Text -- Judges 4:1-20 (NET)

Deborah Summons Barak

4:1 The Israelites again did evil in the Lord’s sight after Ehud’s death. 4:2 The Lord turned them over to King Jabin of Canaan, who ruled in Hazor. The general of his army was Sisera, who lived in Harosheth Haggoyim. 4:3 The Israelites cried out for help to the Lord, because Sisera had nine hundred chariots with iron-rimmed wheels, and he cruelly oppressed the Israelites for twenty years. 4:4 Now Deborah, a prophetess, wife of Lappidoth, was leading Israel at that time. 4:5 She would sit under the Date Palm Tree of Deborah between Ramah and Bethel in the Ephraimite hill country. The Israelites would come up to her to have their disputes settled. 4:6 She summoned Barak son of Abinoam from Kedesh in Naphtali. She said to him, “Is it not true that the Lord God of Israel is commanding you? Go, march to Mount Tabor! Take with you ten thousand men from Naphtali and Zebulun! 4:7 I will bring Sisera, the general of Jabin’s army, to you at the Kishon River, along with his chariots and huge army. I will hand him over to you.” 4:8 Barak said to her, “If you go with me, I will go. But if you do not go with me, I will not go.” 4:9 She said, “I will indeed go with you. But you will not gain fame on the expedition you are undertaking, for the Lord will turn Sisera over to a woman.” Deborah got up and went with Barak to Kedesh. 4:10 Barak summoned men from Zebulun and Naphtali to Kedesh. Ten thousand men followed him; Deborah went up with him as well. 4:11 Now Heber the Kenite had moved away from the Kenites, the descendants of Hobab, Moses’ father-in-law. He lived near the great tree in Zaanannim near Kedesh. 4:12 When Sisera heard that Barak son of Abinoam had gone up to Mount Tabor, 4:13 he ordered all his chariotry– nine hundred chariots with iron-rimmed wheels– and all the troops he had with him to go from Harosheth-Haggoyim to the River Kishon. 4:14 Deborah said to Barak, “Spring into action, for this is the day the Lord is handing Sisera over to you! Has the Lord not taken the lead?” Barak quickly went down from Mount Tabor with ten thousand men following him. 4:15 The Lord routed Sisera, all his chariotry, and all his army with the edge of the sword. Sisera jumped out of his chariot and ran away on foot. 4:16 Now Barak chased the chariots and the army all the way to Harosheth Haggoyim. Sisera’s whole army died by the edge of the sword; not even one survived! 4:17 Now Sisera ran away on foot to the tent of Jael, wife of Heber the Kenite, for King Jabin of Hazor and the family of Heber the Kenite had made a peace treaty. 4:18 Jael came out to welcome Sisera. She said to him, “Stop and rest, my lord. Stop and rest with me. Don’t be afraid.” So Sisera stopped to rest in her tent, and she put a blanket over him. 4:19 He said to her, “Give me a little water to drink, because I’m thirsty.” She opened a goatskin container of milk and gave him some milk to drink. Then she covered him up again. 4:20 He said to her, “Stand watch at the entrance to the tent. If anyone comes along and asks you, ‘Is there a man here?’ say ‘No.’”

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Jdg 4:2

That is, of the land where most of the Canaanites, strictly so called, now dwelt, which seems to be in the northern part of Canaan. This seems to be of the posterity of that Jabin, whom Joshua slew, Jos 11:11, who watched all opportunities to recover his ancient possessions, and to revenge his own and his father's quarrel.

Wesley: Jdg 4:2

In the territory or the kingdom of Hazor, which might now be restored to its former largeness and power.

Wesley: Jdg 4:2

So called, because it was much frequented and inhabited by the Gentiles; either by the Canaanites, who being beaten out of their former possessions, seated themselves in those northern parts; or by other nations coming there for traffick, whence Galilee, where this was, is called Galilee of the Gentiles.

Wesley: Jdg 4:3

More than former tyrants; from his malice and hatred against the Israelites; and from God's just judgment, the growing punishment being suitable to their aggravated wickedness.

Wesley: Jdg 4:4

As there were men - prophets, so there were also women - prophetesses, as Miriam, Exo 15:20. Huldah, 2Ki 22:14, and divers others; but the word prophets or prophetesses is ambiguous, sometimes being used of persons extraordinarily inspired by God, and endowed with the power of working miracles, and foretelling things to come; and sometimes of persons endowed with special gifts or graces, for the better understanding and discoursing about the word and mind of God. Of this sort were the sons of the prophets, or such as were bred in the schools of the prophets. who are often called prophets, as 1Sa 10:5, 1Sa 10:10. And because we read nothing of Deborah's miraculous actions, perhaps she was only a woman of eminent holiness, and knowledge of the holy scriptures, by which she was singularly qualified for judging the people according to the laws of God.

Wesley: Jdg 4:4

That is, determined causes and controversies arising among the Israelites, as is implied, Jdg 4:5. And this Jabin might suffer to be done, especially by a woman. Yet the frequent discharge of this part of the judge's office, whereby she gained great power and authority with the people, did notably (though not observed by the tyrant) prepare the way for her sliding into the other part of her office, which was to defend and rescue the people from their enemies.

Wesley: Jdg 4:5

Or, she sat: she had her judgment - seat in the open air, under the shadow of that tree; which was an emblem of the justice she administered there: thriving and growing against opposition, as the palm - tree does under pressures.

Wesley: Jdg 4:5

To have their suits and causes determined by her sentence.

Wesley: Jdg 4:6

By virtue of that power which God had given her, and the people owned in her.

Wesley: Jdg 4:6

So called, to distinguish it from other places of that name, one in Judah, and another in Issachar.

Wesley: Jdg 4:6

That is, assuredly God hath commanded thee; this is not the fancy of a weak woman, which peradventure thou mayst despise; but the command of the great God by my mouth.

Wesley: Jdg 4:6

A place most fit for his purpose, as being in the borders of divers tribes, and having a large plain at the top of it, where he might conveniently marshal and discipline his army.

Wesley: Jdg 4:6

These she names because they were nearest and best known to Barak, and therefore soonest brought together, because they were nearest to the enemy, and therefore might speedily be assembled, whilst the other tribes, being at a distance, had better opportunity of gathering forces for their succour; and because these had most smarted under this oppressor, who was in the heart of their country; but these are not named exclusively, as appears by the concurrence of some other tribes.

Wesley: Jdg 4:7

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

Wesley: Jdg 4:8

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

Wesley: Jdg 4:10

That is, who followed him; possibly he intimates that they were all foot - men; and so this is emphatically added, to signify by what contemptible means God overthrew Sisera's great host.

Wesley: Jdg 4:11

The husband of Jael.

Wesley: Jdg 4:11

Called also Jethro.

Wesley: Jdg 4:11

From the rest of his brethren, who lived in the wilderness of Judah.

Wesley: Jdg 4:11

That is, his dwelling, which probably was in tents, as shepherds used.

Wesley: Jdg 4:12

That is, this people dwelling there, or his spies.

Wesley: Jdg 4:14

Heb. arise, delay not. If we have ground to believe, that God goes before us, we may well go on with courage and cheerfulness.

Wesley: Jdg 4:14

Namely, as general of thine army, to fight for thee.

Wesley: Jdg 4:14

He doth not make use of the advantage which he had of the hill, where he might have been out of the reach of his iron chariots, but boldly marcheth down into the valley, to give Sisera the opportunity of using all his horses and chariots, that so the victory might he more glorious.

Wesley: Jdg 4:15

With great terror and noise, as the word signifies, probably with thunder and lightning, and hail - stones, poured upon them from heaven, as is implied, Jdg 5:20.

Wesley: Jdg 4:15

That is, by the sword of Barak and his army, whose ministry God used; but so, that they had little else to do, but to kill those whom God by more powerful arms had put to flight.

Wesley: Jdg 4:15

That he might flee away more secretly in the quality of a common soldier, whereas his chariot would have exposed him to more observation.

Wesley: Jdg 4:16

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

Wesley: Jdg 4:17

For women had their tents apart from their husbands. And here he thought to lurk more securely than in her husband's tent.

Wesley: Jdg 4:17

Not a covenant of friendship, which they were forbidden to make with that cursed people, but only a cessation of hostilities, which he afforded them because they were peaceable people, abhorring war, and wholly minding pasturage, and were not Israelites, with whom his principal quarrel was; and especially by God's over - ruling disposal of his heart to favour them who were careful to keep themselves uncorrupted with Israel's sins, and therefore preserved from their plagues.

Wesley: Jdg 4:18

This was a promise of security, and therefore she cannot be excused from dissimulation and treachery.

Wesley: Jdg 4:19

As a signification of greater respect.

Wesley: Jdg 4:19

Upon pretence of hiding him.

JFB: Jdg 4:1

The removal of the zealous judge Ehud again left his infatuated countrymen without the restraint of religion.

JFB: Jdg 4:2-3

"Jabin," a royal title (see on Jos 11:1). The second Jabin built a new capital on the ruins of the old (Jos 11:10-11). The northern Canaanites had recovered from the effect of their disastrous overthrow in the time of Joshua, and now triumphed in their turn over Israel. This was the severest oppression to which Israel had been subjected. But it fell heaviest on the tribes in the north, and it was not till after a grinding servitude of twenty years that they were awakened to view it as the punishment of their sins and to seek deliverance from God.

JFB: Jdg 4:4

A woman of extraordinary knowledge, wisdom, and piety, instructed in divine knowledge by the Spirit and accustomed to interpret His will; who acquired an extensive influence, and was held in universal respect, insomuch that she became the animating spirit of the government and discharged all the special duties of a judge, except that of military leader.

JFB: Jdg 4:4

Rendered by some, "a woman of splendors."

JFB: Jdg 4:5

Or, collectively, "palm-grove." It is common still in the East to administer justice in the open air, or under the canopy of an umbrageous tree.

JFB: Jdg 4:6

By virtue of her official authority as judge.

JFB: Jdg 4:6

Situated on an eminence, little north of the Sea of Galilee, and so called to distinguish it from another Kedesh in Issachar.

JFB: Jdg 4:6

A Hebrew form of making an emphatic communication.

JFB: Jdg 4:6

An isolated mountain of Galilee, northeast corner of the plain of Esdraelon. It was a convenient place of rendezvous, and the enlistment is not to be considered as limited to ten thousand, though a smaller force would have been inadequate.

JFB: Jdg 4:8

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.

JFB: Jdg 4:9

This was a prediction which Barak could not understand at the time; but the strain of it conveyed a rebuke of his unmanly fears.

JFB: Jdg 4:11

It is not uncommon, even in the present day, for pastoral tribes to feed their flocks on the extensive commons that lie in the heart of inhabited countries in the East (see on Jdg 1:16).

JFB: Jdg 4:11

This is a mistranslation for "the oaks of the wanderers." The site of the encampment was under a grove of oaks, or terebinths, in the upland valley of Kedesh.

JFB: Jdg 4:13

The plain on its bank was chosen as the battlefield by Sisera himself, who was unconsciously drawn thither for the ruin of his army.

JFB: Jdg 4:14

It is a striking proof of the full confidence Barak and his troops reposed in Deborah's assurance of victory, that they relinquished their advantageous position on the hill and rushed into the plain in face of the iron chariots they so much dreaded.

JFB: Jdg 4:15

Hebrew, "threw his army into confusion"; men, horses, and chariots being intermingled in wild confusion. The disorder was produced by a supernatural panic (see on Jdg 5:20).

JFB: Jdg 4:15

His chariot being probably distinguished by its superior size and elegance, would betray the rank of its rider, and he saw therefore that his only chance of escape was on foot.

JFB: Jdg 4:16

Broken and routed, the main body of Sisera's army fled northward; others were forced into the Kishon and drowned (see on Jdg 5:21).

JFB: Jdg 4:17-18

According to the usages of nomadic people, the duty of receiving the stranger in the sheik's absence devolves on his wife, and the moment the stranger is admitted into his tent, his claim to be defended or concealed from his pursuers is established.

JFB: Jdg 4:19

Sisera reckoned on this as a pledge of his safety, especially in the tent of a friendly sheik. This pledge was the strongest that could be sought or obtained, after he had partaken of refreshments, and been introduced in the inner or women's apartment.

JFB: Jdg 4:20

The privacy of the harem, even in a tent, cannot be intruded on without express permission.

Clarke: Jdg 4:1

When Ehud was dead - Why not when Shamgar was dead? Does this not intimate that Shamgar was not reckoned in the number of the judges?

Clarke: Jdg 4:2

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

Clarke: Jdg 4:3

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

Clarke: Jdg 4:4

Deborah, a prophetess - One on whom the Spirit of God descended, and who was the instrument of conveying to the Israelites the knowledge of the Divine will, in things sacred and civil

Clarke: Jdg 4:4

She judged Israel - This is, I believe, the first instance of gynaecocrasy, or female government, on record. Deborah seems to have been supreme both in civil and religious affairs; and Lapidoth, her husband, appears to have had no hand in the government. But the original may as well be translated a woman of Lapidoth, as the wife of Lapidoth.

Clarke: Jdg 4:5

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

Clarke: Jdg 4:6

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

Clarke: Jdg 4:6

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

Clarke: Jdg 4:9

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 honor? 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.

Clarke: Jdg 4:10

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

Clarke: Jdg 4:11

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

Clarke: Jdg 4:14

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

Clarke: Jdg 4:14

Went down from Mount Tabor - He had probably encamped his men on and near the summit of this mount. See the note on Jdg 4:6.

Clarke: Jdg 4:15

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

Clarke: Jdg 4:18

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

Clarke: Jdg 4:19

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

Clarke: Jdg 4:20

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

Defender: Jdg 4:2

Jabin appears to be a title of the kings of Hazor. An earlier Jabin had been defeated and slain by Joshua (Jos 11:1, Jos 11:10) more than a century before.

Defender: Jdg 4:2

Hazor had been rebuilt and reoccupied after its destruction by Joshua about a hundred years earlier (Jos 11:10, Jos 11:11). In fact, Hazor has been confirmed archaeologically to have been an important city in Canaanite times."

Defender: Jdg 4:3

The notion that the Iron Age began only about 1000 b.c. is wrong. The Israelites had iron implements in the time of Moses (Num 35:16). In fact, iron was used even before the Noahic flood (Gen 4:22)."

Defender: Jdg 4:4

Deborah was clearly a most remarkable woman, to be accepted as judge of Israel at this low ebb in the nation's history. As far as is known, no other woman was ever so honored. Furthermore, she was a true "prophetess," a position accorded to only four other women named in the Bible, in contrast to the great number of men recognized therein as prophets. The other four were Miriam (Exo 15:20), Huldah (2Ki 22:14), the wife of Isaiah the prophet (Isa 8:3), and Anna (Luk 2:36). However, just as there were many false prophets, so two false prophetesses are mentioned, Noadiah (Neh 6:14) and the Thyatiran Jezebel (Rev 2:20)."

Defender: Jdg 4:15

The providential means by which the hosts of Sisera with their 900 iron chariots were destroyed by Barak's 10,000 men, is indicated in the song of Deborah and Barak (Jdg 5:21): "The river of Kishon swept them away." The chariots were inundated by the floodwaters and the remaining soldiers "fell upon the edge of the sword" (Jdg 4:16)."

TSK: Jdg 4:1

am 2699, bc 1305, An, Ex, Is, 186

did evil : Jdg 2:11, Jdg 2:19, Jdg 2:20, Jdg 3:7, Jdg 3:12, Jdg 6:1, Jdg 10:6; Lev 26:23-25; Neh 9:23-30; Psa 106:43-45; Jer 5:3

TSK: Jdg 4:2

sold : Jdg 2:14, Jdg 2:15, Jdg 10:7; Isa 50:1; Mat 18:25 ""It seems to concern only north Israel."

Hazor : Jos 11:1, Jos 11:10, Jos 11:11, Jos 19:36

Sisera : 1Sa 12:9; Psa 83:9

Harosheth : Jdg 4:13, Jdg 4:16

TSK: Jdg 4:3

cried : Jdg 3:9, Jdg 3:15, Jdg 10:16; 1Sa 7:8; Psa 50:15, Psa 78:34; Jer 2:27, Jer 2:28

chariots : Jdg 1:19; Jos 17:16

mightily : Jdg 5:8; Deu 28:29, Deu 28:33, Deu 28:47, Deu 28:48; Psa 106:42

TSK: Jdg 4:4

am 2719, bc 1285, An, Ex, Is, 206, Exo 15:20; 2Ki 22:14; Neh 6:14; Joe 2:28, Joe 2:29; Mic 6:4; Luk 2:36; Act 21:9; 1Co 11:5; Gal 3:28

TSK: Jdg 4:5

the palm : Gen 35:8

between : Jos 16:2, Jos 18:22, Jos 18:25; 1Sa 1:1, 1Sa 1:19, 1Sa 6:16, 1Sa 6:17, 1Sa 25:1; Jer 31:15

came up : Exo 18:13, Exo 18:16, Exo 18:19, Exo 18:26; Deu 17:8-12; 2Sa 15:2-6

TSK: Jdg 4:6

Barak : Jdg 5:1; Heb 11:32

Kedeshnaphtali : Jos 19:32, Jos 19:37, Jos 21:32

Hath : Jos 1:9; Psa 7:6; Isa 13:2-5; Act 13:47

Tabor : Jdg 8:18; 1Sa 10:3; Psa 89:12; Jer 46:18; Hos 5:1

ten thousand : Jdg 4:10, Jdg 5:14-18

TSK: Jdg 4:7

And I : Exo 14:4; Jos 11:20; Eze 38:10-16; Joe 3:11-14

Kishon : Jdg 5:21; 1Ki 18:40; Psa 83:9, Psa 83:10

deliver : Jdg 4:14; Exo 21:13; Jos 8:7, Jos 10:8, Jos 11:6; 1Sa 24:10, 1Sa 24:18

TSK: Jdg 4:8

Exo 4:10-14; Mat 14:30, Mat 14:31

TSK: Jdg 4:9

notwithstanding : 1Sa 2:30; 2Ch 26:18

sell Sisera : Jdg 2:14

into : Jdg 4:17-22, Jdg 5:24-27, Jdg 9:54; 2Sa 20:21, 2Sa 20:22

TSK: Jdg 4:10

Zebulun : Jdg 4:6, Jdg 5:18

at his : Jdg 5:15; Exo 11:8; 1Sa 25:27; 1Ki 20:11 *marg.

TSK: Jdg 4:11

Heber : Jdg 1:16; Num 10:29, Num 24:21

Hobab : Exo 2:18, Exo 3:1, Exo 18:1

Zaanaim : Jos 19:33, Jos 19:37, Zaanannim

Kedesh : Jdg 4:6; Jos 19:37

TSK: Jdg 4:12

mount Tabor : Jdg 4:6; Jos 19:12, Jos 19:34; Psa 89:12; Jer 46:18

TSK: Jdg 4:13

gathered : Heb. gathered by cry, or proclamation

nine : Jdg 4:2, Jdg 4:3, Jdg 4:7

chariots of iron : Probably chariots armed with iron scythes, projecting from the axle on each side, by which the infantry might be easily cut down or thrown into confusion. The ancient Britons are said to have had such chariots.

TSK: Jdg 4:14

Up : Jdg 19:28; Gen 19:14, Gen 44:4; Jos 7:13; 1Sa 9:26

for this : This is exactly the purpose for which the Septuagint states, Jdg 4:8, that Barak wished Deborah to accompany him: ""Because I know not the day in which God will send his angel to give me prosperity."

is not : Deu 9:3; 2Sa 5:24; Psa 68:7, Psa 68:8; Isa 52:12; Mic 2:13

mount : Mount Tabor, called by the Arabs Djebel Tour, is almost entirely insulated, and rises up in the plain of Esdraelon, about six miles from Nazareth, in a conical form, somewhat like a sugar-loaf. Josephus states its height to be thirty stadia, with a plain of 26 stadia in circumference on its top, on which was formerly a city, which was used as a military post. It is described as an exceedingly beautiful mountain, having a rich soil, producing excellent herbage, and adorned with groves and clumps of trees.

TSK: Jdg 4:15

Jdg 5:20, Jdg 5:21; Jos 10:10; 2Ki 7:6; 2Ch 13:15-17; Psa 83:9, Psa 83:10; Heb 11:32

TSK: Jdg 4:16

pursued : Lev 26:7, Lev 26:8; Jos 10:19, Jos 10:20, Jos 11:8; Psa 104:35; Rom 2:12; Jam 2:13

there : Isa 43:17

a man left : Heb. unto one

TSK: Jdg 4:17

fled : Job 12:19-21, Job 18:7-12, Job 40:11, Job 40:12; Psa 37:35, Psa 37:36, Psa 107:40; Pro 29:23; Amo 5:19, Amo 5:20

Jael : Jdg 5:6, Jdg 5:24

peace : Psa 69:22; Isa 57:21

TSK: Jdg 4:18

Jael : 2Ki 6:19

mantle : or, rug, or blanket

TSK: Jdg 4:19

Give me : Jdg 5:25, Jdg 5:26; Gen 24:43; 1Ki 17:10; Isa 41:17; Joh 4:7

TSK: Jdg 4:20

Is there : Jos 2:3-5; 2Sa 17:20

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Jdg 4:2

See Jos 11:1 note. Since the events there narrated, Hazor must have been rebuilt, and have resumed its position as the metropolis of the northern Canaanites; the other cities must also have resumed their independence, and restored the fallen dynasties.

Harosheth (identified by Conder with El Harathlyeh, see Jdg 4:6) is marked by the addition of the Gentiles, as in Galilee of the nations Gen 14:1; Isa 9:1. The name Harosheth signifies workmanship, cutting and carving, whether in stone or wood Exo 31:5, and hence, might be applied to the place where such works are carried on. It has been conjectured that this being a great timber district, rich in cedars and fir-trees, and near Great Zidon Jos 11:8, Jabin kept a large number of oppressed Israelites at work in hewing wood, and preparing it at Harosheth for transport to Zidon; and that these woodcutters, armed with axes and hatchets, formed the soldiers of Barak’ s army.

Barnes: Jdg 4:3

Oppressed - The same word is used Exo 3:9 of the oppression of Israel by the Egyptians. If they were put to task-work in hewing timber, their condition was very like that of their ancestors making bricks.

Barnes: Jdg 4:4

Deborah, a prophetess - Her name, meaning a bee, is the same as that of Rebekah’ s nurse (marginal reference). The reason of her preeminence is added. She was "a woman, a prophetess,"like Miriam Exo 15:20; Huldah 2Ki 22:14, etc. In Jdg 4:6, Jdg 4:9,Jdg 4:14, we have examples of her prophetic powers, and in Judg. 5 a noble specimen of prophetic song. Though the other Judges are not called prophets, yet they all seem to have had direct communications from God, either of knowledge or power, or both (compare Jdg 3:10 note).

