who delivered them, even Othniel the son of Kenaz, Caleb's younger brother. 10 And the Spirit of the LORD i came upon him, and he judged Israel, and went out to war: and the LORD delivered Chushan-rishathaim king of Mesopotamia into his hand; and his hand prevailed against Chushan-rishathaim. 11 And the land had rest forty years. And Othniel the son of Kenaz died. B. C. 1343, 148. A. M. 2661. 12 And the children of Israel did An Exod. Isr. evil again in the sight of the LORD: and the LORD strengthened "Eglon L. Olymp. 567. the king of Moab against Israel, because they had done evil in the sight of the LORD. Anno ante g Ch. 1. 13-h See Numb. 27. 18. Ch. 6. 34. & 11. 29. & 13. 25. & 14. 6, 19. 1 Sam. 11. 6. 2 Chron. 15. 1.-i Heb, was.-k Heb. Aram.-1 Ch. 2. 19.-m 1 Sam. 12. 9. ual strength which had departed from them. Thus God, in his judgments, leaves one iniquitous nation to harass and torment another. Were all to turn to God, men need learn war no more. Verse 4. To know whether they would hearken] This would be the consequence of the Canaanites being left among them. If they should be faithful to God, their enemies would not be able to enslave them: should they be rebellious, the Lord would abandon them to their foes. Verse 6. And they took their daughters] They formed matrimonial alliances with those proscribed nations, served their idols, and thus became one with them in politics and religion. Verse 7. Served Baalim and the groves] No groves were ever worshipped; but the deities, which were supposed to be resident in them and in many cases temples and altars were built in groves; and the superstition of consecrating groves and woods to the honour of the deities was a practice very usual with the ancients. Pliny assures us that trees, in old times, served for the temples of the gods. Tacitus reports this custom of the old Germans; Quintus Curtius, of the Indians; and Cæsar, and our old writers, mention the same of the Druids in Britain. The Romans were admirers of this way of worship, and therefore had their luci, or groves, in most parts of the city, dedicated to some deity. But it is very probable that the word masheroth, which we translate groves, is a corruption of the word ashteroth, the moon, or Venus; see on chap. ii. 13. which differs only in the letter n tau, from the former. Ashteroth is read in this place by the Chaldee Targum, the Syriac, the Arabic, and the Vulgate; and by one of Dr. Kennicott's MSS. Verse 8. Chushan-Rishathaim] Kushan, the wicked, or impious; and so the word is rendered by the Chaidee Targum, the Syriac, and the Arabic, wherever it occurs in this chapter. Aram Na King of Mesopotamia] King of harayim, "Syria of the two rivers;" translated Mesopotamia by the Septuagint and Vulgate. It was the district situated between the Tigris and Euphrates; called by the Arabian geographers Maverannaher, "the country beyond the river;" it is now called Diarbek. See the note on Acts ii. 9. Served Chushan-eight years.] He overran their country, and forced them to pay a very heavy tribute. Verse 9. Raised up-Othniel the son of Kenaz] This noble Hebrew was of the tribe of Judah, and nephew and son-in-law to Caleb, whose praise stands without abatement in the sacred records. Othniel had already signalized his valour in taking Kirjath-sepher, which appears to have been a very hazardous exploit. By his natural valour, experience in war, and the peculiar influence of the Divine Spirit, he was well qualified to inspire his countrymen with courage, and to lead them successfully against their oppressors. Verse 10. His hand prevailed] We are not told of what nature this war was, but it was most decisive; and the consequence was an undisturbed peace of forty years, during the whole life of Othniel. By the Spirit of the Lord coming upon him, the Chaldee understands the spirit of prophecy; others understand "the spirit of fortitude and extraordinary courage, as opposed to the spirit of fear, or faintness of heart" but as Othniel was judge, and had many offices to fulfil besides that of a general, he had need of the Spirit of God, in the proper sense of the word, to enable him to guide and govern this most refractory and fickle people: and his receiving it for these purposes, shows that the political state of the Jews was still a theocracy. No man attempted to do any thing in that state without the immediate inspiration of God; the pretension to which was always justified by the event. Verse 12. The children of Israel did evil] They forgat 13 And he gathered unto him the children of Ammon and Amalek, and went and smote Israel, and possessed the city of palm trees. 