall sell Sisera into the…
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; Ὁτι ουκ οιδα την ἡμεραν εν ῃ ευοδοι Κυριος τον αγγελον μετ' εμου, 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 Jdg 4:14.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv8, 9, 10, 11, 14, 16, 18, 21 Jdg 4:8. If thou wilt go with me, then…
Jdg 4:8. 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, Heb 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.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv8, 9, 10, 11, 15, 16, 17, 20, 21 Barak, like Gideon Jdg 6:15, Jdg 6:36, Jdg 6:40,…
Barak, like Gideon Jdg 6:15, Jdg 6:36, Jdg 6:40, and Abraham Gen 15:2-3; Gen 17:18, and Moses Exo 4:10, Exo 4:13, and Peter Mat 14:30-31, exhibited some weakness of faith at first. But this only makes his example more profitable for our encouragement, though he himself suffered some lost by his weakness Jdg 4:9.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv8, 9, 11, 13, 15, 16, 17, 18, 19, 21 Not go. Septuagint and St. Augustine (q. 26,) add,…
Not go. Septuagint and St. Augustine (q. 26,) add, "because I know not when the Lord will send his angel to grant me success." St. Paul (Hebrews xi. 32,) praises the faith of Barac, so that he spoke thus out of prudence, that the people, seeing (Calmet) their revered prophetess in his company, (Haydock) might not condemn the undertaking as too rash and perilous. He therefore entreats her, in this earnest manner, to come with him, and point out the time when he must attack the enemy.
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).
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On v12 The Battle of the Kishon. Sisera, defeated, seeks shelter…
The Battle of the Kishon. Sisera, defeated, seeks shelter in the tent of Jael, wife of Heber the Kenite, and is slain by her
Jdg_4:12-24
Read full note →
12And they shewed Sisera that Barak the son of Abinoam was gone up to Mount Tabor. 13And Sisera gathered [called] together all his chariots [his whole chariot-force], even nine hundred chariots of iron, and all the people that were with him, from Harosheth of the Gentiles [Harosheth Hagojim] unto the river [brook] of Kishon. 14And Deborah said unto Barak, Up; for this is the day in which the Lord [Jehovah] hath delivered [delivereth] Sisera into thine hand: is [doth] not the Lord [Jehovah] gone [go] out before thee? So Barak went down from Mount Tabor, and ten thousand men after him. 15And the Lord [Jehovah] discomfited [confounded] Sisera, and all his [the] chariots, and all his [the] host, with the edge of the sword19 before Barak; so that [and] Sisera lighted down off his chariot, and fled away on 16his feet. But [And] Barak pursued after the chariots, and after the host, unto Harosheth of the Gentiles [Harosheth Hagojim]: and all the host of Sisera fell 17upon [by] the edge of the sword; and there was not a man left. Howbeit, Sisera fled20 away on his feet to the tent of Jael the wife of Heber the Kenite: for there waspeace between Jabin the king of Hazor and the house of Heber the Kenite. 18And 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 [And he turned] in unto her into the tent, [and] she covered him with a mantle.21 19And he said unto her, Give me, I pray thee, a little water to drink; for I am thirsty. And she opened a bottle of milk [the milk-skin], and gave 20him drink, and covered him. Again [And] 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, Isaiah 21 there any man here? that thou shalt say, No. Then [And] Jael Heber’s wife took a nail of the tent [the tent-pin], and took an [the] hammer in her hand, and went softly unto him, and smote [drove] the nail [pin] into his temples, and fastened it [and it pressed through] into the ground: for he was fast asleep, and weary. So 22he died.22 And behold, as [omit: as] Barak pursued Sisera, [and] Jael came out [went] to meet him, and said unto him. Come, and I will shew thee the man whom thou seekest. And when he came into her tent, behold, Sisera lay dead, and the nail [pin] was in his temples. 23So God subdued on that day Jabin the king of Canaan before the children [sons] of Israel. 24And the hand of the children [sons] of Israel prospered, and prevailed [grew continually heavier] against Jabin the king of Canaan, until they had destroyed Jabin king of Canaan.
TEXTUAL AND GRAMMATICAL
[1 Jdg_4:15—לְפִי־חֶרֶב. Standing in connection with וַיָּהָם, these words are of somewhat difficult interpretation. Dr. Cassel’s rejection of them will not commend itself to most critics; nor is the provisional translation he gives of them, “in the conflict,” exactly clear. The best view is probably that of Bachmann, that the expression denotes the great operative cause by which Jehovah confounded the enemy. Barak’s men, rushing down from the mountain, and falling suddenly on the hosts of Sisera, cutting down with remorseless sword all that stood in their way, threw the enemy into utter confusion; but the effect is rightly ascribed to Jehovah, from whose Spirit both the impulse and the strength to execute proceeded.—Tr.]
[2 Jdg_4:17.—Dr. Cassel translates by the pluperfect: “had fled,” cf. below. But it seems better to retain the indefinite perfect. The narrative left Sisera for a moment, in order in Jdg_4:16 briefly to indicate the fate of the army, but now returns to him. Cf. 1Ki_20:30, and many similar instances.—Tr.]
[3 Jdg_4:18.—שְׂמִיכָה. This word means a “covering;” but exactly what sort of covering is uncertain. Dr. Cassel translates here by Regentuch, raincloth, perhaps to indicate its close, impervious texture. Dr. Bachmann thinks it was “probably a rather large covering or mat of thick, soft material (perhaps skin or goat’s-hair), on which a person lay down and in which he at the same time wrapped himself up,—a sort of mattrass and coverlet in one. Similar articles still form part of the furniture of the Bedouin’s tent and the Fellah’s dwelling.” He derives the word from שָׂמַךְ=סָמַךְ, in its usual sense to support, to lean, specifically to recline at table. Accordingly the proper meaning of the word would be “supporting;” then, concretely, that which supports or serves to recline upon.—Tr.]
[4 Jdg_4:21.—Dr. Cassel: “and he—for weariness he had fallen fast asleep—died.” Keil: “Now he was fallen into a deep sleep, and was wearied (i.e. from weariness he had fallen fast asleep); and so he died.” Similarly Bachmann. The clause וַיָּעֵף – וְהוּא manifestly designed to set forth the circumstances which enabled Jael to approach Sisera unperceived; consequently, the “for” of the English version is perfectly proper, and formally not less correct than Dr. Cassel’s German, which was only designed to correct Luther’s version: “he however, fell asleep, swooned away, and died.” Dr. Wordsworth (p. 99) considers it a mistake to suppose that Jael “smote a nail into Sisera’s head while he was asleep.” He would render: “and he fell down astounded, and feinted away, and died.” The passage is a curiosity in interpretation.—Tr.]
EXEGETICAL AND DOCTRINAL
Intensely vivid pictures, and of the highest historical clearness, are drawn in these simple sentences. The reader is conducted, in imagination, into the tumult of the battle, and stands horror-stricken in the tent of Jael.
Jdg_4:12. And they told Sisera. Jabin was in Hazor, Sisera in Harosheth Hagojim. Since the tidings from Tabor come to Sisera, he must have been near the scene of action; whilst Jabin appears to be at a distance from all the events narrated.
Jdg_4:13-14. And he called together, וַיַּוְעֵק. זָעַק means properly, to cry; here, as in Jdg_4:10, to assemble by crying, κηρύττειν: he mobilizes the troops quartered round about. Everything revolves about Sisera. He is the prominent, controlling personage; commander, probably, of the mercenaries, who on account of their mixed23 character, were also perhaps called Gojim. The chariots, which Sisera orders to be sent to the brook Kishon, must already have been in the plain, since otherwise they could not have been transported. Their head-quarters cannot have been anywhere else than at Beisân, where at the same time they commanded the best chariot and cavalry roads to the country beyond the Jordan. The plain of Jezreel to which he conducts them, is ground on which his army can properly unfold itself. He leads them to the southwest side of Tabor, where the mountain shows its greatest depression. It must have been his intention, in case Barak did not attack, to surround him on the mountain, and thus compel him to descend into the valley. But before the terrible chariot-force has well arranged itself, the Israelitish army, fired with divine enthusiasm by Deborah, and led by Barak, charges down on the flanks of the enemy, and breaks up their battle ranks. Everything is thrown into confusion—panic terrors ensue,—everything turns to flight. The great captain has lost his head; of all his strategic plans nothing remains; only presence of mind enough is left him to seek salvation from destruction by not fleeing in his chariot, nor with the others.
Jdg_4:15-24. And Jehovah confounded them Deborah had promised that God would go before them—as He went before Joshua, not visibly as an angel (as the Targum has it), but in the might of his Spirit, which He puts upon his heroes. It is by that quickening Spirit that, in their charge from the height, Barak becomes lightning, and Deborah a torch, by which the enemy is consumed. וַיָּהָם, “He confounded them,” as He confounded the host of the Egyptians (Exo_14:24). When confusion enters the ranks of the chariots, all is lost. They are then worse than useless. God did this, that Israel might conquer.
In the conflict. לְפִי־חֶרֶב. This is the only meaning which these words can have, if they properly belong here. In that case, however, the phraseology לְפִי־חֶרֶב.… וַיָּהָם is peculiar, and admits only of an artificial explanation. Bertheau’s idea, that God is represented as a champion hero with his sword, is altogether inadmissible. To me it seems likely that לְפִי־חֶרֶב did not originally stand here at all, but slipped in from Jdg_4:16, an error easily accounted for by the fact that the next word, לִפִנֵי, begins with the same letters.
