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英文原文
The method of the history of Deborah and Barak (the heroes in this chapter) is the same with that before. Here is, I. Israel revolted from God, Jdg 4:1. II. Israel oppressed by Jabin, Jdg 4:2,3. III. Israel judged by Deborah, Jdg 4:4,5. IV. Israel rescued out of the hands of Jabin. 1. Their deliverance is concerted between Deborah and Barak, Jdg 4:6,9. 2. It is accomplished by their joint-agency. Barak takes the field, Jdg 4:10. Sisera, Jabin's general, meets him, Jdg 4:12,13. Deborah encourages him, Jdg 4:14. And God gives him a complete victory. The army routed, Jdg 4:15,16. The general forced to flee, Jdg 4:17. And where he expected shelter he had his life stolen from him by Jael while he was asleep (Jdg 4:18-21), which completes Barak's triumph (Jdg 4:22) and Israel's deliverance, Jdg 4:23,24.
1-3
The Israelites Enslaved by Jabin (1285 BC)
繁體中文
以色列人受耶賓奴役（主前 1285 年）
¹ 以笏死後，以色列人又行耶和華眼中看為惡的事。* ² 耶和華就把他們付與在夏瑣作王的迦南王耶賓手中；他的將軍是西西拉，住在異族的哈羅設。* ³ 以色列人呼求耶和華；因為他有鐵車九百輛；他欺壓以色列人極其苛刻二十年。*
此處我們看到：一、以色列背道離棄神：「他們又行耶和華眼中看為惡的事」，離棄他的事奉，去拜偶像；因為這正是此時最容易纏累他們的罪（士四1）。當在此事中看見：1. 敗壞的力量何等奇特，雖然人屢次經歷罪的致命後果，仍被催迫去犯罪。背道的傾向極難被遏制。2. 長久太平常見的惡果。那地太平了八十年，本當使他們在信仰上堅定；卻相反，使他們安然自恃、放縱任性，並放縱那些情慾——假神的敬拜正是為滿足這些情慾而設計的。「愚昧人背道，必害己命」（箴一32）；「耶書崙漸漸肥胖……便踢跳」（申三十二15）。3. 一個國家因好治理者之死所受的大損失。「他們行了惡，因為以笏死了」（原文可如此讀）。以笏嚴嚴地看著他們，約束並懲治一切傾向拜偶像的事，使他們緊緊跟從神的事奉。但他一離去，他們就背叛——他們懼怕他過於懼怕神。
二、以色列被仇敵欺壓。當他們離棄神之時，他也離棄他們；於是他們成了任何搶奪者輕易的獵物。他們使自己與神疏遠，好像他與他們無分；於是神也疏遠他們，好像他們與他無分。那些把自己從神的事奉中拋出的人，也把自己從他的保護中拋出。「我親愛的既行了這可憎的事，在我的殿中還有甚麼可作的呢？」（耶十一15）。神「把他們付與在夏瑣作王的耶賓手中」（士四2）。這位耶賓在夏瑣作王，正如從前另一位同名的人（也許是他的祖先）所作的——那人被約書亞擊潰殺死，城也被焚（書十一1,10）。但看來隨著時間的過去，那城被重建，勢力恢復，損失挽回；夏瑣王漸漸能夠轄制以色列——以色列因罪已失去了一切對迦南人的優勢。這次為奴比從前兩次都更長，也更加嚴苛。耶賓和他的將軍西西拉「極其苛刻地欺壓以色列人」。加重這欺壓的乃是：1. 這個仇敵比從前任何一個都更近——在他們邊境之內，在他們腹心之中——因此更有機會加害於他們。2. 他們是本地人，對以色列人懷有不可化解的敵意，因為以色列人侵入並佔領了他們的地業；他們一旦有權柄，就對他們更加殘忍兇惡，以報舊仇。3. 這些迦南人從前曾被以色列征服制伏，從古時就被判要作他們的僕人（創九25），如今本可伏在他們腳下，毫無能力擾害他們——若不是他們自己的怠惰、懦弱和不信，容讓他們如此重新抬頭的話。被自己祖宗所征服、又是自己愚昧地所存留的人所欺壓，不能不是極其痛苦的。
三、以色列歸回他們的神：他們「呼求耶和華」——當患難驅使他們歸向他的時候，他們看不見別的解救之路。那些在興盛之時輕忽神的人，在患難中就必發現自己不得不尋求他。
英文原文
The Israelites Enslaved by Jabin (1285 BC)
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, Jdg 4:1. See in this, 1. The strange strength of corruption, which hurries men into sin notwithstanding the most frequent experience of its fatal consequences. The bent to backslide is with great difficulty restrained. 2. The common ill effects of a long peace. The land had rest eighty years, which should have confirmed them in their religion; but, on the contrary, it made them secure and wanton, and indulgent of those lusts which the worship of the false gods was calculated for the gratification of. Thus the prosperity of fools destroys them. Jeshurun waxeth fat and kicketh. 3. The great loss which a people sustains by the death of good governors. The did evil, because Ehud was dead. So it may be read. He kept a strict eye upon them, restrained and punished every thing that looked towards idolatry, and kept them close to God's service. But, when he was gone, they revolted, fearing him more than God.
II. Israel oppressed by their enemies. When they forsook God, he forsook them; and then they became an easy prey to every spoiler. They alienated themselves from God as if he were none of theirs; and then God alienated them as none of his. Those that threw themselves out of God's service threw themselves out of his protection. What has my beloved to do in my house when she has thus played the harlot? Jer 11:15. He sold them into the hand of Jabin, Jdg 4:2. This Jabin reigned in Hazor, as another of the same name, and perhaps his ancestor, had done before him, whom Joshua routed and slew, and burnt his city, Jos 11:1,10. But it seems, in process of time, the city was rebuilt, the power regained, the loss retrieved, and, by degrees, the king of Hazor becomes able to tyrannize over Israel, who by sin had lost all their advantage against the Canaanites. This servitude was longer than either of the former, and much more grievous. Jabin, and his general Sisera, did mightily oppress Israel. That which aggravated the oppression was, 1. That this enemy was nearer to them than any of the former, in their borders, in their bowels, and by this means had the more opportunity to do them a mischief. 2. That they were the natives of the country, who bore an implacable enmity to them, for invading and dispossessing them, and when they had them in their power would be so much the more cruel and mischievous towards them in revenge of the old quarrel. 3. That these Canaanites had formerly been conquered and subdued by Israel, were of old sentenced to be their servants (Ge 9:25), and might now have been under their feet, and utterly incapable of giving them any disturbance, if their own slothfulness, cowardice, and unbelief, had not suffered them thus to get head. To be oppressed by those whom their fathers had conquered, and whom they themselves had foolishly spared, could not but be very grievous.