14 So the children of Israel P served Eglon the king of Moab eighteen years. B. C. 1325 166. Anno ante 15 But when the children of Israel 4 M. 2579. I cried unto the LORD, the LORD raised An Exod. 1st. up a deliverer, Ehud, the son of Gera, ra Benjamite, a man left-handed: and 1 Olymp. 549. by him the children of Israel sent a present unto Eglon the king of Moab. 16 But Ehud made him a dagger which had two edges, of a cubit length; and he did gird it under his raiment upon his right thigh. n Ch. 5. 14.0 Ch. 1. 16.-p Deut. 28. 40.-q Ver. 9. Psa. 73. 31-r Or, the son of Gemini-s Heb. shut of his right hand. Ch. 20. 16. 1 Chron. 12. 2 the Lord, and became idolaters; and God made those very people whom they had imitated in their idolatrous worship, the means of their chastisement. The Lord strengthened Eglon the king of Moab] The success he had against the Israelites was by the especial appointment and energy of God. He not only abandoned the Israelites, but strengthened the Moabites against them. Eglon is supposed to have been the immediate successor of Balak. Some great men have borne names which, when reduced to their grammatical meaning, appear very ridiculous; the word by Eglon, signifies a little calf! Verse 13. The city of palm trees] This the Targum renders the city of Jericho; but Jericho had been destroyed by Joshua, and certainly was not rebuilt till the reign of Ahab, long after this, 1 Kings xvi. 34. However, as Jericho is expressly called the city of palm trees, Deut. xxiv. 3. the city in question must have been in the vicinity or plain of Jericho; and the king of Moab had seized it as a frontier town, contiguous to his own estates. Calmet supposes that the city of palm trees means En-gaddi. Verse 15. Ehud, the son of Gera—a man left-handed] EN `N ish itter yad yemino, a man lame in his right hand, and therefore obliged to use his left. The Septuagint render it ανδρα αμφοτεροδέξιον, an ambidexter ; a man who could use both hands alike. The Vulgate, qui utrâque manu pro doxterâ utebatur, a man who could use either hand as a right hand; or, to whom right and left were uqually ready. This is not the sense of the original, but it is the sense in which most interpreters understand it. It is well known that to be an ambidexter, was in high repute among the ancients: Hector boasts of it Αυταρ εγων εν οιδα μαχας τ', ανδροκτασίας τε Iliad, lib. vii. 237. "But am in arms well practised; many a Greek Hath bled by me, and I can shift my shield From right to left; reserving to the last Force that suffices for severest toil." Couper. We are informed by Aristotle that Plato recommended to all soldiers to acquire, by study and exercise, an equal facility of using both hands. Speaking of Plato, he says, Και την εν τοις πολεμικοις ασκησιν, όπως αμφιδέξιοι γίνωνται κατα την μελετην, ως δεαν μη τον μεν χρησιμον είναι ταιν χεροίν, Tηy dε axpпotov. De Repub. lib. ii. cap. 12. "He (Plato) also made a law concerning their warlike exercises, that they should acquire a habit of using both hands alike; as it is not fit that one of the hands should be useful and the other useless." In chap. xx. 16. of this book, we have an account of seven hundred men of Benjamin, each of whom was itter yad yemino, lame of his right hand, and yet slinging stones to a hair's breadth without missing; these are generally thought to be ambidexters. Sent a present unto Eglon] This is generally understood to be the tribute money which the king of Moab had imposed on the Israelites. Verse 16. A dagger which had two edges, of a cubit length] The word gomed, which we translate cubit, is of very doubtful signification. As the root seems to signify contracted, it probably means an instrument made for the purpose, shorter than usual, and something like to the Italian stiletto. The Septuagint translate it by ezi 17 And he brought the present unto Eglon | and shut the doors of the parlour upon him, and king of Moab: and Eglon was a very fat man. locked them. 18 And when he had made an end to offer the present, he sent away the people that bare the present. 