And Sisera lighted down off his chariot. Because on that he was likely to be recognized. The bulk of the army, on account of the chariots, can only flee along the plain, back to Harosheth, whence they advanced. Sisera takes to his feet, in order to escape by other roads. He foresees that Barak will pursue the army, and look for him there. Therefore he secretly flees in a northern direction towards Hazor; and gains thereby at all events the advantage that Barak seeks him in the other direction, towards Harosheth. During the tumult in which his proud army is shattered by the heroic deeds of Israel, he has succeeded in getting well on towards his destination, and thinks himself to have found a safe hiding-place with a friend. The language is designedly chosen to indicate this order of events first, Jdg_4:15, and Sisera fled; then, Jdg_4:16, Barak pursued; finally, Jdg_4:17, Sisera had fled.—Between Heber the Kenite and Jabin there was peace; the Kenite therefore had not shared the oppression under which Israel suffered. Consequently, Sisera could hope to find in his tent a little rest from the fatigue of his long-continued24 exertions. Securer still was the shelter of the woman’s tent. In that of Heber, he might have feared the violence of Barak: the tent of a woman no one enters with hostile purpose. He seems first to have made inquiries. She meets him with friendly mien, invites him urgently, and quiets his apprehensions: “fear not,” she says; she prepares him a couch that he nay rest himself, and covers him carefully with a close covering. The covering is called שׂמִיכָה, a word which occurs only here. The derivations given in Bochart (Phaleg, 748) and in the recent lexicons (Gesenius, Fürst), throw no light on it. שְׂמִיכָה is the Syriac and Chaldee משכא hide, skin, leather; Arabic, משך (cf. Freytag, Lex. Arab., iv., sub voce), cilicium, saccus. This is finally indicated by those Greek versions (followed also by Augustine; and cf. Rördam, p. 83) which translate it δέῤῥις; for that means not only “hide,” but also “leathern covering,” and a female garment, according to the Etymol. Magnum, where we read of a γυνὴ μέλαιναν δέῤῥιν ἠμφιεσμένη. Thus also the direction of certain Rabbins that this word is to be interpreted as מְשִׂיכְלָא (stragula), explains itself. The Targum also agrees with this; for it has גּוּנְכָא, καυνάκη, a covering rough on one side. Nor is anything else meant by the word גְּלוּפְקְרָא (in Targum of Jon., Deu_24:13). It must be a close covering, fitted to conceal the soldier who lies under it.
Sisera is not incautious. He proceeds to ask for drink, pleading thirst. She gives him of her milk. It is an ancient, oriental practice, common to all Bedouins, Arabs, and the inhabitants of deserts in general, that whoever has eaten or drunk anything in the tent, is received into the peace of the house. The Arab’s mortal enemy slumbers securely in the tent of his adversary, if he have drunk with him. Hence, Saladin refuses to give drink to the bold Frank Knight, Reinald of Chatillon, because he wishes to kill him (Marin, Hist, of Saladin, ii. 19). Sisera thinks that he may now safely yield to sleep. Only he feels that he ought first to instruct Jael how to answer any pursuers that may come. How did he deceive himself! Sisera is made to know the demonlike violence [dämonische Gewalt] of a woman’s soul, which, when it breaks loose, knows no bounds True, Jabin is at peace with Heber. But Jael’s race and its history have from time immemorial intergrown with those of Israel. Israel’s freedom is her freedom; Israel’s glory, her glory. How many women have been dishonored and carried away as booty by Sisera (Jdg_5:30)! 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? Will he not, by virtue of his vigor and skill, collect fresh troops, and threaten Israel anew? Shall it be said, Jael saved the enemy of the people among whom she lived as among brothers, to their destruction? The conflict in which she finds herself is great; and none but a great and powerful soul could end it as she does. She will not allow him to escape—as he will do, if she refuse to harbor him; and yet, she can harbor him only to destroy,—and that not without doing violence to ancient popular custom. She makes her decision. 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 stands before her, the violator of a thousand laws of right, and all hesitation vanishes. She has no sword with which to hew the oppressor down, and seizes the terrible weapon of womanly cunning, before which no law can stand. Besides, it has been noticed, even in modern times, that in general the women of those regions care less about the rights of hospitality than the men. Burkhardt in his wanderings had personal experience of this (Ritter, xiv. 179).
Jael, through her terrible deed, far surpasses similar female characters of other times and nations. Concerning the Greek Aretophila, of Cyrene, Plutarch (On the Virtues of Women, n. 19) exclaims: “Her glorious deed raises her to the rank of the most ancient heroines!” What was her deed? By poison, lies, and perjury, she finally succeeded in overthrowing the tyrant who loved her, the husband who trusted her! But she would never have risen to such an undertaking, had he not slain her first husband. Still more horrible is the Chriemhild of the German Nibelungen. She invites those whom she wishes to murder, from a great distance; she not only violates the rights of hospitality, but her victims are her own relatives, countrymen, and friends. Jael has no by-ends, no personal wrong to avenge; the tyrant is a stranger to her, and not properly her enemy. But he is the oppressor of the freedom of the people of God, with whose life her own and that of her race have become identified. She does a demonlike deed,—but does it solely and purely in the service of general ideas.25
It had not been necessary for her to kill him. Scarcely was her deed accomplished, before Barak, swift as lightning both in battle and in pursuit, appeared. But, since it was done, it served to manifest the faithfulness of the Kenite, and to increase the disgrace of Jabin. Barak had gained nothing by personally slaying the flying foe; only the honor of the hostile chieftain had been sub-served, if he had fallen by the sword of the hero. Filled with astonishment, Barak enters the tent of Jael—a noble subject for the painter’s pencil!26—and before him lies the mighty Sisera, a dead man, nailed to the earth by a woman! A victory thus begun, could not but end magnificently. Continually more telling were the blows that fell on Jabin’s head, until his power was annihilated. No other Jabin reigned in Hazor. His name is thrice repeated in verses 23 and 24, in order to emphasize its importance.
HOMILETICAL AND PRACTICAL
Deborah, the female Judge, full of fire, and Barak the hero. Israel’s sin remains ever the same. When their hero dies, when the elders who have seen the works of God are no more, the younger generation apostatizes. So perverse and cowardly is the human heart; and times do not change, nor experience teach it.—Starke: Peace and too prosperous days are not long good for men.
But the danger of the judgment becomes ever greater, the tyranny of sin ever stronger and nearer. The king of Aram, whom Othniel smote, was distant; the king of Moab, beyond the Jordan; but the king of Hazor is in the midst of the land, possessed of unprecedented power. However, the greater the power of the enemy, the more manifest become the wonders of God’s compassion. The deliverer raised up against Moab, though left-handed, is a man; but against the master of nine hundred iron chariots, the battle is waged through a woman. Thus, 1. the heathen learn that victory comes not by horses or horsemen, but by the word of God; and, 2. Israel is humbled, not only by the judgment, but also by the mercy, of God.
There was no want of warlike men in Israel; but lances break like rushes, when the heart is not courageous. Israel, with all its strong men, is impotent so long as it lacks faith in its God. Barak is a valiant hero, but a woman must call him His name is “Lightning,” and his deeds are mighty; but the lightning is kindled by the fire-words of the prophetess. As Moses sings after the exodus, “The Lord is a man of war, the Lord is his name,” so Deborah’s word and song testify that God alone can save. To make this truth seen and believed by all, He lends his victory to a woman. Thus the vanity of men reveals itself, who ascribe to themselves that which belongs to God. Military readiness is of no avail, when readiness of spirit is not cherished. Not legions, but prophets, guard the kingdom of God. God only can conquer, and He suffers not men to prescribe the instruments of conquest.
Barak was a valiant hero, for he was obedient. He followed, but did not begin. Hence, also, though he gained the victory in the field, he nevertheless did not complete it. He took his impulse from a woman,—with Deborah, but not without her, he was willing to go where he went; a woman likewise finished the victory, when Jael slew the leader of the enemy. He waited for the spirit which Deborah breathed into him; not so did Jael wait for his sword to lay Sisera low. Hence, a woman’s name became connected both with the beginning and the end of the great achievement. Thus God grants results according to the measure of courage. As we believe, so we have. If Barak had believed like Deborah, he would have been as near to God as she was. But the Spirit of God needs no soldiers to conquer. He glorifies, through his word, the despised things of the world. Jesus selected as disciples, not athletes, but children of God who sought their Father. Put up thy sword, He said to Peter. When risen from the dead, it was to a woman that He first appeared.
Starke: Holy men love holy company, for therein they find a great blessing.—The same: We with our distrust often close God’s hands, so that but for our own actions, He would give us far more than He does; for God is more inclined to give, than we to receive.—The same: So are men’s hearts in the hands of God, that out of the timid He can make heroes, and out of heroes, cowards.—Gerlach: The holy faith that animates the deed of Jael, is of divine origin; the ways and methods, however, of rude and savage times continue in part until the time when all the promises of God in Christ shall be fulfilled.
Footnotes:
[19][Jdg_4:15—לְפִי־חֶרֶב. Standing in connection with וַיָּהָם, these words are of somewhat difficult interpretation. Dr. Cassel’s rejection of them will not commend itself to most critics; nor is the provisional translation he gives of them, “in the conflict,” exactly clear. The best view is probably that of Bachmann, that the expression denotes the great operative cause by which Jehovah confounded the enemy. Barak’s men, rushing down from the mountain, and falling suddenly on the hosts of Sisera, cutting down with remorseless sword all that stood in their way, threw the enemy into utter confusion; but the effect is rightly ascribed to Jehovah, from whose Spirit both the impulse and the strength to execute proceeded.—Tr.]
[20][Jdg_4:17.—Dr. Cassel translates by the pluperfect: “had fled,” cf. below. But it seems better to retain the indefinite perfect. The narrative left Sisera for a moment, in order in Jdg_4:16 briefly to indicate the fate of the army, but now returns to him. Cf. 1Ki_20:30, and many similar instances.—Tr.]
[21][Jdg_4:18.—שְׂמִיכָה. This word means a “covering;” but exactly what sort of covering is uncertain. Dr. Cassel translates here by Regentuch, raincloth, perhaps to indicate its close, impervious texture. Dr. Bachmann thinks it was “probably a rather large covering or mat of thick, soft material (perhaps skin or goat’s-hair), on which a person lay down and in which he at the same time wrapped himself up,—a sort of mattrass and coverlet in one. Similar articles still form part of the furniture of the Bedouin’s tent and the Fellah’s dwelling.” He derives the word from שָׂמַךְ=סָמַךְ, in its usual sense to support, to lean, specifically to recline at table. Accordingly the proper meaning of the word would be “supporting;” then, concretely, that which supports or serves to recline upon.—Tr.]