III. Israel returning to their God: They cried unto the Lord, when distress drove them to him, and they saw no other way of relief. Those that slight God in their prosperity will find themselves under a necessity of seeking him when they are in trouble.
4-9
The Project of Deborah and Barak (1258 BC)
繁體中文
底波拉和巴拉的計畫（主前 1258 年）
⁴ 有一位女先知名叫底波拉，是拉比多的妻；當時她作以色列的士師。* ⁵ 她住在以法蓮山地拉瑪和伯特利之間，在底波拉的棕樹下；以色列人都上她那裡去聽判斷。* ⁶ 她打發人從拿弗他利的基甸將亞比挪亞的兒子巴拉召了來，對他說：「耶和華以色列的神不是曾吩咐你說：『你去率領人向他泊山進發，帶著拿弗他利人和西布倫人一萬名同去』嗎？* ⁷ 我必使耶賓的將軍西西拉率領他的車輛和全軍，到基順河那裡到你面前；我必將他交在你手中。」* ⁸ 巴拉說：「你若同我去，我就去；你若不同我去，我就不去。」* ⁹ 底波拉說：「我必與你同去；只是你在所行的路上必不得榮耀；因為耶和華必將西西拉交在一個婦人手裡。」於是底波拉起來，與巴拉一同往基甸去了。*
以色列蒙救贖之年終於來到——他們要從耶賓手中被拯救出來，恢復自由；我們可以推想，那些住在離欺壓者最近、最受他怒氣之害的北方支派，是特別懇切地向神呼求的。「困苦人受欺壓，貧窮人歎息」，如今神「必興起」。此處我們看到：
一、百姓藉著底波拉的先知性的引導和治理，為他們的拯救作了預備（士四4,5）。她的名字意思是「蜜蜂」；她也名符其實——勤勞、精明、對公眾極有用處；對朋友如蜜甜，對仇敵則銳利如蜂刺。經上說她是「拉比多的妻」；但因這詞尾通常不見於男人名字中，有人認為這是一個地名：「她是拉比多的女子」。也有人取其意義解釋：拉比多的意思是「燈」。拉比們說她曾從事為會幕的燈製作燈芯的工作；她既肯為神降尊紆貴作這卑下的職事，後來便如此被高升。或者她是「亮光」或「輝煌」之女子——一位格外有學問和智慧的人，因此成為極其卓越顯赫。關於她，此處我們被告知：1. 她與神親密相交；她是一位「女先知」——就是受神的靈直接感動而在屬神知識上受教的人，又擁有不是憑平常途徑得著的智慧恩賜：「她聽見神的言語」，也許還「看見全能者的異象」。2. 她完全獻身於服事以色列。當耶賓欺壓以色列人之時，她作以色列的士師；也許因為她是女子，欺壓者更容易允許她如此行。她不是作公主——憑著所授予的世俗權柄——來施行審判，而是作先知，作神的出口，糾正弊端、申雪冤屈，特別是有關敬拜神之事的冤屈。以色列人從各地上她那裡去受審判，與其說是為決斷人與人之間的爭端，不如說是為求問在關乎神之事上如何改革弊端。他們中間那些從前暗中為鄰舍的不敬和拜偶像哀傷、卻不知向誰申訴以阻止的人，如今將他們的控告帶到底波拉面前；底波拉藉著聖靈的劍，向他們顯明神的審判，使許多人歸正回轉，又激勵各區的官長執行律法。經上說她「住」——或如一些譯本所譯，「坐」——在一棵棕樹下；那樹此後永遠被稱為「底波拉的棕樹」。或許她的房屋就在那樹下——一所卑微得可以在樹下藏身的居所；或許她在露天之下、那棵樹的蔭下設立了她的審判座——那樹正是她在此施行公義的象徵，公義要在反對中蓬勃生長，正如棕樹在重壓之下越發茁壯。約瑟夫說，以色列人到他那裡，是懇求她為他們向神禱告，使他們可以脫離耶賓的手；撒母耳也在某一特定時候在米斯巴「審判以色列」——就是使他們歸回神——當他們在類似場合向他提出同樣的請求之時（撒上七6,8）。
二、為他們的拯救所擬定的計畫。當以色列人「到他那裡去聽判斷」之時，他們在那裡也得著了拯救。所以那些尋求神恩典的人，必得著恩典和平安、恩典和安慰、恩典和榮耀。她自己不適合親自率領軍隊，因為她是女子；但她提名了一位合適的人——拿弗他利的巴拉。他大概已經在與欺壓者軍隊的一些遭遇中表現出色（因為他住在欺壓者附近——夏瑣和哈羅設都在那支派的地業之內），因此在他百姓中得了名聲和影響力。我們可以推想，那位勇士曾為掙脫軛作過一些努力，但直到他從底波拉得了委任和指示，才能作成此事。他沒有她的頭腦便不能作甚麼，她沒有他的雙手也不能作甚麼；但二者合在一起，便成了一位完全的拯救者，並成就了一次完全的拯救。最偉大最好的人也不是自足的，他們彼此需要。
1. 她照神的指示，吩咐巴拉招募軍隊，與耶賓在西西拉指揮下的軍隊交戰（士四6,7）。巴拉也許一直在盤算著對共同仇敵的某次大膽嘗試；一星慷慨之火在他胸中燃燒，他情願為自己的百姓和神的城邑作一些切實的事。但有兩件事使他氣餒：
(1) 他缺少招募軍隊的委任；所以底波拉在此以天上的大印賜他委任——作為先知，她有權柄蓋上這印：「耶和華以色列的神不是曾吩咐你嗎？」他確實曾如此吩咐；「你可以信我的話」。有人認為她以此作為對巴拉自己心靈的上訴。「神豈不是藉著對你自己的秘密低語，給了你某種暗示，表明他有意使用你作他手中的器皿來拯救以色列嗎？你豈不曾感到這樣的感動臨到自己的心靈嗎？」若如此，底波拉先知的靈便印證了巴拉軍人的靈：「你去率領人向他泊山進發」。[1] 她指示他當招募多少人——一萬名；讓他不要怕這太少，因為神既說要藉他們拯救以色列。[2] 他當從何處招募——只從他自己的支派和鄰近的西布倫支派。這兩個地區便可為他提供足夠的軍隊；他不必再往更遠去。[3] 她吩咐他在何處集合——在他泊山，在他自己的附近。
(2) 他即使招募了軍隊，也不知道該如何得到與仇敵交戰的機會；仇敵也許不肯出戰——因為他們聽見以色列人若只要有勇氣抵擋任何仇敵，便很少失敗。「好」，底波拉奉神的名說：「我必使西西拉和他的軍隊到你這裡來。」她向他保證，這事將由一次決定性的會戰來定奪，不會拖延很久。[1] 在提到仇敵西西拉的勢力——一位著名的將軍、勇敢而經驗豐富、他的戰車、他的鐵車和他眾多的兵丁——之時，她使巴拉不得不以最高的決心堅固自己；因為他要交鋒的仇敵極其可畏。知道最壞的情況是好的，好使我們照樣預備。但[2] 在指定西西拉將率軍前往的確切地點之時，她給了他一個證據，可以在他交鋒之時幫助堅固他的信心。這本是一件偶然的事，取決於西西拉自己的意願；但日後巴拉看見事情正如底波拉所預言的那樣發生，他便可以推論：她在其餘所說的話上，毫無疑問也是在神的指示之下說的——這對他是極大的鼓勵，特別是因為與此同時，[3] 她給了他一個明確的成功應許：「我必」——就是神必，因我奉他的名說話——「將他們交在你手中」；所以當他看見他們照底波拉的話列陣與他相對之時，他便可以有把握：照她的話，他不久就要看見他們倒在他面前。當注意：神「使他們到你這裡來」，只是為了要「將他們交在你手中」。當西西拉聚集軍隊之時，他設計的是毀滅以色列；但神「將他們聚集，如同禾捆聚在禾場上」，為的是毀滅他們自己（彌四11,12）。「任憑你們聚集，終必被打破」（賽八9）。參啟十九17,18。