19 But he himself turned again from the quarries that were by Gilgal, and said, I have a secret errand unto thee, O king: who said, Keep silence. And all that stood by him went out from him. 20 And Ehud came unto him; and he was sitting in a summer parlour, which he had for himself alone. And Ehud said, I have a message from God unto thee. And he arose out of his seat. 21 And Ehud put forth his left hand, and took the dagger from his right thigh, and thrust it into his belly; 22 And the haft also went in after the blade; and the fat closed upon the blade, so that he could not draw the dagger out of his belly; and w the dirt came out. 23 Then Ehud went forth through the porch, Josh. 4. 20-u Or, graven images. -v Heb. a parlour of cooling: See Amos3. 15. w Or, it came out at the fundament.-x Or, doeth his easement. 1 Sam. 24. 3. Dauns, a span; and most of the versions understand it in the same sense. 24 When he was gone out, his servants came; and when they saw that, behold, the doors of the parlour were locked, they said, Surely he covereth his feet in his summer chamber. 25 And they tarried till they were ashamed; and, behold, he opened not the doors of the parlour: therefore they took a key, and opened them; and, behold, their lord was fallen down dead on the earth. 26 And Ehud escaped while they tarried, and passed beyond the quarries, and escaped unto Seirath. 27 And it came to pass, when he was come, that he blew a trumpet in the mountain of Ephraim, and the children of Israel went down with him from the mount, and he before them. 28 And he said unto them, Follow after me; for a the LORD hath delivered your enemies the Moabites into your hand. And they went down after him, and took the fords of Jordan toward Moab, and suffered not a man to pass over. y Ch. 5. 14. & 6. 34. 1 Sam. 13. 3.—2 Josh. 17. 15. Ch. 7. 21. & 17. 1. & 19. 1.- Ch. 7. 9, 15. 1 Sam. 17. 47.-b Josh. 2. 7. Ch. 12 5. coolness of those apartments so great as often not to be borne without being wrapped in furs. Eglon's was a Upon his right thigh.] Because he was left-handed. chamber; and some contrivance to mitigate the heat of it Ordinarily the sword is on the left side, that it may be read- was the more necessary, as he appears to have kept his ily drawn out by the right hand; but as Ehud was left-court at Jericho, ver. 13, 28. where the heat is so exceshanded, to be convenient, his sword must be on the right sive as sometimes to prove fatal. See Harmer's Obserside. vations. Verse 17. Eglon was a very fat man] The NI WIN I have a message from God unto thee] DIN 927 ish baria of the text is translated by the Septuagint avnpdebar elohim li alicha, a word of the gods to me, aselos opodpa, a very beautiful or polite man; and the Syriac, a very rude man. It probably means what we call busty, or corpulent. Verse 18. Made an end to offer the present] Presents, tribute, &c. in the eastern countries, were offered with very great ceremony; and, to make the more parade, several persons, ordinarily slaves, sumptuously dressed, and in considerable number, were employed to carry what would not be a burden even to one. This appears to have been the case in the present instance. Verse 19. He-turned-from the quarries] D pesilim. Some of the versions understand this word as meaning idols, or graven images; or some spot where the Moabites had a place of idolatrous worship. As DD pasal, signifies to cut, hew, or engrave, it may be applied to the images thus cut, or to the place or quarry whence they were digged: but it is most likely that idols are meant. Verse 20. He was sitting in a summer parlour] Besides the platforms, says Dr. Shaw, which were upon the ancient houses of the East, and which are found there to this day, it is probable that heretofore, as well as at present, most of the great houses had a smaller one annexed; which seldom consisted of more than one or two rooms and a terrace. Others, built as they frequently are, above the porch or gateway, have, if we except the ground floor, all the conveniences belonging to the house properly so called. There is a door of communication from them into the gallery of the house, kept open or shut at the discretion of the master of the house; besides another which opens immediately from a privy stairs down into the porch, or street, without giving the least disturbance to the house. In these back houses strangers are usually lodged and entertained; hither