[22][Jdg_4:21.—Dr. Cassel: “and he—for weariness he had fallen fast asleep—died.” Keil: “Now he was fallen into a deep sleep, and was wearied (i.e. from weariness he had fallen fast asleep); and so he died.” Similarly Bachmann. The clause וַיָּעֵף – וְהוּא manifestly designed to set forth the circumstances which enabled Jael to approach Sisera unperceived; consequently, the “for” of the English version is perfectly proper, and formally not less correct than Dr. Cassel’s German, which was only designed to correct Luther’s version: “he however, fell asleep, swooned away, and died.” Dr. Wordsworth (p. 99) considers it a mistake to suppose that Jael “smote a nail into Sisera’s head while he was asleep.” He would render: “and he fell down astounded, and feinted away, and died.” The passage is a curiosity in interpretation.—Tr.]
[23]According to Ezekiel (Eze_27:10), Paras, Lud, and Phut, were in the army of the king of Tyre, as mercenaries. The same prophet (Eze_38:5), addressing Gog, implies that he had Paras, Cush, and Phut, in his service. It is certainly more reasonable to think of the Assyrian Cush (Cossæans) as connected with the army of Gog, than of the African. In place of Gog and Magog, an ancient interpretation already pats Cimmerians and Scythians. In like manner, Symmachus explains the king of Elam, who invaded Palestine, to be the king of the Scythians. The historical fact that people of Scythian manners served in the armies of the Phœnicians, may serve to render the existence of a Scythian colony at Beisân more probable at least, than it is on the basis of the traditions communicated by Pliny and others, which are only like similar stories current at Antioch and elsewhere.
[24][Stanley: “It must have been three days after the battle that he reached a spot, which seems to gather into itself, as in the last scene of an eventful drama, all the characters of the previous acts.”—Tr.]
[25][Dr. Wordsworth, treating the question, “What is the true character of Jael’s act?” argues that as it was commended by the Song of Deborah, and as that Song “is recited by the Holy Ghost as the utterance of one who spake by his own inspiration,” it follows that “Jael must have received a special commission from God to attempt and perform this act.” Much in the history, he says, “confirms this conclusion.” What he adduces, however, is not worth repeating. Dr. Bachmann enters into the discussion very fully. The salient points of his essay may, however, be stated in few words. He thinks it unquestionable that the language of Deborah, Jdg_4:9, “Jehovah shall sell Sisera into the hand of a woman,” is a prediction of the chieftain’s destruction by Jael. This utterance of the prophetess cannot have been unknown to Jael. Hence, when the latter sees Sisera approach her tent for shelter, she at once obtains the clear and certain conviction that it is by her hands that he is to fall. She therefore acts under a divine commission. Her invitation to Sisera, her promise of protection, and her honorable entertainment of him, are not to be defended. But “although she transcended the proper limits in the means she employed, it is not to be denied that the operation of the Spirit of God influenced her deed, nor that she acted from the impulse of the obedience of faith. It is, moreover, only from this point of view that we obtain an explanation of the fact that Deborah in her judgment (Jdg_5:24 ff.) so entirely overlooked the human weakness that clung to Jael’s deed.” Compare the remarks of Dean Stanley, Hist. of the Jewish Church, i. 365–370.—Tr.]
[26]It is powerfully treated in the Bibel in Bildern, published by Schnorr.
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv8, 9, 11, 13, 14, 15, 16, 17, 19, 20, 21 Barak said unto her, If thou wilt go with…
Barak said unto her, If thou wilt go with me, then I will go--His somewhat singular request to be accompanied by Deborah was not altogether the result of weakness. The Orientals always take what is dearest to the battlefield along with them; they think it makes them fight better. The policy of Barak, then, to have the presence of the prophetess is perfectly intelligible as it would no less stimulate the valor of the troops, than sanction, in the eyes of Israel, the uprising against an oppressor so powerful as Jabin.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv8, 9, 10, 11, 15, 16, 17, 18, 19, 20, 21 8. If thou wilt not go with me, then…
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.”
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 On vv8, 9, 10, 11, 13, 14, 15, 16, 17, 18, 19, 21 8. If thou wilt go with me] By having…
8. If thou wilt go with me] By having the prophetess with him, Barak could count upon divine guidance, cf. Jdg_4:14. The LXX. cod. B and Luc. brings this out by adding ‘for I know not the day whereon the angel of the Lord may prosper me,’ which looks like the rendering of a Hebr. sentence, but is of questionable originality, and may be based on Jdg_5:23.
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 On vv8–21 (8) If thou wilt go with me.—The enterprise seemed…
(8) If thou wilt go with me.—The enterprise seemed so daring and so hopeless, that if not for his own sake, yet for the sake of his army, Barak felt how much would be gained by the presence of the inspired prophetess. The LXX. has the remarkable addition, “Because I know not the day in which the Lord prospers the angel with me.” This is a sort of excuse for his want of perfect faith. He depends on Deborah to give him the immediate augury of victory. “In the Messenian war the soldiers fought bravely because their seers were present” (Pausan. iv. 16—Cassel).
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 On vv8, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 21 HOMILIES BY W.F. ADENEY Vers. 8, 9. Deborah and…
HOMILIES BY W.F. ADENEY Vers. 8, 9. Deborah and Barak.
I THEY WHO UNDERTAKE TO ADVOCATE DIFFICULT TASKS SHOULD BE WILLING TO SHARE THE RESPONSIBILITY OF THE EXECUTION OF THEM. Deborah urges Barak to fight; Barak will raise the standard only on condition that the prophetess will accompany him. There are prophets who sit with Deborah under the palm tree and advise noble deeds while they excuse themselves from facing the danger of achieving them. In the spiritual warfare of the Church we find critics who can see the defects of the work others are doing, and advise great improvements, yet who will never encounter the perils of the mission-field or the drudgery of more homely work. It is well to devise good measures, but it is better, like Deborah, to help in the execution of them.
Read full note →
II IN THE BATTLE OF LIFE A GREAT VARIETY OF SERVICE IS REQUISITE FOR FINAL SUCCESS. Deborah cannot lead the army, but she can inspire it. Barak cannot prophesy, but he can fight. Thus Deborah cannot secure victory without Barak, nor Barak without Deborah. We are members one of another, and all the members have not the same office. There is work for the seer and work for the warrior. The world always needs its prophets and its heroes. The worker without the thinker will blunder into confusion; the thinker without the worker will fail for want of power to execute his designs. Brain work is at least as important as mechanical work. It is therefore foolish for practical men to despise the men of thought as mere theorists, and foolish for the thinkers to treat the active men of business with philosophical contempt. It is peculiarly woman"s work to cheer and encourage those who are called to the dangerous tasks of life. Wives and mothers who dissuade their husbands and sons from their duty because it appears to be dangerous are indulging in weak and foolish affection. The highest love will seek to encourage those who are loved in all that is great and noble.
III IN THE SERVICE OF GOD THE FIRST REQUISITE FOR SUCCESS IS THE INSPIRING AID OF THE SPIRIT OF GOD. Deborah is a prophetess. She is gifted with the wisdom and enthusiasm of direct inspiration, and thus becomes the inspirer of Barak and his troops. Barak feels that if Deborah goes with him God"s counsel and encouragement will be given him. Do we not trust too much to the mere machinery of our Church organisations in the execution of our work? One prophet in our midst is worth a thousand dull, earthly-minded men The great need of the Church in her battle with the evil of the world is the presence of the Spirit of God in light and power, to guide and to energise her dark and weak efforts. It is foolish to go up to our spiritual warfare without seeking the presence of God to accompany us. (Exo_33:15) If God go with us we shall need no special order of prophets, for then every soldier of Christ will be a prophet. A. (Joe_2:28)
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 On vv18, 20 Jael went out to meet Sisera.
Jdg_4:18-24
Jael went out to meet Sisera.
Read full note →
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.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v12 VICTORY—THE LORD GOING BEFORE.—Jdg_4:12-24
VICTORY—THE LORD GOING BEFORE.—Jdg_4:12-24
CRITICAL NOTES.— Jdg_4:12. And they showed Sisera, etc.] Sisera was the generalissimo of the King of Hazor; to him, therefore, the report was carried, that the revolt of the tribes of Israel from under the hand of Jabin his master had come to a head, and that an army was being collected at Mount Tabor under the captaincy of Barak, with the view of breaking their yoke of servitude. Of this God made use to fulfil His promise, “I will draw to thee, Sisera, with his chariots and multitude,” etc. (in Jdg_4:7). For Sisera required no further motive to rouse him in a moment to opposition and to vengeance; though we might add here as in Pharaoh’s case, that the Lord hardened his heart so that he pursued after the people (comp. Exo_14:3-8). Accordingly we read in—
Read full note →
Jdg_4:13. Sisera gathered together all his chariots, etc.] Filled with indignation at the attempt of the long subject nation to recover their liberty, he resolves to put forth the whole mighty force at his command to crush for ever their aspirations after national independence, and reduce them to a state of perpetual vassalage. All the people that were with him from Harosheth of the nations unto the River Kishon.] This seems to indicate that besides Jabin’s subjects proper, there were many others in this formidable conscription brought together, mercenaries, or tributaries—a huge host collected out of the whole north-west of Palestine, in addition to the mighty chariot force already specified. The description covers a large breadth of country, sufficient to furnish from one to two hundred thousand men; though the precise number is not given, the only expression used being “his multitude” (27). There seemed to be a powerful confederacy, who said to each other, “come let us cut them off from being a nation; that the name of Israel may be no more in remembrance.” (Comp. Psalms 83)
Jdg_4:14. And Deborah said unto Barak, Up; for this is the day, etc ] It is a sad omission that in this critical juncture of the national history, we hear nothing of God’s priests—the men whose office it was to present the offerings and prayers of the people at the Divine footstool. Had the class become defunct? If not, why such a dead silence in regard to them? Why not appeal to the sacred Urim and Thummim in order to ascertain God’s will at this solemn moment? Where was the ark of God before which supplications and confessions might be made? Did the sacred fire still burn? Is not the Lord gone out before thee?] “The captain of the Lord’s host” fought at the head of the Israelitish army in every battle; unseen He appeared only to Joshua at the beginning of the campaign. But He had gone before the people in the wilderness as their Guide and Protector or Shepherd, though all unseen. For “this is He that was with the church in the wilderness” (Act_7:38; Exo_23:20-23; Exo_33:2; Deu_18:15). And as a proof that this same—not angelic merely, but Divine—Friend was with them still to act as their Saviour, we have a distinct notice of His presence at the beginning of the dark days of the Judges in Jdg_2:1-5. Now He was to act as the general of the army—the Lord’s host, and to go forth at the head of that host (Isa_52:12). He was Himself the army; the King of Kings.