Barnes: Jdg 4:5

She dwelt - Rather, "she sat,"namely, to judge the people Jdg 4:10, but not in the usual place, "the gate"Rth 4:1-2; Pro 22:22. It suited her character, and the wild unsafe times better, that she should sit under a palm-tree in the secure heights of Mount Ephraim, between Ramah and Bethel (Jdg 20:33 note). This verse shows that the Judges exercised the civil as well as military functions of rulers 1Sa 7:15-17.

Barnes: Jdg 4:6

The name Barak signifies lightning, an appropriate name for a warrior. It is found also as Barca or Barcas, among Punic proper names. Compare Mar 3:17. On Kedesh-Naphtali see the marginal reference.

Deborah speaks of God as Yahweh the God of Israel, because she speaks, as it were, in the presence of the pagan enemies of Israel, and to remind the Israelites, in the day of their distress, that He was ready to perform the mercy promised to their fathers, and to remember His holy covenant. This title, too, would recall to their memories in an instant all His past acts in Egypt, at the Red Sea, in the wilderness, and in the conquest of Canaan.

The object of "drawing (toward Mount Tabor"rather, spreading out, compare Jdg 20:37) was to effect a junction of the northern tribes with the tribes of Ephraim and Benjamin, who were separated from them by the plain of Esdraelon, where Sisera’ s chariots would naturally congregate and be most effective. Mount Tabor rises from the plain of Esdraelon, about 1,865 ft. above the sea, and its broad top of nearly a mile in circumference afforded a strong position, out of reach of Sisera’ s chariots. If El Harathiyeh be Harosheth, Sisera must have marched from the west. Harathiyeh is a height in the range which separates Esdraelon from the plains of Acre, under which the Kishon breaks through in its course to the sea.

Barnes: Jdg 4:7

The brook or stream Kishon (Nahr Mukutta), so called from its winding course, caused by the dead level of the plain of Esdraelon through which it flows, rises, in respect to one of its sources or feeders, in Mount Tabor, and flows nearly due west through the plain, under Mount Carmel, and into the Bay of Acre. In the early or eastern part of its course, before it is recruited by the springs on Carmel, it is nothing but a torrent, often dry, but liable to swell very suddenly and dangerously, and to overflow its banks in early spring, after rain or the melting of snow. The ground on the banks of the Kishon near Megiddo (Mujedd’ a, see Jos 12:21 note) becomes an impassable morass under the same circumstances, and would be particularly dangerous to a large number of chariots.

Barnes: Jdg 4:8

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.

Barnes: Jdg 4:9

Mark the unhesitating faith and courage of Deborah, and the rebuke to Barak’ s timidity, "the Lord shall sell Sisera into the hand of a woman"(Jael, Jdg 4:22). For a similar use of a weak instrument, that the excellency of the power might be of God, compare the history of Gideon and his 300, David and his sling, Shamgar and his ox-goad, Samson and the jawbone of the ass. (See 1Co 1:26, 1Co 1:31.) Barak would probably think the woman must be Deborah. The prophecy was only explained by its fulfillment. Her presence as a prophetess would give a divine sanction to Barak’ s attempt to raise the tribes of Zebulun and Naphtali. To Barak himself it would be a pledge of her truth and sincerity. She probably commissioned some chief to raise the tribes of Ephraim, Benjamin, and Manasseh (Jdg 5:14, compare Psa 80:2), while she went with Barak and mustered Zebulun, Naphtali, and Issachar.

Barnes: Jdg 4:10

Rather, "and ten thousand men went up (to Tabor) at his feet;"i. e. as his followers ("after him,"Jdg 4:14).

Barnes: Jdg 4:11

Read, "Heber the Kenitc had severed himself from the Kenites which were of the children of Hobab,"etc., "unto the oak (or terebinth tree) in Zaanaim"(or Bitzaanaim, which Conder identifies with Bessum, twelve miles southeast of Tabor, and near Kedesh on the Sea of Galilee). This migration of Heber the Kenite, with a portion of his tribe, from the south of Judah to the north of Naphtali, perhaps caused by Philistine oppression, had clearly taken place recently. It is mentioned here to account for the subsequent narrative, but possibly also because the news of the great muster of the Israelites at Kedesh had been carried to Sisera by some of the tribe Jdg 4:12, whose tents we are here informed were in the immediate neighborhood of Kedesh.

Barnes: Jdg 4:15

Lighted down off his chariot - Probably his chariot stuck in the morass (see the note at Jdg 4:7); or he might leave his chariot in order to mislead his pursuers, and in hope of gaining a place of safety while they were following the track of the chariot-wheels and the bulk of the host.

Barnes: Jdg 4:16

What with the overflowing of the Kishon Jdg 5:21, by which numbers were drowned, and the panic which had seized the defeated army, and made them an easy prey to the sword of the pursuing Israelites, Sisera’ s whole force was cut to pieces and broken up.

Barnes: Jdg 4:17

Sisera went, not to Heber’ s tent, but to Joel’ s, as more secure from pursuit. Women occupied a separate tent. Gen 18:6, Gen 18:10; Gen 24:67.

Barnes: Jdg 4:20

Stand in the door ... - The characteristic duplicity of the Oriental character, both in Sisera and Joel, is very forcibly depicted in this narrative. It is only by the light of the Gospel that the law of truth is fully revealed.

Poole: Jdg 4:2

King of Canaan i.e. of the land where the most of the Canaanites, strictly so called, now dwelt, which seems to be in thee northern part of Canaan. This seems to be of the posterity of that Jabin, whom Joshua slew, Jos 11:10 who watched all opportunities to recover his ancient possessions, and to revenge his own and father’ s quarrel upon the Israelites.

In Hazor either,

1. In the city of Hazor, which though taken and burnt by Joshua, Jos 11:11 , yet might be retaken and rebuilt by the Canaanites. Or,

2. In the territory or kingdom of Hazor, which might now be restored to its former largeness and power, Jos 11:10 , the names of cities being oft put for their territories, as Zorah, a city, Jos 15:33 , is put for the fields belonging to it, Jud 13:2 , in which Samson’ s parents lived, Jud 13:25 Jud 16:31 18:2 .

Harosheth of the Gentiles ; so called, because it was much frequented and inhabited by the Gentiles; either by the Canaanites, who being beaten out of their former possessions, seated themselves in those northern parts; or by other nations coming there for traffic, or upon other occasions, as Strabo notes of those parts; whence Galilee, where this was, is called Galilee of the Gentiles.

Poole: Jdg 4:3

More than the former tyrants; partly from his malice and hatred against the Israelites; and principally from God’ s just judgement, the growing punishment being most suitable to their aggravated wickedness.

Poole: Jdg 4:4

As there were men prophets, so there were also women prophetesses, as Miriam, Exo 15:2 , Huldah, 2Ki 22:14 , and divers others; but the word prophets or prophetesses is very ambiguous in both Testaments; sometimes being used of persons extraordinarily inspired by God, and endowed with a power of working miracles, and foretelling things to come; and sometimes of persons endowed with special, though not miraculous, gifts or graces, for the better understanding of and discoursing about the word and mind of God, for praising of God, or the like; of which see 1Ch 25:1 1Co 11:5 14:1,3,4 &c. And of this sort were the sons of the prophets, or such who were bred in the schools of the prophets, who are often called prophets, as 1Sa 10:5,10-12 . See, also 1Ki 18:4 1Ki 19:10 . And because we read nothing of Deborah’ s miraculous actions, peradventure she was only a woman of eminent holiness and prudence, and knowledge of the Holy Scriptures, by which she was singularly qualified for the judging of the people according to the laws of God. If it be alleged that she foresaw and foretold the following victory, so did all the sons of the prophets foresee and foretell Elijah’ s translation, 2Ki 2:3,5 , which yet were not extraordinary prophets.

The wife of Lapidoth or, a woman of Lapidoth ; and so Lapidoth is not the name of a man, but of the place of her birth or abode.

She judged Israel i.e. determined causes and controversies arising among the Israelites, as is implied, Jud 4:5 . And this Jabin might suffer to be done, especially by a woman; and the frequent discharge of this part of the judge’ s office, whereby she gained great power and authority with the people, did notably (though not observed by the tyrant) prepare the way for her sliding into the other part of her office, which was to defend and rescue the people from their enemies.

Poole: Jdg 4:5

To have their suits and causes determined by her sentence.

Poole: Jdg 4:6

She sent and called Barak by virtue of that power which God had given her, and the people owned in her.

Kedesh-naphtali so called, to distinguish it from other places of that name, one in Judah, Jos 15:23 , and another in Issachar, 1Ch 6:72 .

Hath not the Lord God of Israel commanded? i.e. assuredly God hath commanded thee: this is not the fancy of a weak woman, which peradventure thou mayst despise, but the command of the great God by my mouth. Which command of God, and the following assurance of success, she might either gather from the general rules of Scripture, and the common course of God’ s gracious providence, which was always ready to succour them when they cried to God; or receive by instinct or direction from God.

Go and draw or, go ; for so this word is oft used, as Gen 37:28 Jud 20:37 Job 21:33 ; Hob. draw , to wit, thyself, or thy feet. Mount Tabor ; a place most fit for his purpose, as being in the borders of divers tribes, and having a large plain at the top of it, where he might conveniently marshal and discipline his army. She names

Naphtali and Zebulun partly, because they were nearest and best known to Barak, and therefore soonest brought together; partly, because they were nearest to the enemy, and therefore must speedily be assembled, er else they were likely to be hindered in their design, whilst the other tribes, being at more distance, had better opportunity of gathering forces for their succour, and partly, because these had most smarted under their oppressor, who was in the heart of their country, and therefore were most forward in the present service: but these are not named exclusively, as appears by the concurrence of some other tribes, as is related, Jud 5 .

Poole: Jdg 4:7

I will draw unto thee , by my secret and powerful providence, ordering and overruling his inclinations that way.

Poole: Jdg 4:8

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.

Poole: Jdg 4:9

Notwithstanding the journey Heb. the way , i.e. the course or practice, as the way is taken, Num 22:32 .

A woman either,

1. Jael; or rather,

2. Deborah, who being, as it were, the judge and chief commandress of the army, the honour of the victory would be ascribed to her. But for Jael, her fact would have been the same, though Barak had gone into the field without Deborah.

Poole: Jdg 4:10

At his feet i.e. who followed him or his footsteps; possibly he intimates that they were all footmen, the Israelites neither now having, nor otherwise allowed to have, a multitude of horses; and so this is emphatically added, to signify by what contemptible means God overthrew Sisera’ s great host, wherein there were ten thousand horses, as Josephus reports.

Poole: Jdg 4:11

Heber the husband of Jael, Jud 4:17 .

The Kenite of whom see Num 24:21,22 Jud 1:16 . Hobab ; called also Jethro . See Num 10:29 . From the Kenites ; from the rest of his brethren, who lived in the wilderness of Judah, Jud 1:16 ; which removal is here mentioned, lest any should wonder to find the Kenites in this place.

His tent i.e. his dwelling, which probably was in tents, as shepherds used.

Poole: Jdg 4:12

They i.e. his people dwelling there, or his spies; or, he was told , this being an impersonal speech.

Poole: Jdg 4:14

Up Heb. arise , delay not, fall to thy work. Gone out before thee , to wit, as General of thine army, to fight for thee: see Jud 5:20 2Sa 5:24 .

Barak went down from Mount Tabor he doth not make use of the advantage which he had of the hill, where he might have been out of the reach of his iron chariots, Jos 17:16 , but boldly marcheth down into the valley, to give Sisera the opportunity of using all his horses and chariots, that so the victory might be more glorious and wonderful.

Poole: Jdg 4:15

The Lord discomfited Sisera with great terror and noise, as the word signifies, Exo 14:24 Jos 10:10 1Sa 10 , most probably with thunder, and lightning, and hailstones, or other such instruments of destruction poured upon them from heaven, as is sufficiently implied, Jud 5:20 .

With the edge of the sword i.e. by the sword of Barak and his army, whose ministry God used; but so that they had little else to do but to kill these whom God by more powerful arms had put to flight.

Fled away on his feet that he might flee away more secretly and securely in the quality of a common soldier, whereas his chariot would have exposed him to more observation and hazard.

Poole: Jdg 4:16

To wit, in the field; for there were some who fled away, as Sisera did.

Poole: Jdg 4:17

To the tent of Jael for women had their tents apart from their husbands, Gen 24:67 31:33 . And here he thought to lurk more securely than in her husband’ s tent.

There was peace not a league or covenant of friendship, which they were forbidden to make with that cursed people, but only a cessation of hostilities, which he afforded them because they were a peaceable people, abhorring war, and wholly minding pasturage, and were not Israelites, with whom his principal quarrel was; and especially by God’ s overruling disposal of his heart to favour them who were careful to keep themselves uncorrupted with Israel’ s sins, and therefore are preserved from their plagues.

Poole: Jdg 4:18

Fear not: this was a promise of security, and therefore she cannot be excused from dissimulation and treachery in the manner, though the substance of her act was lawful and worthy.

Poole: Jdg 4:19

Gave him milk to drink either because she had not water in her tent, and pretended fear of discovery or some inconvenience if she went out to fetch it; or as a signification of greater respect; or as a likely mean to cast him into a sleep, which she desired and designed; to which end possibly she might mix something with it to cause sleep, which she could not so conveniently have done with water. Covered him, upon pretence of hiding him, but really to dispose him to sleep.

Poole: Jdg 4:20

He speaks imperiously to her; but it is observable, that she gives him no promise to do so, nor makes him any answer; possibly because though she knew her design upon him was warrantable, yet she had proceeded too far in using dissimulation therein.

Haydock: Jdg 4:1

Aod. Samgar is passed over, either because he was only a private man, who performed a feat of valour like Jahel, (chap. v. 6.; Salien) or because his government was so short and limited. Hence we need not wonder that he could not put a stop to the ravages of the Chanaanites, nor to the disorders of the people.

Haydock: Jdg 4:2

Asor. Josue defeated the king of this country, Josue xi. 8. But some of his successors had contrived to raise themselves again to power. His dominion probably extended only over the tribes of Nephthali, Zabulon, and Issachar, while Debbora judged in Mount Ephraim, and Samgar in Juda. ---

He dwelt. It is not clear whether Jabin or Sisara dwelt in Haroseth, but most probably it was the latter, ver. 13. This city was on the northern banks of the Semechonite lake, (Calmet) surrounded with "woods," as the Hebrew word signifies; (Vatable) though Bonfrere explains it "a shop, foundry, or arsenal," as if the arms and chariots were made and kept here. A mixture of different idolatrous nations dwelt in it.

Haydock: Jdg 4:3

Scythes. Hebrew, "chariots of iron." (Calmet)

Haydock: Jdg 4:4

Lapidoth, signifies "lamps," and Barac, "thunder;" which has given rise to various conjectures, as if they were the same person. St. Ambrose thinks that Debbora was a widow at this time, and the mother of Barac. But St. Jerome says there is no proof of either. Others suppose that the excellence of the gift of prophecy would not permit her to cohabit with her husband. It is not unusual for women to possess this gift. Mary, the sister of Moses, Holda, the blessed Virgin, the daughter of St. Philip, &c., were prophetesses. The devil most commonly chose women to explain his oracles. ---

Judged. Many deny that this word is taken in the same latitude here, as when it is applied to men. The Jews exclude women from government, and Athalia was only a tyrant. The Roman laws will not admit women to exercise the right of judicature. But the text, as it is explained by the Fathers in general, will not permit us to refuse the prerogatives of a judge to Debbora. Her authority was not merely voluntary, in consequence of the people's high opinion of her, as many would believe, with Salien, Worthington, &c., (Haydock) but she gave decisions which were binding on the Israelites; and she seems to have continued in the exercise of her functions along with Barac, after the victory which they gained over Sisara. The government of the latter was perhaps limited to the tribes which he had rescued from slavery. (Calmet) ---

He is guided by her counsel, as Christian princes ought to be by their spiritual superiors. (Origen) (Worthington)

Haydock: Jdg 4:5

Name. Hebrew, "she dwelt (or sat to judge) under the palm-tree of Debbora." "The oak of weeping," allon Bachuth, under which Debbora, the nurse of Rebecca, was interred, was also near Bethel, Genesis xxxv. 8. (Haydock) ---

This city was on the confines of the tribes of Ephraim and of Benjamin, over which Debbora chiefly exercised her authority; and here she was consulted by the people. (Calmet)

Haydock: Jdg 4:6

Cedes. There was another city of this name in Juda. (Haydock) ---

Barac was of the tribe of Nephthali. (Calmet) ---

The Lord, &c. Protestants translate, "hath not the Lord?" &c., as if the will of God had been notified to him before. We find that he make some demur, ver. 8. (Haydock) ---

Thabor. A city of this name was also built at the foot or on the top of the mountain, and belonged to Zabulon. In it attributed to the Levites, 1 Paralipomenon vi. 77. The mountain rises in the midst of a vast plain, to the height of 30 stadia, (Josephus, Jewish Wars iv. 2.; St. Jerome in Osee v. 1,) or above 3000 paces, "which make a league, or an hour's walk." It is inaccessible on the northern side. There was a platform two-thirds as broad, at the top, where Polybius says a fortified city stood. Antiochus took possession of this strong-place, and Josephus repaired the fortifications, to keep the country in subjection. It is commonly supposed the Jesus Christ was transfigured on this once delightful mountain, which is now a desert. During the crusades, there was an episcopal city and a Benedictine monastery here. (Calmet)

Haydock: Jdg 4:7

Hand. Cison flows through a luxuriant vale or champaign country, on the south of Mount Thabor, whence Barac came rushing down the rocks and precipices upon the army of Sisara, chap. v. 15. (Calmet) ---

This general was delivered into the hand of Barac, to be routed, though he was afterwards slain by the hand of Jahel, ver. 9., and 21. (Haydock)

Haydock: Jdg 4:8

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.

Haydock: Jdg 4:9

Thee. Protestants, "the journey that thou takest, shall not be for thine honour, for the Lord shall sell Sisara," &c. It is certain, however, that Barac acquired great commendations on this occasion: but if he had not been accompanied by Debbora, he would not have shared the glory of the victory with her and another woman. (Haydock) ---

Some suppose that Debbora speaks of herself; others explain her words of Jahel. They may both be right. (Menochius) ---

Cedes. Here the Israelites took the generous resolution to throw off the yoke, and marched to seize the fort of Thabor. This motion gave the alarm to Jabin, who sent his general to besiege them, and to occupy the passages of the Cison, chap. v. 18.

Haydock: Jdg 4:11

Valley. Hebrew elon, may denote also, (Septuagint) "a wood of oaks," (Calmet) or a plain. (Haydock) ---

Haber probably left the first settlement of the Cinites near Engaddi, when his brethren went (Calmet) into the southern parts of the tribe of Juda, chap. i. 16. This is mentioned, that we might know how his wife came to be in those parts, ver. 17, &c. Whether he had given information to Jabin of these movements, as he was at peace with him, we cannot assert; but his being mentioned in this place, might seem to insinuate as much. Hebrew, ver. 12, "they told or shewed Sisara," &c. His wife, at least, did not prove unfaithful to Israel. (Haydock)

Haydock: Jdg 4:13

Cison. Part of this torrent falls into the Mediterranean, and part into the sea of Tiberias. It rises from Mount Thabor, (which is about two hour's walk, south-west of Nazareth) and from Gelboa, &c. (Menochius) ---

Here Sisara displayed his immense army, if we may credit Josephus, Jonathan, &c. But the Scripture only specifies 900 chariots of iron. (Calmet) ---

Whence, however, we may conclude that his horse and foot would be very formidable. Yet all were presently routed by the small company of Barac, who had God for his leader, ver. 14. (Haydock)

Haydock: Jdg 4:15

Terror. The most dreadful storms of thunder, lightning, &c., (chap. v. 20,) discomfited the enemy, while the sword of Barac (Calmet) dealt death around, so that Sisara and all his army presently turned their backs, (Haydock) and the general himself being stricken with a panic, leapt from his chariot, as if he thought his horses did not run fast enough. Thus Homer represents two Trojans abandoning their chariots, to escape the fury of Diomed and of Achilles. (Iliad v., and xx.)

Haydock: Jdg 4:16

Multitude. Josephus allots Sisara the same number of horse and foot as he did to Jabin, whom Josue defeated and slew, chap. xi. 4. But instead of 20,000 chariots, he only gives Sisara 3000, which number appears to be far too great, and unauthorized by the Scripture. (Haydock)

Haydock: Jdg 4:17

Tent. The women had separate tents from their husbands. Haber, it seems, was from home, and was not molested by the Chanaanites. He continued neuter during this war. What then must we think of the conduct of his wife? Commentators generally justify her, as the Scripture gives her great commendations, and as the family of the Cinites enjoyed the religion and privileges of the Israelites. Hence this portion of it could not make a league with the enemy of God's people, to the detriment of the latter; and if they did, they were bound to break it as soon, at least, as God manifested his will, that the enemy should be destroyed. Jahel might however deserve the praise of fortitude, which the Scripture gives her, and yet mingle some human imperfection in her manner of acting. She seems to speak with fraud, and to betray the sacred rights of hospitality; and it is doubtful whether Haber himself could renounce the alliance with Jabin, (particularly if they had taken mutual oaths to observe it, as was then customary) without informing him of his resolution. Fides, quando promititur, etiam hosti servanda est. (St. Augustine, ep. i. ad Bonif.) See Grotius, Jur. iii. 19. (Calmet) ---

Yet, if she told a lie, it was only an officious one, (Menochius) such as Sisara desired should be told for his safety, ver. 20. (Haydock) ---

It is lawful to use stratagems against an enemy. (Salien, in the year of the world 2741. See Josue ii., and viii. 4. Debbora pronounces the name of Jahel to be most blessed, (chap. v. 24,) which shews that she was inspired by God to kill Sisara. If we consider her action in any other light, it will certainly appear very shocking, as Rahab could not escape the accusation of treason towards her country by any other means. Aod, Judith, &c., who washed their hands in the blood of sinners, (Psalm lvii. 11,) would undoubtedly have been condemned at any merely human tribunal, which would not admit the plea of inspiration. (Haydock) ---

Besides this secret impulse, Jahel might be acquainted with the prediction of Debbora, (ver. 9,) and with the miraculous victory which encouraged her to destroy the common enemy, (Abulensis, Josephus, &c.; Tirinus) the only remnant of an immense army. (Haydock) ---

The peace which subsisted between her family and the Chanaanites, was a forced one, (Tirinus) and perhaps consisted only in the former being allowed to live quietly (Du Hamel) in the midst of these idolaters, whose manners they abhorred; (Haydock) while the Israelites, though at a greater distance, were so severely treated even when they were so weak as to adore the idols (Tirinus) of their oppressors. Thus the divine Providence was pleased to reward virtue, and to punish infidelity. (Haydock) ---

The Fathers consider Debbora as a figure of the Synagogue, which begins the attack against the empire of the devil, while the victory is reserved for the Christian Church, represented by Jahel, a woman living among the Israelites, though of a different nation, and engrafted, as it were, like the wild olive on the good olive tree. She gains strength in the midst of persecutions, and, armed with the cross of Christ, destroys the captain of the worldly empire. (Origen, hom v.; St. Augustine, contra Faust. xii. 31, &c.) (Calmet) ---

Jahel was also a figure of the blessed Virgin, who crushed the serpent's head. (Worthington)

Haydock: Jdg 4:18

Cloak, or rough hairy bed coverlet. Hebrew Semica, occurs no where else. (Calmet)

Haydock: Jdg 4:19

Milk, out of a shew of greater civility. The Rabbins say the milk was sour, which is conformable to the manners of the oriental nations. Valle remarks, that the Arabs still give the preference to it. The bottle is which it was kept was made of leather, ( utrem ) and the milk was like cream, chap. v. 25. Some think that wine was not then used in this family, as the Rechabites, descendants of the Cinites, always refrained from it, Jeremias xxv. But it is not certain that they did at this time, nor that they sprang from this branch of the family.

