BIBLES NET. COM
Matthew Henry’s Complete Commentary
on the Whole Bible
Back to Biblesnet.com Home Page
|
[Previous] [Next] |
Matthew Henry |
J U D G E S
CHAP. IV.
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,
II. Israel oppressed by Jabin,
III. Israel judged by Deborah,
IV. Israel rescued out of the hands of Jabin.
1. Their deliverance is concerted between Deborah and Barak,
2. It is accomplished by their joint-agency. Barak takes the field,
Sisera, Jabin’s general, meets him,
Deborah encourages him,
And God gives him a complete victory. The army routed,
The general forced to flee,
And where he expected shelter he had his life stolen from him by Jael
while he was asleep
(ver. 18-21),
which completes Barak’s triumph
(ver. 22)
and Israel’s deliverance,
| The Israelites Enslaved by Jabin. | B. C. 1285. |
|
|
|
1 And the children of Israel again did evil in the sight of the
LORD, when Ehud was dead.
2 And the LORD sold them into the hand of Jabin king of Canaan,
that reigned in Hazor; the captain of whose host was Sisera,
which dwelt in Harosheth of the Gentiles.
3 And the children of Israel cried unto the LORD: for he had
nine hundred chariots of iron; and twenty years he mightily
oppressed the children of Israel.
Here is,
I. Israel backsliding from God: They again did evil in his
sight, forsook his service, and worshipped idols; for this was the
sin which now most easily beset them,
v. 1.
See in this,
1. The strange strength of corruption, which hurries men into sin
notwithstanding the most frequent experience of its fatal consequences.
The bent to backslide is with great difficulty restrained.
2. The common ill effects of a long peace. The land had rest eighty
years, which should have confirmed them in their religion; but, on the
contrary, it made them secure and wanton, and indulgent of those lusts
which the worship of the false gods was calculated for the
gratification of. Thus the prosperity of fools destroys them.
Jeshurun waxeth fat and kicketh.
3. The great loss which a people sustains by the death of good
governors. 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?
He sold them into the hand of Jabin,
v. 2.
This Jabin reigned in Hazor, as another of the same name, and perhaps
his ancestor, had done before him, whom Joshua routed and slew, and
burnt his city,
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. ix. 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.
| The Project of Deborah and Barak. | B. C. 1258. |
|
|
|
4 And Deborah, a prophetess, the wife of Lapidoth, she judged
Israel at that time.
5 And she dwelt under the palm tree of Deborah between Ramah
and Beth-el in mount Ephraim: and the children of Israel came up
to her for judgment.
6 And she sent and called Barak the son of Abinoam out of
Kedesh-naphtali, and said unto him, Hath not the LORD God of
Israel 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?
7 And I will draw unto thee to the river Kishon Sisera, the
captain of Jabin’s army, with his chariots and his multitude; and
I will deliver him into thine hand.
8 And Barak said unto her, If thou wilt go with me, then I will
go: but if thou wilt not go with me, then I will not go.
9 And she said, I will surely go with thee: notwithstanding the
journey that thou takest shall not be for thine honour; for the
LORD shall sell Sisera into the hand of a woman. And Deborah
arose, and went with Barak to Kedesh.
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,
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,
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,
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,
Assemble yourselves, and you shall be broken to pieces,
Isa. viii. 9.
See
2. At Barak’s request, she promises to go along with him to the field
of battle.
(1.) Barak insisted much upon the necessity of her presence, which
would be to him better than a council of war
(v. 8):
“If thou wilt go with me to direct and advise me, and in every
difficult case to let me know God’s mind, then I will go with
all my heart, and not fear the chariots of iron; otherwise not.” Some
make this to be the language of a weak faith; he could not take her
word unless he had her with him in pawn, as it were, for performance.
It seems rather to arise from a conviction of the necessity of God’s
presence and continual direction, a pledge and earnest of which he
would reckon Deborah’s presence to be, and therefore begged thus
earnestly for it. “If thou go not up with me, in token of God’s
going with me, carry me not up hence.” Nothing would be a
greater satisfaction to him than to have the prophetess with him to
animate the soldiers and to be consulted as an oracle upon all
occasions.
(2.) Deborah promised to go with him,
v. 9.
No toil nor peril shall discourage her from doing the utmost that
becomes her to do for the service of her country. She would not send
him where she would not go herself. Those that in God’s name call
others to their duty should be very ready to assist them in it.
