Judges 4

Jdg 4:1 And the children of Israel again did evil in the sight of the LORD, when Ehud was dead.

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. 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 the Canaanite king Jabin on the other, and clearly indicates that as long as Ehud lived he kept the people from idolatry, and defended Israel from hostile oppressions.

Jdg 4:2 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.

Jabin king of Canaan - Joshua had already conquered one king, Jabin of Hazor, and taken his capital Jos_11:1 And it happened when Jabin, king of Hazor, had heard, he sent to Jobab king of Madon, and to the king of Shimron, and to the king of Achshaph, Jos_11:10 And Joshua at that time turned back and took Hazor, and struck its king with the sword. For Hazor formerly was the head of all those kingdoms. 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. He is called “king of Canaan,” in distinction from the kings of other nations and lands, such as Moab, Mesopotamia, into whose power the Lord had given up His sinful people.

Hazor - once the capital of the kingdoms of northern Canaan. 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.

the captain of whose host was Sisera - the general of Jabin, dwelt in Harosheth of the Goyim, and oppressed the Israelites most tyrannically for twenty years with a force consisting of 900 chariots of iron. Jabin apparently maintained a standing army.

Harosheth - occurs only here (Jdg_4:2, Jdg_4:13, Jdg_4:16), 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.

which dwelt in Harosheth - 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 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,

Of Canaan - That is, of the land where most of the Canaanites 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.

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, whence Galilee, where this was, is called Galilee of the Gentiles.

Jdg 4:3 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.

he mightily oppressed - The same word is used in Exo_3:9 of the oppression of Israel by the Egyptians. As the children of Israel 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 Canaanite 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. 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.

Nine hundred chariots of iron - Chariots armed with iron scythes, as is generally supposed; iron scythes projecting from the axle on each side, by which infantry might be easily cut down or thrown into confusion. Cyrus is said to have had one hundred, later 300 of these chariots. To have 900 is frightening for the Israelites.

Jdg 4:4 And Deborah, a prophetess, the wife of Lapidoth, she judged Israel at that time.

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. 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.

And Deborah, a prophetess - Deborah was a name common to women with the eastern people, Gen_35:8 But Deborah, Rebekah's nurse, died, and she was buried beneath Bethel, under an oak. And the name of it was called Oak of Weeping; signifies 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.

A prophetess - 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.

She judged Israel - 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. This is 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.

Jdg 4:5 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.

She dwelt under the palm tree - Rather, “she sat,” namely, to judge the people Jdg_4:10, but not in the usual place, “the gate” as seen in 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. This verse shows that the Judges exercised the civil as well as military functions of rulers.

between Ramah and Bethel in Mount Ephraim - which places were in the tribe of Benjamin in the borders of Ephraim.

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 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?

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. Who he and his father Abinoam were we have no other account. The name Barak signifies lightning, an appropriate name for a warrior.

Hath not the LORD God of Israel - a Hebrew form of making an emphatic communication. 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.

Draw toward Mount Tabor - The object of “drawing toward Mount Tabor” 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.

and take with thee ten thousand men - the children of Naphtali, and of the children of Zebulun 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, on which, he might draw up his army of ten thousand men, and muster and exercise them.

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

Jdg 4:7 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.

The river Kishon - 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 becomes an impassable morass under the same circumstances, and would be particularly dangerous to a large number of chariots.

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 Canaanite general as to engage him to come

Jdg 4:8 And Barak said unto her, If thou wilt go with me, then I will go: but if thou wilt not go with me, then I will not go.

if thou wilt go with me, then I will go - His offer to go with her, shows the truth of his faith, for which he is praised, Heb 11:32 And what more shall I say? For the time would fail me to tell of Gideon and Barak and Samson and Jephthah; also David, and Samuel and the prophets, 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. 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 And she said, I will surely go with you. But the journey that you take shall not be for your honor, for the LORD shall sell Sisera into the hand of a woman. And Deborah arose, and went with Barak to Kedesh.

Jdg 4:9 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 Lord shall sell Sisera into the hand of a woman - Barak would probably think the woman must be Deborah. The prophecy was only explained by its fulfillment. This was a prediction which Barak could not understand at the time; but the strain of it conveyed a rebuke of his unmanly fears. 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.

for the Lord shall sell Sisera into the hand of a woman – Almost a dual meaning. Not only did Deborah, being judge of Israel, and going along with him, get the glory of the victory ascribed to her, as usually is to the principal person in the army; but also Sisera’s life itself was given into the hands of Jael, Heber’s wife.

Jdg 4:10 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.

Ten thousand men at his feet - Ten thousand footmen. He had no chariots; his army was all composed of infantry. They followed 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, had ten thousand horses in it.

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:

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.

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 unto the plain of Zaanaim, which is by Kedesh.

Heber the Kenitc - The husband of Jael. A descendant of Kain, a principal man among the Midianites. Heber had severed himself from the Kenites, from the rest of his brethren, who lived in the wilderness of Judah. 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.