Gill: Jdg 4:1

And the children of Israel again did evil in the sight of the Lord,.... Which was the fruit and effect of the long rest and peace they enjoyed; and which is often the case of a people favoured with peace, plenty, and prosperity, who are apt to abuse their mercies, and forget God, the author and giver of them; and the principal evil, though not expressed, was idolatry, worshipping Baalim, the gods of the nations about them; though it is highly probable they were guilty of other sins, which they indulged in the times of their peace and prosperity:

when Ehud was dead; Shamgar is not mentioned, because his time of judging Israel was short, and the people were not reformed in his time, but fell into sin as soon as Ehud was dead, and continued. Some choose to render the words, "for Ehud was dead" ^t, who had been, the instrument of reforming them, and of preserving them from idolatry, but he being dead, they fell into it again; and the particle "vau" is often to be taken in this sense, of which Noldius ^u gives many instances.

Gill: Jdg 4:2

And the Lord sold them,.... Delivered them into a state of bondage and slavery, where they were like men sold for slaves, see Jdg 3:8,

into the hand of Jabin king of Canaan, that reigned in Hazor; there was a city of this name, and a king of it of the same name, as here, in the times of Joshua, which city was taken and burnt by him, and its king slain, Jos 11:1; and either the country about it is here meant, as Jericho in the preceding chapter is put for the country adjacent to it; or this city had been rebuilt, over which reigned one of the posterity of the ancient kings of it, and of the same name; or Jabin was a name common to the kings of Canaan, as Pharaoh to the Egyptian kings; and by Canaan is meant, not the land of Canaan in general, but a particular part of it inhabited by that, or some of that nation or tribe, which was peculiarly so called:

the captain of whose host was Sisera; Jabin maintained a standing army to keep the people of Israel in subjection, the general of which was Sisera, of whom many things are after said:

which dwelt in Harosheth of the Gentiles; not Jabin, as many understand it, for he had his royal seat and residence in Hazor; but Sisera his general, and where the army under his command was. This place had its name either because it was built by same of various nations, or inhabited by workmen of different countries; or rather it was a wood originally, as the name signifies, to which many of the seven nations of the Canaanites fled from before Joshua, and hid and sheltered themselves, and in process of time built strong towers and fortresses in it, and became numerous and powerful; and so the Targum paraphrases the words,"and he dwelt in the strength of the towers of the people;''

and in other times, as Strabo relates ^w, the northern parts of the land of Canaan, as those were where Hazor and Harosheth were, were inhabited by a mixed people, Egyptians, Arabians, and Phoenicians; such were they, he says, that held Galilee, Jericho, Philadelphia, and Samaria.

Gill: Jdg 4:3

And the children of Israel cried unto the Lord,.... Because of their hard bondage, and begged deliverance from it, being brought to a sense of their sins, and humbled for them:

for he had nine hundred chariots of iron; the same with the αρματα το δρεπανηφορα, chariots which carried scythes at the side of them, fastened to the orbs of the wheels ^x, and were on both sides; and in some stood out ten cubits ^y which running furiously among the infantry, cut them to pieces in a terrible manner; of which Cyrus had in his army at first but an hundred, afterwards increased to three hundred ^z; and yet here a petty prince of Canaan had nine hundred of them; and which Josephus ^a has increased, beyond all belief, to the number of three thousand; which struck great terror into the Israelites, and who therefore durst not attempt to shake off his yoke, but cried to the Lord for help:

and twenty years he mightily oppressed the children of Israel; as they increased their sins, and repeated their revolts, the Lord increased their oppressions, and continued them the longer; the first was only eight years, the next eighteen, and this twenty, and which was a very heavy one; the other being foreign princes that oppressed them, but this a Canaanitish king, an implacable enemy, and who doubtless used them the more severely for what they had done to his ancestors, killed his father or grandfather, burnt the city of Hazor, and destroyed the inhabitants of it in Joshua's time; and the servitude was the harder, and the more intolerable to the Israelites, that they were under a people whose land had been given them to possess, and whom they had expelled, and now were become subject to them.

Gill: Jdg 4:4

And Deborah, a prophetess, the wife of Lapidoth,.... Deborah was a name common to women with the eastern people, see Gen 35:8; as Melissa, which is of the same signification with the Greeks, and both signify a "bee"; and to which Deborah answered in her industry, sagacity, and sweetness of temper to her friends, and sharpness to her enemies: she was a "prophetess", and foretold things to come, as the drawing of Sisera and his army to a certain place named by her, the victory that should be gained over him, and the delivery of him into the hands of a woman. Who Lapidoth was, or what is meant by the name, is not certain; most take it to be the name of her husband, which seems best, but who he was is not known; the Jews will have him to be the same with Barak, there being, as they think, some agreement in the names, Barak signifying lightning, and Lapidoth, lamps; but the whole context shows the contrary, that he was not her husband. Some render the words, "a woman of Lapidoth", taking it for the name of her native place on habitation; but where there was a place of this name no account can be given: some say she was so called from her employment before she was a prophetess and judge, making wicks for the lamps in the sanctuary, as Jarchi relates; and others take it to be expressive of her excellencies and virtues, which shone in her as lamps; the first sense is best:

she judged Israel at that time; toward the close of the twenty years' oppression under Jabin, being raised up of God as other judges were, and eminently endowed with gifts and grace; she endeavoured to convince the people of their sins, exhorted them to repentance, and was a means of reforming them, and administering justice and judgment in all cases brought before her; and which Jabin might admit of, connive at, or take no notice of, she being a woman, of whose growing power and interest he had no jealousy.

Gill: Jdg 4:5

And she dwelt under the palm tree of Deborah,.... Her dwelling house was under a palm tree, or rather she sat under one, in the open air, when the people came to her with their cases, and it was called from hence after her name; though some, as Abarbinel observes, think it was so called, because Deborah, the nurse of Rebekah, was buried here, and which was near Bethel, one of the places next mentioned, see Gen 35:8,

between Ramah and Bethel in Mount Ephraim; which places were in the tribe of Benjamin in the borders of Ephraim, see Jos 16:2. The Jews conclude, from the situation of her, that she was a very opulent woman; the Targum is,"she was dwelling in a city in Ataroth, Deborah was supported of her own; she had palm trees in Jericho, orchards in Ramah, olives producing oil in the valley, a place of watering in Bethel, and white dust in the kings mountain:"

and the children of Israel came up to her; from all parts of the land to the mount of Ephraim:

for judgment: to have her advice and counsel in matters of difficulty, and to have causes between contending parties heard and decided by her, so that she might be truly reckoned among the judges.

Gill: Jdg 4:6

And she sent and called Barak the son of Abinoam out of Kedeshnaphtali,.... So called to distinguish it from other places of the same name, this being in the tribe of Naphtali, and a city of refuge, Jos 20:7; of which tribe and place Barak was, but who he and his father Abinoam were we have no other account; it seems clear from hence that he was not the husband of Deborah, as the Jews say, or they would have lived together; though, according to Ben Gersom, she lived separate from him, because of the spirit of prophecy that was upon her; however, in this mission and message to Barak she acted not as a private person, but as a judge in Israel, and as having and exercising public power and authority:

and said unto him; when come to her upon her summons:

hath not the Lord God of Israel commanded: can any doubt be made of it? can Barak in the least question it, as if she should say? the interrogation carries in it a strong affirmation, that the Lord had commanded, and that he had commanded by her mouth:

saying, go and draw toward Mount Tabor; a mountain on the border of Zebulun, and between the tribes of Issachar and Naphtali, and so lay very convenient for the inhabitants of these tribes to meet here; of which See Gill on Jos 19:22; here Balak is directed to steer his course, and betake himself, and draw others with him by persuasive motives and arguments, urging the command of God by Deborah the prophetess, and the assurance given from the Lord by her of victory over their enemies, and deliverance from them; for otherwise the children of Israel were in great fear of Jabin, because of his large army, and iron chariots:

and take with thee ten thousand men of the children of Naphtali, and of the children of Zebulun? which were near at hand, and were the tribes which perhaps were most oppressed, and therefore more easily to be persuaded to engage in this expedition; and the number of them is fixed, as being sufficient for this service, and whose hearts the Lord would engage in it, so that Barak would have little to do but to move it to them, and enforce it with proper arguments; and as they would willingly offer themselves, as it appears afterwards they did, he was at once to take them with him to Mount Tabor, on the top of which was a plain of twenty six furlongs or about three miles, as Josephus ^b says, surrounded by a wall; though modern travellers make it much less, on which, however, he might draw up his army of ten thousand men, and muster and exercise them.

Gill: Jdg 4:7

And I will draw unto thee,.... Which are the words of the Lord by Deborah, as are the preceding, signifying, that by the secret and powerful influence of his providence he would so order things, and the circumstances of them; and so powerfully operate on the mind and heart of the Canaanitish general as to engage him to come

to the river Kishon, Sisera the captain of Jabin's army, with his chariots, and his multitude; called the ancient river, the river Kishon, Jdg 5:21. According to Mr. Maundrell ^c, the fountain of it was near the valley, at the bottom of Mount Tabor, where Barak was to have his army in readiness to attack Sisera; and which river, according to the same traveller ^d cuts his way down the middle of the plain of and then continuing his course close by the side of Mount Carmel, falls into the sea at a place called with which agrees the account of Mr. Sandys ^e, says it flows from the mountains of Tabor and Hermon, and, gliding by the north skirts of Carmel, discharges itself into the sea. This river is supposed to be the Chorsaeus of Ptolemy ^f: hither the Lord in his providence would incline the mind of Sisera to come with his large army and chariots, and give Barak an opportunity to fall upon him:

and I will deliver him into thine hand; not his person only, but his numerous hosts, and his nine hundred chariots.

Gill: Jdg 4:8

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,

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.

Gill: Jdg 4:9

And she said, I will surely go with thee, She made no hesitation about it, but agreed at once to go with him for his encouragement; perceiving some degree of weakness in him, and yet an hearty and sincere inclination to engage in the work proposed, and that this might be no hinderance, she readily assents to it: adding:

notwithstanding the journey thou takest; the way or course he steered, the methods he took in insisting on it that she should go with him:

shall not be for thine honour; as a general of an army, who is commonly solicitous to have the whole glory of an action:

for the Lord shall sell Sisera into the hand of a woman; meaning either herself, for she being judge of Israel, and going along with him, would have the glory of the victory ascribed to her, as usually is to the principal person in the army; and so it would be said in future time, that the Lord delivered Sisera and his army, not into the hand of Barak, but into the hand of Deborah, whereby he would not have all the honour which otherwise he would have, if she went not with him; or else Jael, Heber's wife, is meant, into whose hands Sisera did fall, and by whom he was slain; but this seems to have no connection with Deborah's going or not going with him, it did not depend upon that one way or another; unless it can be thought that thus it was ordered in Providence as a rebuke of his diffidence and weakness, that because he would not go without a woman, Sisera should fall not into his hands, but into the hands of a woman; and if so, this is a clear instance of Deborah's having a spirit of prophecy, and of a prediction of a future contingent event:

and Deborah arose, and went with Barak to Kedesh; that is, they went together from the palm tree between Ramah and Bethel in Mount Ephraim, to Kedesh in Mount Naphtali, in order to raise the ten thousand men that were to fight with Sisera.

Gill: Jdg 4:10

And Barak called Zebulun and Naphtali to Kedesh,.... This he did either by the sound of a trumpet, as Ehud did, or by sending messengers to them to collect ten thousand men from among them, which they accordingly did, and came to him in Kedesh:

and he went up with ten thousand men at his feet; they following him up to Mount Tabor cheerfully and readily, being all footmen; for the Israelites had no cavalry, and yet got the victory over Sisera's army, which, according to Josephus ^g, had ten thousand horses in it:

and Deborah went up with him; and his ten thousand footmen, to the top of Mount Tabor, to encourage him and them with her presence, and give her best advice when to descend and engage the enemy.

Gill: Jdg 4:11

Now Heber the Kenite,.... A descendant of Kain, a principal man among the Midianites; the Targum calls him the Salmaean:

which was of the children of Hobab the father in law of Moses; who came along with the children of Israel through the wilderness into the land of Canaan, and first settled about Jericho, and then removed into the wilderness of Judah, Jdg 1:16,

had severed himself from the Kenites; which dwelt in the said wilderness; to whom he belonged when this separation was made, and on what account is not certain. Abarbinel thinks that it was done now, and with a design to help Israel, that hearing Barak was gone up to Mount Tabor, and seeing Sisera prepared to fight with him, he made as if he was disgusted with his own people, and separated from them, that Jabin, with whom he was at peace, might the more confide in him; when it was out of love to Israel, and with a view to assist them, as occasion should offer, that he removed; but this is not very likely, as these Kenites were a people that kept themselves from meddling with military affairs as much as possible:

and pitched his tent unto the plain of Zaanaim, which is by Kedesh: for these people dwelt in tents as the Midianites did, from whence they sprung, and as the Scenite Arabs; and yet near to cities, as here, and in places fit for the pasturage of their cattle, in which they were chiefly employed, and here pitched upon a plain where were fields and meadows: the Targum calls it a plain of pools, where were pools of water for the watering of their flocks; or rather it might be rendered the oak or grove of oaks of Zaanaim, the same with Alonzaanannim; see Gill on Jos 19:33. This place lay between Harosheth of the Gentiles, from whence Sisera came, and Mount Tabor, where Barak was. This little piece of history is inserted here, partly to account for it that there should be any Kenites here, when we are told before they settled in the wilderness of Judah, and partly on account of the following narrative of Sisera being slain by this man's wife.

Gill: Jdg 4:12

And they showed Sisera,.... Either some of the Canaanites that dwelt near Tabor, or some spies that Sisera had out; though some think the Kenites told him, who were at peace with Jabin, Jdg 4:17; yet whether out of good will or ill will cannot be said: however, so it was ordered by the providence of God, that by some means or another Sisera should be informed

that Barak the son of Abinoam was gone up to Mount Tabor; and no doubt at the same time he was told the number of men that went with him; from whence he might well conclude, that such a warlike man, with such a force collected together, and having posted himself in an high and strong mountain, must have some design to cause a revolt of Israel from Jabin his prince.

Gill: Jdg 4:13

And Sisera gathered together all his chariots,.... Or "therefore" he gathered them together, which might lie some in one place, and some in another, for the better quartering of the men that belonged to them:

even nine hundred chariots of iron; and which, as before observed, are magnified by Josephus, and made to be three thousand:

and all the people that were with him; his soldiers, Jabin's army, of which he was captain, and are called a multitude, Jdg 4:7; and which, the above writer says ^h, consisted of three hundred thousand foot, and ten thousand horse, besides the iron chariots: these he collected together, and brought with him:

from Harosheth of the Gentiles; the place where he resided with his army, Jdg 4:2,

unto the river of Kishon; which was near Mount Tabor, the rendezvous of Barak and his men, see Jdg 4:6.

Gill: Jdg 4:14

And Deborah said unto Barak, up,.... Not go up higher for they were upon the top of a mountain; but rise, bestir thyself, prepare for battle, put the army in rank and file, and march and meet the enemy without delay:

for this is the day in which the Lord hath delivered Sisera into thine hand; by a spirit of prophecy she knew this was the precise day, the exact time in which it was the will of God this deliverance should be wrought; and she speaks of it as if it was past, because of the certainty of it, and the full assurance she had of it, and Barak might have; nor is what she says any contradiction to what she had said before, that Sisera should be sold or delivered into the hands of a woman, Jdg 4:9; for both were true, Sisera first fell into the hands of Jael, a woman, and then into the hands of Barak, and into the hands of both on the same day:

is not the Lord gone out before thee? it was manifest he was, at least to Deborah, who was fully assured of it, and therefore it became Barak and his men, and great encouragement they had, to follow, since as the Lord went before them as their Generalissimo, they might be sure of victory: perhaps there might be some visible appearance, some shining lustre and splendour of the Shekinah, or divine Majesty; the Targum is,"is not the angel of the Lord gone out before thee, to prosper thee?"

so Barak went from Mount Tabor, and ten thousand men after him; no mention is made of Deborah's coming down with them, perhaps she stayed on the mountain till the battle was over: nor might Barak be urgent upon her now to go with him, being confident of success, and having all the ends answered by her presence he could wish for.

Gill: Jdg 4:15

And the Lord discomfited Sisera and all his chariots, and all his host,.... Frightened them, as the Septuagint and Vulgate Latin versions, or disturbed them with a noise and tumult, as the word signifies; with a noise in the heavens, which were in their ears, as Abarbinel observes, like the noise of a large army, as was the case of the Syrians, 2Ki 7:6; and they saw, he says, horses and chariots of fire, and the like, which terrified them; and all this he supposes was done before Barak descended from the mountain, so that he had nothing to do when he came but to pursue and kill, whereby it plainly appeared it was the Lord's doing. Josephus ⁱ says there was a great tempest of rain and hail, and the wind blew the rain in their faces, which so blinded their eyes, that their slings and arrows were of no use to them; and they that bore armour were so benumbed, that they could not hold their swords. Something of this kind is intimated by Deborah in her song, Jdg 5:20; and this was accompanied or followed by a slaughter

with the edge of the sword before Barak; the fright and dread they were put into was increased by the appearance of Barak, who fell upon them in their confusion, and cut them to pieces:

so that Sisera lighted down off his chariot, and fled away on his feet; being very probably swift of foot; and besides thought it safest to quit his chariot, which in the confusion was in danger of being run against by others; as also he might judge he should not be so easily discerned who he was when on foot, as a common soldier, as in his splendid chariot; and this he might do in his fright, not considering his horses were swifter than he: thus Homer represents a Trojan warrior leaping out of his chariot to escape Diomedes, and another as doing the same to get clear of Achilles ^k.

Gill: Jdg 4:16

But Barak pursued after the chariots, and after the host, unto Harosheth of the Gentiles,.... The place from whence they came, and to which they endeavoured to escape: but he followed them, so close all that way, and made such havoc of them, that

all the host of Sisera fell upon the edge of the sword, and there was not a man left; no, not one, excepting Sisera, as in Jdg 4:17; or "even to one" ^l, as in the original text; not one escaped to Hazor to acquaint Jabin of the loss of his army. Philo Byblius says, that nine hundred and ninety seven thousand of Sisera's army were slain.

Gill: Jdg 4:17

Howbeit, Sisera fled away on his feet,.... Got off, and made his escape

to the tent of Jael, the wife of Heber the Kenite; before spoken of, Jdg 4:11; and he made to that, because he might think himself safer in a tent than in a town; and especially in the tent of a woman, where he might imagine no search would be made; for women of note, in those times, had separate tents, see Gen 24:67; and the rather he made his escape hither for a reason that follows:

for there was peace between Jabin the king of Hazor and the house of Heber the Kenite; which Jabin might the more readily come into, because these were not Israelites, nor did they make any claim to the country, and lived only in tents, and attended their flocks, and were a quiet people, and not at all disposed to war; and it might be so ordered by the providence of God, as a rebuke to the Israelites for their sins, when those who were only proselytes kept close to the worship of God, and so enjoyed liberty, peace, and prosperity.

Gill: Jdg 4:18

And Jael went out to meet Sisera,.... Seeing him coming, and knowing him full well, she stepped forward towards him, to invite him into her tent: some think she was looking out, that if she saw Israelite in distress to take him in; and very probably had been some time at her tent door, to inquire the battle went, and which, no doubt, living so near Kedesh, she knew was expected:

and said unto him, turn in, my lord; that is, into her tent: and she addresses him with the title of "lord", for the sake of honour, having been general of a large army; and not because her husband was a servant, and in subjection to him, as Abarbinel suggests:

turn in to me, fear not; she repeats the invitation, to show she was hearty and sincere, and that he had nothing to fear from her, nor in her house; and it may be at first she had no thought of doing what she afterwards did to him, it put into her heart after this:

and when he had turned in unto her in the tent; and laid himself down upon the ground, being weary:

she covered him with a mantle; either to hide him, should any search be made for him, or it may be to keep him from catching cold, being in a sweat through his flight, and being also perhaps inclined to sleep through weariness. The word for a mantle, according to Kimchi, signifies such a garment which has locks of wool on both sides of it, a sort of rug, and so very fit to cover with, and keep warm. So David de Pomis ^m describes it, as having locks and threads hanging down here and there.

Gill: Jdg 4:19

And he said unto her, give me, I pray thee, a little water to drink, for I am thirsty,.... Which might be occasioned by the heat of the battle, and by the heat of the day, and by heat in running; he asks for a little water, that being very desirable by persons athirst. Some think he did not ask for wine, because he knew the Kenites did not drink any, and so of course kept none in their tents; but though this was the custom of the Rechabites, who were the same with the Kenites, Jer 35:8; yet it is very probable this custom had not yet obtained among them, since it was enjoined by Jonadab their father, who lived in the times of Jehu, 2Ki 10:15,

and she opened a bottle of milk, and gave him to drink; which she did either out of courtesy, being a better liquor, or with design to throw him into a sleep, which milk inclines to, making heavy, as all the Jewish commentators observe; though Josephus ⁿ has no authority to say, as he does? that the milk she gave him was bad and corrupt:

and covered him: again, after he had taken a draught of milk, which it seems she poured into a dish with the cream on it, see Jdg 5:25.