Deborah was the weaker vessel, yet had the stronger faith. But though
she agrees to go with Barak, if he insists upon it, she gives him a
hint proper enough to move a soldier not to insist upon it: The
journey thou undertakest (so confident was she of the success that
she called his engaging in war but the undertaking of a journey)
shall not be for thy honour; not so much for thy honour as if
thou hadst gone by thyself; for the Lord shall sell Sisera (now
his turn comes to be sold as Israel was,
v. 2,
by way of reprisal) “into the hands of a woman;” that is,
[1.] The world would ascribe the victory to the hand of Deborah: this
he might himself foresee.
[2.] God (to correct his weakness) would complete the victory by the
hand of Jael, which would be some eclipse to his glory. But Barak
values the satisfaction of his mind, and the good success of his
enterprise, more than his honour; and therefore will by no means drop
his request. He dares not fight unless he have Deborah with him, to
direct him and pray for him. She therefore stood to her word with a
masculine courage; this noble heroine arose and went with
Barak.
| Defeat of Sisera. | B. C. 1258. |
|
|
|
10 And Barak called Zebulun and Naphtali to Kedesh; and he went
up with ten thousand men at his feet: and Deborah went up with
him.
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 unto the plain of Zaanaim, which is by
Kedesh.
12 And they showed Sisera that Barak the son of Abinoam was
gone up to mount Tabor.
13 And Sisera gathered together all his chariots, even nine
hundred chariots of iron, and all the people that were with
him, from Harosheth of the Gentiles unto the river of Kishon.
14 And Deborah said unto Barak, Up; for this is the day in
which the LORD hath delivered Sisera into thine hand: is not the
LORD gone out before thee? So Barak went down from mount Tabor,
and ten thousand men after him.
15 And the LORD discomfited Sisera, and all his chariots, and
all his host, with the edge of the sword before Barak; so that
Sisera lighted down off his chariot, and fled away on his feet.
16 But Barak pursued after the chariots, and after the host,
unto Harosheth of the Gentiles: and all the host of Sisera fell
upon the edge of the sword; and there was not a man left.
Here,
I. Barak beats up for volunteers, and soon has his quota of men ready,
Deborah had appointed him to raise an army of 10,000 men
(v. 6),
and so many he has presently at his feet, following him, and
subject to his command. God is said to call us to his feet
(Isa. xli. 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,
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,
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
concerning the removal of Heber, one of the families of the Kenites,
out of the wilderness of Judah, in the south, where those families had
fixed themselves
(ch. i. 16),
into the northern country, comes in for the sake of what was to follow
concerning the exploit of Jael, a wife of that family.
II. Sisera, upon notice of Barak’s motions, takes the field with a very
numerous and powerful army
(v. 12, 13):
They showed Sisera, that is, it was shown to him. Yet some think
it refers to the Kenites, mentioned immediately before,
They gave Sisera notice of Barak’s rendezvous, there being peace at
this time between Jabin and that family,
Whether they intended it as a kindness to him or no, it served to
accomplish what God had said by Deborah
(v. 7):
I will draw unto thee Sisera. Sisera’s confidence was chiefly in
his chariots; therefore particular notice is taken of them, 900
chariots of iron, which, with the scythes fastened to their
axle-trees, when they were driven into an army of footmen, did terrible
execution. So ingenious have men been in inventing methods of
destroying one another, to gratify those lusts from which come wars
and fightings.
III. Deborah gives orders to engage the enemy,
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,
&c. But, though ordinarily the head of the woman is the man
(1 Cor. xi. 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,
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. iii. 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,
Josephus says that a violent storm of hail which beat in their faces
gave them this rout, disabled them, and drove them back; so that they
became a very easy prey to the army of Israel, and Deborah’s words were
made good: “The Lord has delivered them into thy hand; it is now
in thy power to do what thou wilt with them.”
V. Barak bravely improves his advantage, follows the blow with
undaunted resolution and unwearied diligence, prosecutes the victory,
pursues the scattered forces, even to their general’s head-quarters at
Harosheth
(v. 16),
and spares none whom God had delivered into his hand to be destroyed:
There was not a man left. When God goes before us in our
spiritual conflicts we must bestir ourselves; and, when by grace he
gives us some success against the enemies of our souls, we must improve
it by watchfulness and resolution, and carry on the holy war with
vigour.
17 Howbeit Sisera fled away on his feet to the tent of Jael the
wife of Heber the Kenite: for there was peace between Jabin the
king of Hazor and the house of Heber the Kenite.
18 And Jael went out to meet Sisera, and said unto him, Turn
in, my lord, turn in to me; fear not. And when he had turned in
unto her into the tent, she covered him with a mantle.
19 And he said unto her, Give me, I pray thee, a little water
to drink; for I am thirsty. And she opened a bottle of milk, and
gave him drink, and covered him.