2. 應巴拉的請求，她應許與他一同上戰場。(1) 巴拉極力堅持必須有她同在——這對他勝過軍事會議（士四8）：「你若與我同去——指引我、勸導我，在每一個困難的時機讓我知道神的心意——我便全心去，也不懼怕鐵車；不然就不去。」有人認為這是軟弱信心的話：他不肯接受她的話，除非有她在身邊作保證。看來更恰當地說，這是出於他對神的同在和持續指引之必要性的確信——他視底波拉的同在為神的同在的憑據和保證，所以如此懇切地求她同去。「你若不與我同去」——作為神與我同去的記號——「就不要帶我從這裡上去」。對他而言，沒有甚麼比有先知與他同去、激勵士兵、並在一切場合作神諭可供諮詢更能使他滿意了。(2) 底波拉應許與他同去（士四9）。任何勞苦或危險都不能攔阻她盡她所能為國家服務。她不會打發他去她自己不肯去的地方。那些奉神的名呼召別人盡本分的人，應當非常樂意協助他們去作。底波拉本是較弱的器皿，卻有較強的信心。但她雖然同意與巴拉同去（如果他堅持的話），她卻給了他一個適當的暗示——足以使一位軍人不堅持此事：「你所行的路」（她對成功如此有把握，以至於稱他參與爭戰為「行路」）「必不得榮耀」——不像你自己去那樣得榮耀；因為「耶和華必將西西拉」（如今輪到他被賣，正如以色列從前被賣，士四2，作為報復）「交在一個婦人手裡」；意思是：[1] 世人要將勝利歸於底波拉的手——這是他自己也可以預見的。[2] 神（為糾正他的軟弱）要藉著雅億的手完成勝利——這對他的榮耀是一點虧損。但巴拉看重自己心靈的滿足和事業的良好成功，過於他的榮耀；所以無論如何不肯收回他的請求。他不敢爭戰，除非有底波拉與他同去，指引他、為他禱告。她於是以男性的勇氣堅守她的話；這位高貴的女英雄「起來，與巴拉一同去了」。
英文原文
The Project of Deborah and Barak (1258 BC)
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, Jdg 4:4,5. Her name signifies a bee; and she answered her name by her industry, sagacity, and great usefulness to the public, her sweetness to her friends and sharpness to her enemies. She is said to be the wife of Lapidoth; but, the termination not being commonly found in the name of a man, some make this the name of a place: she was a woman of Lapidoth. Others take it appellatively, Lapidoth signifies lamps. The Rabbin say she had employed herself in making wicks for the lamps of the tabernacle; and, having stooped to that mean office for God, she was afterwards thus preferred. Or she was a woman of illuminations, or of splendours, one that was extraordinarily knowing and wise, and so came to be very eminent and illustrious. Concerning her we are here told, 1. That she was intimately acquainted with God; she was a prophetess, one that was instructed in divine knowledge by the immediate inspiration of the Spirit of God, and had gifts of wisdom, to which she attained not in an ordinary way: she heard the words of God, and probably saw the visions of the Almighty. 2. That she was entirely devoted to the service of Israel. She judged Israel at the time that Jabin oppressed them; and perhaps, being a woman, she was the more easily permitted by the oppressor to do it. She judged, not as a princess, by an civil authority conferred upon her, but as a prophetess, and as God's mouth to them, correcting abuses and redressing grievances, especially those which related to the worship of God. The children of Israel came up to her from all parts for judgment, not so much for the deciding of controversies between man and man as for advice in the reformation of what was amiss in things pertaining to God. Those among them who before had secretly lamented the impieties and idolatries of their neighbours, but knew not where to apply for the restraining of them, now made their complaints to Deborah, who, by the sword of the Spirit, showing them the judgment of God, reduced and reclaimed many, and excited and animated the magistrates in their respective districts to put the laws in execution. It is said she dwelt, or, as some read it, she sat under a palm-tree, called ever after from her the palm-tree of Deborah. Either she had her house under that tree, a mean habitation which would couch under a tree, or she had her judgment-seat in the open air, under the shadow of that tree, which was an emblem of the justice she sat there to administer, which will thrive and grow against opposition, as palms under pressures. Josephus says that the children of Israel came to Deborah, to desire her to pray to God for them, that they might be delivered out of the hand of Jabin; and Samuel is said at one particular time to judge Israel in Mizpeh, that is, to bring them back again to God, when they made the same address to him upon a like occasion, 1Sa 7:6,8.
