Judges 4

— river Kishon] This river rises out of mount Tabor, and, flowing westward, empties itself into the Mediterranean sea, near mount Carmel. Dr. Wells. Mr. Maundrell says, that when he saw it, its waters were inconsiderable; but it had the appearance of being liable to excessive swellings on sudden rains, chap. v. 21. Stackhouse.

Judges 4:4

4. — when thou wentest out of Seir, — Edom.] This is but a repetition of the same thing: Edom and Seir signifying the country where the posterity of Esau dwelt, who refused to give Israel a passage through their land, as the Lord led them unto Canaan: and therefore He conducted them another way, and made them encompass the land, Numb. xxi. 4; Deut. ii. 1. Bp. Patrick.

— the earth trembled, &c.] These are poetical expressions, to denote the great consternation in which all those countries were, when they saw Sihon king of the Amorites, and Og the king of Bashan, suddenly overthrown by the Israelites, Numb. xxi. 21. Bp. Patrick.

It should be observed, that Deborah, on praising God for present mercies, begins higher, and takes occasion to commemorate the more wonderful instance of his goodness to them, in their deliverance from Egyp-

Judges 4:8

8.—If thou wilt go with me,] Barak is commended for his faith in God by the Apostle, Hebr. xi. 32, though it was so weak and imperfect, that he made conditions with God’s messenger, and absolutely refused to obey till they were granted. He seems to have wanted the advice of Deborah in doubtful matters, and her authority also to keep the soldiers in good order, and inspire them with courage. Bp. Patrick. Barak’s answer is faithful, though conditionate; he does not so much intend to refuse to go with her, as to bind her to afford her presence with him. Bp. Hall.

Judges 4:11

11. Now Heber the Kenite,] What is related in this verse seems inserted to explain that which follows concerning Jael, who was Heber’s wife. Bp. Patrick.

Heber was of the posterity of Hobab, the son of Jethro, father in law of Moses, and is here called a Kenite, because originally he descended from those people who dwelt westward of the Dead sea, and extended themselves pretty far into Arabia Petrea. These

Judges 4:14

14.— hath delivered] Hath in purpose delivered. Dr. Wells. She speaks of the victory as already gained, that she might work in him a more perfect assurance of it. Bp. Patrick. The faith of Deborah and Barak was not appalled by the world of adversaries opposed to them. They knew whom they had believed, and how little the arm of flesh can do against the God of hosts. Bp. Hall.

Judges 4:19

19.— she opened a bottle of milk,] Out of respect to Sisera, she brought him the best liquor she possessed, and of the best sort. Bp. Patrick. Among the later Arabs, to give a person drink is thought to be the strongest assurance of receiving him under protection: hence we may infer, that the conduct of Jael, in destroying Sisera after shewing him this mark of hospi-

Before CHRIST about 1296. e Ps. 83. 10. one. Or, ray, or, blanket. d Chap. 5. 25. Jael killeth Sisera. The song of Deborah and Barak.

Judges 4:21

21. — Jael — took a nail of the tent.] One of the great pins by which the tent was fastened to the ground. Bp. Patrick. These tents (of the Bedoween Arabs) are kept firm and steady, by bracing or stretching down their axes with cords tied down to hooked wooden pins well pointed, which they drive into the ground with a mallet; one of these pins answering to the nail, as the mallet does to the hammer, which Jael used in fastening to the ground the temples of Sisera. Dr. Shaw. Jael was moved probably to this action by some extraordinary and overruling impulse, making her the instrument of Divine vengeance: this can alone justify that otherwise unaccountable breach of hospitality, which is held so sacred among the Arabs, that a violation of it is the bitterest reproach that can be applied to any person in their language. This case, like that of Ehud, is not to be judged by ordinary rules. Dr. Hales. Although there is no necessity of justifying the conduct of Jael, and it may be sufficient to understand that God used her as an instrument for accomplishing His purpose; yet it can scarce be doubted, but that she had some Divine direction or impulse to stir her up to do what she did. The enterprise was exceeding bold and hazardous, above the courage of her sex: the resolution she took appears very extraordinary, and so has the marks and tokens of its being from the extraordinary hand of God. In this view, all is clear and right; she ought to obey God rather than man, and all obligations to man cease, when brought in competition with our higher obligations towards God. Dr. Waterland.

It should be observed, that many actions here recorded were justifiable only on the supposition of Divine warrant, which superseded all general rules of conduct. Without this, the deeds of Ehud and of Jael would be pronounced censurable for their treachery, however prompted by commendable motives. Dr. Gray.

Chap. V. ver. 1. Then sang Deborah &c.] On occasion of the foregoing deliverance, Deborah, by the

assistance of prophetic inspiration, composed the following elegant and majestic hymn; which Barak the general, in conjunction with her authority, ordered to be sung by the people, in religious commemoration of so signal a mercy, and for preserving in the minds of the Israelites a sense of their future duty, and of their gratitude. Pyle. This hymn is evidently expressed in another kind of language than the historical part of the book; and in such variety of elegant figures, and such native expressions of those affections which the occasion required, that none of the ancient Greek or Latin poets have ever equalled. Hence it appears, that there was a most excellent spirit of poetry among the Hebrews, especially among such of them as were divinely inspired, when the Greeks lay in dark ignorance. Bp. Patrick.

The design of this beautiful hymn, which breathes the characteristic softness and luxuriance of female composition, seems to be twofold; religious, and political: first, to thank God for the recent victory and deliverance of Israel from Canaanitish bondage and oppression; and next, to celebrate the zeal and alacrity with which some of the tribes volunteered their services against the common enemy; and to censure the lukewarmness and apathy of others, who staid at home, and thus betrayed the publick cause. Dr. Hales.