Jdg_4:15. And the Lord disoomfited Sisera and all his chariots, etc., with the edge of the sword, etc.] The word יָּהָם means agitated—dispersed—or rather confounded (2Sa_22:15; Psa_144:6) (Keil, Cassel, etc.), which is more than simple defeat; as if a higher than ordinary power had been at work. It is the same word that is used to express the effect produced on Pharaoh’s host, when they pursued after Israel into the sea. “The Lord troubled the host of the Egyptians.” It was made manifest that another than human power was arrayed against them. So it was in the destruction of the Canaanites in Jos_10:10, where the same word is used. In the present case, as well as in that which occurred in Joshua’s days, there were two powers at work—the seen and the unseen; the first being enclosed (so to speak) in the other. The matter stood thus—It was a battle of faith. There was no visible sign of the Divine presence. There was the greatest possible disparity of force on the side of Israel. It seemed an act of madness, according to all reasonable calculations, for Barak and the people he had assembled to throw themselves against the irresistible chariot force of the Canaanites. No wise soldier leader would have tried conclusions at arms in such circumstances—sheep against wolves, boys against men. Nothing but faith could justify the step which they now took in going down into the plain—faith in the covenant God, in His character and standing promises, in the intimations He had given of specific steps to be taken on this occasion in order to the carrying out of a certain plan of His own, implying that He had a plan, and if so, would certainly carry it out.
Deborah was the guiding spirit of the occasion. The people trusted her as a prophetess of the Lord—the chosen organ for communicating the intimations of His will. All things being ready for the conflict, under an impulse of the Divine Spirit, she calls aloud to Barak, with a tone of authority, as speaking in God’s name, that now the moment had arrived when prompt and decisive action must be taken against the enemy, for the Lord Himself—the God who had wrought all the wonders of the past—had gone out before him. Nor would she confine herself to that single sentence, recorded in Jdg_4:14, but “with many other words would she testify and exhort,” till the whole camp was roused to the highest pitch of fervour. Like a seraphic spirit in human form, faith, hope, and courage flashing from her eyes, and going out like electric sparks from all her features and her movements, the very incarnation of trust in her God, standing before the people, it was no wonder if every man, from Barak downward, became animated with something of the Divine fire, if doubts and fears were cast to the winds, and one feeling filled every breast, that of assurance that victory was already theirs.
The people, too, were all men of faith; or the greater part of them. For “they offered themselves willingly” (Jdg_5:2). Their characters were tried in their being called to be soldiers. It was not merely, could they pray to Israel’s God, as in the case of Cromwell’s “Ironsides,” or Havelock’s noble regiments. But what included everything else essential to a true religious character—had they practical faith up to the mark of facing all danger out of loyalty to Israel’s God? Hence the true force of that word (Jdg_4:6)—“Go and draw toward Mount Tabor, and take with thee ten thousand men of Naphtali and of Zebulun.” Every man was to have life and death set before him on the one side, and his duty to his God on the other. Between these he is left to choose. It was no easy thing to go up that hill. Only hearts of steel could try. Many on such terms preferred to continue under their drudgery and their bonds. “The inhabitants of Meroz; the men of Reuben, of Gilead, and of Dan” (Jdg_5:23; Jdg_5:15-17). Not so, many in Zebulun and Naphtali, with the princes of Issachar (Jdg_5:18; Jdg_5:15). This character of the people—their being all chosen men, chosen on the ground of their faith, was a most important factor in the case. For on this account, the summons to battle in their case would be felt with the power of a “Thus saith the Lord.” Also the fullest measure of the Divine blessing might be expected to crown their efforts. How could such men fail of success, when the faithfulness of their God was pledged to aid them?
Barak their leader was also now risen to the occasion. A man of faith at bottom, he had now got over his first surprise. His doubts would all be solved by Deborah, and no doubt in answer to much prayer he would have grace given according to the day. He now seems fully to realise that the battle is the Lord’s, and that the glory of His name and the success of His cause, are the objects above all others to be gained. He is now assured, that “the Lord of Hosts is on the side of Israel, and that the God of Jacob is their refuge.” It is in this spirit that he goes forth to fight, taking his place in the van, and calling on his army, “Follow me, for the time of the Lord’s deliverance is come.” In the thickest of the fight we see him, and all through to the end, desisting not till he can find the man who had dared to stretch forth his hand against the anointed people of the Lord.
It is manifest from this account, that, while human instruments are employed to do the great work contemplated, these were all animated by the presence and succouring strength of the Spirit of the living God. That Spirit gives courage to every heart and strength to every arm. He fills every bosom with the assurance of victory, and enables the whole to act as one man in striking the requisite blow. Ten thousand determined men, acting as if with one arm, could accomplish great things under any circumstances. But here the Ruler of all the ten thousand Providential circumstances in life, which may easily prevent the “race going to the swift or the battle to the strong,” was on their side, and about to employ His resources on their behalf. Imagine, then, this little army of Barak, at a given moment, making a whirlwind charge down the western side of Tabor, and throwing itself in a compact mass on the ranks of the bewildered foe. Sisera was apparently only in the act of marshalling his mighty forces, putting his chariots in their places, and his footmen in order, when this unexpected avalanche of enthusiasm, came thundering from the hill, ere his preparations were completed. In a moment everything was in confusion. So sudden, and so unlooked for was the rush made, and so extraordinary was the change in the spirit of the assailants from being men of craven hearts, to being men of lion-like spirit, that the Canaanites were stunned and even appalled.
Add to this, the visible signs of the omnipotent hand of Jehovah. In the text these are not given in detail. Only we are informed, that it was “the Lor.” who “discomfited or confounded Sisera and his host.” Also, at the beginning of the fight it is said, “the Lord is gone out before thee.” The whole ordering of the battle was His—“I will draw Sisera to thee—I will deliver him into thine hand.” It is said also in Deborah’s song, “They fought from heaven; the stars in their courses fought against Sisera.” There must then have been visible signs of God’s mighty hand. Josephus says that a dreadful thunderstorm came on at the moment of attack, and that extraordinary hail-stones beat with great force in the faces of the foes, so that the bows and slings of the Canaanites were rendered useless, and the men’s hands were benumbed with cold. We know that in the battle recorded in Joshua 10, “the Lord cast down great stones from heaven upon the Canaanites, so that more died in consequence of these stones than from the sword of Israel.” Something similar took place on the occasion referred to in 1Sa_7:10. Some even go so far as to imagine that the eyes of Sisera’s host were opened like those of Elisha’s servant (2Ki_6:16-17), and “behold Mount Tabor was full of horses and chariots of fire round about” Barak’s army. This would indeed give a striking meaning to Jdg_5:20. But the fact that such a thing took place once, is insufficient ground for bringing it in without any warrant at any other time. Rather we are disposed to think, that if so striking a spectacle as an army of angels with horses and chariots of fire, in the form of a protecting shield to the army of the living God, had really been exhibited, we must have heard of it from the inspired writer himself.
In any event, the host of Sisera were struck with terror, and thrown into confusion all over the field. Thus they became an easy prey to the sword of Barak. That mighty heathen host fell atrembling, when they saw from all the appearance of things around them, that the old irresistible force, which had destroyed all the nations of Canaan in the days of Joshua, was again awakened and bearing down upon them with overwhelming weight; so that they said to one another, as did the Egyptians, when the Lord pulled off their chariot wheels, “Let us flee from the face of Israel, for the Lord fighteth for them against the Canaanites.” Thus the little army of Barak, braced up to the highest degree of courage and confidence, was but one of the elements of the case; there were certain supernatural influences or agencies at work at the same moment, sufficient to show that the mighty God of Jacob was present to defend His people.
Jdg_4:15. Sisera lighted down off his chariot and fled away on his feet.] Even the stern-hearted captain shared in the universal panic. “The stout-hearted were spoiled, and none of the men of might did find their hands.” Such was his terror that he was glad to leave his chariot and run away on foot; in order no doubt to mislead his pursuers, and get to some retired spot for safety, while they were off the track.
Jdg_4:16. Barak pursued.] Though faint-hearted a little at first, from the time that he recovered his faith and began the work of a leader in good earnest, Barak nobly acted his part on to the end, foremost in the fight, and slacking no rein till he had run his course to a successful issue—all the host fell on the edge of the sword, and there was not a man left.] The destruction of so large a host was made so complete, that it seemed as if a very special arrangement of Providential circumstances had been made, so as to secure such an awful result. In any ordinary case many would have escaped. But here “not even to one.”—not a single man was left. The River Kishon swept away vast numbers, for it was then overflowing (Jdg_5:21). But it was by means of the sword that most of them were cut off. They were like stricken deer, many of them smiting down each other, but the majority falling an easy prey to the sword of Barak and his little army of heroes.
Jdg_4:17. Sisera fled away on his feet to the tent of Jael, etc.] He naturally in his flight takes a northern direction, that being towards Hazor. He must have gone a long way on foot, for the place where he now took rest was many miles from the battle-field. Besides, he was overcome with fatigue, and soon fell fast asleep. In his flight he bethought him of a house, not occupied by an Israelite, but by one who was friendly with Jabin, and might be counted on as affording safe shelter now, when every other spot was a point of danger. It was the house of Heber the Kenite. That family we have already seen (Jdg_4:11), though casting in their lot with Israel, originally belonged to a different race, and still kept up the custom of dwelling in tents. For this reason probably Jabin was not bitter against them, as he was to all Israelites. So we are told there was peace between Jabin and the house of Heber the Kenite.] Here, therefore, the fugitive thought he might find temporary refuge. But it is the part of the tent occupied by Jael, not that of Heber, into which he enters. For though they were husband and wife, they had different apartments in the tent according to eastern custom (Gen_18:6; Gen_18:10; Gen_24:67; Gen_31:33). In the absence of Heber, Arab custom required that Jael, his wife, should perform the duties of hospitality to a stranger. Sisera’s claim for protection was as valid as a common claim for hospitality, and could not be refused. Having once received a stranger into his tent, and given him the rites of hospitality, it is then reckoned an invariable rule, which the most unprincipled Arab never fails to observe, that his guest should be concealed in case of danger, and even defended with life from his pursuers. The giving of refreshments was regarded in every instance as a seal to the covenant of peace and safety. It is probable that Jael introduced Sisera for safety into the inner part of the tent—the woman’s division—where no man dared to enter without her permission, under the severest penalty.