Gill: Jdg 4:20

And he said unto her, stand in the door of the tent,.... This he said, not in an imperious way, as some think, but by entreaty:

and it shall be, when any man shall come and inquire of thee; seeing her at the door, and where he desired she would stand to prevent their coming into the tent:

and say, is there any man here? any besides what belongs to the family? or any of Sisera's army?

that thou shalt say, no; there is no man; but to this she made no answer that is recorded.

Commentary -- Verse Notes / Footnotes

NET Notes: Jdg 4:1

¹ tn Heb “did evil in the eyes of the Lord.”

NET Notes: Jdg 4:2

¹ tn Heb “the Lord sold them into the hands of.”

² tn Or “King Jabin of Hazor, a Canaanite ruler.”

map For location see Map1 D2; Map2 D3; Map3 A2; Map4 C1.

³ tn Or “Harosheth of the Pagan Nations”; cf. KJV “Harosheth of the Gentiles.”

NET Notes: Jdg 4:3

¹ tn Heb “he”; the referent (Sisera) has been specified in the translation for clarity.

² tn Regarding the translation “chariots with iron-rimmed wheels,” see Y. Yadin, The Art of Warfare in Biblical Lands, 255, and the article by R. Drews, “The ‘Chariots of Iron’ of Joshua and Judges,” JSOT 45 (1989): 15-23.

³ tn Heb “with strength.”

NET Notes: Jdg 4:4

¹ tn Heb “ a woman, a prophetess.” In Hebrew idiom the generic “woman” sometimes precedes the more specific designation. See GKC 437-38 §135.b.

² tn Heb “she was.” The pronoun refers back to the nominative absolute “Deborah.” Hebrew style sometimes employs such resumptive pronouns when lengthy qualifiers separate the subject from the verb.

³ tn Or “judging.”

NET Notes: Jdg 4:5

¹ tn That is, “consider legal disputes.”

² map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

³ tn Heb “for judgment.”

NET Notes: Jdg 4:6

¹ tn Heb “sent and summoned.”

NET Notes: Jdg 4:7

¹ tn Heb “horde”; “multitude.”

NET Notes: Jdg 4:9

¹ tn Or “honor.”

² tn Heb “on [account of (?)] the way which you are walking.” Another option is to translate, “due to the way you are going about this.” In this case direct reference is made to Barak’s hesitancy as the reason for his loss of glory.

³ tn Heb “for into the hands of a woman the Lord will sell Sisera.”

NET Notes: Jdg 4:10

¹ tn Heb “went up at his feet.”

NET Notes: Jdg 4:11

¹ tn Or “separated.”

² tn Heb “pitched his tent.”

NET Notes: Jdg 4:12

¹ tn Heb “and they told Sisera.”

NET Notes: Jdg 4:13

¹ tn Heb “Sisera.” The proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.

² tn Or “summoned.”

NET Notes: Jdg 4:14

¹ tn Heb “Arise!”

² tn The verb form (a Hebrew perfect, indicating completed action from the standpoint of the speaker) emphasizes the certainty of the event. Though it had not yet taken place, the Lord speaks of it as a “done deal.”

³ tn Heb “Has the Lord not gone out before you?”

NET Notes: Jdg 4:15

¹ tn Or “caused to panic.”

² tn The Hebrew text also includes the phrase “before Barak.” This has not been included in the translation for stylistic reasons.

³ tn Heb “got down from.”

NET Notes: Jdg 4:16

¹ tn Heb “fell.”

² tn Heb “was left.”

NET Notes: Jdg 4:17

¹ map For location see Map1 D2; Map2 D3; Map3 A2; Map4 C1.

² tn Heb “for there was peace between.”

NET Notes: Jdg 4:18

¹ tn Heb “Turn aside” (also a second time later in this verse).

² tn Heb “he”; the referent (Sisera) has been specified in the translation for clarity.

Geneva Bible: Jdg 4:2

And the LORD sold them into the hand of ^{( a )} Jabin king of Canaan, that reigned in Hazor; the captain of whose host [was] Sisera, which dwelt in ^{( b )} Harosheth of the Gentiles.

^{( a )} There was another Jabin, whom Joshua killed and burnt his city Hazor, (Jos 11:13).

^{( b )} That is in a wood, or strong place,

Geneva Bible: Jdg 4:4

And Deborah, a prophetess, the wife of Lapidoth, she ^{( c )} judged Israel at that time.

^{( c )} By the spirit of prophesy resolving controversies and declaring the will of God.

Geneva Bible: Jdg 4:6

And she sent and called Barak the son of Abinoam out of Kedeshnaphtali, and said unto him, Hath not the LORD God of Israel ^{( d )} commanded, [saying], Go and draw toward mount Tabor, and take with thee ten thousand men of the children of Naphtali and of the children of Zebulun?

^{( d )} And revealed to me by the spirit of prophecy.

Geneva Bible: Jdg 4:8

And Barak said unto her, ^{( e )} If thou wilt go with me, then I will go: but if thou wilt not go with me, [then] I will not go.

^{( e )} Fearing his own weakness and his enemies power, he desires the prophetess to go with him to assure him of God's will from time to time.

Geneva Bible: Jdg 4:11

Now Heber the Kenite, [which was] of the children of Hobab the father in law of Moses, had severed himself from the Kenites, and pitched his tent ^{( f )} unto the plain of Zaanaim, which [is] by Kedesh.

^{( f )} Meaning, that he possessed a great part of that country.

Geneva Bible: Jdg 4:14

And Deborah said unto Barak, ^{( g )} Up; for this [is] the day in which the LORD hath delivered Sisera into thine hand: is not the LORD gone out before thee? So Barak went down from mount Tabor, and ten thousand men after him.

^{( g )} She still encourages him to this enterprise by assuring him of God's favour and aid.

Geneva Bible: Jdg 4:17

Howbeit Sisera fled away on his feet to the tent of Jael the wife of ^{( h )} Heber the Kenite: for [there was] peace between Jabin the king of Hazor and the house of Heber the Kenite.

^{( h )} Whose ancestors were strangers, but worshipped the true God, and therefore were joined with Israel.

Geneva Bible: Jdg 4:20

Again he said unto her, Stand in the door of the tent, and it shall be, when any man doth come and enquire of thee, and say, ^{( i )} Is there any man here? that thou shalt say, No.

^{( i )} That is, Sisera.

Commentary -- Verse Range Notes

TSK Synopsis: Jdg 4:1-24

1 Deborah and Barak deliver them from Jabin and Sisera.

17 Jael kills Sisera.

MHCC: Jdg 4:1-3

The land had rest for eighty years, which should have confirmed them in their religion; but it made them secure, and indulge their lusts. Thus the prosperity of fools destroys them. Jabin and his general Sisera, mightily oppressed Israel. This enemy was nearer than any of the former. Israel cried unto the Lord, when distress drove them to him, and they saw no other way of relief. Those who slight God in prosperity, will find themselves under a necessity of seeking him in trouble.

MHCC: Jdg 4:4-9

Deborah was a prophetess; one instructed in Divine knowledge by the inspiration of the Spirit of God. She judged Israel as God's mouth to them; correcting abuses, and redressing grievances. By God's direction, she ordered Barak to raise an army, and engage Jabin's forces. Barak insisted much upon her presence. Deborah promised to go with him. She would not send him where she would not go herself. Those who in God's name call others to their duty, should be ready to assist them in it. Barak values the satisfaction of his mind, and the good success of his enterprise, more than mere honour.

MHCC: Jdg 4:10-16

Sisera's confidence was chiefly in his chariots. But if we have ground to hope that God goes before us, we may 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 is not the Lord gone before thee? Follow him then fully. Barak went down, though upon the plain the iron chariots would have advantage against him: he quitted the mountain in dependence on the Divine power; for in the Lord alone is the salvation of his people, Jer 3:23. He was not deceived in his confidence. When God goes before us in our spiritual conflicts, we must bestir ourselves; and when, by his grace, he gives us some success against the enemies of our souls, we must improve it by watchfulness and resolution.

MHCC: Jdg 4:17-24

Sisera's chariots had been his pride and his confidence. Thus are those disappointed who rest on the creature; like a broken reed, it not only breaks under them, but pierces them with many sorrows. The idol may quickly become a burden, Isa 46:1; what we were sick for, God can make us sick of. It is probable that Jael really intended kindness to Sisera; but by a Divine impulse she was afterwards led to consider him as the determined enemy of the Lord and of his people, and to destroy him. All our connexions with God's enemies must be broken off, if we would have the Lord for our God, and his people for our people. He that had thought to have destroyed Israel with his many iron chariots, is himself destroyed with one iron nail. Thus the weak things of the world confound the mighty. The Israelites would have prevented much mischief, if they had sooner destroyed the Canaanites, as God commanded and enabled them: but better be wise late, and buy wisdom by experience, than never be wise.

Matthew Henry: Jdg 4:1-3

Here is, I. Israel backsliding from God: They again did evil in his sight, forsook his service, and worshipped idols; for this was the sin which now most easily beset them, Jdg 4:1. See in this, 1. The strange strength of corruption, which hurries men into sin notwithstanding the most frequent experience of its fatal consequences. The bent to backslide is with great difficulty restrained. 2. The common ill effects of a long peace. The land had rest eighty years, which should have confirmed them in their religion; but, on the contrary, it made them secure and wanton, and indulgent of those lusts which the worship of the false gods was calculated for the gratification of. Thus the prosperity of fools destroys them. Jeshurun waxeth fat and kicketh. 3. The great loss which a people sustains by the death of good governors. The did evil, because Ehud was dead. So it may be read. He kept a strict eye upon them, restrained and punished every thing that looked towards idolatry, and kept them close to God's service. But, when he was gone, they revolted, fearing him more than God.

II. Israel oppressed by their enemies. When they forsook God, he forsook them; and then they became an easy prey to every spoiler. They alienated themselves from God as if he were none of theirs; and then God alienated them as none of his. Those that threw themselves out of God's service threw themselves out of his protection. What has my beloved to do in my house when she has thus played the harlot? Jer 11:15. He sold them into the hand of Jabin, Jdg 4:2. This Jabin reigned in Hazor, as another of the same name, and perhaps his ancestor, had done before him, whom Joshua routed and slew, and burnt his city, Jos 11:1, Jos 11:10. But it seems, in process of time, the city was rebuilt, the power regained, the loss retrieved, and, by degrees, the king of Hazor becomes able to tyrannize over Israel, who by sin had lost all their advantage against the Canaanites. This servitude was longer than either of the former, and much more grievous. Jabin, and his general Sisera, did mightily oppress Israel. That which aggravated the oppression was, 1. That this enemy was nearer to them than any of the former, in their borders, in their bowels, and by this means had the more opportunity to do them a mischief. 2. That they were the natives of the country, who bore an implacable enmity to them, for invading and dispossessing them, and when they had them in their power would be so much the more cruel and mischievous towards them in revenge of the old quarrel. 3. That these Canaanites had formerly been conquered and subdued by Israel, were of old sentenced to be their servants (Gen 9:25), and might now have been under their feet, and utterly incapable of giving them any disturbance, if their own slothfulness, cowardice, and unbelief, had not suffered them thus to get head. To be oppressed by those whom their fathers had conquered, and whom they themselves had foolishly spared, could not but be very grievous.

III. Israel returning to their God: They cried unto the Lord, when distress drove them to him, and they saw no other way of relief. Those that slight God in their prosperity will find themselves under a necessity of seeking him when they are in trouble.

Matthew Henry: Jdg 4:4-9

The year of the redeemed at length came, when Israel was to be delivered out of the hands of Jabin, and restored again to their liberty, which we may suppose the northern tribes, that lay nearest to the oppressors and felt most the effects of his fury, did in a particular manner cry to God for. For the oppression of the poor, and the sighing of the needy, now will God arise. Now here we have,

I. The preparation of the people for their deliverance, by the prophetic conduct and government of Deborah, Jdg 4:4, Jdg 4:5. Her name signifies a bee; and she answered her name by her industry, sagacity, and great usefulness to the public, her sweetness to her friends and sharpness to her enemies. She is said to be the wife of Lapidoth; but, the termination not being commonly found in the name of a man, some make this the name of a place: she was a woman of Lapidoth. Others take it appellatively, Lapidoth signifies lamps. The Rabbin say she had employed herself in making wicks for the lamps of the tabernacle; and, having stooped to that mean office for God, she was afterwards thus preferred. Or she was a woman of illuminations, or of splendours, one that was extraordinarily knowing and wise, and so came to be very eminent and illustrious. Concerning her we are here told, 1. That she was intimately acquainted with God; she was a prophetess, one that was instructed in divine knowledge by the immediate inspiration of the Spirit of God, and had gifts of wisdom, to which she attained not in an ordinary way: she heard the words of God, and probably saw the visions of the Almighty. 2. That she was entirely devoted to the service of Israel. She judged Israel at the time that Jabin oppressed them; and perhaps, being a woman, she was the more easily permitted by the oppressor to do it. She judged, not as a princess, by an civil authority conferred upon her, but as a prophetess, and as God's mouth to them, correcting abuses and redressing grievances, especially those which related to the worship of God. The children of Israel came up to her from all parts for judgment, not so much for the deciding of controversies between man and man as for advice in the reformation of what was amiss in things pertaining to God. Those among them who before had secretly lamented the impieties and idolatries of their neighbours, but knew not where to apply for the restraining of them, now made their complaints to Deborah, who, by the sword of the Spirit, showing them the judgment of God, reduced and reclaimed many, and excited and animated the magistrates in their respective districts to put the laws in execution. It is said she dwelt, or, as some read it, she sat under a palm-tree, called ever after from her the palm-tree of Deborah. Either she had her house under that tree, a mean habitation which would couch under a tree, or she had her judgment-seat in the open air, under the shadow of that tree, which was an emblem of the justice she sat there to administer, which will thrive and grow against opposition, as palms under pressures. Josephus says that the children of Israel came to Deborah, to desire her to pray to God for them, that they might be delivered out of the hand of Jabin; and Samuel is said at one particular time to judge Israel in Mizpeh, that is, to bring them back again to God, when they made the same address to him upon a like occasion, 1Sa 7:6, 1Sa 7:8.

II. The project laid for their deliverance. When the children of Israel came to her for judgment, with her they found salvation. So those that seek to God for grace shall have grace and peace, grace and comfort, grace and glory. She was not herself fit to command an army in person, being a woman; but she nominated one that was fit, Barak of Naphtali, who, it is probable, had already signalized himself in some rencounters with the forces of the oppressor, living near him (for Hazor and Harosheth lay within the lot of that tribe), and thereby had gained a reputation and interest among his people. Some struggles, we may suppose, that brave man had made towards the shaking off of the yoke, but could not effect it till he had his commission and instructions from Deborah. He could do nothing without her head, nor she without his hands; but both together made a complete deliverer, and effected a complete deliverance. The greatest and best are not self-sufficient, but need one another.

1. By God's direction, she orders Barak to raise an army, and engage Jabin's forces, that were under Sisera's command, Jdg 4:6, Jdg 4:7. Barak, it may be, had been meditating some great attempt against the common enemy; a spark of generous fire was glowing in his breast, and he would fain do something to the purpose for his people and for the cities of his God. But two things discouraged him:

(1.) He wanted a commission to levy forces; this therefore Deborah here gives him under the broad seal of heaven, which, as a prophetess, she had a warrant to affix to it: " Hath not the Lord God of Israel commanded it? Yet, certainly he has; take my word for it."Some think she intends this as an appeal to Barak's own heart. "Has not God, by a secret whisper to thyself, given thee some intimation of his purpose to make use of thee as an instrument in his hands to save Israel? Hast not thou felt some impulse of this kind upon thy own spirit?"If so, the spirit of prophesy in Deborah confirms the spirit of a soldier in Barak: Go and draw towards Mount Tabor. [1.] She directs him what number of men to raise - 10,000; and let him not fear that these will be too few, when God hath said he will by them save Israel. [2.] Whence he should raise them - only out of his own tribe, and that of Zebulun next adjoining. These two counties should furnish him with an army sufficient; he need not stay to go further. And, [3.] She orders him where to make his rendezvous - at Mount Tabor, in his own neighbourhood.

(2.) When he had an army raised, he knew not how he should have an opportunity of engaging the enemy, who perhaps declined fighting, having heard that Israel, if they had but courage enough to make head against any enemy, seldom failed of success. "Well,"says Deborah, in the name of "God, I will draw unto thee Sisera and his army. "She assured him that the matter should be determined by one pitched battle, and should not be long in the doing. [1.] In mentioning the power of the enemy, Sisera, a celebrated general, bold and experienced, his chariots, his iron chariots, and his multitude of soldiers, she obliged Barak to fortify himself with the utmost degree of resolution; for the enemy he was to engage was a very formidable one. It is good to know the worst, that we may provide accordingly. But, [2.] In fixing the very place to which Sisera would draw his army, she gave him a sign, which might help to confirm his faith when he came to engage. it was a contingent things, and depended upon Sisera's own will; but, when afterwards Barak should see the event falling out just as Deborah had foretold, he might thence infer that certainly in the rest she said she spoke under a divine direction, which would be a great encouragement to him, especially because with this, [3.] She gave him an express promise of success I will (that is, God will, in whose name I speak) deliver them into thy hand; so that when he saw them drawn up against him, according to Deborah's word, he might be confident that, according to her word, he should soon see them fallen before him. Observe, God drew them to him only that he might deliver them into his hand. When Sisera drew his forces together, he designed the destruction of Israel; but God gathered them as sheaves into the floor, for their own destruction, Mic 4:11, Mic 4:12. Assemble yourselves, and you shall be broken to pieces, Isa 8:9. See Rev 19:17, Rev 19:18.

2. At Barak's request, she promises to go along with him to the field of battle. (1.) Barak insisted much upon the necessity of her presence, which would be to him better than a council of war (Jdg 4:8): " If thou wilt go with me to direct and advise me, and in every difficult case to let me know God's mind, then I will go with all my heart, and not fear the chariots of iron; otherwise not."Some make this to be the language of a weak faith; he could not take her word unless he had her with him in pawn, as it were, for performance. It seems rather to arise from a conviction of the necessity of God's presence and continual direction, a pledge and earnest of which he would reckon Deborah's presence to be, and therefore begged thus earnestly for it. " If thou go not up with me, in token of God's going with me, carry me not up hence. "Nothing would be a greater satisfaction to him than to have the prophetess with him to animate the soldiers and to be consulted as an oracle upon all occasions. (2.) Deborah promised to go with him, Jdg 4:9. No toil nor peril shall discourage her from doing the utmost that becomes her to do for the service of her country. She would not send him where she would not go herself. Those that in God's name call others to their duty should be very ready to assist them in it. Deborah was the weaker vessel, yet had the stronger faith. But though she agrees to go with Barak, if he insists upon it, she gives him a hint proper enough to move a soldier not to insist upon it: The journey thou undertakest (so confident was she of the success that she called his engaging in war but the undertaking of a journey) shall not be for thy honour; not so much for thy honour as if thou hadst gone by thyself; for the Lord shall sell Sisera (now his turn comes to be sold as Israel was, Jdg 4:2, by way of reprisal) " into the hands of a woman; "that is, [1.] The world would ascribe the victory to the hand of Deborah: this he might himself foresee. [2.] God (to correct his weakness) would complete the victory by the hand of Jael, which would be some eclipse to his glory. But Barak values the satisfaction of his mind, and the good success of his enterprise, more than his honour; and therefore will by no means drop his request. He dares not fight unless he have Deborah with him, to direct him and pray for him. She therefore stood to her word with a masculine courage; this noble heroine arose and went with Barak.

Matthew Henry: Jdg 4:10-16

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.

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, 1Co 12:4, etc. But, though ordinarily the head of the woman is the man (1Co 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: Jdg 4:17-24

We have seen the army of the Canaanites totally routed. It is said (Psa 83:9, Psa 83:10, where the defeat of this army is pleaded as a precedent for God's doing the like in after times) that they became as dung for the earth. Now here we have,

I. The fall of their general, Sisera, captain of the host, in whom, it is likely, Jabin their king put an entire confidence, and therefore was not himself present in the action. Let us trace the steps of this mighty man's fall.

1. He quitted his chariot, and took to his feet, Jdg 4:15, Jdg 4:17. His chariots had been his pride and his confidence; and we may suppose he had therefore despised and defied the armies of the living God, because they were all on foot, and had neither chariot nor horse, as he had. Justly therefore is he thus made ashamed of his confidence, and forced to quit it, and thinks himself then most safe and easy when he has got clear of his chariot, though we may well suppose it the best made, and best drawn, of any of them. Thus are those disappointed who rest on the creature; like a broken reed, it not only breaks under them, but runs into their hand, and pierceth them with many sorrows. The idol may quickly become a burden (Isa 46:1), and what we were sick for God can make us sick of. How miserable doth Sisera look now he is dismounted! It is hard to say whether he blusheth or trembleth more. Put not your trust in princes, if they may so soon be brought to this, if he who but lately trusted to his arms with so much assurance must now trust to his heels only with so little.

2. He fled for shelter to the tents of the Kenites, having no strong-hold, nor any place of is own in reach to retire to. The mean and solitary way of the Kenites' living, perhaps, he had formerly despised and ridiculed, and the more because religion was kept up among them; yet now he is glad to put himself under the protection of one of these tents: and he chooses the wife's tent or apartment, either because less suspected, or because it happened to be next to him, and the first he came to, Jdg 4:17. And that which encouraged him to go thither was that at this time there was peace between his master and the house of Heber: not that there was any league offensive and defensive between them, only at present there were no indications of hostility. Jabin did them no harm, did not oppress them as he did the Israelites, their plain, quiet, harmless way of living making them not suspected nor feared, and perhaps God so ordering it as a recompence for their constant adherence to the true religion. Sisera thought he might therefore be safe among them; not considering that, though they themselves suffered not by Jabin's power, they heartily sympathized with the Israel of God that did.