the men are wont to retire from the hurry and noise of their families, to be more at leisure for meditation or diversions; and they are often used for wardrobes and magazines. These the Arabs call oleah, which exactly answers to the Hebrew word my alijath, found in this place; and, without doubt, such was the apartment in which Egion received Ehud, by the privy stairs belonging to which he escaped, after having killed Eglon. The doors of the eastern buildings are large, and their chambers spacious, conveniences well adapted to those hotter climates: but in the present passage, something more seems to be meant; at least there are now other conveniences in the east to give coolness to particular rooms, which are very common. In Egypt, the cooling their rooms is effected by openings at the top, which let in the fresh air. Mons. Maillet informs us, that their halls are made very large and lofty, with a dome at the top, which, toward the north, has several open windows, so constructed as to throw the north wind down into the rooms; and by this means, though the country is excessively hot, they can make the unto thee. It is very likely that the word elohim is used here to signify idols, or the pesilim mentioned above, ver. 19. Ehud having gone so far as this place of idolatry, might feign he had there been worshipping, and that the pesilim had inspired him with a message for the king; and this was the reason why the king commanded silence, why every man went out, and why he rose from his seat, or throne, that he might receive it with the greater respect. This, being an idolater, he would not have done to any message coming from the God of Israel. I have a message from God unto thee, is a popular text: many are fond of preaching from it. Now, as no man should ever depart from the literal meaning of Scripture in his preaching, we may at once see the absurdity of taking such a text as this; for such preachers, to be consistent, should carry a two-edged dagger of a cubit long, on their right thigh, and be ready to thrust it into the bowels of all those they addressed! This is certainly the literal meaning of the passage; and that it has no other meaning is an incontrovertible truth. Verse 22. The haft also went in after the blade] As the instrument was very short, and Eglon very corpulent, this might readily take place. And the dirt came out.] This is variously understood; either the contents of the bowels issued through the wound, or he had an evacuation in the natural way, through the fright and anguish, The original, parshedonah, occurs only here; and is supposed to be compounded of paresh, dung, and shadeh, to shed, and may be very well applied to the latter circumstance; so the Vulgate understood it. Verse 24. Ile covereth his feet] He is lain down on his sofa, in order to sleep: when this was done, they dropped their slippers, lifted up their feet, and covered them with their long loose garments. But the versions, in general, seem to understand it as implying a certain natural act. Verse 26. Passed beyond the quarries] Beyond the Pesilim, which appears to have been the Moabitish borders, where they had set up those hewn stones as landmarks, or sacred boundary stones. Verse 28. Took the fords of Jordan] It is very likely that the Moabites, who were on the western side of Jordan, hearing of the death of Eglon, were panic-struck, and endeavoured to escape over Jordan, at the fords near Jericho, when Ehud blew his trumpet in the mountains of Ephraim, and thus got into the land of the Moabites, which lay on the east of Jordan: but Ehud and his men, seizing the only pass by which they could make their escape, slew ten thousand of them in their attempt to cross at those fords. What are called here the fords, was doubtless the place where the Israelites had passed Jordan, when they (under Joshua) took possession of the promised land, Verse 29. All lusty, and all men of valour] Picked, chosen troops, which Eglon kept among the Israelites to reduce and overawe them. Verse 30. The land had rest fourscore years] This is usually reckoned from the deliverance under Othniel; that being a term from which they dated every transaction, as in other cases they dated from the Exodus, from the building of Solomon's temple, &c., and as other nations did from particular events: the ROMANS, from the building of the city; the