Jdg_4:18. She covered him with a mantle.] A close covering or rug—perhaps the rug on the ground on which Jael slept, it being the Oriental custom to sleep on mats, or rugs stretched on the ground (Lias). The Targum regards it as a καυνάκή, a covering rough on one side. It was a close covering, fitted to conceal the soldier who lay beneath it. Some make it the counterpane. It ought here to be noted that the Kenites, the people to whom Heber belonged retained till now, and long after this, the habits of their primitive tent life. The Rechabites referred to in Jeremiah’s day were a nomadic tribe belonging to the Kenites of Hemath (1Ch_2:55) of the family of Jethro, Moses’ father-in-law. They came into Canaan with the Israelites, but to preserve their independence chose a life in tents, without a fixed habitation (1Sa_15:6). They seem to have been proselytes of the gate. Their clinging to tent life on to Jeremiah’s time is proved by the passage in Jer_35:7-10.
On Jdg_4:18-22, see Jdg_5:24-27.
Jdg_4:23. So God subdued, etc.] Not Barak, Deborah, or the people; but God did it.
Jdg_4:24. Hand of Israel prospered and prevailed] Lit. “continued going on and proving heavy.” There was progress in the successes against Jabin, as in 2Sa_5:10; 2Sa_3:1; Gen_26:13. Israel’s hand increased in its pressure on Jabin till he was destroyed.
MAIN HOMILETICS.—Jdg_4:12-24
LESSONS FROM THE BATTLEFIELD
1. The Church’s Battles under the Old Dispensation were fought with carnal weapons. The people of Israel formed, throughout their whole history, the Church of the living God. They were never left to themselves to guide their own history, or to seek to attain ends such as might seem good to themselves, or might be for their own glorification. They were the property of another, and the very end of their existence was to glorify another. This fact they were never allowed to forget. Hence
(1.) Every battle they fought was ordered by their God. Should they enter into any battle without asking counsel of their God it was an offence against their true and proper King. On this principle it was disobedience and distrust not to go up against the Canaanites when they heard the report of the spies; and again, when they were forbidden to go up, it was presumption in them to do so, when they saw the fatal consequences of their unbelief. In like manner, in all Joshua’s campaign, not a single battle was undertaken on his own responsibility. He was simply a sword in God’s hand. All the battles in this book of Judges were specially ordered by God, as an attentive perusal of the first few chapters alone will show. It is the same with all that is recorded in every historical book of the Old Testament. But it was not so with all the other battles which the nations of the world fought with one another. Though God’s general providence includes all events, and all actors in the world’s history, there was no such special taking in hand, and directing the national movements of any other country as in the case of the Israelites. The great reason was:—
(2.) Every battle they fought was to serve the interests of God’s Church. It was in no case to exalt the martial prowess of Israel over the nations. In every instance, from beginning to end of their history, the glory of their God over all the gods of the nations was the end to be gained, and not their national fame; or if they are sometimes spoken of as superior to any other people, it is solely because their God has made them so, and for the purpose of showing forth His glory, not theirs. Their very existence on earth was to be a church for the living God. Their battles, therefore, had always a spiritual or holy end in view. They were really the battles of the living God as against the dumb idols—the Holy One of Israel and His people, as against “the rulers of the darkness of this world” and the multitudes of their wicked subjects.
(3). Though the end was spiritual, it was necessary to make use of carnal weapons as the means. In the old Dispensation, that mighty spiritual weapon, called “the sword of the Spirit,” had not yet been drawn from its scabbard. “Christ crucified”—was as yet “a mystery hid from the ages,” and in its absence other means must be used. The weapons must correspond with the times in which they are to be used. The nations of the world as yet lived down at the low level of deep spiritual ignorance of God and His ways, and owned as their only rules to act by force, by violence, by cruelty, and to give natural expression to every evil passion. Such was the sort of world the Church in its imperfectly formed state had to pass through. It was also the first stage of God’s dealing with His Church—when he taught His truths by pictures and signs in the external world. He appealed to men’s senses rather than to their spiritualised reason. Laws for the conscience and the heart came through an elaborate system of sensible ceremonies and symbols. In correspondence with this, the vindication of God’s truth, and the maintenance of the Church’s interests in the world, were effected by the use of external force, strictly regulated by God’s commands. The arrangement was confessedly temporary and imperfect. But the fact that so horrible a thing as war with carnal weapons was necessary to keep alive God’s truth in the earth and to prevent the extinction of His Church was not only a sad proof of the world’s enmity against God, but also a conclusive argument for some more effectual means being used to bring back the world to God. To lead this proof in full, long time was given that the conclusion might be more perfectly made out. And now we have the reign of the love of God and the peace of God through Jesus Christ, as the true method of governing a restored world, established on an everlasting basis.
(4). The great disadvantages of using carnal weapons. It is always stern work to go to the battle field. The work of shedding human blood by the sword is always most revolting. It is the vocation of the tyrant or the beast of prey. It transforms man into a savage, and kills out of his breast all the kindlier feelings. It is to make man the most terrible enemy of man. It is to rouse all the most ferocious passions that belong to our fallen human nature, and let loose the raging of the evil feelings—legions in number—that slumber unknown in the deep cavities of the heart. How can the spirit of peace and love live in an atmosphere of passion and revenge! How can the work of God be promoted by destroying man, made after the image of God! How can our own personal profit be advanced, when ruthlessly taking the life of a fellow creature!
Yet war was to the religious man in ancient times often a commanded duty. However stern the work, it was only commensurate with the stern necessities of the times which called for it. It was oftentimes the visible and well-deserved punishment of the wicked for their wicked deeds. It was often God meeting the ungodly on their own ground, and showing what jealousy and reverence must be maintained for His great name. But what a mighty relief it is for those who live in the times of “peace on earth and good will to men.” No human instrument is now to be used but that of the tongue. No weapon, but the word of reconciliation. No spirit, but the meekness and the gentleness of Christ. Now we do not look at the hard metal by which the body may be cut to pieces, but we have regard to the iron that enters into the soul. We now carry on war with sin in the heart—our own hearts, or those of others. Evil principle and evil purpose must be subdued there. Evil principles, evil schemes, and evil practices in the world everywhere must be put down. And one weapon is sufficient for every purpose—the quick, sharp, powerful two-edged sword of the Spirit of God.
2. God employs great variety of instruments in carrying out His purposes. The honour of service, and the distinction of success are not confined to one person alone. Even the mighty and the noble have sometimes to come down from their seats, while the Ruler of Providence “exalts the man of low degree, that no flesh might glory in His presence.” Who could have supposed that in a great crisis, when all that was precious in the Church of God was at stake, a solitary woman should be brought to the front, and through her an agency should be set on foot that would effectually stem the tide of oppression and bring back the best days of Israel’s history? The mighty king that sat frowning like an overshadowing cloud over the land and defying the armies of the living God, finds more than his match in one of the weaker sex. When the warriors had all disappeared, when there were no kings nor princes to lead on the nation to assert its independence, when true piety seemed to have taken refuge in the dens and caves of the earth, and when the enemy swept like a flood over all the homes of Israel—then God was pleased to raise up a woman to be the “savior” of His Church and people. Formerly He had made use of a man without the natural use of his right hand in a great extremity; at another time, a man taken from the plough, able only to wield an ox-goad; still again a foreigner dwelling in Israel but not of Israelitish blood. And in after years we know He used sometimes a man of Herculean strength like Samson, an outcast Gileadite like Jephthah, or one of the least of a poor family in Manasseh like Gideon—all of them most unlikely to be chosen, as seeming to be unfit, for the service of God’s Church in her days of great trial. But in this very circumstance lies an important element of their fitness, that in not possessing of themselves qualifications sufficient to meet the emergency, but full of faith in the resources of Him who has called them, they all the more distinctly prove “that the excellency of the power is of God and not of them.”
Barak cannot originate a scheme to meet the emergency, and if he could, has not the courage to carry it through. Deborah has the plan of what should be done set before her by God; and, though she cannot go out herself to battle, she has ardour and faith enough to inspire the hesitating Barak with a zeal and fortitude equal to the occasion. There is work for both, and the work of each cannot be done by the other. “The eye cannot say to the hand, I have no need of thee; nor the head to the feet, I have no need of you.” Sometimes, indeed, the more feeble members are the more necessary.
And what shall we say of Jael? God has need of her in this singular adjustment of agencies. She is brought in to carry away an honour that might and would have belonged to Barak had he firmly stood the test when put to the proof. How singularly she is brought in! Not an Israelite, but a member of a heathen family, who in Moses’ days forsook their worship of idols and did cast in their lot with the people of the living God—a family that kept fast by the worship of Jehovah amid all the changes that swept over the land of Israel. Travelling from point to point in the land of Israel, Heber had now pitched his tent near to Kedesh-Naphtali, but keeping up his distinctive character as a Kenite, and therefore a naturalised foreigner. The Lord has now need of one in this house, who can better serve the purpose than a native-born Israelite—one of foreign blood and therefore one to whose dwelling Sisera would come for shelter, yet one of Israelitish faith, and full of zeal for the cause of Israel’s God. Who could have thought such an one could be so easily found?
3. God makes use of men unconsciously to do His will. To Barak He said, “I will draw unto thee to the River Kishon Sisera, the captain of Jabin’s army,” etc. Yet all that is done to induce Sisera to collect his army there is the report carried to him that Barak had planted the standard of revolt on Mount Tabor. (Jdg_4:12.) There is no constraint put on Sisera; he is left entirely free to himself. It is of his own free will that he resolves to collect his army round the base of Mount Tabor. He never once thought of Israel’s God in the matter. Nothing was farther from his thoughts than to imagine that he was but an instrument in the hands of that God to bring to pass His deep purposes. Nor do the wicked ever think of this. “They boast of their heart’s desire; and through the pride of their countenance they will not acknowledge God; God is not in all their thoughts.” Their language is, “I am, and there is none besides me.” It is indeed, according to every man’s consciousness, that he is not put under the slightest restraint in his action. Were it to be so, the first principle of moral government would be interfered with—the freedom of the subject of moral government. But while that is preserved complete, God has still such entire control over his own creature, that He can employ him as an instrument in His hand to fulfil His purposes as it may seem good to Him. How can it be so? One step we can explain. God acts by every creature He has made, according to the faculties He has bestowed upon him. To man He has given the god-like faculty of free will, and in all His dealings with him, the Maker allows the fullest exercise of that faculty to His creature. But free will is governed or influenced by motives, and according as the motives set before it may be in agreement with its inclinations, so is it led to decide. God, having entire control of all possible motives that can influence the human mind, as He is Supreme Ruler in Providence, has but to adjust the proper motives which shall induce the human will to decide this way or that way, in a given case, and the end is gained.