II. The project laid for their deliverance. When the children of Israel came to her for judgment, with her they found salvation. So those that seek to God for grace shall have grace and peace, grace and comfort, grace and glory. She was not herself fit to command an army in person, being a woman; but she nominated one that was fit, Barak of Naphtali, who, it is probable, had already signalized himself in some rencounters with the forces of the oppressor, living near him (for Hazor and Harosheth lay within the lot of that tribe), and thereby had gained a reputation and interest among his people. Some struggles, we may suppose, that brave man had made towards the shaking off of the yoke, but could not effect it till he had his commission and instructions from Deborah. He could do nothing without her head, nor she without his hands; but both together made a complete deliverer, and effected a complete deliverance. The greatest and best are not self-sufficient, but need one another.
1. By God's direction, she orders Barak to raise an army, and engage Jabin's forces, that were under Sisera's command, Jdg 4:6,7. Barak, it may be, had been meditating some great attempt against the common enemy; a spark of generous fire was glowing in his breast, and he would fain do something to the purpose for his people and for the cities of his God. But two things discouraged him:
(1.) He wanted a commission to levy forces; this therefore Deborah here gives him under the broad seal of heaven, which, as a prophetess, she had a warrant to affix to it: "Hath not the Lord God of Israel commanded it? Yet, certainly he has; take my word for it." Some think she intends this as an appeal to Barak's own heart. "Has not God, by a secret whisper to thyself, given thee some intimation of his purpose to make use of thee as an instrument in his hands to save Israel? Hast not thou felt some impulse of this kind upon thy own spirit?" If so, the spirit of prophesy in Deborah confirms the spirit of a soldier in Barak: Go and draw towards Mount Tabor. [1.] She directs him what number of men to raise-10,000; and let him not fear that these will be too few, when God hath said he will by them save Israel. [2.] Whence he should raise them—only out of his own tribe, and that of Zebulun next adjoining. These two counties should furnish him with an army sufficient; he need not stay to go further. And, [3.] She orders him where to make his rendezvous—at Mount Tabor, in his own neighbourhood.
(2.) When he had an army raised, he knew not how he should have an opportunity of engaging the enemy, who perhaps declined fighting, having heard that Israel, if they had but courage enough to make head against any enemy, seldom failed of success. "Well," says Deborah, in the name of "God, I will draw unto thee Sisera and his army." She assured him that the matter should be determined by one pitched battle, and should not be long in the doing. [1.] In mentioning the power of the enemy, Sisera, a celebrated general, bold and experienced, his chariots, his iron chariots, and his multitude of soldiers, she obliged Barak to fortify himself with the utmost degree of resolution; for the enemy he was to engage was a very formidable one. It is good to know the worst, that we may provide accordingly. But, [2.] In fixing the very place to which Sisera would draw his army, she gave him a sign, which might help to confirm his faith when he came to engage. it was a contingent things, and depended upon Sisera's own will; but, when afterwards Barak should see the event falling out just as Deborah had foretold, he might thence infer that certainly in the rest she said she spoke under a divine direction, which would be a great encouragement to him, especially because with this, [3.] She gave him an express promise of success I will (that is, God will, in whose name I speak) deliver them into thy hand; so that when he saw them drawn up against him, according to Deborah's word, he might be confident that, according to her word, he should soon see them fallen before him. Observe, God drew them to him only that he might deliver them into his hand. When Sisera drew his forces together, he designed the destruction of Israel; but God gathered them as sheaves into the floor, for their own destruction, Mic 4:11,12. Assemble yourselves, and you shall be broken to pieces, Isa 8:9. See Re 19:17,18.
2. At Barak's request, she promises to go along with him to the field of battle. (1.) Barak insisted much upon the necessity of her presence, which would be to him better than a council of war (Jdg 4:8): "If thou wilt go with me to direct and advise me, and in every difficult case to let me know God's mind, then I will go with all my heart, and not fear the chariots of iron; otherwise not." Some make this to be the language of a weak faith; he could not take her word unless he had her with him in pawn, as it were, for performance. It seems rather to arise from a conviction of the necessity of God's presence and continual direction, a pledge and earnest of which he would reckon Deborah's presence to be, and therefore begged thus earnestly for it. "If thou go not up with me, in token of God's going with me, carry me not up hence." Nothing would be a greater satisfaction to him than to have the prophetess with him to animate the soldiers and to be consulted as an oracle upon all occasions. (2.) Deborah promised to go with him, Jdg 4:9. No toil nor peril shall discourage her from doing the utmost that becomes her to do for the service of her country. She would not send him where she would not go herself. Those that in God's name call others to their duty should be very ready to assist them in it. Deborah was the weaker vessel, yet had the stronger faith. But though she agrees to go with Barak, if he insists upon it, she gives him a hint proper enough to move a soldier not to insist upon it: The journey thou undertakest (so confident was she of the success that she called his engaging in war but the undertaking of a journey) shall not be for thy honour; not so much for thy honour as if thou hadst gone by thyself; for the Lord shall sell Sisera (now his turn comes to be sold as Israel was, Jdg 4:2, by way of reprisal) "into the hands of a woman;" that is, [1.] The world would ascribe the victory to the hand of Deborah: this he might himself foresee. [2.] God (to correct his weakness) would complete the victory by the hand of Jael, which would be some eclipse to his glory. But Barak values the satisfaction of his mind, and the good success of his enterprise, more than his honour; and therefore will by no means drop his request. He dares not fight unless he have Deborah with him, to direct him and pray for him. She therefore stood to her word with a masculine courage; this noble heroine arose and went with Barak.