MOHAMMEDANS, from the Hijreh, or flight of Mohammed to Medina; the CHRISTIANS, from the birth of Christ, &c. But see the preface, and the different chronological schemes there mentioned. Slew-six hundred men with an ox-goad] malmad habakar, the instructer of the oxen. This instrument is differently understood by the versions: the Vulgate has vomere, with the coulter, or ploughshare, a dreadful weapon in the hand of a man endued with so much strength; the Septuagint has aparporodi Tv Bowv, with the ploughshare of the oxen; the Chaldee, Syriae, and Arabic, understand it of the goad; as does our translation. CHAPTER IV. The Israelites again rebel against God, and they are delivered into the hands of Jabin, AND the children of Israel again did evil in the sight of the LORD, An Exod Ist. when Ehud was dead. 156 Anno ante 2 And the LORD sold them into the 1. Olymp 529. hand of Jabin king of Canaan, that reigned in g Ch. 2. 16.-h So part is called Israel. Ch. 4, 1, 3, &c. 10. 7, 17. & 11. 4, &c. Israelites when the latter were cultivating their fields; that Shamgar and his neighbours successfully resisted them; that they armed themselves with their more portable agricultural instruments; and that Shamgar, either with a ploughshare or an ox-goad, slew six hundred of those marauders. 3. The case of Ehud killing Eglon, is a very serious one; and how far he was justified in this action is with all a question of importance; and, with not a few, a question of difficulty. "Is it right to slay a tyrant ?" I, without any hesitation, answer, no individual has a right to slay any man, except it be in his own defence, when a person attacks him in Verse 31. And after him was Shamgar the son of order to take away his life. "But may not any of his Anath] Dr. Hales supposes that "Shamgar's administra-oppressed subjects put an end to the life of a tyrant?" No. tion in the west, included Ehud's administration of eighty The state alone can judge whether a king is ruling conyears in the east; and that, as this administration might trary to the laws and constitution of that state; and if that have been of some continuance, so this Philistine servitude, state have provided laws for the punishment of a ruler who which is not noticed elsewhere, might have been of some is endeavouring to destroy or subvert that constitution, duration; as may be incidentally collected from Deborah's then let him be dealt with according to those laws. But no thanksgiving," ch. v. 6. individual, or number of individuals in that state, has any right to dispose of the life of the ruler but according to law. To take his life in any other way is no less than murder. It is true, God, the author of life, and the judge of all men, may commission one man to take away the life of a tyrant. But the pretension to such a commission must be strong, clear, and unequivocal in short, if a man think he have such a commission; to be safe, he should require the Lord to give him as full an evidence of it as he did to Moses: and when such a person comes to the people, they should require him to give as many proofs of his divine call as the Hebrews did Moses, before they should credit his pretensions. "But had not Ehud a divine call?" I cannot tell. If he had, he did not murder Eglon; if he had not, his act, however it succeeded, was a murderous act: and if he had no message from God, and there is no proof that he had, then he was a most base and hypocritical assassin. The sacred historian says nothing of his motives nor call; he mentions simply the fact, and leaves it without either observation or comment; and every reader is left to draw his own inference. 1. THAT the ox-goad, still used in Palestine, is a sufficiently destructive weapon, if used by a strong and skilful hand, is evident enough from the description which Mr. Maundrel gives of this implement, having seen many of them both in Palestine and Syria. "Twas observable," says he, "that in ploughing they used goads of an extraordinary size: upon measuring of several I found them about eight feet long; and at the bigger end about six inches in circumference. They were armed at the lesser end with a sharp prickle, for driving the oxen; and at the other end, with a small spade, or paddle of iron, strong and massy, for cleansing the plough from the clay that encumbers it in working." See his Journey from Aleppo, &c. 7th edit. page 