There is no compulsion used in leading a man to adopt a particular line of action, while yet God makes use of him to accomplish His purposes as He pleases. In thus making use of him He does not begin by destroying his liberty of will to decide as he may choose; but having respect to that, He takes means to influence that will legitimately according to its inclinations, and so leads it to decide in such a manner as shall execute His will. Thus far we can go. But there are questions at the back of this which demand an answer; but this is not the place to enter on these. It is enough at present, if the great principle is acknowledged that while men feel perfectly free to act in all matters according to their own inclinations, God yet employs them as He sees meet, to execute any purpose which He pleases to have fulfilled in the course of His holy providence.
In the case of Sisera, it is easy to see how he was led to fulfil God’s purpose, in marshalling his army on the plain through which the River Kishon flowed. The report of the daring of Jabin’s vassals to try to break the yoke, that had been so long rivetted on their necks, would act like an electric shock on the mind of the high-spirited general, and rouse him to unwonted energy in collecting an army. The same motive would induce him to bring out all his resources at once, so as to inflict a crushing defeat on the people, on whom he wished to trample; but thus, in case of defeat, which God intended, he prepared an occasion for the whole strength of the nation being broken at one blow. God employed him unconsciously to do His will, in effecting the complete emancipation of His chosen Israel from the oppression of the cruel Canaanitish king.
4. The Lord’s battles are always gained through faith. In the Lord’s battles, the Lord Himself must always be present, and faith makes Him present. It is the province of faith to say, “Lord! without thee we can do nothing. We have no might against the great company that cometh against us, neither know we what to do, but our eyes are upon thee. Thine is the greatness, and the power, and the victory. In thine hand it is to give strength to all. Except the Lord keep the city, the watchman watcheth in vain.” And when the victory has been gained faith adds, “If the Lord had not been on our side when men rose against us, then they had swallowed us up quick—the waters had overwhelmed us, the stream had gone over our soul. Blessed be the Lord, who hath not given us as a prey to their teeth.” Battles gained through faith are thus always glorifying to God. Because—
(1.) It is His purpose that is to be gained by the battle. Barak felt that he was nothing but an instrument. He had nothing to fight for of his own. There was no plan shaping itself before his mind in the exercise of his own ingenuity. The deliverance of God’s Church from vassalage and from burdens he knew to be the one object in view, along with the destruction of the Church’s enemies, and thereby the vindication of the name of the God of Israel in the sight of the heathen. For that with all his might he fought. The idea of showing that superior prowess belonged to the army of Israel over that of Canaan; or that his skill of generalship was superior to that of Sisera, did not for a moment cross his mind. The reverse of this was too obvious a fact to be disputed. No circumstances could make it clearer that this battle was entirely God’s own, and fought in the interest of showing forth His glory.
(2.) It is by His means that success comes. Barak owed his valour to the fact that God’s Spirit rested upon him. The people did the same. For manifestly God poured out His Spirit on those who so “willingly offered themselves” at the greatest personal risk to vindicate the honour of His name. The courage which led them to jeopard their lives in the high places of the field, and the extraordinary feat they performed in the destruction of the whole of Sisera’s army, prove that special aid must have been given them. It was God, too, that ordered the battle. All the steps were laid down by Him. It was, also, through special signs from heaven that the Canaanitish host were struck with terror and fled before the sword of Israel. And it was of God that the River Kishon should have risen so far above its mark even in high flood, and, overflowing its banks, should have swept away so many whom the sword did not slay (Jdg_5:21).
(3.) God honours faith because faith honours Him. It was greatly honouring to God to believe that He would make the handful of the Church’s defenders on Mount Tabor—a raw and undisciplined force—too mighty for Sisera’s warriors to stand before them. To take His word for it, that if His people went forth at His call, however insignificant in numbers and resources, He would “give power to the faint, and to them that had no might He would increase strength, so that they would mount up as on eagle’s wings, run and not be weary, and walk and not faint,” and on the faith of that assurance to go into battle against such overwhelming odds, was most honouring to the trustworthiness of the Divine character. Indeed, faith is the exercise of the soul looking away from one’s self and all other objects, and fixing on God alone as its stay, strength, and shield, thus making everything of God, and keeping all things else in the background. No wonder if such a man is “compassed about with the Divine favour as with a shield,” and that Omnipotence will, sooner or later, be found operating on his side. “Them that honour me, I will honour.” The Saviour’s invariable rule with all who came to Him in distress was, “According to your faith so be it unto you. If thou canst believe, all things are possible to him that believeth.” The great work of the soul’s eternal salvation is made to depend solely on believing; and the most honourable list of names known in God’s Church is the list of those “Elders, who by faith obtained a good report.”
5. The importance of God’s people helping each other in the day of battle. “If thou wilt go with me then I will go; but if thou wilt not go with me, I will not go.” This confession was not to Barak’s credit. It showed a limping faith at least, though it did not prove the want of loyalty altogether. But it showed what stress he put on the aid he might receive from Deborah. That to him was so important a consideration that it turned the balance. Deborah seeing the necessity of the case did consent to go; for there was no rule transgressed by her compliance, and the emergency for Israel’s well-being at the moment was so great, that she felt every other consideration must give way to gain the success of the enterprise in hand. Barak looked to her as the medium chosen by God for the communication of His will, and hence felt that her presence was of the greatest possible consequence. As a matter of fact, though the account given in the text is very brief, we may fairly infer, that she not only gave directions to Barak as to how to proceed with the arrangements, but also that she was of the greatest service in stirring up the faith, patriotism, and pious zeal of all around her, beginning with the captain himself and going down to the meanest in the ranks. She was the soul of the army; and that soul was one of burning energy, and of genuine loyalty to her God. Nor did she stop, until every man of the ten thousand had got a soul infused into him of equal energy and fervour with her own.
So helpful may God’s people be to each other in times of great difficulty. Their mere presence and sympathy with each other in fighting the battle of truth against error, or of righteousness against sin, is of itself the greatest possible encouragement. Even the Saviour Himself, in the hour of His terrible agony, showed the need of a weak human nature, by imploring His own disciples to give Him their feeble aid, such as it was. “Could ye not watch with me one hour?” It was like a strong man clinging to a few straws in the midst of the torrent; or like a father seeking a little comfort from the prattle and sympathy of three of his own little children, when pressed down under the weight of an intolerable burden. The duty and the advantage of helping each other when carrying on the Lord’s work was recognised by the Master Himself when He sent out His disciples to preach His Gospel, in the form of two and two going together. When Peter and John had to fight so hard a battle before the Sanhedrim, it was very helpful to them at the close to be able to “go to their own company and report all that the chief priests and elders had done,” and follow this up by “lifting up their voices with one accord,” and so to put the whole case anew into the hands of the exalted Saviour, asking grace that they might be able on other occasions to prove themselves worthy of Him whom they served. And the answer was given (Act_4:23-24, with Jdg_5:29-31). Paul, notwithstanding the abundant grace conferred on him, confesses his obligations to be so deep to many who were his fellow-helpers in the cause of Christ, that but for their succour we are led to conclude, he never could have gone through the work and the struggle that he did. What help did he get from their Christian fellowship, their sympathy, their prayers, their counsels, and their many services in connection with carrying on the work! Romans 16, and the closing chapter of several other Epistles, contain allusions to several “fellow-workers unto the kingdom of God,” who were of the greatest service to him in his work. On some names he puts a special emphasis—the Timothys, Epaphroditus-es, Tychicus-es, Onesimus-es, and certain others, not to speak of the labourers of the first class, such as Barnabas first, and Silas afterwards.
The same principle is illustrated in Church History from the earliest years to the present time. We uniformly perceive the triumphs of the gospel to be owing in large degree to the practical union, and mutual help-giving of Christians among each other in carrying on their great work. What striking proof of this have we in such examples as those of Luther, Melancthon, the Elector of Saxony, and the many other Reformers who succoured each other in duty and danger? Were not the ultimate successes of missions in the South Seas largely due to this? Might not such men as Carey, Henry Martyn, and D. Brainerd have done much more in the pit of heathenism, had the Christians at home held the rope better? Is not the whole Church-history of this country, for centuries, a prolonged evidence of the value of mutual help in doing the Lord’s work?
COMMENTS AND SUGGESTIONS.—Jdg_4:12-24
VARIETY OF GIFTS IN THE CHURCH
This is suggested by the variety of persons and characters introduced to notice, in this striking episode of Church history. Deborah tops the list with her strong faith, force, and fervour of genuine piety, dauntless courage, unflagging zeal, fertility of resource, and supreme faculty of infusing into others her own spirit. Barak comes next, with true faith, but greatly troubled with doubt and fear, depressed with the low condition of his church and people, consciously incompetent to meet the emergency, yet not unwilling to do what he can, if only others would come forward with counsel and aid. Next come “the willing people” (Jdg_4:2), all of them self-devoted to this work, because it is the cause of their God they have in their hands, and His glory in the good of His Church, is the end they ardently seek. They are not the rich and noble of the land, but for the most part appear to have been the workers in iron, who were employed by Jabin probably in making his iron chariots, and the hewers of timber, whom he employed in large numbers in cutting down his forests in the district of Harosheth, and utilising the wood by transporting it to Zidon. These, all with stout hearts and brawny arms, would give service in the battlefield.
Besides these, in the foreground of the story we read, that “out of Machir (tribe of Manasseh, to the West of Jordan) came down governor.” or chieftains; “and out of Zebulun they that handle the pen of the writer”—or staff of the officer, as some make it—the military scribe, whose duty it was to keep the muster roll, and superintend the recruiting of the army (2Ki_25:19). The princes of Issachar, too, gave their help, doubtless in their own proper capacity. Others are also alluded to as being there on the great occasion. All wrought in their place, and all gave a willing service. And lastly came Jael, whose act brought the whole strange chapter of events to a close.