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Defeat of Sisera (1258 BC)
繁體中文
西西拉的敗亡（主前 1258 年）
¹⁰ 巴拉就招聚西布倫人和拿弗他利人到基甸；有一萬人跟隨他；底波拉也與他同去。* ¹¹ 摩西的內兄何巴的子孫基尼人希百，曾離開基尼人，將自己的帳棚支搭在靠近基甸的撒拿音的平原。* ¹² 有人告訴西西拉，說亞比挪亞的兒子巴拉已經上了他泊山。* ¹³ 西西拉就聚集所有的車輛——就是九百輛鐵車——以及與他同在的全軍，從哈羅設哈歌印直到基順河。* ¹⁴ 底波拉對巴拉說：「你起來吧；今日就是耶和華將西西拉交在你手的日子。耶和華豈不是在你前頭行嗎？」於是巴拉從他泊山下來，有一萬人跟隨他。* ¹⁵ 耶和華使西西拉和他一切車輛、全軍，在巴拉面前被刀擊敗；西西拉下了車，步行逃跑。* ¹⁶ 巴拉卻追趕車輛和軍隊，直到哈羅設哈歌印；西西拉的全軍都倒在刀下，沒有留下一人。*
此處我們看到：一、巴拉招募志願兵，不久便有了足額的人馬（士四10）。底波拉曾指定他招募一支一萬人的軍隊（士四6），如今他有這麼多人隨時「跟隨他」、服從他的命令。聖經說神召我們「到他的腳前」（賽四十一2），意思就是要我們順服他。有人認為這暗示他們全都是步兵——猶太人的軍隊通常如此——這就使他們與有馬有車的仇敵之間的力量懸殊更大，勝利也更輝煌；但神的同在和他的女先知已綽綽有餘地足以抵消這種不平衡。巴拉的人「跟隨他」，暗示他們樂意、隨時預備好跟從他到任何地方去（啟十四4）。雖然主要倚靠西布倫和拿弗他利兩支派，但從底波拉之歌可以看出，也有從別的支派（瑪拿西和以薩迦）來歸附他的，還有更多被期望前來卻沒有來的——來自流便、但、亞設（士五14-17）。但此處略去不提這些；我們只被告知，為使這一萬人真正成為有效的力量，「底波拉與他同去」。士四11論到希百——基尼人的一個家族——從猶大南方的曠野，那些家族定居之處（士一16），遷到北方之地；這一節的插入，是為了後文要論到雅億——那家族中的一個妻子——的作為。
二、西西拉一聽見巴拉的動靜，便率領一支極其眾多而強大的軍隊上陣（士四12,13）：「有人告訴西西拉」——就是有人把消息告訴了他。但有人認為這是指著上文剛剛提到的基尼人說的。他們把巴拉集合的地點通知了西西拉，因為那時耶賓與那家族之間有和好（士四17）。無論他們是否有意以此善待他，這事卻成就了神藉底波拉所說的話（士四7）：「我必引誘西西拉到你那裡。」西西拉的信心主要在他的戰車上；所以經上特別提到它們——九百輛「鐵車」——這些車的車軸上裝有鐮刀，當衝入步兵陣中時，殺傷極大。人類在發明彼此毀滅的方法上，是何等精巧，為要滿足那些「導致爭戰鬥毆的私慾」。
三、底波拉下令與仇敵交鋒（士四14）。約瑟夫說，當巴拉看見西西拉的大軍列陣，並企圖包圍他和他的軍隊所駐紮的山頂之時，他的心完全消化了，決定退到更安全的地方；但底波拉激勵他下山攻擊西西拉，向他保證這正是神的旨意中所定的他失敗之日。「如今他們看來最為猙獰，正是他們成熟待毀之時。這事必成，猶如已經成了：『耶和華已將西西拉交在你手中』。」當看見這件大事的作為和榮耀如何在底波拉和巴拉之間分配：她作頭，「發號施令」；他作手，「作成工事」。神正是這樣以各種方式分賜他的恩賜（林前十二4-11等）。但雖然通常「男人是女人的頭」（林前十一3），那位有豐富之靈的神卻樂意「交叉雙手」，把頭放在女人的肩上——揀選世上軟弱的，叫強壯的羞愧，使一切有血氣的都不能在他面前自誇（林前一27-29）。巴拉有底波拉同去是好的；因為她補足了他兩方面的缺乏：1. 在指揮上，她告訴他：「這就是那日子。」2. 在勇氣上，她保證神的同在：「耶和華豈不是在你前頭行嗎？既有神自己作你的元帥，你不敢跟從嗎？」當注意：(1) 在每一項事業上，能確知神在我們前頭行、我們正處於本分之路上並受他的引導，是好的。(2) 我們若有理由盼望神在我們前頭行，就當以勇氣和樂意前行。不要因你在抵擋撒但、服事神、為神受苦中所遇見的困難而膽怯；因為「耶和華豈不是在你前頭行嗎？」那麼就全心全意跟從他。
四、神自己親自擊潰了仇敵的軍隊（士四15）。巴拉照底波拉的命令下到谷中——雖然在那平原上鐵車對他更為有利——他放棄了山上的堅固營壘，倚靠神的大能；因為「從山阜從岡陵得拯救是徒然的；惟獨耶和華是他的百姓的拯救」（耶三23）。他沒有被自己的信心欺騙：「耶和華使西西拉敗潰」。使敵軍喪膽潰散的，並不主要是巴拉向他們營盤所發出的那大膽而突然的警報，而是神的恐怖抓住他們的心，使他們陷入不可名狀的混亂。看來「星宿從天上爭戰」（士五20）。約瑟夫說，一陣猛烈的冰雹打在他們臉上，使他們潰敗、喪失能力、被擊退；這樣他們便成了以色列軍隊極容易的獵物，底波拉的話便應驗了：「耶和華已將他們交在你手中；如今他們在你掌中，你可以隨意待他們。」
五、巴拉勇敢地利用自己的優勢，以無畏的決心和不倦的勤勉乘勝追擊，窮追潰散的軍隊，直到他們元帥的大本營哈羅設（士四16）；凡神已交在他手中當滅的，他一個也不放過：「沒有留下一人」。當神在我們屬靈的爭戰中行在我們前頭之時，我們必須振作；當他施恩使我們在抵擋靈魂仇敵的事上得了些成功之時，我們必須藉著警醒和決心加以擴展，又以活力推進這場聖戰。