Sons of Hohab 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 And the sons of the Kenite, Moses' father-in-law, went up out of the city of palm trees with the sons of Judah into the wilderness of Judah, which is in the south of Arad. And they went and lived among the people. Hohab, called also Jethro.

and pitched his tent unto the plain of Zaanaim - for these people dwelt in tents as the Midianites did, from whence they sprung. 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.

plain of Zaanaim—the name means “oaks of the wanderers." The site of the encampment was under a grove of oaks, or terebinths, in the upland valley of Kedesh.

Jdg 4:12 And they shewed Sisera that Barak the son of Abinoam was gone up to mount Tabor.

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; whether out of good will or ill will cannot be said: however, it was ordered by the providence of God, that by some means or another Sisera should be informed

Jdg 4:13 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.

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:

unto the river of Kishon - which was near Mount Tabor, the rendezvous of Barak and his men. The plain on its bank was chosen as the battlefield by Sisera himself, who was unconsciously drawn there for the ruin of his army.

Jdg 4:14 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.

Up; for this is the day – Rise up and get ready. This is exactly the purpose for which the Septuagint states that Barak wished Deborah to accompany him. Jdg_4:8 4:8 And Barac said to her, If thou wilt go with me, I will go; and if thou wilt not go, I will not go; for I know not the day on which the Lord prospers his messenger with me. (Septuagint) She went, and told him the precise time in which he was to make the attack.

for this is the day - 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.

Barak went down from mount Tabor -- 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.

He does 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 marches down into the valley, to give Sisera the opportunity of using all his horses and chariots, that so the victory might he more glorious.

Jdg 4:15 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.

Lighted down off his chariot - Possibly his chariot stuck in the morass 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.

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

The Lord discomfited Sisera - 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 the Lord.

And the Lord discomfited Sisera - The word translated as discomfited is Strong’s H2000 hāmam: A verb meaning to make a noise, to move noisily, to confuse, to put into commotion. The idea of moving noisily or with commotion carries over into the idea of confusion: God confuses the Egyptians when they pursue Israel Exo 14:24 And in the morning watch it happened that Jehovah looked to the army of the Egyptians through the pillar of fire and of the cloud, and troubled the army of the Egyptians; and He sends confusion to the nations before the Israelites go into Canaan Jos 10:10 And Jehovah troubled them before Israel, and killed them with a great slaughter at Gibeon, and chased them along the way that goes up to Beth-horon, and struck them to Azekah, and to Makkedah. The expression places the defeat of Sisera and his army in the same category as the miraculous destruction of Pharaoh and of the Canaanites at Gibeon.

Edge of the sword - 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: 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.

Jdg 4:16 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.

and there was not a man left - no one, excepting Sisera, as in Jdg_4:17;

Jdg 4:17 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.

to the tent of Jael - Sisera went, not to Heber’s tent, but to Jael’s, the wife of Heber the Kenite, as more secure from pursuit. Women occupied a separate tent. Jabin might be more welcome there, because these Kenites 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; 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.

Jdg 4:18 And Jael went out to meet Sisera, and said unto him, Turn in, my lord, turn in to me; fear not. And when he had turned in unto her into the tent, she covered him with a mantle.

Jael went out to meet Sisera - Seeing him coming, 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 possibly 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:

turn in, my lord - she addresses him with the title of "lord", for the sake of honor, having been general of a large army; and not because her husband was a servant, and in subjection to him. The phrase means to turn aside from the road and approach someone or a home as in Gen 19:2-3 and said, Behold now, my lords, please turn into your servant's house and stay all night, and wash your feet, and you shall rise up early and go your way. And they said, No, but we will stay in the street. But he urgently pressed on them, and they turned in to him and entered into his house. And he made them a feast, and baked unleavened bread, and they ate.

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 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.

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

Jdg 4:19 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.

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

gave him drink, and covered him--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.

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, Is there any man here? that thou shalt say, No.

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. This he said, not in an imperious way, as some think, but by entreaty:

Jdg 4:21 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.

A nail of the tent - One of the spikes by which they fasten to the ground the cords which are attached to the cloth or covering.

Then Jael took a nail of the tent -- the taking of his life by the hand of Jael was murder. It was a direct violation of all the notions of honor and friendship that are usually held sacred among pastoral people, and for which it is impossible to conceive a woman in Jael's circumstances to have had any motive, except that of gaining favor with the victors. Though predicted by Deborah, it was the result of divine foreknowledge only--not the divine appointment or sanction; and though it is praised in the song [Jdg_5:24-27], the eulogy must be considered as pronounced not on the moral character of the woman and her deed, but on the public benefits which, in the overruling providence of God, would flow from it. 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.

Jdg 4:22 And, behold, as Barak pursued Sisera, Jael came out to meet him, and said unto him, Come, and I will shew thee the man whom thou seekest. And when he came into her tent, behold, Sisera lay dead, and the nail was in his temples.

Jdg 4:23 So God subdued on that day Jabin the king of Canaan before the children of Israel.

God subdued on that day Jabin - Freed Israel from subjection to him and delivered him into the hands of the Israelites.

Jdg 4:24 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.

Until they destroyed Jabin - The meaning is, that Barak’s great victory was the beginning of a successful resistance to Jabin, by which the Israelites recovered their independence, and finally broke the Canaanite power. Accordingly, we hear no more of Canaanite domination in the Book of Judges.