Thus one great result was brought about by the employment of a variety of agents, each doing what was his part to do; and this was according to the counsel of Him who ordered the battle.
1. A variety of gifts in the Church is a necessity. In carrying on the work of the Church, all the different aspects of human life must be met, for in the constant turning of the kaleidoscope, each of these in turn must have an agency provided which is adapted to the circumstances. No one worker, however versatile his genius, can be expected to show superiority of skill all round the compass, and to be as thoroughly proficient in every department as the specialist of that department. There are all manner of trades and professions in civil and social life, and so there may be expected to be persons of all classes, and of all kinds and degrees of capacity for usefulness in the Church. There is every possible variety of work to be done, every variety of station to occupy, every variety of qualification to be exercised, and every phase of danger to be met. All have their respective places to occupy in a very complicate arrangement. No man can do his neighbour’s work so well as his own; and each is responsible for doing what belongs to him to do, or that which he is qualified to do, whatever may be done or left undone by those around him.
All the members of the human body have their respective functions to perform. The eye is for seeing, the tongue for speaking or singing, the ear for hearing, the nose for smelling, and the hand for touching, grasping, or working. “If the whole body were an eye, where were the hearing; if the whole were hearing, where were the smelling.” So in the Church there are different offices to fill and different functions to discharge. Some are church office-bearers, and others are private church-members. Some have the gift specially for acquiring knowledge suitable for the church’s instruction, others have the skill for imparting it. Some have a special adaptation for the training of the young, others for teaching and enforcing truth in the public assembly. Some have the faculty of addressing men in a popular style of thought, and others the capacity of meeting the wishes and tastes of the scholarly and refined. “There are diversities of gifts, but it is the same Spirit; and there are diversities of operations, but it is the same God who worketh all in all.”
2. God bestows the gifts according to His good pleasure. All the qualifications possessed by all the workers are gifts conferred on them by God. No man’s genius is a thing of his own acquirement, or an heir-loom handed down to him by his ancestors. His possessions, too, though they may come in one sense as the result of his own industry or skill, yet would never come without the ordering of God’s over-ruling Providence. “The Lord maketh rich.” Every man’s special faculty for work is given him originally by his Maker. For God confers on every man some endowment, but the nature of it, and the measure of it, God himself determines. He has made the gifts exceedingly diverse one from another. “He who taught the lark to trill, has taught the eagle to scream. He who moulded the dewdrop, and caused it to hang in silence on the fringe of the flower, poured out the boundless sea, and caused it to roar night and day as if uttering the prayer of all earthly troubles.” “In the same pasture the ox can find fodder, the hound a hare, the stork a lizard, the fairmaid flowers.”
“On the face of a watch there are three workers, or, as we usually call them, hands—the second-pointer making rapid revolutions, the minute-pointer going at reduced speed, and the hour-pointer, which is more tardy still. Any one, not knowing the mechanism, would suppose that the busy little second-pointer was doing all the work. It is clicking away at sixty times the speed of the minute-pointer; and as for the hour-pointer, it seems to be doing no work at all. So is it in the church. There are active fussy men who appear to be doing the whole work, while others seem to be doing little or nothing at all. But can we do without the hour and minute-pointers? The noisy second hand might go its round for ever without telling the world the true time. The silent steady hour-hand need not envy its noisy little colleague. It gives by far the most valuable information. Every man’s duty is to do his allotted work, so as to gain the approbation of the Master whom he serves.”—(Parker.)
But as no one key can open all locks, so no one man possesses all the gifts. God has made no man so rich in genius or resources, but that he is dependent on some other men, as the wheel goes round. The strongest is not unfrequently made to depend on the weakest, and the highest on the lowest. Even the little mouse (in the fable) is made to gnaw the meshes of the lion’s net, and set free the lord of the forest. The little captive maid may direct the mighty captain of the host of Syria where to find a cure for his leprosy.
God so distributes his gifts to all that the most highly-gifted shall feel he is still not independent of those beneath him, and all shall feel that what they possess is not their own, but talents given to trade with for another, while at any moment they may be called to give an account of their stewardship. All the best gifts are not conferred on any one man, lest he should become arrogant towards his fellows, and begin to glory in the presence of the Sovereign Giver! Even with the best of men care is taken to avoid ground for boasting, and those most richly endowed are made to realise their need for succour from those around them. In the conducting of such a great movement as the Reformation from Popery in the sixteenth century, such qualities were needed as a Boanerges-like spirit, great powers of reasoning, force, fervour, passion, energy of character, on the one hand; and, on the other, a well-balanced judgment, learning, depth of insight, along with patience, caution, and equanimity of spirit. God divided these gifts, conferring the former on Luther, and the latter on Melancthon; but they were all put at the service of the church. Luther, gifted as he was, felt he could not do without Melancthon, and Melancthon felt that the work could not go on without Luther. Both, too, were ever made to feel that their all-sufficiency was of God.
Again, in the ordinary distribution of mental gifts among men, we find checks put on vanity and pride. Some possess the gift of genius, and exhibit feats of mental ability which excite the envy and the admiration of those around them; but yet, in regard to several of the ordinary faculties of mind, they are only on a par with those around them, or are even inferior. Others, again, are gifted with great intellectual grasp and strong powers of reasoning, but are deficient in fertility of imagination, and in skilfully decorating their thoughts with fit drapery of language. Some are mighty rhetoricians and brilliant orators, who can elicit the applause of the multitude, and yet they want capacity to excavate in the deeper mines of thought, and to build up solid structures of maxims and rules for men’s guidance in the practical affairs of life. In all cases gifts are so bestowed as to prevent boasting on the part of the recipients, and to make all feel their mutual dependence on one another.
God would also show His sovereign right to bestow His gifts entirely according to His own good pleasure, to bless one after this manner, and another after that. He assigns to one man a place in His church here, and to another there, as it seemeth good in His sight. Not that any are ever treated unjustly or unkindly. But as none receive their gifts as a matter of claim, God shows His right in His own creature, in endowing him with this or that faculty as it pleaseth Him, in order to gain the ends of His own wisdom. Thus He qualifies some to occupy a higher place in His Church; others, a lower. Some are qualified to teach and build up in the faith; others, to devise plans and institute organisations for carrying on the work of the Church. Some have special aptitudes for attending to financial affairs; others for conducting religious meetings, and attending to the spiritual well-being of the Church. Some find their element in the instruction of the young, and in rendering the work of religion attractive to their youthful minds; while others are more adapted to sympathise with the aged and the infirm, to give succour to those that are in distress, and to comfort the feeble-minded.
3. This variety is a feature of great beauty to the Church. The Church is not a vast surface of dead uniformity; were it so, the spectacle presented would be tame, monotonous, uninteresting. But as God has arranged things in the world of nature, so has He done in His Church. There is every possible diversity of taste, of disposition, of temperament, of qualification, among the members of His Church. While all exhibit a family-likeness of character, each has some special features of spiritual beauty peculiar to himself, his own tint and hue of loveliness, or his own special faculty of service, which none possess precisely the same in kind or degree but himself. This diversity of excellence, extending over the whole community of the Christian brotherhood, gives to the Church the appearance of a body of manifold interest and beauty. It is as when a light is reflected from a multiplying glass, in which all the surfaces are differently sized, differently coloured, differently cut, and all placed at different angles, there is a spectacle presented of endlessly diversified lights and colours—of manifold beauty—yet all arising from one and the same light falling on many surfaces.
(1.) We see this element of beauty in Nature:—“Amongst the trees of the wood there is great variety—the sturdy oak; the flexile willow; the solid maple; the graceful ash; the terraced cedar, with cones uprising through each grassy-looking lawn of tender leafery; the larch, hanging its scarlet blossoms from every pointed arch of its green pagoda; the stiff, stout holly, disdainful of the breeze; the fidgety aspen, all in a flutter at the faintest sigh; the spacious chestnut; the strict, solemn cypress, with every twiglet pointing straight up to heaven. So, too, with the bark of the timber—the ebony, sinking like stone; the cork, riding on the crest of the billow; the elder, so soft and spongy; the box, in his firm structure, retentive of the finest engraving; the homely deal, and thyine veneer—beautiful some, but useful all, and not to be interchanged with advantage.
(2.) “So is it with men’s minds. Melancthon would have made a poor substitute for Luther, but the absence of Melancthon would have left a poor Reformation. Great as was the invention of the Sunday School, it was not revealed to Bishop Butler, but was reserved for Robert Raikes; and yet if the former had not written the “Analogy,” the latter could not have supplied the desideratum. And although Jeremy Taylor and John Bunyan had each a fine fancy, the world is now agreed, that if they had changed places, they could have made it no better; we are quite content with the pilgrim of the one, and the golden grove of the other.” [Hamilton.]
(3.) Throughout nature there is a charm in variety. “The plough is fatal to the picturesque. A country under husbandry, with all God’s beautiful flowers cut down and cast out under the name of weeds, is as inferior in point of beauty, as it is superior in point of profit, to moor or mountain. How tame your levelled fields of wheat or barley compared with the rudest hill side, where green bracken, and the plumes of the fern, and the bells of the foxglove, and brown heath with its purple blossoms, and the hoar, grey, rugged stones that lie scattered in wild confusion, unite to form a mantle, in richness and variety of hues, such as loom never wove and queen never wore. Without this variety, how tame our gardens, with every flower in form and colour the counterpart of another; and how monotonous the music of early morn, did every lark in the sky, linnet in the bush, rook and ringdove in the woods, all utter the same notes!” [Guthrie.]
(4.) “But variety is everywhere. Each lamb of the flock has a bleat known to its mother; each rose on the bush has its own shape and shade of colour; and, there is not a lark that hangs carolling in the clouds, but has a voice recognised by the brood, above whose grassy nest she sings her morning hymn, calling the drowsy world to rise for worship and for work. So is it in the world of mankind, who, though numbering so many hundred millions, and showing so much similarity of general characteristics, have yet, in the case of each individual, a face and features, a configuration and colour, organs, limbs, and voice peculiarly his own. The same law operates among the fishes, the beasts, the birds, and the insects; it is everywhere also among the stars of the sky; and taking nature as a whole, what a manifold and magnificent diversity do we perceive among the works of God!” [Guthrie.]