¹⁷ 西西拉卻步行逃跑，到了基尼人希百之妻雅億的帳棚；因為夏瑣王耶賓與基尼人希百家原是和好的。* ¹⁸ 雅億出來迎接西西拉，對他說：「我主啊，請進，到我這裡來，不要懼怕。」他就進了她的帳棚；她用毯子把他蓋上。* ¹⁹ 西西拉對她說：「求你給我一點水喝，因為我渴了。」她就打開皮袋，倒了奶給他喝，又把他蓋上。* ²⁰ 西西拉又對她說：「你站在帳棚門口；若有人來查問你，說：『這裡有人嗎？』你就說：『沒有。』」* ²¹ 於是希百的妻子雅億取了一根帳棚的橛子，手裡拿著錘子，悄悄地走到他旁邊，將橛子打進他的太陽穴，直釘入地裡；因為他沉睡疲倦。他就死了。* ²² 看哪，巴拉追趕西西拉的時候，雅億出來迎接他，對他說：「你來，我將你所尋找的人指給你看。」他進了她帳棚，看見西西拉已經死了，橛子還在他太陽穴裡。* ²³ 這樣，神在那日使迦南王耶賓在以色列人面前被制伏。* ²⁴ 以色列人的手越發有力，勝了迦南王耶賓，直到將迦南王耶賓滅絕。*
我們已經看到迦南人的全軍潰敗。詩篇八十三9,10（在那裡這支軍隊的敗績被引為先例，求神在日後也照樣行）說他們成了「地上的糞土」。如今此處我們看到：
一、他們的元帥西西拉——全軍的統帥——的傾覆；他們的王耶賓對他完全信任，所以自己並沒有在戰場上出現。讓我們追溯這位大人物的敗亡之步驟。
1. 他棄了戰車，改為步行（士四15,17）。他的戰車原是他的驕傲、他的倚靠；我們可以推想，他曾因此輕看並藐視永生神的軍隊——因為他們全是步兵，既沒有戰車也沒有馬，正如他所有。所以他這樣因自己的倚靠而蒙羞、被迫放棄它，正是公義的報應；他倒覺得自己離開了戰車才最為安全輕鬆——雖然我們可以推想那是其中最好、最善駕駛的一輛。所以凡倚靠受造之物的必致失望；受造物如折斷的蘆葦，不但在他們下面折斷，更刺入他們手中，使他們遭受許多愁苦。偶像很快可以成為重擔（賽四十六1）；我們曾經為之患病之物，神能使我們為之厭煩。西西拉一下了車，看來何等可憐！很難說他是羞愧多、還是戰慄多。不要倚靠君王——若他們這麼快就會落到這地步；若那不久前還滿有把握倚靠兵器的人，如今只得戰戰兢兢倚靠自己的腳跟。
2. 他逃到基尼人的帳棚尋求庇護，因為附近沒有堅固營壘、也沒有自己可退的地方。基尼人那卑微孤單的生活方式，他從前也許曾輕看嘲笑，更何況他們中間仍持守信仰；然而如今他卻情願投靠在其中一個帳棚之下。他揀選了妻子的帳棚或住處——或因較少被懷疑，或因恰巧離他最近、是他來到的第一處（士四17）。鼓勵他到那裡去的是：那時他的主人與希百家之間有和好；這不是說他們之間有任何攻守同盟，只是當時沒有任何敵意的跡象。耶賓沒有苦害他們，沒有像欺壓以色列人那樣欺壓他們——因為他們那種樸素、安靜、無害的生活方式，使人不疑懼他們；這也許是神對他們始終持守真信仰的報答。西西拉以為在他們中間便可安全；卻沒有想到，雖然他們自己沒有受耶賓權勢之苦，他們卻與受苦的神的以色列人深深表同情。
3. 雅億請他進去，並熱誠地接待他。也許她正站在帳棚門口，要問軍中有何消息、不遠處那場戰事的結果如何。(1) 她請他進去。也許她正站在那裡等候機會向任何困苦的以色列人施恩——若有需要的話；但看見西西拉匆匆而來、氣喘吁吁，便請他進她的帳棚歇息；她表面上是為緩解他的疲乏，也許心中實際打算拖延他的逃亡，使他落入巴拉的手中——因為巴拉正緊緊追趕他（士四18）；她起初是否有意取他性命，大有疑問；後來是神把這意念放在她心中。(2) 她極善待他，似乎非常關心要使他安適——如她所邀請的客人。他疲倦嗎？她為他預備了一個極方便歇息的地方，使他恢復力氣。他口渴嗎？那是自然的。他想要一點水涼舌嗎？她帳棚中最好的飲料都任他使用——那就是奶（士四19）；我們可以推想他痛痛快快地喝了，因得著滋潤便更易入睡。他冷嗎？或怕著涼嗎？或要躲避追兵——若他們搜查那帳棚？她用毯子把他蓋上（士四18）。這一切都是為他的安全而表示的關懷。只是當他求她為他說謊——說他不在那裡——之時，她拒絕作這樣的應承（士四20）。我們必不可得罪神——即使為了取悅那些我們極願竭誠款待的人。
4. 當他沉睡之時，她拿一根帳棚的橛子打穿了他的太陽穴，將他的頭釘在地上，殺了他（士四21）。雖然這已足以致命，但為穩妥起見（如我們將士五26譯得正確的話），她割了他的頭，留在那裡釘著。她請他進帳棚之時是否早有此意，不得而知；也許這念頭是在她看見他躺臥的姿勢正好接受那致命一擊之時，才射入她心中；無疑地，這念頭帶著充分的證據，證明它不是出於那殺人者、毀滅者撒但，而是出於那公義的審判官和報應者神——因為她看見推動她如此行的理由中有如此多的光明和天上的亮光——神的榮耀和以色列的拯救，卻完全沒有惡意、仇恨或個人報復的黑暗。(1) 是神的能力使她能作成這事，又賜她超乎男子的勇氣。若她的手發抖，失了準頭怎麼辦？若她在嘗試之時他醒來怎麼辦？或他的隨從跟來，當面捉住她，她和全家豈不要付出何等大的代價？然而她從神得了幫助，便有效地作成了。(2) 是神的授權使她如此行算為正當；所以，如今既不能再冒稱有這樣非常的任命，這事便不當在任何情況下被仿效。友誼和款待的律當敬虔遵守，我們當厭棄出賣任何我們曾邀請並鼓勵他們信賴我們的人的念頭。至於雅億的這一舉動（如前一章以笏的舉動一樣），我們有理由認為她心中確有如此的神的感動，使她充分滿意（也因此當使我們滿意）這事作得好。神的判斷何其難測。這刑罰所用的器皿是一根帳棚的橛子——就是用以固定帳棚或營釘的大釘之一。他們常常搬遷帳棚，她素常釘這些釘子，所以在這重大場合上更能靈巧地使用。那曾想用許多鐵車毀滅以色列的人，自己竟被一根鐵釘毀滅。世上軟弱的就這樣使強壯的羞愧。當在此看見雅億的榮耀和西西拉的羞辱。這位大元帥死了：[1] 在睡夢中——沉睡疲倦。這話作為他不掙扎抵抗的理由。他被睡眠的鎖鏈如此捆住，以至不能找到自己的手。「這樣，神啊，你一斥責，勇士都被剝奪；他們被沉睡所制」，就此睡了最後一覺（詩七十六5,6）。