110, 111. In the hands of a strong, skilful man, such an instrument must be more dangerous, and more fatal, than any sword. It is worthy of remark, that the or-goad is represented by Homer to have been used, prior to this time, in the same way. In the address of Diomed to Glaucus, Iliad, lib. vi. ver. 129. Lycurgus is represented as discomfiting Bacchus and the Bacchanals with this weapon. The siege of Troy, according to the best chronologers, happened within the time of the Israelitish judges. Ουκ αν έγωγε θεοισιν επουρανίοισι μαχοιμην * * * * * Σευε κατ' ηγάθεον Νυσσηϊον: αι δ' αμα πασαι "I fight not with the inhabitants of heaven; That war Lycurgua, son of Dryas, waged, He drove the nurses of the frantic god, Thought-drowning Bacchus: to the ground they cast, The meaning of this fable is: Lycurgus, king of Thrace, finding his subjects addicted to drunkenness, proscribed the cultivation of the vine in his dominions, and instituted agriculture in its stead: thus, Ovoλa, the Thyrsi, were expelled, Bounλnyt, by the or-goad. The account, however, shows that Shamgar was not the only person who used the ox-goad as an offensive weapon. If we translate the Boving a cart-whip, the parallel is lost. 2. It appears that Shamgar was merely a labouring man; that the Philistines were making an inroad on the The life of any ruler can only be at the disposal of the constitution; or that system of rules, laws, and regulations, by which the people he rules should be governed: if he rule not according to these, he is, ipso facto, deposed from his government. If he break the constitution, to the great injury or ruin of his subjects, then he is to be judged by those laws, according to which he must have pledged himself to govern. If a king be deposed on any other account, it is rebellion. If his life be taken away by any means but those provided by the constitution, it is murder. No pretended, or proved tyranny, can justify his being taken off in any other way, or on any other account. And what constitution in the civilized world provides for the death of the supreme magistrate? It is true, the good people, as they were called, of England and France, have each, under a pretence of law, beheaded their king; and they endeavoured to justify their conduct on the ground that those kings had broken the constitution: this being proved, they should have been deposed. But by what lat, either of those nations, or the civilized world, were their lives taken away? Let it be remembered, that the infliction of the punishment of death, either against or without law, is murder. NOTES ON CHAPTER IV. Verse 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? Verse 2. Jabin king of Canaan] Probably a descendant of the Jahin mentioned Josh. xi. 1, &c. 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. 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; t 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. 10 And Barak called " Zebulun and Naphtali to Kedesh; and he went up with ten thou Josh. 11. 1, 10. & 19. 35.-m 1 Sam. 12. 9. Psa. 80. 9.-n Ver. 13, 16.-0 Ch. 1. 19. p Ch. 5. 8. Ps. 106, 42-q Gen. 35. 8-r Heb. 11. 32-s Josh. 19. 37.-t Exod. 14. 4. u Ch. 5. 21. 1 Kings 13. 40. Paa. 83. 9, 10.-v Ch. 2. 14.-w Ch. 5. 18.-x See Exod. Verse 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. Verse 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. She judged Israel] This is, I believe, the first instance of gunaicocrasy, 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. Verse 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. Mount Tabor] Mount Tabor, says Maundrel, 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, chap. v. 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 Maundrel and Shaw. This mountain is very difficult of ascent; it took Mr. Maundrel 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. Verse 9. The Lord shall sell Sisera into the hand of a x sand 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. a 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 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. 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. f 11. 8. 1 Kings 20. 10-y Ch. 1. 16.-z Nomb. 10. 29.-a Ver. 6-b Heb. gathered by ery, or, proclamation.- Deut. 9. 3. 2 Sam. 5. 21. Pea. 68. 7. Isai, 52. 12-d Psa. 83. 9, 10. See Josh. 10. 10.