(5.) “It is the same in the world of grace and in the Christian Church. There are different peculiarities among different Christians, which constitutes a charm rather than a defect. A John is pre-eminent for love; a Peter for ardour; a Paul for zeal; a Job for patience; a Moses for meekness; a David for devoutness; a Samuel for a prayerful spirit; a Jeremiah for tenderness; and an Abraham for faith. Yet all have the one Spirit of grace, and all possess one family-likeness. Those greatly mistake the matter who would have all Christians modelled on their own pattern, as, for example, of some modest, retiring, gentle spirits, who cannot appreciate the worth and usefulness of those whom God has cast in a rough mould and made of stern stuff.” [Guthrie.]
(6.) Everyone is needed in his place. The Samsons are needed in their place, as well as the Samuels, to fill up the beauty of the picture. The little captive maid to tell the mighty captain where to go for his cure, as well as the prophet to direct him in God’s name what to do. The quiet, simple-hearted Nathanael is needed to pray and to meditate under the fig-tree, as well as the more noisy and demonstrative Peter to be the mouthpiece of his brethren. The meek and soul-absorbed Mary, putting everything aside for Christ as “the one thing needful,” has her place, and also the bustling, more pretentious Martha, who is anxious to give the best of welcomes to her Lord. The eloquent and honest, though somewhat blundering Apollos is needed, and also the quieter but better-informed Aquila and Priscilla. The bold warriors are needed to go out into the open field to measure swords with the foe; and also, “the women who remain at home” are of service, in their place, “to distribute the prey.” A Luke is needed to act the part of the “beloved physician;” the house of Stephanas to “addict themselves to the ministry of the saints;” an “Epaphras to labour fervently in prayer” for Christian professors, that they may “stand complete in all the will of God;” and Christian widows are required to “wash the saints’ feet, to relieve the afflicted, and be patterns of every good work.” God has given to every thing a place, and has made every thing beautiful in his place.
4. Every Christian is responsible for making his own contribution for the good of the Church.
Every gift or faculty which a man has is given him in stewardship. It is a talent committed to his trust, of which his Lord says, “Occupy till I come.” The giver expects that every talent shall be traded with so as to gain something; some more, some less, according to the number given to trade with. If two are given, it is expected the trader will make other two; if ten are given, the result looked for is other ten, and so on. The fruit tree that occupies the best soil, and has had most time, cost, and labour bestowed upon it, is expected to yield most abundant fruit. “In the ceremonial law, God required more sacrifices from the rich than from the poor; such as had great store of oxen, sheep, and other things to be offered in sacrifice would not have been accepted had they offered “a pair of turtle doves or two young pigeons,” which yet were acceptable from the poorer sort of persons.” “To whom much is given, of them much is required.” God had done great things for Eli and for David, and from them expected greater returns of duty and obedience all their lives after; but when they failed in some great particulars, God was sore displeased with them, and reckoning up the great benefits He had conferred, He tells them that He expected other returns from them. Hezekiah, too, having received much, God looked for answerable returns, and was greatly offended when such were not given.
“God gives to some many gifts, both of nature and of grace. He gives them much knowledge, learning, wisdom, great riches, honours, offices, places, much time, liberty, great and choice means of grace, special providences and dispensations, and many other things which others have not. Of these persons God requires more than of those who have fewer and less of such things, and their not making suitable returns provokes God against them. But no one, whether having greater or less gifts, is freed from making returns of duty to God, even if he should “have to work with his hands that He may have to give to him that needeth.” [Austen.]
Every man should devote himself to the task for which he is best qualified. Everyone should ask himself the question—For what am I best qualified? and, on discovering that special faculty, should regard it as the indication of God in His Providence of the line of duty appointed to him in his place. It may be to visit the sick couch; to express sympathy with the destitute, the bereaved, or those in special distress; to counsel the unwary, the inexperienced, or those exposed to strong temptation; to distribute tracts or books, and carry on spiritual conversation from house to house. Or it may be to take a lead in prayer meetings, to strengthen the hands of the Christian pastor, to take part in encouraging all schemes of Christian good-doing, to watch over the spiritual well-being of the Church with which one is connected, and to do all that can be done by conscientious and believing prayer for every person and every interest around us.
“Lord Thurlow was astonished that his kinsman, William Cowper, should have resigned the clerkship of the Lords, because he had not courage to read aloud petitions and minutes; yet, though the Chancellor was himself a stranger to trepidation, it may be questioned, if, even to secure the Great Seal, he could have written ‘The Task,’ or ‘John Gilpin.’ ”
5. This varied and unequal distribution of gifts calls into exercise many excellent features of the Christian character. What seems at first a great irregularity is really the best means that could be devised for knitting and cementing together the whole body of Christians in one harmonious brotherhood. Those who are rich feel they are debtors to the poor whom God has made dependent on others, and so are called upon to exercise beneficence. The poor are made to feel that a great favour is done to them by the rich, and so become bound to them by ties of gratitude. The one class feel they are making a sacrifice with which God is well pleased, in giving without the expectation of being recompensed again. The other class feel they owe their love, their thanks, and their prayers, to those who have done them a material kindness, and whom they cannot recompense again.
Humility is cultivated by this arrangement, and a sense of creature dependence. Everyone is led to put the question, “What have I that I did not receive? Now if it was received, why dost thou glory as if thou didst not receive it? I am full of wants—a mere empty cistern, and all my supplies are made by the Giver of all good.” Self is thus reduced to nothing, and God becomes all in all.
Resignation, or submission to God’s will in the ordering of our lot is cultivated. This springs out of a sense of our dependence, for all graces of the Christian character are closely allied as members of one family circle. If I have nothing that I can call my own, then why murmur at any mode of distribution which Divine Providence is pleased to make; God is only disposing His own. Whatever may come to my share is only a favour greater or less—a thing to which I can lay no claim. Let Him take His own way with His own.
“I dare not choose my lot,
I would not if I might;
Choose, then, for me, my God,
So shall I walk aright.”
Contentment is also called into exercise. The family-likeness here between this and the disposition we have spoken of is so strong, that they seem to be twin sisters. To be content is to be meekly satisfied with our share of things. And for this there are many good reasons. Every well-taught Christian will say, if such is the Master’s will, I am satisfied. My will is always His will. Besides, I brought nothing into this world, and it is certain I can carry nothing out. And it is always true, were I to receive only what I deserve, I would receive nothing at all.
Other features would also be called into exercise, such as respect for all; fellow-feeling; forbearance; the absence of jealousies and heart-burnings; and that charity which is a uniting bond all round.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On v13 gathered by cry, or, proclamation.
gathered
gathered by cry, or, proclamation.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On vv10, 18 The Defeat of Sisera
The Defeat of Sisera
v. 10. And Barak called Zebulun and Naphtali to Kedesh, as Deborah had suggested; and he went up with ten thousand men at his feet, on foot, infantry only, for they had neither chariots nor cavalry; and Deborah went up with him. With their number constantly growing, as new bands from the hills join them, they reach the designated place.
Read full note →
v. 11. Now Heber, the Kenite, which was of the children of Hobab, the father-in-law of Moses, or brother-in-law, for the Hebrew word means simply a male relative by marriage, had severed himself from the Kenites, who had settled in the extreme southern part of Canaan, Jdg 1:16, and pitched his tent, taken up a homestead, unto the Plain of Zaanaim, which is by Kedesh, in the territory of Naphtali.
v. 12. And they showed Sisera, some one brought him the tidings, that Barak, the son of Abinoam, was gone up to Mount Tabor, that the Israelites were preparing to throw off the yoke of Jabin.
v. 13. And Sisera gathered together, assembled by sending out criers, all his chariots, even nine hundred chariots of iron, and all the people that were with him, from Harosheth of the Gentiles unto the river of Kishon, for the Plain of Esdraelon, or Jezreel, at the headwaters of the Kishon was a ground on which his army could properly deploy.
v. 14. And Deborah said unto Barak, Up! For this is the day in which the Lord hath delivered Sisera into thine hand. Is not the Lord gone out before thee? This was a prophetic and most vivid assurance of victory. So Barak went down from Mount Tabor, and ten thousand men after him, apparently in a sudden attack, before the terrible chariot-force had well arranged itself.
v. 15. And the Lord discomfited Sisera, terrified him, threw him into confusion, and all his chariots and all his host, with the edge of the sword before Barak, for nothing could withstand the charge of the army of Israel, fired as it was with divine enthusiasm by Deborah, so that Sisera lighted down off his chariot, in a panic of terror, and fled away on his feet, seeking only to save his life in the general destruction.
v. 16. But Barak pursued after the chariots, as their drivers turned in headlong flight, and after the host, the infantry of the enemy’s army, unto Harosheth of the Gentiles, to the very gates of their stronghold; and all the host of Sisera fell upon the edge of the sword, in the terrible conflict in which the sword mowed them down on every hand; and there was not a man left.
v. 17. Howbeit Sisera fled away on his feet to the tent of Jael, the wife of Heber, the Kenite, seeking refuge at the first place that seemed to promise him security; for there was peace between Jabin, the king of Razor, and the house of Heber, the Kenite. Thus the mighty enemies were overthrown by the power of the Lord, for it is a small matter for Him to deliver His people with a handful of men from the hands of the mightiest tyrant.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv8, 10, 11, 12, 14, 15, 17, 19, 21 General Information:
General Information:
Barak has a discussion with Deborah.
Read full note →
Barak
See how you translated this man's name in Judges 4:6.
the road on which you are going will not lead to your honor
The choice Barak makes is spoken of as if Barak were choosing a road on which to travel. And, "honor" is spoken of as if it were a destination to which one travels. AT: "no one will honor you for what you do" (See: Metaphor)
for Yahweh will sell Sisera into the hand of a woman
Here "hand" refers to her power to kill him. AT: "for Yahweh will cause a woman to defeat Sisera" (See: Metonymy)
Sisera
See how you translated this man's name in Judges 4:2.
Deborah
See how you translated this woman's name in Judges 4:4.
translationWords
honor
Yahweh
Kedesh
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.