所以勇士不要因他的力量誇口；因為他睡覺之時，力量在哪裡呢？它軟弱，他甚麼也不能作；那時小孩子也可以侮辱他，偷走他的性命；然而他若不睡覺，又很快疲乏，甚麼也不能作。我們在此放在括號裡的話（「因為他沉睡疲倦」），古譯本另有讀法：「他掙扎（或如我們所言，驚跳）而死」，如此敘利亞譯本和阿拉伯譯本。「他昏厥而死」，如此七十士譯本。「將睡眠與死亡聯合」，如此通俗拉丁譯本——將睡眠與死亡聯在一起，因為二者極為相近。「他昏厥而死」。他死了：[2] 頭被釘在地上——這是他屬地心思的象徵。「靈魂啊，何等向地彎曲！」他的耳朵（如霍爾主教所言）緊貼在地，好像他的身體正在聆聽他的靈魂怎樣了。他死了：[3] 死在一個婦人手中。這更增加他在人面前的羞辱；他若早知道（如亞比米勒那樣，士九54），我們可以想像這會何等加增他心中的煩惱。
二、以色列因此所得的榮耀和喜樂。1. 他們的首領巴拉發現他的仇敵已死（士四22）；無疑他很高興看見這工作如此美好地為他作成，又如此大大歸榮耀給神、使仇敵混亂。他若過分計較尊嚴，本會以為這是一種冒犯——元帥竟死在別人手中，不是他的手；但如今他想起這項自己榮耀的減損，正是他堅持要底波拉同去所當受的判決（「耶和華必將西西拉交在一個婦人手中」）——雖然那時很少想到這預言會以如此方式應驗。2. 以色列完全脫離了迦南王耶賓的手（士四23,24）。他們不但因這日的勝利掙脫了他的軛，此後更繼續對他爭戰，直到將他毀滅——他和他的國民按神的定旨都是當滅的，不可存留。以色列人既曾因先前的愚妄憐憫而深深受苦，如今既在他們權下，便決定不再姑息，要徹底肅清——因為這百姓施憐憫既與自己的利益相悖，也與神的命令相悖；也許正因他們所受的判決，這仇敵在此處士四23,24中三次被提到，又被稱為「迦南王」；因為作為這樣的王，他當被毀滅；他既被毀滅得如此徹底，此後我不記得再讀到迦南諸王了。以色列人若早些照神所命令又所賜力量去行的，毀滅這些迦南人，便可避免許多禍患；但「寧可遲些聰明、用經歷買智慧」，總勝於永不聰明。
英文原文
Defeat of Sisera (1258 BC)
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, Jdg 4:10. Deborah had appointed him to raise an army of 10,000 men (Jdg 4:6), and so many he has presently at his feet, following him, and subject to his command. God is said to call us to his feet (Isa 41:2), that is, into obedience to him. Some think it intimates that they were all footmen, and so the armies of the Jews generally were, which made the disproportion of strength between them and the enemy (who had horses and chariots) very great, and the victory the more illustrious; but the presence of God and his prophetess was abundantly sufficient to balance that disproportion. Barak had his men at his feet, which intimates their cheerfulness and readiness to attend him whithersoever he went, Re 14:4. Though the tribes of Zebulun and Naphtali were chiefly depended on, yet it appears by Deborah's song that some had come in to him from other tribes (Manasseh and Issachar), and more were expected that came not, from Reuben, Dan, and Asher, Jdg 5:14-17. But these are overlooked here; and we are only told that to make his 10,000 men effective indeed Deborah went up with him. The Jdg 4:11, concerning the removal of Heber, one of the families of the Kenites, out of the wilderness of Judah, in the south, where those families had fixed themselves (Jdg 1:16), into the northern country, comes in for the sake of what was to follow concerning the exploit of Jael, a wife of that family.