3. Jael invited him in, and bade him very welcome. Probably she stood at the tent door, to enquire what news from the army, and what the success of the battle which was fought not far off. (1.) She invited him in. Perhaps she stood waiting for an opportunity to show kindness to any distressed Israelite, if there should be occasion for it; but seeing Sisera come in great haste, panting and out of breath, she invited him to come and repose himself in her tent, in which, while she seemed to design the relieving of his fatigue, perhaps she really intended the retarding of his flight, that he might fall into the hands of Barak, who was not in a hot chase after him (Jdg 4:18), and it may well questioned whether she had at first any thought of taking away his life, but rather God afterwards put it into her heart. (2.) She made very much of him, and seemed mighty careful to have him easy, as her invited guest. Was he weary? she finds him a very convenient place to repose himself in, and recruit his strength. Was he thirsty? well he might. Did he want a little water to cool his tongue? the best liquor her tent afforded was at his service, and that was milk (Jdg 4:19), which, we may suppose, he drank heartily of, and, being refreshed with it, was the better disposed to sleep. Was he cold, or afraid of catching cold? or did he desire to be hid from the pursuers, if they should search that tent? she covered him with a mantle, Jdg 4:18. All expressions of care for his safety. Only when he desired her to tell a lie for him, and to say he was not there, she declined making any such promise, Jdg 4:20. We must not sin against God, no, not to oblige those we would show ourselves most observant of. Lastly, We must suppose she kept her tent as quiet as she could, and free from noise, that he might sleep the sooner and the faster. And now was Sisera least safe when he was most secure. How uncertain and precarious is human life! and what assurance can we have of it, when it may so easily be betrayed by those with whom it is trusted, and those may prove its destroyers who we hoped would be its protectors! It is best making God our friend, for he will not deceive us.

4. When he lay fast asleep she drove a long nail through his temples, so fastened his head to the ground, and killed him, Jdg 4:21. And, though this was enough to do the business, yet, to make sure work (if we translate it rightly, Jdg 5:26), she cut off his head, and left it nailed there. Whether she designed this or no when she invited him into her tent does not appear; probably the thought was darted into her mind when she saw him lie so conveniently to receive such a fatal blow; and, doubtless, the thought brought with it evidence sufficient that it came not from Satan as a murderer and destroyer, but from God as a righteous judge and avenger, so much of brightness and heavenly light did she perceive in the inducements to it that offered themselves, the honour of God and the deliverance of Israel, and nothing of the blackness of malice, hatred, or personal revenge. (1.) It was a divine power that enabled her to do it, and inspired her with a more than manly courage. What if her hand should shake, and she should miss her blow? What if he should awake when she was attempting it? Or suppose some of his own attendants should follow him, and surprise her in the face, how dearly would she and all hers be made to pay for it? Yet, obtaining help of God, she did it effectually. (2.) It was a divine warrant that justified her in the doing of it; and therefore, since no such extraordinary commissions can now be pretended, it ought not in any case to be imitated. The laws of friendship and hospitality must be religiously observed, and we must abhor the thought of betraying any whom we have invited and encouraged to put a confidence in us. And, as to this act of Jael (like that of Ehud in the chapter before), we have reason to think she was conscious of such a divine impulse upon her spirit to do it as did abundantly satisfy herself (and it ought therefore to satisfy us) that it was well done. God's judgments are a great deep. The instrument of this execution was a nail of the tent, that is, one of the great pins with which the tent, or the stakes of it, were fastened. They often removing their tents, she had been used to drive these nails, and therefore knew how to do it the more dexterously on this great occasion. he that thought to destroy Israel with his many iron chariots is himself destroyed with one iron nail. Thus do the weak things of the world confound the mighty. See here Jael's glory and Sisera's shame. The great commander dies, [1.] In his sleep, fast asleep, and weary. It comes in as a reason why he stirred not, to make resistance. So fettered was he in the chains of sleep that he could not find his hands. Thus the stout-hearted are spoiled at thy rebuke, O God of Jacob! they are cast into a dead sleep, and so are made to sleep their last, Psa 76:5, Psa 76:6. Let not the strong man then glory in his strength; for when he sleeps where is it? It is weak, and he can do nothing; a child may insult him then, and steal his life from him; and yet if he sleep not he is soon spent and weary, and can do nothing either. Those words which we here put in a parenthesis ( for he was weary ) all the ancient versions read otherwise: he struggled (or started, as we say) and died, so the Syriac and Arabic, Exagitans ses mortuus est . He fainted and died, so the lxx. Consocians morte soporem , so the vulgar Latin, joining sleep and death together, seeing they are so near akin. He fainted and died. He dies, [2.] With his head nailed to the ground, an emblem of his earthly-mindedness. O curve in terram animoe ! His ear (says bishop Hall) was fastened close to the earth, as if his body had been listening what had become of his soul. He dies, [3.] By the hand of a woman. This added to the shame of his death before men; and had he but known it, as Abimelech (Jdg 9:54), we may well imagine how much it would have added to the vexation of his own heart.

II. The glory and joy of Israel hereupon. 1. Barak their leader finds his enemy dead, (Jdg 4:22), and no doubt, he was very well pleased to find his work done so well to his hand, and so much to the glory of God and the confusion of his enemies. had he stood too nicely upon a point of honour, he would have resented it as an affront to have the general slain by any hand but his; but now he remembered that this diminution of his honour he was sentenced to undergo, for insisting upon Deborah's going with him ( the Lord shall sell Sisera into the hand of a woman ), though then it was little thought that the prediction would be fulfilled in such a way as this. 2. Israel is completely delivered out of the hands of Jabin king of Canaan, Jdg 4:23, Jdg 4:24. They not only shook off his yoke by this day's victory, but they afterwards prosecuted the war against him, till they had destroyed him, he and his nation being by the divine appointment devoted to ruin and not to be spared. The Israelites, having soundly smarted for their foolish pity in not doing it before, resolved now it is in their power to indulge them no longer, but to make a thorough riddance of them, as a people to whom to show mercy was as contrary to their own interest as it was to God's command; and probably it is with an eye to the sentence they were under that this enemy is named three times here in these last two verses, and called king of Canaan; for as such he was to be destroyed; and so thoroughly was he destroyed that I do not remember to read of the kings of Canaan any more after this. The children of Israel would have prevented a great deal of mischief if they had sooner destroyed these Canaanites, as God had both commanded and enabled them; but better be wise late, and buy wisdom by experience, than never wise.

Keil-Delitzsch: Jdg 4:1-3

The Victory over Jabin and His General Sisera . - Jdg 4:1-3. As the Israelites fell away from the Lord again when Ehud was dead, the Lord gave them into the hand of the Canaanitish king Jabin , who oppressed them severely for twenty years with a powerful army under Sisera his general. The circumstantial clause, "when Ehud was dead,"places the falling away of the Israelites from God in direct causal connection with the death of Ehud on the one hand, and the deliverance of Israel into the power of Jabin on the other, and clearly indicates that as long as Ehud lived he kept the people from idolatry (cf. Jdg 2:18-19), and defended Israel from hostile oppressions. Joshua had already conquered one king, Jabin of Hazor , and taken his capital (Jos 11:1, Jos 11:10). The king referred to here, who lived more than a century later, bore the same name. The name Jabin , "the discerning,"may possibly have been a standing name or title of the Canaanitish kings of Hazor, as Abimelech was of the kings of the Philistines (see at Gen 26:8). He is called "king of Canaan,"in distinction from the kings of other nations and lands, such as Moab, Mesopotamia, etc. (Jdg 3:8, Jdg 3:12), into whose power the Lord had given up His sinful people. Hazor , once the capital of the kingdoms of northern Canaan, was situated over (above or to the north of) Lake Huleh, in the tribe of Naphtali, but has not yet been discovered (see at Jos 11:1). Sisera, the general of Jabin, dwelt in Harosheth of the Goyim , and oppressed the Israelites most tyrannically ( Mightily : cf. Jdg 7:1; 1Sa 2:16) for twenty years with a force consisting of 900 chariots of iron (see at Jos 17:16). The situation of Harosheth , which only occurs here (Jdg 4:2, Jdg 4:13, Jdg 4:16), is unknown; but it is certainly to be sought for in one of the larger plains of Galilee, possibly the plain of Buttauf , where Sisera was able to develop his forces, whose strength consisted chiefly in war-chariots, and to tyrannize over the land of Israel.

Keil-Delitzsch: Jdg 4:4-5

At that time the Israelites were judged by Deborah , a prophetess, the wife of Lapidoth, who dwelt under the Deborah-palm between Ramah (er Râm: see at Jos 18:25) and Bethel (Beitin: see at Jos 7:2) in the tribe of Benjamin, upon the mountains of Ephraim. Deborah is called נמיאה אשּׁה on account of her prophetic gift, like Miriam in Exo 15:20, and Hulda the wife of Shallum in 2Ki 22:14. This gift qualified her to judge the nation (the participle שׁפטה expresses the permanence of the act of judging), i.e., first of all to settle such disputes among the people themselves as the lower courts were unable to decide, and which ought therefore, according to Deu 17:8, to be referred to the supreme judge of the whole nation. The palm where she sat in judgment (cf. Psa 9:5) was called after her the Deborah -palm. The Israelites went up to her there to obtain justice. The expression " came up "is applied here, as in Deu 17:8, to the place of justice, as a spiritual height, independently of the fact that the place referred to here really stood upon an eminence.

Keil-Delitzsch: Jdg 4:6-7

But in order to secure the rights of her people against their outward foes also, she summoned Barak the son of Abinoam from Kedesh, in the tribe of Naphtali, on the west of the Huleh lake (see at Jos 12:22), and made known to him the commands of the Lord: " Up and draw to Mount Tabor, and take with thee 10,000 men of the children of Naphtali and Zebulun; and I will draw to thee into the brook-valley of Kishon, Sisera the captain of Jabin's army, and his chariots, and his multitude (his men of war ), and give him into thy hand. " משׁכתּ has been explained in different ways. Seb . Schmidt , Clericus , and others supply הקּרן or השּׁופר , draw with the trumpet (cf. Exo 19:13; Jos 6:5), i.e., blow the trumpet in long-drawn tones, upon Mount Tabor, and regard this as the signal for convening people; whilst Hengstenberg (Diss. ii. pp. 76, 77) refers to Num 10:9, and understands the blowing of the horn as the signal by which the congregation of the Lord made known its need to Him, and appealed to Him to come to its help. It cannot indeed be proved that the blowing of the trumpet was merely the means adopted for convening the people together; in fact, the use of the following משׁכתּי , in the sense of draw, is to be explained on the supposition that משׁכתּ is used in a double sense. "The long-drawn notes were to draw the Lord to them, and then the Lord would draw to them Sisera, the captain of Jabin's army. Barak first calls the helper from heaven, and then the Lord calls the enemy upon earth."Nevertheless we cannot subscribe to this explanation, first of all because the supposed ellipsis cannot be sustained in this connection, when nothing is said about the blowing of a trumpet either in what precedes or in what follows; and secondly , because Num 10:9 cannot be appealed to in explanation, for the simple reason that it treats of the blowing of the silver trumpets on the part of the priests, and they must not be confounded with the shopharoth . And the use made of the trumpets at Jericho cannot be transferred to the passage before us without some further ground. We are disposed therefore to take the word משׁך in the sense of draw (intransitive), i.e., proceed one after another in a long-drawn train (as in Jdg 20:37 and Exo 12:21), referring to the captain and the warriors drawing after him; whilst in Jdg 4:7 it is to be translated in the same way, though with a transitive signification. Mount Tabor, called Ἰταβύριον by the Greeks (see lxx Hos 5:1), the mountain of Christ's transfiguration according to an early tradition of the church, the present Jebel et Tur , is a large truncated cone of limestone, which is almost perfectly insulated, and rises to the height of about a thousand feet, on the north-eastern border of the plain of Jezreel. The sides of the mountain are covered with a forest of oaks and wild pistachios, and upon its flat summit, which is about half an hour in circumference, there are the remains of ancient fortifications (see Robinson , Pal. iii. pp. 211ff., and v. Raumer , Pal. pp. 37, 38). The words "and take with thee 10,000 men"are not to be understood as signifying that Barak was to summon the people together upon the top of Mount Tabor, but the assembling of the people is presupposed; and all that is commanded is, that he was to proceed to Mount Tabor with the assembled army, and make his attack upon the enemy, who were encamped in the valley of Kishon, from that point. According to Jdg 4:10, the army was collected at Kedesh in Naphtali. Nachal Kishon is not only the brook Kishon , which is formed by streams that take their rise from springs upon Tabor and the mountains of Gilboa, flows in a north-westerly direction through the plain of Jezreel to the Mediterranean, and empties itself into the bay of Acca, and which is called Mukatta by the natives (see Rob . iii. pp. 472ff., and v. Raumer , pp. 39, 50), but the valley on both sides of the brook, i.e., the plain of Jezreel (see at Jos 17:16), where the greatest battles have been fought for the possession of Palestine from time immemorial down to the most recent times (see v. Raumer , pp. 40ff.).

Keil-Delitzsch: Jdg 4:8-11

Barak replied that he would not go unless she would go with him - certainly not for the reason suggested by Bertheau , viz., that he distrusted the divine promise given to him by Deborah, but because his mistrust of his own strength was such that he felt too weak to carry out the command of God. He wanted divine enthusiasm for the conflict, and this the presence of the prophetess was to infuse into both Barak and the army that was to be gathered round him. Deborah promised to accompany him, but announced to him as the punishment for this want of confidence in the success of his undertaking, that the prize of victory - namely, the defeat of the hostile general - should be taken out of his hand; for Jehovah would sell (i.e., deliver up) Sisera into the hand of a woman, viz., according to Jdg 4:17., into the hand of Jael. She then went with him to Kedesh, where Barak summoned together Zebulun and Naphtali, i.e., the fighting men of those tribes, and went up with 10,000 men in his train ("at his feet,"i.e., after him, Jdg 4:14; cf. Exo 11:8 and Deu 11:6) to Tabor ("went up:"the expression is used here to denote the advance of an army against a place). Kedesh, where the army assembled, was higher than Tabor. זעק , Hiphil with acc., to call together (cf. 2Sa 20:4-5). Before the engagement with the foe is described, there follows in Jdg 4:11 a statement that Heber the Kenite had separated himself from his tribe, the children of Hobab, who led a nomad life in the desert of Judah (Jdg 1:16), and had pitched his tents as far as the oak forest at Zaanannim (see at Jos 19:33) near Kedesh. This is introduced because of its importance in relation to the issue of the conflict which ensued (Jdg 4:17 ff). נפרד with Kametz is a participle, which is used in the place of the perfect, to indicate that the separation was a permanent one.

Keil-Delitzsch: Jdg 4:12-14

As soon as Sisera received tidings of the march of Barak to Mount Tabor, he brought together all his chariots and all his men of war from Harosheth of the Goyim into the brook-valley of the Kishon. Then Deborah said to Barak, " Up; for this is the day in which Jehovah hath given Sisera into thy hand. Yea ( הלא , nonne , as an expression indicating lively assurance), the Lord goeth out before thee ,"sc., to the battle, to smite the foe; whereupon Barak went down from Tabor with his 10,000 men to attack the enemy, according to Jdg 5:19, at Taanach by the water of Megiddo.

Keil-Delitzsch: Jdg 4:15-16

" And the Lord discomfited Sisera, and all his chariots, and all his army, with the edge of the sword before Barak. " ויּהם , as in Exo 14:24 and Jos 10:10, denotes the confounding of the hostile army by a miracle of God, mostly by some miraculous phenomenon of nature: see, besides Exo 14:24; 2Sa 22:15; Psa 18:15, and Psa 144:6. The expression ויּהם places the defeat of Sisera and his army in the same category as the miraculous destruction of Pharaoh and of the Canaanites at Gibeon; and the combination of this verb with the expression "with the edge of the sword"is to be taken as constructio praegnans , in the sense: Jehovah threw Sisera and his army into confusion, and, like a terrible champion fighting in front of Israel, smote him without quarter, Sisera sprang from his chariot to save himself, and fled on foot; but Barak pursued the routed foe to Harosheth, and completely destroyed them. " All Sisera's army fell by the edge of the sword; there remained not even to one, "i.e., not a single man.

Keil-Delitzsch: Jdg 4:17-22

Sisera took refuge in the tent of Jael, the wife of Heber the Kenite, to escape the sword of the Israelites, as king Jabin lived at peace with the house of Heber, i.e., with this branch of the Kenites.

Jdg 4:18

Jael received the fugitive into her tent in the usual form of oriental hospitality ( סוּר , as in Gen 19:2-3, to turn aside from the road and approach a person), and covered him with a covering ( שׂמיכה , ἁπ. λεγ. , covering, or rug), that he might be able to sleep, as he was thoroughly exhausted with his flight.

Jdg 4:19

On his asking for water to drink, as he was thirsty ( צמתּי , defective form for צמאתּי ), she handed him milk from her bottle, and covered him up again. She gave him milk instead of water, as Deborah emphatically mentions in her song in Jdg 5:25, no doubt merely for the purpose of giving to her guest a friendly and hospitable reception. When Josephus affirms, in his account of this event (Ant. v. 5, 4), that she gave him milk that was already spoiled ( διεφθορὸς ἤδη ), i.e., had turned sour, and R. Tanchum supposes that such milk intoxicated the weary man, these are merely later decorations of the simple fact, that have no historical worth whatever.

Jdg 4:20-21

In order to be quite sure, Sisera entreated his hostess to stand before the door and turn any one away who might come to her to seek for one of the fugitives. עמד is the imperative for עמדי rof , as the syntax proves that the word cannot be an infinitive. The anomaly apparent in the use of the gender may be accounted for on the ground that the masculine was the more general form, and might therefore be used for the more definite feminine. There are not sufficient grounds for altering it into עמוד , the inf . abs . Whether Jael complied with this wish is not stated; but in the place of anything further, the chief fact alone is given in Jdg 4:21, namely, that Jael took a tent-plug, and went with a hammer in her hand to Sisera, who had fallen through exhaustion into a deep sleep, and drove the plug into his temples, so that it penetrated into the earth, or the floor. The words ויּעף והוּא־נרדּם are introduced as explanatory of the course of the events: " but he was fallen into a deep sleep, and exhausted, "i.e., had fallen fast asleep through exhaustion. "And so he died." ויּמת is attached as a consequence to וגו התּצנח ... ותּתקע , whereas ויּעף belongs to the parenthetical clause נרדּם והוּא . This is the explanation adopted by Rosenmüller , and also in the remark of Kimchi : "the words ויּעף נרדּם indicate the reason why Sisera neither heard Jael approach him, nor was conscious of the blow inflicted upon him."For the combination of ויּעף with ויּמת , "then he became exhausted and died,"which Stud . and Bertheau support, does not give any intelligible thought at all. A man who has a tent-peg driven with a hammer into his temples, so that the peg passes through his head into the ground, does not become exhausted before he dies, but dies instantaneously. And ויּעף , from עוּף , equivalent to עיף (Jer 4:31), or יעף , and written with Patach in the last syllable, to distinguish it from עוּף , volare , has no other meaning than to be exhausted, in any of the passages in which it occurs (see 1Sa 14:28, 1Sa 14:31; 2Sa 21:15). The rendering adopted by the lxx, ἐσκοτώθη , cannot be grammatically sustained.

Jdg 4:22

When Barak, who was in pursuit of Sisera, arrived at Jael's tent, she went to meet him, to show him the deed which he had performed. Thus was Deborah's prediction to Barak (Jdg 4:9) fulfilled. The Lord had sold Sisera into the hand of a woman, and deprived Barak of the glory of the victory. Nevertheless the act itself was not morally justified, either by this prophetic announcement, or by the fact that it is commemorated in the song of Deborah in Jdg 5:24. Even though there can be no doubt that Jael acted under the influence of religious enthusiasm for the cause of Israel and its God, and that she was prompted by religious motives to regard the connection of her tribe with Israel, the people of the Lord, as higher and more sacred, not only than the bond of peace, in which her tribe was living with Jabin the Canaanitish king, but even than the duties of hospitality, which are so universally sacred to an oriental mind, her heroic deed cannot be acquitted of the sins of lying, treachery, and assassination, which were associated with it, by assuming as Calovius, Buddeus, and others have done, that when Jael invited Sisera into her tent, and promised him safety, and quenched this thirst with milk, she was acting with perfect sincerity, and without any thought of killing him, and that it was not till after he was fast asleep that she was instigated and impelled instinctu Dei arcano to perform the deed. For Jehovah, the God of Israel, not only abhors lying lips (Pro 12:22), but hates wickedness and deception of every kind. It is true, He punishes the ungodly at the hand of sinners; but the sinners whom He employs as the instruments of His penal justice in carrying out the plans of His kingdom, are not instigated to the performance of wicked deeds by an inward and secret impulse from Him. God had no doubt so ordered it, that Sisera should meet with his death in Jael's tent, where he had taken refuge; but this divine purpose did not justify Jael in giving to the enemy of Israel a hospitable reception into her tent, making him feel secure both by word and deed, and then murdering him secretly while he was asleep. Such conduct as that was not the operation of the Spirit of God, but the fruit of a heroism inspired by flesh and blood; and even in Deborah's song (Jdg 5:24.) it is not lauded as a divine act.

Constable: Jdg 3:7--17:1

II. THE RECORD OF ISRAEL'S APOSTASY 3:7--16:31

Israel's Judges
Judge	Scripture	Israel's Oppressors		Length in Years
		Nation(s)	King(s)	Oppression	Judgeship	Peace
Othniel	3:7-11	Mesopotamia	Cushan-rishathaim	8(ca. 1358-1350 B.C.)		40(ca. 1350-1310 B.C.)
Ehud	3:12-30	Moab (with Ammon & Amalek)	Eglon	18		80
Shamgar	3:31	Philistia
Deborah	Chs. 4-5	Canaan	Jabin	20(ca. 1250-1230 B.C.)		40(ca. 1230-1190 B.C.)
Gideon	Chs. 6-8	Midian (with Amalek & Arabia)	Zebah & Zalmunna	7		40(ca. 1180-1140 B.C.)
Tola	10:1-2				23(ca. 1117-1094 B.C.)
Jair	10:3-5				22(ca. 1115-1093 B.C.)
Jephthah	10:8-12:7	Ammon		18(ca. 1123-1105 B.C.)	6
Ibzan	12:8-10				7
Elon	12:11-12				10
Abdon	12:13-15				8
Samson	Chs. 13-16	Philistia		40(ca. 1124-1084 B.C.)	20(ca. 1105-1085 B.C.)