-e Heb. unto one--f Or, rug, or, blanket. woman] Does not this mean, If I go with thee, the conquest shall be attributed to me, and thou wilt have no honour? Or, is it a prediction of the exploit of Jael? In both these senses the words have been understood. It seems, however, more likely that Jael is intended. The Septuagint make 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; ori ovк vida тηy ημεραν εν ἡ ευοδοι Κύριος τον αγγελον μετ' εμον, 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. Saint Ambrose and St. Augustin have the same reading; but it is found in no MS. nor in any other of the versions. See ver. 14. Verse 10. Ten thousand men at his feet] Ten thousand footmen. He had no chariots; his army was all composed of infantry. Verse 11. Hobab, the father-in-law of Moses] For a circumstantial account of this person, and the meaning of the original word nn choten, which is translated son-inlaw, in Gen. xix. 4. see the notes on Exod. ii. 15, 16, 18. iii. 2. iv. 20, 24. and xviii. 5. Verse 14. Up; for this is the day] This is exactly the purpose for which the Septuagint state, ver. 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 me 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. Went down from mount Tabor] He had probably encamped his men on and near the summit of this mount. See the note on ver. 6. Verse 15. The Lord discomfited Sisera] mm vaiyaham 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. 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 inquire of thee, and say, Is there any man here? that thou shalt say, No. h 21 Then Jael, Heber's wife, took a nail of the tent, and i took a 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 Israel1 prospered, and prevailed against Jabin the king of Canaan, until they had destroyed Jabin king of Canaan. g Ch. 5. 25-h Ch. 5, 26-i Heb. put.-k Psa. 18. 47.-1 Heb. going wmt, and was hard-m See Exod. 15. 1. Pea. 18. title.-n Psa. 18, 47.-0 2 Chron. 17. 16. 1 Mac. 2. 42-p Deut. 32. 1, 3. Paa. 2. 10.- Deut. 33. 2. Psa. 68. 7.-r 2 Sam, 22. 8. Verse 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. THEN sang Deborah, and Barak An Exod. 1s. saying, the son of Abinoam on that day, 1. Olymp 509. 2 Praise ye the LORD for the "avenging of Israel, • when the people willingly offered themselves. 3 P Hear, O ye kings; give ear, O ye princes: I, even I, will sing unto the LORD; I will sing praise to the LORD God of Israel. 4 LORD, 9 when thou wentest out of Seir, when thou marchedst out of the field of Edom, the earth trembled, and the heavens dropped, the clouds also dropped water. 5 The mountains melted from before the LORD, even that Sinai from before the LORD God of Israel. W V 6 In the days of Shamgar the son of Anath, in the days of Jael, the highways were unoccupied, and they travellers walked through by-ways. 7 The inhabitants of the villages ceased, Paa. 68. 8. Isai. 64. 3. Hab. 3. 3, 10.- Dent. 4. 11. Psa. 97 5-1 Heb. flowed a Exod. 19. 18. v Ch. 3. 31.-w Ch. 4. 17.-x Lev. 26. 2. 2 Chron. 15. 5. Isai. 33 8. Lam. 1. 4. & 4. 18.-y Heb. walkers of paths.-z Crooked ways. All that can be said, and all that has been said, is simply this: "She might have been sincere at first, but was afterward divinely directed to do what she did." If this was so, she is sufficiently vindicated by the fact; for God has a right to dispose of the lives of his creatures as he pleases; and probably the cup of Sisera's iniquity was full, and his life already forfeited to the justice of God. But does it appear that she received any such direction from God? There Verse 20. Stand in the door of the tent] As no man is no sufficient evidence of it: it is true that Deborah, a would intrude into the woman's apartment without per-prophetess, declares her blessed above women; and this mission, her simply saying there is no man in my tent would preclude all search. Verse 19. She opened a bottle of milk] She gave more than he requested; and her friendship increased his confidence and security Verse 21. 