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,
Is there any man here? that thou shalt say, No.
21 Then Jael Heber’s wife took a nail of the tent, and took an
hammer in her hand, and went softly unto him, and smote the nail
into his temples, and fastened it into the ground: for he was
fast asleep and weary. So he died.
22 And, behold, as Barak pursued Sisera, Jael came out to meet
him, and said unto him, Come, and I will show thee the man whom
thou seekest. And when he came into her tent, behold, Sisera
lay dead, and the nail was in his temples.
23 So God subdued on that day Jabin the king of Canaan before
the children of Israel.
24 And the hand of the children of Israel prospered, and
prevailed against Jabin the king of Canaan, until they had
destroyed Jabin king of Canaan.
We have seen the army of the Canaanites totally routed. It is said
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,
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. xlvi. 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,
And that which encouraged him to go thither was that at this time there
was peace between his master and the house of Heber: not that there was
any league offensive and defensive between them, only at present there
were no indications of hostility. Jabin did them no harm, did not
oppress them as he did the Israelites, their plain, quiet, harmless way
of living making them not suspected nor feared, and perhaps God so
ordering it as a recompence for their constant adherence to the true
religion. Sisera thought he might therefore be safe among them; not
considering that, though they themselves suffered not by Jabin’s power,
they heartily sympathized with the Israel of God that did.
3. Jael invited him in, and bade him very welcome. Probably she stood
at the tent door, to enquire what news from the army, and what the
success of the battle which was fought not far off.
(1.) She invited him in. Perhaps she stood waiting for an opportunity
to show kindness to any distressed Israelite, if there should be
occasion for it; but seeing Sisera come in great haste, panting and out
of breath, she invited him to come and repose himself in her tent, in
which, while she seemed to design the relieving of his fatigue, perhaps
she really intended the retarding of his flight, that he might fall
into the hands of Barak, who was not in a hot chase after him
(v. 18),
and it may well questioned whether she had at first any thought of
taking away his life, but rather God afterwards put it into her heart.
(2.) She made very much of him, and seemed mighty careful to have him
easy, as her invited guest. Was he weary? she finds him a very
convenient place to repose himself in, and recruit his strength. Was
he thirsty? well he might. Did he want a little water to cool his
tongue? the best liquor her tent afforded was at his service, and that
was milk
(v. 19),
which, we may suppose, he drank heartily of, and, being refreshed with
it, was the better disposed to sleep. Was he cold, or afraid of
catching cold? or did he desire to be hid from the pursuers, if they
should search that tent? she covered him with a mantle,
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,
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,
And, though this was enough to do the business, yet, to make sure work
(if we translate it rightly,
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,
Let not the strong man then glory in his strength; for when he sleeps
where is it? It is weak, and he can do nothing; a child may insult him
then, and steal his life from him; and yet if he sleep not he is soon
spent and weary, and can do nothing either. Those words which we here
put in a parenthesis (for he was weary) all the ancient versions
read otherwise: he struggled (or started, as we say) and
died, so the Syriac and Arabic, Exagitans sese mortuus est. He
fainted and died, so the LXX. Consocians morte soporem, so
the vulgar Latin, joining sleep and death together, seeing they are so
near akin. He fainted and died. He dies,
[2.] With his head nailed to the ground, an emblem of his
earthly-mindedness. O curve in terram animæ! His ear (says
bishop Hall) was fastened close to the earth, as if his body had been
listening what had become of his soul. He dies,
[3.] By the hand of a woman. This added to the shame of his death
before men; and had he but known it, as Abimelech
(ch. ix. 54),
we may well imagine how much it would have added to the vexation of his
own heart.
II. The glory and joy of Israel hereupon.
1. Barak their leader finds his enemy dead,
(v. 22),
and no doubt, he was very well pleased to find his work done so well to
his hand, and so much to the glory of God and the confusion of his
enemies. had he stood too nicely upon a point of honour, he would have
resented it as an affront to have the general slain by any hand but
his; but now he remembered that this diminution of his honour he was
sentenced to undergo, for insisting upon Deborah’s going with him
(the Lord shall sell Sisera into the hand of a woman), though
then it was little thought that the prediction would be fulfilled in
such a way as this.
2. Israel is completely delivered out of the hands of Jabin king of
Canaan,
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
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.
|
[Previous] [Next] |
Matthew Henry |
|
Back to Bibles Net . Com – Online Christian Library Matthew Henry’s Complete Commentary – Free Download |
Copyright 2008. Bibles Net. Com. All Rights Reserved.