"The judges are twelve in number, reckoning either Deborah or Barek as a judge and omitting Abimelech, whose status in fact depended wholly on his descent from Gideon, and who was in effect not a deliverer', and a judge' only in the sense of a local ruler on his own account."⁶⁰

Notice that the writer recorded seven examples of oppression and deliverance (by Othniel, Ehud, Shamgar, Deborah, Gideon, Jephthah, and Samson). This sevenfold scheme gives the impression of totality to Israel's degeneration. It also suggests that the writer viewed these disasters as fulfillments of the curses in Leviticus 26 where the number seven occurs four times (Lev. 26:18, 21, 24, and 28; cf. Deut. 28:25).⁶¹

The total number of judges cited is 12. By selecting 12 judges the writer may also have been suggesting that all 12 tribes of Israel had apostatized. One writer argued that these 12 judges each did their work in a different month, thus adding another impression of completeness to the record.⁶²

Certain formulaic expressions appear in 2:11-23 and then recur in the record of Israel's apostasy (3:7-16:31). However, as noted in the table below, they appear with less frequency as the narrative proceeds. Having established the pattern, the writer did not feel compelled to repeat these expressions as frequently since the reader learns to anticipate them as the narrative unfolds. The breakdown of these expressions is a rhetorical device that parallels and reflects the general moral and spiritual disintegration in Israel as a whole.⁶³

Expression	Othniel	Ehud	Deborah	Gideon	Jephthah	Samson
The Israelites did evil (2:11-13).	3:7	3:12	4:1	6:1	10:6	13:1
Yahweh gave them over (2:14).	3:8	3:12	4:2	6:1	10:7	13:1
The Israelites cried out (2:15, 18).	3:9	3:15	4:3	6:7	10:10
Yahweh raised up a deliverer (2:16, 18).	3:9	3:15
Yahweh gave the oppressor to the deliverer (2:18).	3:10	3:28
The land had rest.	3:11	3:30		5:31	8:28

Constable: Jdg 4:1--5:31

C. The third apostasy chs. 4-5

Chapters 4 and 5 are complementary versions of the victory God gave Israel over the Canaanites, first in prose and then in poetry (cf. Exod. 14-15).⁹¹

Constable: Jdg 4:1-24

1. The victory over Jabin and Sisera ch. 4

4:1-3 As long as Ehud lived he kept Israel faithful to God (v. 1). However after he died, God's people again turned from the Lord. In discipline God allowed the Canaanites in the North to gain strength and dominate the Israelites for 20 years. Hazor, one of the largest cities in the Promised Land, again became the center of Canaanite power in this area (cf. Josh. 11:1, 10).⁹² It stood on the main road connecting Egypt and Mesopotamia. Its king was Jabin (lit. the discerning), perhaps a title or dynastic name rather than a proper name since the king of Hazor that Joshua defeated was also Jabin (Josh. 11:1).⁹³ Or the Jabin in Judges could have received his name in honor of the Jabin in Joshua.

Jabin's commander-in-chief, Sisera, lived several miles to the southwest of Hazor in Harosheth-hagoyim (lit. the woodlands of the nations).⁹⁴ This suggests that Canaanite influence was extensive throughout northern Israel at this time. Though the location of Harosheth-hagoyim is uncertain, it seems to have been at the western end of the Jezreel Valley.⁹⁵

The Canaanites' 900 iron war chariots gave them complete control of the flatter and dryer portions of this area. The Israelites had to live in the hills. These chariots were state-of-the-art weapons at this time.

4:4-11 Deborah was one of three prophetesses identified as such in the Old Testament (v. 4) along with Miriam (Exod. 15:20) and Huldah (2 Kings 22:14). Anna (Luke 2:36) and Philip's four daughters (Acts 21:8-9) were also prophetesses. Deborah was also one of the judges (v. 4). The account of her life and ministry shows that some of the judges served as civil leaders almost exclusively.⁹⁶ Deborah lived in the hill country of Ephraim (v. 5). Her name means "Bee," and she did what most marks a bee. She stung the enemy, and she brought sweet refreshment to her people. The writer may have referred to her palm tree, another source of sweetness, to contrast it with the oak of Zaanannim under which the compromising Heber worked (v. 11).

Barak apparently was a well-known military leader in Israel at this time. He lived in far north Israel in Kadesh of Naphtali (v. 6), which was fairly close to Hazor. It stood at the southwest corner of the Sea of Chinnereth.⁹⁷ Barak's name means "Lightning," which he proved to be in his battle against the Canaanites.

As a prophetess Deborah sent orders to Barak to assemble 10,000 soldiers, or possibly 10 units of soldiers, at Mt. Tabor southwest of the Sea of Chinnereth (Galilee). Note that God's command to Barak was clear. He was to "Go" (Heb. masak, lit. to draw along) with his recruits and wait at the mountain. God said He would draw Sisera out to come against Barak. Barak was then to move west against Sisera's forces at the Kishon River just north of the Carmel mountain range in the Jezreel Valley.

"RSV rightly renders torrent (Hebrew nahal), the Kishon in its upper course being indeed a seasonal wadi, which, however, rises quickly and strongly in its lower course, swollen by flash floods from the slopes of Carmel and the hills of Lower Galilee as they converge upon it near Harosheth."⁹⁸

On this occasion Israel's forces were very numerous. They had perhaps a 10 to one advantage over the Canaanites. Gideon's later battle with the Midianites would be the opposite with Israel's forces in the minority. God promised to give the Canaanites into Barak's hand (v. 7).

Barak's refusal to go on this mission without Deborah raises questions. He may have been afraid to go into battle without Deborah's comforting company. Probably he wanted to have this prophetess with him so he could obtain God's guidance through her if he needed to do so. A third explanation follows.

". . . his mistrust of his own strength was such that he felt too weak to carry out the command of God. He wanted divine enthusiasm for the conflict, and this the presence of the prophetess was to infuse into both Barak and the army that was to be gathered around him."⁹⁹

Whatever his motivation may have been, he put a condition on obeying God. The will of God was clear. He even had God's promise of victory. Nevertheless he refused to obey unless Deborah accompanied him. Barak would defeat the Canaanites, but a woman would get the credit for defeating the commander, Sisera. This was Barak's punishment for putting a condition on his obedience to God (v. 9). Barak probably assumed that the prediction in verse 9 referred to Deborah, but, as things turned out, Jael the Kenite received the glory that might have been his.¹⁰⁰ Even though Barak had faith (Heb. 11:32), his faith was not as strong as it should have been.

Apparently some of the Kenites, the descendants of Hobab, Moses' brother-in-law, had moved north to continue their semi-nomadic life in the northern part of western Manasseh.¹⁰¹ Most of the Kenites lived in southern Judah. Heber's family was able to maintain good relations with both the Canaanites and the Israelites (v. 17). Heber's name means "Ally" and reflects his alliance with the Canaanites. "Kenite" means "Smith" as in "Blacksmith." Heber seems to have been plying his trade under the oak of Zaanannim. Was he one of the blacksmiths responsible for keeping the Canaanites' 900 iron chariots in good repair? Oak trees were often the sites of pagan Canaanite worship. Had he set up shop at the cultic shrine of Baal in his area? If so, he contrasts sharply with Deborah who carried out her work of revealing the words of God and ruling His people under a palm tree (v. 5). Here was a descendant of Moses' family who may have been fraternizing with the very people Moses had commanded the Israelites to exterminate!

4:12-16 When word reached Sisera that Barak had mustered Israelite troops at Mt. Tabor, he moved east across the Jezreel Valley with his 900 iron chariots and warriors to engage Barak.

Structurally verse 14 is the center of a chiasm. The chiastic structure of this chapter focuses the reader's attention on Yahweh as Israel's deliverer (cf. v. 15; Exod. 15:3; 1 Sam. 8:20; 2 Sam. 5:24). This is the writer's main point in the story. It is also one of the main emphases in the Song of Deborah in chapter 5.

A The sons of Israel are oppressed (vv. 1-3).

B Deborah, the prophetess, is featured (vv. 4-9).

C Barak and Sisera call out (vv. 10-13).

D Yahweh is Israel's warrior (v. 14a).

C' Barak and Sisera go down (vv. 14b-16).

B' Jael, wife of Heber, is featured (vv. 17-22).

A' Jabin, king of Canaan, is subdued (vv. 23-24).¹⁰²

Barak was not afraid to engage the enemy now. Commenting on verse 14, one expositor wrote the following.

"The most important characteristic of a Christian leader, in whatever area of life, is a dynamic, bold faith in God."¹⁰³

Evidently God sent an unseasonable thunderstorm that mired Sisera's chariots in the softened valley soil (cf. 5:4-5, 20-21). The main battle apparently took place near Taanach near the south central portion of the valley (5:19). The Israelites destroyed the whole Canaanite army that participated in this encounter (v. 16).

This loss was a double disappointment for the Canaanites. Not only did they lose control of the lowlands that their chariots had dominated, but their god had failed them. The Canaanites believed Baal controlled storms and rode upon the clouds.

"He is uniformly depicted as wielding a club in one hand and a stylized spear in the other, representing thunder and lightning respectively."¹⁰⁴

Instead of Baal striking his enemies as lightning, Barak ("Lightning") had struck the enemies of Yahweh. Yet it was really the Lord (v. 15) who overwhelmed Sisera and his forces. Barak pursued the fleeing Canaanites west.

4:17-22 However, Sisera, the Canaanite commander, fled east to save his skin. He sought refuge in the tent of "Ally" Heber. Little did he realize that even though Heber's sentiments favored the Canaanites his wife Jael was a loyal worshipper of Yahweh. She was no compromiser as her husband apparently was. That Heber had established very friendly relations with the Canaanites seems clear since Sisera felt perfectly safe in Heber's tent as he hid from the pursuing Israelites.

It is interesting that Jael commanded the Canaanite commander to "Turn aside" (v. 18) as Deborah had commanded the Israelite commander to "March to Mt. Tabor" (v. 6). God was using two women to lead His people to victory on this occasion.

One writer suggested the following translation of the last part of verse 18 and verse 19. Instead of "she covered him with a rug. He said to her . . . then she covered him," she divided the Hebrew words differently. She came up with "she overwhelmed him with perfume. He grew faint and said to her . . . then [she] closed it [the container of milk] again."¹⁰⁵ While this translation is provocative and possible, the problems with the traditional rendering are minimal and do not require this change.

Jael probably gave Sisera milk [buttermilk? Heb. hem'ah] instead of water (v. 19) because milk was a better drink and would have assured Sisera of Jael's good will toward him.

"It was probably a kind of yogurt or curdled milk (5:25)--a drink called leben, which is still commonly used by the Arabs."¹⁰⁶

Jael's name means "Mountain goat." Interestingly she did two things we associate with mountain goats. She proved to be a tough creature, and she produced milk.

Note the vulnerability and dependence of Sisera in verse 19 and his blind self-confidence in verse 20. He thought he was safe and in control, but he was in mortal danger, about to die, and he did not even suspect it. Such is often the case with people, especially the enemies of God's people (cf. Prov. 16:18).

Even though Jael was God's instrument of delivering Sisera into the Israelites' hands, some scholars have criticized her methods.¹⁰⁷ Oriental hospitality required Jael to protect her guest. Instead she treacherously assassinated him.

". . . the act itself was not morally justified, either by this prophetic announcement [v. 9], or by the fact that it is commemorated in the song of Deborah. . . . her heroic deed cannot be acquitted of the sins of lying, treachery, and assassination, which were associated with it. . . . For Jehovah . . . hates wickedness and deception of every kind. . . . God had no doubt so ordered it, that Sisera should meet his death in Jael's tent, where he had taken refuge; but this divine purpose did not justify Jael in giving to the enemy of Israel a hospitable reception into her tent, making him feel secure both by word and deed, and then murdering him secretly while he was asleep. Such conduct as that was not the operation of the Spirit of God, but the fruit of a heroism inspired by flesh and blood; and even in Deborah's song (chap. v. 24 sqq.) it is not lauded as a divine act."¹⁰⁸

Nevertheless this was war and holy war at that. What she did shows her commitment to do God's will, namely, destroying the inhabitants of the land (cf. Deut. 31:1-8, 32; Josh. 1:1-9).¹⁰⁹ I believe that is the reason Deborah honored her in the poem that follows in chapter 5.

"Jael's actions . . . contain conscious misuse of this [hospitality] ritual to lure Sisera to his death. However, Sisera is more culpable than Jael in his systematic violation of every step in the customary [hospitality] ritual. He brought shame on himself and on the household of Heber by disregarding the proper roles of guest and host. It is the contention of this writer that a conscious effort has been made on the part of the writers/editors of this material to use the strictures of the hospitality code to further heighten the literary character of the story. Each violation provides further assurance to the audience that violence, when it comes, as it surely must, is justified."¹¹⁰

"Her dexterity with the tent peg (RSV) and hammer, or wooden mallet, is explained by the fact that the erection and taking down of tents was the work of a woman."¹¹¹

To die by the hand of a woman was a disgrace in the ancient Near East (cf. 9:54). Jael reminds me of a charmed snake. Sisera thought he had her under his control, but at the crucial moment she struck him fatally. He died of a splitting headache.

Verse 22 is amusing. Somehow Barak had gotten on Sisera's trail and finally found his way to Heber's tent at the east end of the valley. As Deborah had commanded Barak to "Go" (v. 6) now Jael commanded him to "Come." They used the same Hebrew word in addressing him on both occasions. The man who should have taken the initiative in attacking Israel's enemy years earlier now got another order from a woman.

4:23-24 This victory broke the back of Canaanite domination at this period in Israel's history. The Israelites continued to put pressure on the Canaanites until they finally destroyed Jabin and his kingdom. This may have taken several years.¹¹² The Canaanites never oppressed Israel again militarily, as far as Scripture records. Their religion, however, continued to snare God's people.

"If up to now the author of the book of Judges tended to tell of saviors that were raised up, from this war on it is clear that the human heroes are only a background for highlighting the divine salvation."¹¹³

This is certainly the most important lesson this chapter teaches. However it also warns us about putting conditions on our obedience to God. If we do this, God may use someone else, and we will not achieve all we could for His glory. God honored Barak, but he has forever remained in Deborah's shadow. He defeated the Canaanites, but he failed to defeat their leader.

God uses women in key roles in His work. Remember the women who ministered to Jesus, Priscilla, Phoebe, and Dorcas, as well as others. Women could prophesy in the meetings of the early church (1 Cor. 11:5). Just because He has excluded women from the authoritative leadership of churches as elders and from teaching men in the church (1 Tim. 2:12) does not mean they can do nothing. This limitation has led some to conclude that there are more divine restrictions on the ministry of women in the New Testament than there were in the Old. However the opposite is true. Women could not be priests under the Mosaic Covenant. They are priests under the New Covenant (1 Pet. 2:9; Rev. 1:6). He has excluded men from some ministries too such as being mothers. This is one of the greatest and most influential ministries any human being can have. "The hand that rocks the cradle rules the world."¹¹⁴ Normally God chose to use men as prophets both in Old Testament times and in the early church. However in both periods He occasionally selected women for this ministry. If it were not for the ministry of women God's work throughout history would have suffered greatly. Think of Amy Carmichael, Fanny Crosby, Wetherill Johnson, Elisabeth Elliot, Isobel Kuhn and countless others who have advanced and blessed the church.

This chapter also teaches us that God will use unusual people with unusual equipment if they desire to do His will (cf. Ehud and Shamgar). Jael used what she had at hand to serve Him.

Through a "Bee" and a "Mountain goat," two women of faith and courage, God restored peace to the land of milk and honey.¹¹⁵

Guzik: Jdg 4:1-24

Judges 4 - Deborah and Barak

A. Deborah, the fourth Judge.

1. (1-3) The cycle begins again: apostasy, servitude and supplication.

When Ehud was dead, the children of Israel again did evil in the sight of the LORD. So the LORD sold them into the hand of Jabin king of Canaan, who reigned in Hazor. The commander of his army was Sisera, who dwelt in Harosheth Hagoyim. And the children of Israel cried out to the LORD; for Jabin had nine hundred chariots of iron, and for twenty years he harshly oppressed the children of Israel.

a. When Ehud was dead, the children of Israel again did evil in the sight of the LORD: The continual drift to disobedience makes us less and less confident of man but more and more impressed with the mercy and grace of God. Though Israel kept forsaking Him, He kept working with them.

b. So the LORD sold them into the hand of Jabin king of Canaan: God loved Israel too much to let them go their own way. There may be times when we wish God would leave us alone, we are ultimately thankful for His continued dealing with us, even when it isn't comfortable.

i. Even when God is dealing with us in this way, it still may take a good while until we turn our hearts to Him - it took Israel twenty years of bondage before they cried out to the LORD. But we can do that right now!

c. Jabin king of Canaan: God used an entirely different oppressor this time. God can, and will, use anything to get our attention and keep us in line with His will.

2. (4-5) Deborah: a prophetess and a judge for Israel.

And Deborah, a prophetess, the wife of Lapidoth, she judged Israel at that time. And she dwelt under the palm tree of Deborah between Ramah and Bethel in mount Ephraim: and the children of Israel came up to her for judgment.

a. And Deborah, a prophetess: Some consider it unexpected for God to raise up a woman as prophetess. But the New Testament makes it clear that God grants the gift of prophecy unto women also, and they are to practice it appropriately (1 Corinthians 11:5).

i. The Bible tells us of several other prophetesses: Miriam (Exodus 15:20), Huldah (2 Kings 22:14), Anna (Luke 2:36), and Philip's four daughters (Acts 21:8-9).

ii. From 1 Corinthians 11:5, we find that the essential element to a woman's ministry as a prophetess in the early church was her obvious submission to the male leadership in the church (evidenced by her wearing of a veil). A woman was to use her gifts in the context of order established by the leaders of the church - just like anyone's gift.

iii. This is always possible because the gift of prophecy never "overwhelms" the one who receives it; the spirits of the prophets are subject to the prophets (1 Corinthians 14:32).

b. She judged Israel at that time: Even more consider it unexpected for God to raise up a woman to be a judge - a shaphat, a heroic leader for Israel. Deborah was a woman greatly used by God and she was also a woman who respected the people God put in authority over her - notably, Barak.

i. The issue, from a New Testament perspective, is not whether women can be used greatly by God. Of course they can. The issue is one of headship, final accountability, and authority - and God has granted these responsibilities to men in both the home and the church. Women can be used greatly by God, but it is to be under the headship of male authority in the church.

ii. The reasons have nothing to do with any notion of male superiority; they have to do with God's ordained order (1 Corinthians 11:3), in light of God's order of creation (1 Corinthians 11:8-9), in light of the presence of watching angels (1 Corinthians 11:10), and in light of the nature of the fall (1 Timothy 2:14).

iii. The reasons also have nothing to do with any notion of female inferiority; even as Jesus was under the headship and authority of His Father (John 5:19) without being inferior in any way (John 1:1;10:30).

c. And the children of Israel came up to her for judgment: Often it is assumed that Deborah's was allowed leadership because men failed to take the position. While later we will see that Barak doesn't seem to be all he should be, we have no indication that he failed to do something God told him to do in taking leadership.

3. (6-7) Deborah calls Barak with a message from God.

Then she sent and called for Barak the son of Abinoam from Kedesh in Naphtali, and said to him, "Has not the LORD God of Israel commanded, 'Go and deploy troops at Mount Tabor; take with you ten thousand men of the sons of Naphtali and of the sons of Zebulun; and against you I will deploy Sisera, the commander of Jabin's army, with his chariots and his multitude at the River Kishon; and I will deliver him into your hand'?"

a. And she sent and called for Barak: Deborah does not immediately believe that God called her alone to deliver Israel. She realized that God would do much of the work through Barak.

b. Has not the LORD God of Israel commanded? The use of this phrase suggests that Deborah is confirming something that the LORD already spoke to Barak. God often brings confirmation when He speaks to us, especially if what we believe He wants us to do will affect other people.

4. (8-10) Barak will only lead if Deborah accompanies.

And 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!" So she said, "I will surely go with you; nevertheless there will be no glory for you in the journey you are taking, for the LORD will sell Sisera into the hand of a woman." Then Deborah arose and went with Barak to Kedesh. And Barak called Zebulun and Naphtali to Kedesh; he went up with ten thousand men under his command, and Deborah went up with him.

a. If you will go with me, then I will go: It doesn't seem unwise of Barak to ask Deborah to come with him. But the fact that he demands it shows that he is trusting more in Deborah's relationship with God than with his own relationship with God.

b. There will be no glory for you: Because of this, Barak will not be the one to personally defeat Sisera, the commander of Jabin's army - but a woman will. We would expect that the woman to do this would be Deborah, but this prophecy will be fulfilled unexpectedly.

c. He went up with ten thousand men under his command: Nevertheless, Barak and all who went with him showed real courage and trust in God to go out against Sisera and his army. The had essentially no weapons to fight with against a technologically advanced army (having 900 chariots of iron), and God led them to fight on a plain, putting them at a big disadvantage.

C. Israel's defeat of Sisera.

1. (11-13) The armies gather together against one another.

Now Heber the Kenite, of the children of Hobab the father-in-law of Moses, had separated himself from the Kenites and pitched his tent near the terebinth tree at Zaanaim, which is beside Kedesh. And they reported to Sisera that Barak the son of Abinoam had gone up to Mount Tabor. So Sisera gathered together all his chariots, nine hundred chariots of iron, and all the people who were with him, from Harosheth Hagoyim to the River Kishon.

a. Heber the Kenite: These were distant descendants of Israel, through Jethro, the priest of Midian and the father-in-law of Moses, back to Abraham and his second wife Keturah (Genesis 25:1-4).

b. So Sisera gathered together all his chariots, nine hundred chariots of iron: This was sophisticated and impressive military technology. The armies of Israel, under the direction of Barak and Deborah, were at a great disadvantage.

2. (14-16) Sisera and his army are utterly defeated.

Then Deborah said to Barak, "Up! For this is the day in which the LORD has delivered Sisera into your hand. Has not the LORD gone out before you?" So Barak went down from Mount Tabor with ten thousand men following him. And the LORD routed Sisera and all his chariots and all his army with the edge of the sword before Barak; and Sisera alighted from his chariot and fled away on foot. But Barak pursued the chariots and the army as far as Harosheth Hagoyim, and all the army of Sisera fell by the edge of the sword; not a man was left.

a. And the LORD routed Sisera and all his chariots: Because of Barak's great trust in God (as well as the trust his armies had in the LORD), God granted them a great victory against great odds.

b. The LORD routed Sisera and all his chariots: We know from Judges 5:4-5 and 5:21 that God helped Israel to victory by bringing a flash flood. The muddy conditions made the chariots of iron a hindrance, not a help in the battle.

i. God has infinite resources available for your victory, even when you can't see what they will be ahead of time.

c. Has not the LORD gone before you: This is a phrase that speaks of a king or general leading his troops (1 Samuel 8:20). Therefore, Deborah played a big role in this victory. She was an encourager, building up the faith of Barak and his men. Her encouragement is that God, as a king, will go out before His people into battle.

3. (17-22) The death of Sisera by the hand of a woman.