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. seems to intimate that her conduct was pleasing to God. If Deborah was inspired on this occasion, her words are a presumptive proof that the act was right; unless we are to understand it as a simple declaration of the reputation she should be held in among her own sex. But we do not find one word from Jael herself, stating how she was led to do an act repugnant to her feelings as a woman, contrary He was fast asleep and weary] As he lay on one side, and was overwhelmed with sleep through the heat and fatigues of the day, the piercing of his temples must have into good faitli, and a breach of the rules of hospitality. Nor a moment put him past resistance. Verse 22. Behold, Sisera lay dead] What impression this made on the victorious Barak is not said; it could not give him much pleasure, especially when he learnt the circumstances of his death. Verse 24. The hand of the children of Israel prospered] vatelech-haloch, it went, going: they followed up this victory; and the consequence was, they utterly destroyed Jabin and his kingdom. Ir will naturally be expected that something should be said to justify the conduct of Jael: it must be owned that she slew Sisera in circumstances which cause the whole transaction to appear exceedingly questionable. They are the following: 1. There was peace between her family and the king of Canaan. 2. That peace was no doubt made, as all transactions of the kind were, with a sacrifice and an oath. 3. Sisera, knowing this, came to her tent with the utmost confidence. 4. She met him with the most friendly greetings and assurances of safety. 5. Having asked for water, to show her friendship and respect she gave him cream, and that in a vessel suitable to his dignity. 6. She put him in a secret part of her own tent; and covered him in such a way as to evidence her good faith, and to inspire him with the greater confidence. 7. She agreed to keep watch at the door, and deny his being there to any that might inquire. 8. As she gave him permission to secrete himself with her, and gave him refreshment, she was bound by the rules of Asiatic hospitality to have defended his life, even at the risk of her own. 9. Notwithstanding, she took the advantage of his weariness and deep sleep, and took away his life! 10. She exulted in her deed; met Barak, and showed him in triumph what she had done. Now do we not find in all this, bad faith, deceit, deep hypocrisy, lying, breach of treaty, contempt of religious rites, breach of the laws of hospitality, deliberate and unprovoked murder? But what can be said in her justification? does the sacred penman say one word to explain the case; as in the case of Ehud, he states the fact, and leaves his readers to form their own opinion. To say, as has been said in the case of Eglon, that "Sisera was a public enemy, and any of the people whom he oppressed might be justified in taking away his life," is a very dangerous position, as it refers one of the most solemn acts of judgment and justice to the caprice, or prejudice, or enthusiastic feeling, of every individual who may persuade himself that he is not only concerned in the business, but authorized by God to take vengeance at his own hand. While justice and law are in the world, God never will, as he never did, abandon cases of this kind to the caprice, prejudice, or party feeling of any man. The conduct of Ehud and Jael are before the tribunal of God; I will not justify, I dare not absolutely condemn: there I leave them, and entreat my readers to do the like; after referring them to the observations at the end of the preceding chapter where the subject is considered more at large. NOTES ON CHAPTER V. Verse 1. Then sang Deborah and Barak] There are many difficulties in this very sublime song; and learned men have toiled much to remove them. That there are several gross mistakes in our version will be instantly acknowledged by all who can critically examine the original. Dr. Kennicott has distributed it into parts, assigned to Deborah and Barak alternately. But his division is by far too artificial. Dr. Hales has also given a version of it, which, perhaps, comes nearer to the simplicity of the original; but it also leaves several difficulties behind. As these are the two best versions I have met with, I shall lay them both in parallel columns before the reader, after introducing the general description of this song, given by each of these learned men. These the reader will find at the conclusion of the chapter. Verse 2. For the avenging of Israel] See the notes, &c. at the end of the chapter. Verse 4. When thou wentest out of Seir] Here is an allusion to the giving of the law, and the manifestation of God's power and glory at that time; and as this was the |