However, Sisera had fled away on foot to the tent of Jael, the wife of Heber the Kenite; for there was peace between Jabin king of Hazor and the house of Heber the Kenite. And Jael went out to meet Sisera, and said to him, "Turn aside, my lord, turn aside to me; do not fear." And when he had turned aside with her into the tent, she covered him with a blanket. Then he said to her, "Please give me a little water to drink, for I am thirsty." So she opened a jug of milk, gave him a drink, and covered him. And he said to her, "Stand at 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 drove the peg into his temple, and it went down into the ground; for he was fast asleep and weary. So he died. And then, as Barak pursued Sisera, Jael came out to meet him, and said to him, "Come, I will show you the man whom you seek." And when he went into her tent, there lay Sisera, dead with the peg in his temple.

a. Sisera had fled away on foot to the tent of Jael, the wife of Heber the Kenite: Here the story takes an unexpected turn. God promised (Judges 4:9) that a woman would defeat Sisera. We would logically assume that this would be Deborah, but God had something else in mind. He will use the wife of a Kenite to accomplish Sisera's end.

b. Turn aside, my lord, turn aside to me; do not fear: Because there was peace between the people of Sisera and the people of Jael, he had reason to believe he could trust Jael's invitation.

i. In addition, "Any pursuer would hardly think to look in a woman's tent for any man, let alone a weary fugitive, for this would be a breach of etiquette." (Cundall)

c. Drove the peg into his temple: The gory detail of this account supports the fact that this is an eye-witness account. Jael knew how to handle a tent-peg because it was customarily the job of women to set up the tents. She struck the peg so hard that it went down into the ground.

i. Jael broke a fundamental principle of hospitality, and many in the ancient world would think her a treacherous woman. She broke her promise to Sisera and killed a man that her own husband had made peace with.

ii. Yet God used even her treachery to accomplish His purpose. Surely, Sisera deserved to die; he fought against God's people on behalf of a leader who had harshly oppressed the people of Israel (Judges 4:3). The lesson for us is important - God can make even the evil of man serve His purpose: Surely the wrath of man shall praise You (Psalm 76:10). Yet, that never diminishes the personal responsibility of the one doing the evil. Judas' betrayal of Jesus served the eternal purpose of God, yet he still answered for that evil deed.

iii. Charles Spurgeon preached a wonderful sermon titled Sin Slain on how the we can take Sisera as a type of sin, and his boss (Jabin) as a type of Satan. Just as Jael asked Barak to look at the dead body of Sisera, Spurgeon said we should look at sin slain by the work of Jesus, knowing He has already won the battle.

4. (23-24) After this decisive battle, full victory soon won for Israel.

So on that day God subdued Jabin king of Canaan in the presence of the children of Israel. And the hand of the children of Israel grew stronger and stronger against Jabin king of Canaan, until they had destroyed Jabin king of Canaan.

a. And the hand of the children of Israel grew stronger and stronger: The battle against Sisera was important, but it did not end the struggle. It was an important event that Israel must develop and walk in.

b. Until they had destroyed Jabin king of Canaan: The war was not over until Jabin was destroyed. Israel could not think the war was over when a great battle was won.

© 2003 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Judges (Book Introduction)

JUDGES is the title given to the next book, from its containing the history of those non-regal rulers who governed the Hebrews from the time of Joshua to that of Eli, and whose functions in time of peace consisted chiefly in the administration of justice, although they occasionally led the people in their wars against their public enemies. The date and authorship of this book are not precisely known. It is certain, however, that it preceded the Second Book of Samuel (compare Jdg 9:35 with 2Sa 11:21), as well as the conquest of Jerusalem by David (compare Jdg 1:21 with 2Sa 5:6). Its author was in all probability Samuel, the last of the judges (see Jdg 19:1; Jdg 21:25), and the date of the first part of it is fixed in the reign of Saul, while the five chapters at the close might not have been written till after David's establishment as king in Israel (see Jdg 18:31). It is a fragmentary history, being a collection of important facts and signal deliverances at different times and in various parts of the land, during the intermediate period of three hundred years between Joshua and the establishment of the monarchy. The inspired character of this book is confirmed by allusions to it in many passages of Scripture (compare Jdg 4:2; Jdg 6:14 with 1Sa 12:9-12; Jdg 9:53 with 2Sa 11:21; Jdg 7:25 with Psa 83:11; compare Jdg 5:4-5 with Psa 7:5; Jdg 13:5; Jdg 16:17 with Mat 2:13-23; Act 13:20; Heb 11:32).

JFB: Judges (Outline)

• THE ACTS OF JUDAH AND SIMEON. (Jdg 1:1-3)
• ADONI-BEZEK JUSTLY REQUITED. (Jdg. 1:4-21)
• SOME CANAANITES LEFT. (Jdg 1:22-26)
• AN ANGEL SENT TO REBUKE THE PEOPLE AT BOCHIM. (Jdg 2:1-10)
• WICKEDNESS OF THE NEW GENERATION AFTER JOSHUA. (Jdg 2:11-19)
• NATIONS LEFT TO PROVE ISRAEL. (Jdg 3:1-4)
• BY COMMUNION WITH THESE THE ISRAELITES COMMIT IDOLATRY. (Jdg 3:5-7)
• OTHNIEL DELIVERS ISRAEL. (Jdg 3:8-11)
• EHUD SLAYS EGLON. (Jdg. 3:12-30)
• DEBORAH AND BARAK DELIVER ISRAEL FROM JABIN AND SISERA. (Jdg. 4:1-17)
• DEBORAH AND BARAK'S SONG OF THANKSGIVING. (Jdg. 5:1-31)
• THE ISRAELITES, FOR THEIR SINS, OPPRESSED BY MIDIAN. (Jdg 6:1-6)
• A PROPHET REBUKES THEM. (Jdg 6:7-10)
• AN ANGEL SENDS GIDEON TO DELIVER THEM. (Jdg 6:11-16)
• GIDEON'S PRESENT CONSUMED BY FIRE. (Jdg. 6:17-32)
• THE SIGNS. (Jdg 6:33-39)
• GIDEON'S ARMY. (Jdg 7:1-8)
• HE IS ENCOURAGED BY THE DREAM AND THE INTERPRETATION OF THE BARLEY CAKE. (Jdg 7:9-15)
• HIS STRATAGEM AGAINST MIDIAN. (Jdg 7:16-24)
• THE EPHRAIMITES OFFENDED, BUT PACIFIED. (Jdg 8:1-9)
• ZEBAH AND ZALMUNNA TAKEN. (Jdg. 8:10-27)
• MIDIAN SUBDUED. (Jdg 8:28)
• ABIMELECH IS MADE KING BY THE SHECHEMITES. (Jdg 9:1-6)
• JOTHAM BY A PARABLE REPROACHES THEM. (Jdg 9:7-21)
• GAAL'S CONSPIRACY. (Jdg. 9:22-49)
• ABIMELECH SLAIN. (Jdg 9:50-57)
• TOLA JUDGES ISRAEL IN SHAMIR. (Jdg 10:1-5)
• ISRAEL OPPRESSED BY THE PHILISTINES AND AMMONITES. (Jdg 10:6-9)
• THEY CRY TO GOD. (Jdg 10:10-15)
• THEY REPENT; GOD PITIES THEM. (Jdg 10:16-18)
• JEPHTHAH. (Jdg 11:1-3)
• THE GILEADITES COVENANT WITH JEPHTHAH. (Jdg 11:4-11)
• HIS VOW. (Jdg 11:29-31)
• HE OVERCOMES THE AMMONITES. (Jdg 11:32-33)
• THE EPHRAIMITES QUARRELLING WITH JEPHTHAH. (Jdg 12:1-3)
• DISCERNED BY THE WORD SIBBOLETH, ARE SLAIN BY THE GILEADITES. (Jdg 12:4-15)
• ISRAEL SERVES THE PHILISTINES FORTY YEARS. (Jdg 13:1)
• AN ANGEL APPEARS TO MANOAH'S WIFE. (Jdg 13:2-10)
• THE ANGEL APPEARS TO MANOAH. (Jdg 13:11-14)
• MANOAH'S SACRIFICE. (Jdg 13:15-23)
• SAMSON BORN. (Jdg 13:24-25)
• SAMSON DESIRES A WIFE OF THE PHILISTINES. (Jdg 14:1-5)
• HE KILLS A LION. (Jdg 14:5-9)
• HIS MARRIAGE FEAST. (Jdg 14:10-11)
• HIS RIDDLE. (Jdg 14:12-18)
• HE SLAYS THIRTY PHILISTINES. (Jdg 14:19-20)
• SAMSON IS DENIED HIS WIFE. (Jdg 15:1-2)
• HE BURNS THE PHILISTINES' CORN. (Jdg 15:3-8)
• HE IS BOUND BY THE MEN OF JUDAH, AND DELIVERED TO THE PHILISTINES. (Jdg 15:9-13)
• SAMSON CARRIES AWAY THE GATES OF GAZA. (Jdg 16:1-3)
• DELILAH CORRUPTED BY THE PHILISTINES. (Jdg 16:4-14)
• HE IS OVERCOME. (Jdg 16:15-20)
• THE PHILISTINES TOOK HIM AND PUT OUT HIS EYES. (Jdg 16:21-22)
• THEIR FEAST TO DAGON. (Jdg 16:23-25)
• HIS DEATH. (Jdg 16:26-31)
• MICAH RESTORING THE STOLEN MONEY TO HIS MOTHER, SHE MAKES IMAGES. (Jdg 17:1-4)
• THE DANITES SEEK OUT AN INHERITANCE. (Jdg. 18:1-26)
• THEY WIN LAISH. (Jdg 18:27-29)
• THEY SET UP IDOLATRY. (Jdg 18:30-31)
• A LEVITE GOING TO BETHLEHEM TO FETCH HIS WIFE. (Jdg 19:1-15)
• AN OLD MAN ENTERTAINS HIM AT GIBEAH. (Jdg 19:16-21)
• THE GIBEAHITES ABUSE HIS CONCUBINE TO DEATH. (Jdg 19:22-28)
• THE LEVITE, IN A GENERAL ASSEMBLY, DECLARES HIS WRONG. (Jdg 20:1-7)
• THEIR DECREE. (Jdg 20:8-17)
• THE PEOPLE BEWAIL THE DESOLATION OF ISRAEL. (Jdg 21:1-15)
• THE ELDERS CONSULT HOW TO FIND WIVES FOR THOSE THAT WERE LEFT. (Jdg 21:16-21)

TSK: Judges (Book Introduction)

The book of Judges forms an important link in the history of the Israelites. It furnishes us with a lively description of a fluctuating and unsettled nation; a striking picture of the disorders and dangers which prevailed in a republic without magistracy; when " the high-ways were unoccupied, and the travellers walked through by-ways" (Jdg 5:6), when few prophets were appointed to control the people, and " every one did that which was right in his own eyes" (Jdg 17:6). It exhibits the contest of true religion with superstition; and displays the beneficial effects that flow from the former, and the miseries and evil consequences of impiety. It is a most remarkable history of the long-suffering of God towards the Israelites, in which we see the most signal instances of his justice and mercy alternately displayed. the people sinned, and were punished; they repented, and found mercy. These things are written for our warning. none should presume, for God is just; none need despair, for God is merciful. Independently of the internal evidence of the authenticity of this sacred book, the transactions it records are not only cited or alluded to by other inspired writers, but are further confirmed by the traditions current among heathen nations.

TSK: Judges 4 (Chapter Introduction)

Overview

Jdg 4:1, Deborah and Barak deliver them from Jabin and Sisera; Jdg 4:17, Jael kills Sisera.

Poole: Judges (Book Introduction)

BOOK OF JUDGES

THE ARGUMENT

THE author of this book is not certainly known, whether it was Samuel, or Ezra, or some other prophet; nor is it material to know.

1. It matters not who was the king’ s secretary, or with what pen it was written, if it be once known that it was. the king who made the order or decree: it is sufficient that unto the Jews were committed to the oracles of God , Rom 3:2 , i.e. the Holy Scriptures of the Old Testament, one part of which this was, by confession of all; and that the Jews did not falsify their trust therein, but kept those holy books themselves, and delivered them to the world, entire, without addition or diminution; for neither Christ nor his apostles, who severely rebuke them for their mistakes and misunderstandings of some passages of Scripture, ever charge them with any perfidiousness about the canon or books of the Scripture. This book is called the Book of Judges , because it treats of the judges, or of the state of the commonwealth of Israel under all the judges, except Eli and Samuel, who being the last of the judges, and the occasions or instruments of the change of this government, are omitted in this book. The judges were a sort of magistrates inferior to kings, and could neither make new laws, nor impose any tributes, but were the supreme executors of God’ s laws and commands, and the generals of their armies.

Poole: Judges 4 (Chapter Introduction)

CHAPTER 4

King Jabin oppresses Israel; his captain-general was Sisera, Jud 4:1-3 . The prophetess Deborah from the Lord commands Barak to go out against him; promiseth victory; she herself marcheth with him, Jud 4:4-4:14 . Sissera’ s host is beaten; he flees: Jael hides him in her tent, and while he sleeps she kills him, Jud 4:15-23 . King Jabin is destroyed, Jud 4:24 .

MHCC: Judges (Book Introduction)

The book of Judges is the history of Israel during the government of the Judges, who were occasional deliverers, raised up by God to rescue Israel from their oppressors, to reform the state of religion, and to administer justice to the people. The state of God's people does not appear in this book so prosperous, nor their character so religious, as might have been expected; but there were many believers among them, and the tabernacle service was attended to. The history exemplifies the frequent warnings and predictions of Moses, and should have close attention. The whole is full of important instruction.

MHCC: Judges 4 (Chapter Introduction)

(Jdg 4:1-3) Israel again revolts, and is oppressed by Jabin.

(Jdg 4:4-9) Deborah concerts their deliverance with Barak.

(Jdg 4:10-16) Sisera defeated.

(Jdg 4:17-24) Sisera put to death by Jael.

Matthew Henry: Judges (Book Introduction)

An Exposition, with Practical Observations, of The Book of Judges

This is called the Hebrew Shepher Shophtim , the Book of Judges, which the Syriac and Arabic versions enlarge upon, and call it, The Book of the Judges of the Children of Israel; the judgments of that nation being peculiar, so were their judges, whose office differed vastly from that of the judges of other nations. The Septuagint entitles it only Kritai , Judges. It is the history of the commonwealth of Israel, during the government of the judges from Othniel to Eli, so much of it as God saw fit to transmit to us. It contains the history (according to Dr. Lightfoot's computation) of 299 years, reckoning to Othniel of Judah forty years, to Ehud of Benjamin eighty years, to Barak of Naphtali forty years, to Gideon of Manasseh forty years, to Abimelech his son three years, to Tola of Issachar twenty-three, to Jair of Manasseh twenty-two, to Jephtha of Manasseh six, to Ibzan of Judah seven, to Elon of Zebulun ten, to Abdon of Ephriam eight, to Samson of Dan twenty, in all 299. As for the years of their servitude, as were Eglon is said to oppress them eighteen years and Jabin twenty years, and so some others, those must be reckoned to fall in with some or other of the years of the judges. The judges here appear to have been of eight several tribes; that honour was thus diffused, until at last it centred in Judah. Eli and Samuel, the two judges that fall not within this book, were of Levi. It seems, there was no judge of Reuben or Simeon, Gad or Asher. The history of these judges in their order we have in this book to the end of ch. 16. And then in the last five chapters we have an account of some particular memorable events which happened, as the story of Ruth did (Rth 1:1) in the days when the judges ruled, but it is not certain in which judge's days; but they are put together at the end of the book, that the thread of the general history might not be interrupted. Now as to the state of the commonwealth of Israel during this period, I. They do not appear here either so great or so good as one might have expected the character of such a peculiar people would be, that were governed by such laws and enriched by such promises. We find them wretchedly corrupted, and wretchedly oppressed by their neighbours about them, and nowhere in all the book, either in war or council, do they make any figure proportionable to their glorious entry into Canaan. What shall we say to it? God would hereby show us the lamentable imperfection of all persons and things under the sun, that we may look for complete holiness and happiness in the other world, and not in this. Yet, II. We may hope that though the historian in this book enlarges most upon their provocations and grievances, yet there was a face of religion upon the land; and, however there were those among them that were drawn aside to idolatry, yet the tabernacle-service, according to the law of Moses, was kept up, and there were many that attended it. Historians record not the common course of justice and commerce in a nation, taking that for granted, but only the wars and disturbances that happen; but the reader must consider the other, to balance the blackness of them. III. It should seem that in these times each tribe had very much its government in ordinary within itself, and acted separately, without one common head, or council, which occasioned many differences among themselves, and kept them from being or doing any thing considerable. IV. The government of the judges was not constant, but occasional; when it is said that after Ehud's victory the land rested eighty years, and after Barak's forty , it is not certain that they lived, much less that they governed, so long; but they and the rest were raised up and animated by the Spirit of God to do particular service to the public when there was occasion, to avenge Israel of their enemies, and to purge Israel of their idolatries, which are the two things principally meant by their judging Israel. Yet Deborah, as a prophetess, was attended for judgment by all Israel, before there was occasion for her agency in war, Jdg 4:4. V. During the government of the judges, God was in a more especial manner Israel's king; so Samuel tells them when they were resolved to throw off this form of government, 1Sa 12:12. God would try what his own law and the constitutions of that would do to keep them in order, and it proved that when there was no king in Israel every man did that which was right in his own eyes; he therefore, towards the latter end of this time, made the government of the judges more constant and universal that it was at first, and at length gave them David, a king after his own heart; then, and not till then, Israel began to flourish, which should make us very thankful for magistrates both supreme and subordinate, for they are ministers of God unto us for good. Four of the judges of Israel are canonized (Heb 11:32), Gideon, Barak, Samson, and Jephtha. The Learned bishop Patrick thinks the prophet Samuel was the penman of this Book.

Matthew Henry: Judges 4 (Chapter Introduction)

The method of the history of Deborah and Barak (the heroes in this chapter) is the same with that before Here is, I. Israel revolted from God (Jdg 4:1). II. Israel oppressed by Jabin (Jdg 4:2, Jdg 4:3). III. Israel judged by Deborah (Jdg 4:4, Jdg 4:5). IV. Israel rescued out of the hands of Jabin. 1. Their deliverance is concerted between Deborah and Barak (Jdg 4:6, Jdg 4:9). 2. It is accomplished by their joint-agency. Barak takes the field (Jdg 4:10). Sisera, Jabin's general, meets him (Jdg 4:12, Jdg 4:13). Deborah encourages him (Jdg 4:14). And God gives him a complete victory. The army routed (Jdg 4:15, Jdg 4:16). The general forced to flee (Jdg 4:17). And where he expected shelter he had his life stolen from him by Jael while he was asleep (Jdg 4:18-21), which completes Barak's triumph (Jdg 4:22). and Israel's deliverance (Jdg 4:23, Jdg 4:24).

Constable: Judges (Book Introduction)

Introduction

Title

The English title, Judges, comes to us from the Latin translation (Vulgate) that the Greek translation (Septuagint) influenced. In all three languages the title means "judges." This title is somewhat misleading, however, because most English-speaking people associate the modern concept of a judge with Israel's judges. As we shall see, judges then were very different from judges now. The Hebrew title is also Judges (Shophetim). The book received its name from its principle characters, as the Book of Joshua did.

The judge in Israel was not a new office during the period of history that this book records. Moses ordered the people to appoint judges in every Israelite town to settle civil disputes (Deut. 16:18). In addition, there was to be a chief justice at the tabernacle who would, with the high priest, help settle cases too difficult for the local judges (Deut. 17:9). Evidently there were several judges at the tabernacle who served as a supreme court (Deut. 19:17).

When Joshua died God did not appoint a man to succeed him as the military leader of the entire nation of Israel. Instead each tribe was to proceed to conquer and occupy its allotted territory. As the need arose God raised up several different individuals who were judges in various parts of Israel at various times to lead segments of the Israelites against local enemies. These judges were similar to modern mayors of towns. God endowed them with certain qualities and identified them in various ways as being those He had chosen to lead His people. This leadership sometimes involved military command. As God had raised up Moses and Joshua, and as he would raise up David (1 Sam. 16:13), so He also raised up the judges. The writer also described Yahweh as a judge in Judges (11:27). This points out the fact that the judges were God's agents in Israel who judged under Him at this period in the nation's history.

"Though the judge enjoyed great prestige, he was in no sense a king. His authority was neither absolute, nor permanent, nor in any case hereditary; it rested solely in those personal qualities (the charisma) that gave evidence that he was the man of Yahweh's spirit. It was a type of authority perfectly expressive of the faith and constitution of early Israel: the God-King's direct leadership of his people through his spirit-designated representative. . . .

"The judges were by no means men of identical character. Some (e.g., Gideon) rose to their task at the behest of a profound experience of divine vocation; one (Jephthah) was no better than a bandit who knew how to strike a canny bargain; one (Samson) was an engaging rogue whose fabulous strength and bawdy pranks became legendary. None, so far as we know, ever led a united Israel into battle. All, however, seem to have had this in common: they were men who, stepping to the fore in times of danger, by virtue only of those personal qualities (charisma) which gave evidence to their fellows that Yahweh's spirit was upon them, rallied the clans against the foe."¹

Judges is the second book of the Former Prophets section of the Hebrew Old Testament. As I pointed out in the notes on Joshua, the fact that the Hebrews placed the book in this section of their canon is significant. It demonstrates that they recognized it as God's selective history of the period designed to teach spiritual lessons more than simply to record historical facts. God revealed Himself through the events of life and history as well as through the sermons of the prophets.

Date and Writer

Internal references help us locate the approximate date of composition of this book. The clause, "In those days there was no king in Israel," (17:6; 18:1; 19:1; 21:25) suggests that someone wrote Judges during the monarchical period that followed the period of rule by judges (amphictyony). Someone probably wrote it after 1051 B.C. when Saul became king. However at the time of writing Jerusalem was still in the hands of the Jebusites (1:21). David captured Jerusalem about 1004 B.C. Therefore the writing of Judges seems to date between 1051 and 1004 B.C.

Jewish tradition suggests that Samuel wrote Judges.² This was the opinion of the writers of the Talmud, the collection of Jewish writings that grew up around revealed Scripture beginning very early in Israel's history. Samuel is a likely writer because of his role in Israel when someone wrote Judges. Samuel's ministry began about 1090 B.C. and apparently ended a few years before Saul's death (ca. 1021 B.C.). If Samuel wrote Judges, he probably did so between 1051 and about 1021 B.C.

Scope

In contrast to Joshua, which spans only about 35 years, Judges covers a much longer period of Israel's history.

The book opens shortly after the death of Joshua (1:1). God did not give us sufficient information to enable us to fix the date of Joshua's death. Leon Wood figured that he died about 1390 B.C.³ Eugene Merrill calculated his death at about 1366 B.C.⁴ The latest event the writer of Judges recorded is probably the death of Samson (16:30-31). Wood believed Samson died about 1055 B.C.⁵ Merrill wrote that he died near 1084 B.C.⁶ Consequently the Book of Judges records about 300 years of Israel's history (cf. 11:26).⁷ The period of rule by the judges, however, extended beyond the events the Book of Judges records to Saul's coronation in 1050 or 1051 B.C.⁸ According to Wood's chronology this was five years beyond the end of Judges and according to Merrill's it was 33 years beyond.

The judgeships of some of the individual judges apparently overlapped. Some ruled in one area of Israel while one or more others ruled elsewhere in some cases.⁹

The Book of Judges does not record the ministries of all Israel's judges. Eli and Samuel were also judges whose work the writer of 1 Samuel recorded. Only the judges whom the divine Author selected for inclusion appear in this book.

Purpose

Arthur Cundall suggested that one of the purposes of Judges may have been to provide apologetic justification for Israel's monarchy.¹⁰ William Dumbrell believed its purpose was primarily to show the sovereign grace of God in preserving Israel in spite of Israel.¹¹ Leon Wood wrote that its primary purpose was to show why Israel did not experience God's promised blessings.¹² Herbert Wolf believed the primary purpose was to show that Israel's spiritual condition determined its political and material situation.¹³ Daniel Block argued that it was to reveal the Canaanization of Israel in the premonarchic period of Israel's history.¹⁴ All these explanations seem to me to be in harmony with what the book records.

Message¹⁵

Joshua reveals that victory, success, and progress result when God's people trust and obey Him consistently. Judges shows that defeat, failure, and retrogression follow when they fail to trust and obey consistently. In this respect Joshua and Judges are like two sides of one coin. The former is a positive lesson and the latter a negative one.

Judges portrays the deterioration of the nation of Israel: what caused it, the course it followed, and the chaos that resulted.

Israel failed because her heart turned from Yahweh, and then her head forsook His covenant. Keil and Delitzsch wrote, "The writer writes throughout from a prophet's point of view. He applies the standard of the law to the spirit of the age by which the nation was influenced as a whole, and pronounces a stern and severe sentence upon all deviations from the path of rectitude set before it in the law."¹⁶

We could visualize the structure of the book as a descending spiral. Israel departed from God, fell under His discipline, repented, experienced deliverance from her oppressors, dedicated herself anew to Yahweh, experienced His blessing, and then apostatized again. In each cycle Israel seems to have sunk lower than she had been previously even though each cycle included a spiritual revival.

Judges reveals the course and process by which Israel deteriorated as a nation. The same process takes place on the personal level as well as on the national level, but it is easier to observe on the national level in Judges.

The root cause of Israel's deterioration was religious apostasy. The Israelites turned from God. They did not drive out the Canaanites as God had commanded (1:21, 27-33). Instead they made covenants with them (2:1-2). Rather than destroying the pagan altars, the Israelites served idols and forsook the Lord (2:11-12, 17, 19).

Their apostasy began with toleration of things that God had condemned and prohibited. In time the Israelites began to admire these things. Finally they conformed to them.

The story of Micah and the Danites (chs. 17-18) is a short illustration of the religious apostasy in Israel at this time. Chapters 17-21 are an appendix to the book.

Religious apostasy led to political disorganization in Israel. Shortly after Israel departed from God it began to come apart as a nation. The people stopped working together toward their God-given goal of possessing the entire land and began fighting with one another instead. At the beginning of the amphictyony the tribes were fairly united, but by the end of this period of Israel's history anarchy prevailed (21:25).

The government in Israel deteriorated from theocracy (rule by God) to anarchy (no rule or government). Israel became fragmented, weak, and unable to withstand her enemies. This is ironic because after Joshua died Israel was in position to begin to enjoy the benefits of the theocracy in the land for the first time. Until Judges opens, God was preparing Israel to enjoy the theocracy in the land.

There are several examples of tribal jealousies in Judges (e.g., 8:1-3; 12:1-6), but the worst example of political disorganization is the vignette that concludes the book. This is the civil war in which 11 of the tribes almost annihilated the twelfth, Benjamin (chs. 20-21). Instead of destroying the Canaanites, God's people allowed them to live among them while the Israelites proceeded to destroy one another.

Another evidence of Israel's deterioration as a nation was social chaos.

Three characteristics marked the social chaos in Israel during the period of the judges. Lawlessness characterized national life. People were afraid to go out in public and traveled the byways rather than the highways of the land (5:6). People committed violent crimes without fear of punishment (ch. 19). Blindness also characterized the people. They were blind to what was happening in their midst, namely, God using discipline after apostasy to bring them to repentance and deliverance. They were also blind to God's dealings with their ancestors in their history. Third, immorality marked Israel's social life. Even Samson, one of the judges, was a victim of this cancer.

The story of the Levite and his concubine who visited the town of Gibeah (ch. 19) is a slice of life out of the period of the judges that shows the immorality that characterized Israel's social life. The behavior demonstrated in this story was the fruit of departure from God. The sin that had previously characterized the Canaanites of Sodom (Gen. 19) now marked God's people. Chapter 19 is a third part of the appendix to the book.

God revealed this process of deterioration to warn all people. Spiritual apostasy leads to political disorganization and social chaos. Social and governmental evils rise out of spiritual conditions. When the Israelites repented and rededicated themselves to God, God brought political deliverance and restored social order.

Judges not only reveals what causes deterioration, but it also clarifies the steps to restoration. Israel's history during this period resembles a downward spiral. The general trend was downward. Nevertheless there were six revivals of the peoples' faith in God and commitment to him too. These revivals cycled in Israel's history at this time.

Israel began from a privileged position of divine blessing.

In time the people apostatized by turning away from God and His covenant to the gods and practices of the Canaanites.

To bring them back to Himself God disciplined His people by allowing them to fall under the control and domination of their enemies. Israel chose to bow down to idols, so God allowed the idolaters to bend her over in bondage. The Israelites tolerated the Canaanites, but God made the Canaanites intolerant of them. The people with the birthright to the land had to hide in caves and among the rocks fearing to show themselves (6:2). God disciplined them severely for their apostasy. In Joshua God dealt with sin primarily among the Canaanites, but in Judges He dealt with it primarily among the Israelites. However, God's discipline was always remedial. God designed it to bring the Israelites back to a consciousness of sin and their need for God.

When the Israelites cried out to Yahweh in repentance, God heard their cry and delivered them mercifully. I mean "repentance" in the general sense of turning to God, not in the specific sense of cleaning up the life. God did not give deliverance as a reward the people had earned, but as grace in response to their helpless cry, as the text makes clear.

When they truly repented, He delivered them by raising up a judge. In each case, deliverance came at the right moment. It always came by the right instrument. God raised up the right person in each case. In almost every case God used one person, either a man or a woman. Judges reveals how God remarkably works through all types of different individuals to accomplish His purposes. He raised up the judge whom He had prepared for the needs of his time and place. Each judge was just right for his mission. In almost every case God used one single individual to change the whole course of history in Israel. E. M. Bounds wrote, "The Holy Spirit does not flow through methods, but through man. He does not come on machinery, but on men. He does not anoint plans, but people--people of prayer."

As a result of this deliverance the people rededicated themselves anew to Yahweh. Spiritual revival was the result of God's physical deliverance.

The people then began to enjoy God's blessing again. God gave them rest from the oppression of their enemies. Arthur Cundall labeled these stages "sin, servitude, supplication, and salvation."¹⁷

God's methods are the same today as they were in the days of the judges.

The fact that the writer repeated this cycle of events six times in Judges points to its timeless quality and its universality. Charles Feinberg wrote, "If ever there were history with a purpose it is here."¹⁸

I would state the message of the Book of Judges therefore as follows. Apostasy leads to disorganization and chaos, but repentance results in deliverance and blessing. This is true nationally and personally.

Constable: Judges (Outline)

Outline

I. The reason for Israel's apostasy 1:1-3:6

A. Hostilities between the Israelites and the Canaanites after Joshua's death 1:1-2:5

1. Initial successes and failures ch. 1

2. The announcement of God's discipline 2:1-5

B. Israel's conduct toward Yahweh and Yahweh's treatment of Israel in the period of the judges 2:6-3:6

1. Review of Joshua's era 2:6-10

2. The pattern of history during the judges' era 2:11-23

3. God's purposes with Israel 3:1-6

II. The record of Israel's apostasy 3:7-16:31

A. The first apostasy 3:7-11

B. The second apostasy 3:12-31

1. Oppression under the Moabites and deliverance through Ehud 3:12-30

2. Oppression under the Philistines and deliverance through Shamgar 3:31

C. The third apostasy chs. 4-5

1. The victory over Jabin and Sisera ch. 4

2. Deborah's song of victory ch. 5

D. The fourth apostasy 6:1-10:5

1. The story of Gideon 6:1-8:32

2. Israel's departure from Yahweh 8:33-35

3. The story of Abimelech ch. 9

4. The judgeships of Tola and Jair 10:1-5

E. The fifth apostasy 10:6-12:15

1. Renewed oppression 10:6-7

2. Oppression under the Ammonites 10:8-18

3. Deliverance through Jephthah 10:1-12:7

4. The judgeships of Ibzan, Elon, and Abdon 12:8-15

F. The sixth apostasy chs. 13-16

1. Samson's birth ch. 13

2. Samson's intended marriage to the Timnite ch. 14

3. Samson's vengeance on the Philistines ch. 15

4. Samson's final fatal victory ch. 16

III. The results of Israel's apostasy ch. 17-21

A. The idolatry of Micah and the Danites ch. 17-18

1. The idolatry of Micah ch. 17

2. The apostasy of the Danites ch. 18

B. The immorality of Gibeah and the Benjamites chs. 19-21

1. The atrocity in Gibeah ch. 19

2. The civil war in Israel ch. 20

3. The preservation of Benjamin ch. 21

Constable: Judges

Judges

Bibliography

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Davis, John J. "Conquest and Crisis." In A History of Israel by John J. Davis and John C. Whitcomb. N.p., 1970; reprint ed., Grand Rapids: Baker Book House, 1980.

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Exum, J. Cheryl. "Aspects of Symmetry and Balance in the Samson Saga." Journal for the Study of the Old Testament 19 (1981):3-29.

_____. "The Centre Cannot Hold: Thematic and Textual Instabilities in Judges." Catholic Biblical Quarterly 52 (July 1990):410-31.

_____. "The Theological Dimension of the Samson Saga." Vetus Testamentum 33:1 (1983):30-45.

Exum, J. Cheryl, and J. William Whedbee. "Isaac, Samson, and Saul: Reflections on the Comic and Tragic Visions." Semeia 32 (1984):5-40.

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Ferguson, Robert U., Jr. "The Danger of Playing Games with God." Pulpit Digest 64:468 (July-August 1984):31-34.

Fritz, Volkmar. "Conquest or Settlement? The Early Iron Age in Palestine." Biblical Archaeologist 50:2 (June 1987):84-100.

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Garstang, John. Joshua, Judges. The Foundations of Bible History series. New York: Richard R. Smith, 1931.

Gooding, D. W. "The Composition of the Book of Judges." Eretz Israel 16 (1982):70-79.

Gordon, Cyrus. The Ancient Near East. New York: W. W. Horton, 1965.

Gottlieb, Freema. "Three Mothers." Judaism 30 (Spring 1981):194-203.

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Gray, John. Joshua, Judges and Ruth. New Century Bible Commentary series. London: Thomas Nelson and Sons, 1967.

Greenspahn, Frederick E. "An Egyptian Parallel to Judg 17:6 and 21:25." Journal of Biblical Literature 101:1 (1982):129-35.

_____. "The Theology of the Framework of Judges." Vetus Testamentum 36:4 (October 1986):385-96.

Gunn, D. M. "Narrative Patterns and Oral Tradition in Judges and Samuel." Vetus Testamentum 24:3 (July 1974):286-317.

Halpern, Baruch. "The Rise of Abimelek Ben-Jerubbaal." Hebrew Annual Review 2 (1978):79-100.

Hawkes, Jacquetta. The First Great Civilizations. New York: Knopf, 1973.

Henry, Matthew. Commentary on the Whole Bible. 6 vols. New York: Revell, n.d.

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Inrig, Gary. Hearts of Iron, Feet of Clay. Chicago: Moody Press, 1979.

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Josephus, Flavius. The Works of Flavius Josephus. Translated by William Whiston. Antiquities of the Jews. London: T. Nelson and Sons, 1866.

Kallai, Z. "The Conquest of Northern Palestine in Joshua and Judges." Proceedings of the Fifth World Congress of Jewish Studies. Vol I. Jerusalem: World Union of Jewish Studies, 1969.

Keil, C. F., and Franz Delitzsch. Joshua, Judges, Ruth. Translated by James Martin. Biblical Commentary on the Old Testament. N.p.; reprint ed., Grand Rapids: Wm. B. Eerdmans Publishing Co., n.d.

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_____. "The Old Testament in its Context: 3 From Joshua to Solomon." Theological Students' Fellowship Bulletin 61 (1971):5-14.

Klein, L. R. The Triumph of Irony in the Book of Judges. Journal for the Study of the Old Testament Supplement 68. Sheffield, England: Almond Press, 1987.

Lasine, Stuart. "Guest and Host in Judges 19: Lot's Hospitality in an Inverted World." Journal for the Study of the Old Testament 29 (1984):37-59.

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_____. "More Samson Legends." Vetus Testamentum 36:4 (October 1986):397-405.

_____. "Samson's Foxes." Vetus Testamentum 35:2 (April 1985):224-29.

_____. "Samson's Riddle and Samson's Magic Locks." Vetus Testamentum 36:2 (April 1986):225-34.

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_____. "Bronze Bull Found in Israelite High place' From the Time of the Judges." Biblical Archaeology Review 9:5 (September-October 1983):34-40.

_____. "On Cult Places and Early Israelites: A Response to Michael Coogan." Biblical Archaeology Review 15:4 (July-August 1988):45.

_____ "A Philistine Temple at Tell Qasile." Biblical Archaeologist 36 (1973):43-48.

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_____. "Paul's Use of About 450 Years' in Acts 13:20." Bibliotheca Sacra 138:551 (July-September 1981):246-57.

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Copyright 2003 by Thomas L. Constable

Haydock: Judges (Book Introduction)

INTRODUCTION.

THE BOOK OF JUDGES.

This Book is called Judges, because it contains the history of what passed under the government of the judges, who ruled Israel before they had kings. The writer of it, according to the more general opinion, was the prophet Samuel. (Challoner) --- Some are of opinion, that the judges might have each left records of their respective administration, (Menochius) which might be put in order by Samuel. The author of this book seems to have lived under the reign of Saul, before David had expelled the Jebusites, chap. xviii. 31. (Du Hamel) --- The captivity, which is mentioned [in] ver. 30, must be understood of that when the ark of God, as well as the idol Micha, and may of the people were taken by the Philistines. (Huet) --- Many passages of the Psalms, &c., are taken from this book, which shew its antiquity, Psalm lxvii. 8., and 2 Kings xi. 21. The divine Providence is here displayed in a very striking manner. (Du Hamel) --- The theocracy still subsisted and God generally chose these judges to be his ministers, and to deliver the people, on their repentance, from some dreadful calamity. (Haydock) --- They exercised a supreme power, yet without bearing the insignia of regal authority, or imposing taxes, or making any alteration in the established laws. The Suffetes, who were Carthaginian magistrates, seem to have taken their name from these Ssuptim. (Du Hamel) --- When God did not raise up judges, in an extraordinary manner, a kind of ananchy prevailed. (Haydock) --- Each of the tribes regarded only their own affairs, and the republic was dissolved. (Grotius) --- Prosperous and unfortunate days succeeded each other, in proportion as the people gave themselves up to repentance or to dissolution. Sicut se habebant peccata populi & misericordia Dei, alternaverunt prospera & adversa bellorum. (St. Augustine, City of God xviii. 23.) St. Jerome (ep. ad Eust. & ad Paulin.) exhorts us to penetrate the spiritual sense of the historical books, and he regards "the judges as so many figures" of the apostles, who established the church of Christ. Though some of them had been noted for their misconduct, they were reclaimed by the grace of God. Then all the judges, every one by name, whose heart was not corrupted, who turned not away from the Lord, that their memory might be blessed, &c., Ecclesiasticus xlvi. 13, 14. (Worthington) --- St. Paul mentions four of them, though the conduct of Jephte and of Samson might have been regarded as more exceptionable than that of Othoniel, who is said to have been filled with the spirit of the Lord, chap. iii. 10. Serarius doubts not but they are all in heaven. Salien (in the year of the world 2640,) supposes that the transactions recorded in the five last chapters, took place before this 40th year from the death of Josue, which was the last of Othoniel. With respect to the chronology of these times, there are many opinions. Houbigant endeavours to shew that the system of Usher is inadmissible, as well as that of Petau. Marsham maintains that many of the captivities, and of the Judges, related only to some tribes, so that the different years which are specified, must be referred to the same period of time. Thus while Jephte ruled over those on the east side of the Jordan, and fought against the Ammonites, other judges endeavoured to repel the armies of the Philistines on the west. See 3 Kings vi. 1., and Judges xi. 16. By this expedient, he finds no difficulty in shewing that 480 years elapsed from the departure out of Egypt till the building of the temple, and that the Israelites had occupied the country of the Ammonites during the space of 300 years. (Haydock) --- Houbigant seems to adopt this system in some respects, and he thinks that errors have crept into some of the numbers, so that Aod procured a peace of only 20 instead of 80 years, &c. He observes that the name of judge here designates, 1. A warrior, like Samson; 2. a person who passes sentence according to the law, which was the office of Heli; 3. one divinely commissioned to exercise the sovereign authority, as Samuel did, even after Saul had been elected king. (Proleg. Chronol.) Others have compared the power of these judges with that of the Roman Dictators, or the Archontes of Athens. (Serarius) --- They were properly God's lieutenants. Their revenue seems to have been very precarious, and their exterior deportment modest and unassuming. They were guided by the declarations of the high priests, when arrayed with the Urim and Thummim; and their business was to promote the observance of the true religion, and to defend the people of God. This book concludes with the history of Samson, describing the transactions of 317 years, (Calmet) according to the calculation of Usher, which has met with the approbation of many of the learned, and is therefore chiefly inserted in this edition, as it was in that which was published in 1791, at Dublin, by the care of the Rev. B. Mac Mahon, who seems to have made some alterations. It is not indeed free from many serious difficulties. But we have not leisure to examine them at present. See chap. iii. 11, 30. We shall only subjoin the chronological table of Houbigant, which is not very common, that the reader may perceive where they are chiefly at variance. Moses governed 40 years, Josue 20, the Ancients 20, king of Mesopotamia 8, Othoniel 40, Moabites 18, Aod 20, Samgar 0, the Chanaanites 20, Debora and Barac 40, Madianites 7, Gedeon 40, Abimelech 3, Thola 23, Ammonites 0, Jair 22, Jephte 6, Abesan 7, Ahialon 10, Abdon 8, Philistines 0, Samson 20, and with Heli 20, Heli and Samuel 25, Samuel and Saul 20, David 40, Solomon 3. In the 4th year of his reign the temple was begun, 480 years after the liberation from Egypt. Those to whom no years are assigned, lived at the same time with others whose years enter into the calculation. Thus Samgar gained a victory over the Philistines, while the Chanaanites held the Israelites in subjection, chap. iii. 31. For other particulars we must refer to the author. (Chron. sacra.) (Haydock)

Gill: Judges (Book Introduction)

INTRODUCTION TO JUDGES

The title of this book in the Hebrew copies is Sepher Shophetim, the Book of Judges; but the Syriac and Arabic interpreters call it,

"the Book of the Judges of the Children of Israel;''

and the Septuagint only Judges; so called, not because it was written by them, though some think it was compiled out of annals and diaries kept by them; but it seems to be the work of one person only: the true reason of its name is, because it treats of the judges of Israel, gives an account of their lives and actions, and especially such as concerned their office; which office was different from that of kings, and seems only to have been occasional, and chiefly lay in delivering the people out of the hands of their enemies, when oppressed, distressed, or carried captive by them; in protecting them in the enjoyment of their country, rights, and liberties; in leading out their armies against their enemies when needful; and in settling differences, judging law suits, and administering justice. The government of the nation, during their time, was a theocracy. It is not certain who was the penman of this book; some ascribe it to King Hezekiah, others to Ezra; but the Jewish writers ^a are generally of opinion that it was written by Samuel, which is most likely, who was the last of the judges; and it seems plainly to be written before the times of David, us appears from a speech of Joab, 2Sa 11:21; and from some passages in Psa 68:8, which seem to refer or allude to Jdg 5:4; and from Jerusalem being called Jebus, which shows it to be inhabited by the Jebusites in the time of the writer of this book, whereas it was taken out of their hands by David; besides, Samuel himself refers to the annals of this book; 1Sa 12:9; and from whose testimonies, as well as from others in the New Testament, there is no doubt to be made of its being genuine and authentic, and written by divine inspiration; as is evident from the use the Apostle Paul, and the author of the epistle to the Hebrews, have made of it, Act 13:20; it is useful as an history, and without which the history of the people of Israel would not be complete; it containing an account of all their judges, excepting the two last, Eli and Samuel, of whom an account is given in the following books, and of some facts incidental to those times, related in an appendix at the end of it, concerning the idol of Micah, and the war of Benjamin; and furnishes out many useful moral observations concerning God's displeasure at sin in his own people Israel, and his corrections for it; and about his providential care of them in raising up for them deliverers in their time of need, as well as points at various virtues and excellencies in great and good men, worthy of imitation. It contains, according to Piscator, Dr. Lightfoot, and others, an history of two hundred ninety and nine years.

Gill: Judges 4 (Chapter Introduction)

INTRODUCTION TO JUDGES 4

This chapter shows how that Israel sinning was delivered into the hands of Jabin king of Canaan, by whom they were oppressed twenty years, Jdg 4:1; and that Deborah and Barak consulted together about their deliverance, Jdg 4:4; and that Barak, encouraged by Deborah, gathered some forces and fought Sisera the captain of Jabin's army, whom he met, and obtained a victory over, Jdg 4:10; who fleeing on foot to the tent of Jael, the wife of Heber, was received into it, and slain by her while asleep in it, Jdg 4:16; which issued in a complete deliverance of the children of Israel, Jdg 4:23.