II. Sisera, upon notice of Barak's motions, takes the field with a very numerous and powerful army (Jdg 4:12,13): They showed Sisera, that is, it was shown to him. Yet some think it refers to the Kenites, mentioned immediately before, Jdg 4:11. They gave Sisera notice of Barak's rendezvous, there being peace at this time between Jabin and that family, Jdg 4:17. Whether they intended it as a kindness to him or no, it served to accomplish what God had said by Deborah (Jdg 4:7): I will draw unto thee Sisera. Sisera's confidence was chiefly in his chariots; therefore particular notice is taken of them, 900 chariots of iron, which, with the scythes fastened to their axle-trees, when they were driven into an army of footmen, did terrible execution. So ingenious have men been in inventing methods of destroying one another, to gratify those lusts from which come wars and fightings.
III. Deborah gives orders to engage the enemy, Jdg 4:14. Josephus says that when Barak saw Sisera's army drawn up, and attempting to surround the mountain on the top of which he and his forces lay encamped, his heart quite failed him, and he determined to retire to a place of greater safety; but Deborah animated him to make a descent upon Sisera, assuring him that this was the day marked out in the divine counsels for his defeat. "Now they appear most threatening they are ripe for ruin. The thing is as sure to be done as if it were done already: The Lord hath delivered Sisera into thy hand." See how the work and honour of this great action are divided between Deborah and Barak; she, as the head, gives the word, he, as the hand, does the work. Thus does God dispense his gifts variously, 1Co 12:4-11, etc. But, though ordinarily the head of the woman is the man (1Co 11:3), he that has the residue of the Spirit was pleased to cross hands, and to put the head upon the woman's shoulders, choosing the weak things of the world to shame the mighty, that no flesh might glory in his presence. It was well for Barak that he had Deborah with him; for she made up what was defective, 1. In his conduct, by telling him, This is the day. 2. In his courage, by assuring him of God's presence: "Has not the Lord gone out before thee? Darest not thou follow when thou hast God himself for thy leader?" Note, (1.) In every undertaking it is good to be satisfied that God goes before us, that we are in the way of our duty and under his direction. (2.) If we have ground to hope that God goes before us, we ought to go on with courage and cheerfulness. Be not dismayed at the difficulties thou meetest with in resisting Satan, in serving God, or suffering for him; for has not the Lord gone out before thee? Follow him fully then.
IV. God himself routs the enemy's army, Jdg 4:15. Barak, in obedience to Deborah's orders, went down into the valley, though there upon the plain the iron chariots would have so much the more advantage against him, quitting his fastnesses upon the mountain in dependence upon the divine power; for in vain is salvation hoped for from hills and mountains; in the Lord alone is the salvation of his people, Jer 3:23. And he was not deceived in his confidence: The Lord discomfited Sisera. It was not so much the bold and surprising alarm which Barak gave their camp that dispirited and dispersed them, but God's terror seized their spirits and put them into an unaccountable confusion. The stars, it seems, fought against them, Jdg 5:20. Josephus says that a violent storm of hail which beat in their faces gave them this rout, disabled them, and drove them back; so that they became a very easy prey to the army of Israel, and Deborah's words were made good: "The Lord has delivered them into thy hand; it is now in thy power to do what thou wilt with them."
V. Barak bravely improves his advantage, follows the blow with undaunted resolution and unwearied diligence, prosecutes the victory, pursues the scattered forces, even to their general's head-quarters at Harosheth (Jdg 4:16), and spares none whom God had delivered into his hand to be destroyed: There was not a man left. When God goes before us in our spiritual conflicts we must bestir ourselves; and, when by grace he gives us some success against the enemies of our souls, we must improve it by watchfulness and resolution, and carry on the holy war with vigour.
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 (Ps 83:9,10, where the defeat of this army is pleaded as a precedent for God's doing the like in after times) that they became as dung for the earth. Now here we have,
I. The fall of their general, Sisera, captain of the host, in whom, it is likely, Jabin their king put an entire confidence, and therefore was not himself present in the action. Let us trace the steps of this mighty man's fall.
1. He quitted his chariot, and took to his feet, Jdg 4:15,17. His chariots had been his pride and his confidence; and we may suppose he had therefore despised and defied the armies of the living God, because they were all on foot, and had neither chariot nor horse, as he had. Justly therefore is he thus made ashamed of his confidence, and forced to quit it, and thinks himself then most safe and easy when he has got clear of his chariot, though we may well suppose it the best made, and best drawn, of any of them. Thus are those disappointed who rest on the creature; like a broken reed, it not only breaks under them, but runs into their hand, and pierceth them with many sorrows. The idol may quickly become a burden (Isa 46:1), and what we were sick for God can make us sick of. How miserable doth Sisera look now he is dismounted! It is hard to say whether he blusheth or trembleth more. Put not your trust in princes, if they may so soon be brought to this, if he who but lately trusted to his arms with so much assurance must now trust to his heels only with so little.
2. He fled for shelter to the tents of the Kenites, having no strong-hold, nor any place of is own in reach to retire to. The mean and solitary way of the Kenites' living, perhaps, he had formerly despised and ridiculed, and the more because religion was kept up among them; yet now he is glad to put himself under the protection of one of these tents: and he chooses the wife's tent or apartment, either because less suspected, or because it happened to be next to him, and the first he came to, Jdg 4:17. And that which encouraged him to go thither was that at this time there was peace between his master and the house of Heber: not that there was any league offensive and defensive between them, only at present there were no indications of hostility. Jabin did them no harm, did not oppress them as he did the Israelites, their plain, quiet, harmless way of living making them not suspected nor feared, and perhaps God so ordering it as a recompence for their constant adherence to the true religion. Sisera thought he might therefore be safe among them; not considering that, though they themselves suffered not by Jabin's power, they heartily sympathized with the Israel of God that did.
3. Jael invited him in, and bade him very welcome. Probably she stood at the tent door, to enquire what news from the army, and what the success of the battle which was fought not far off. (1.) She invited him in. Perhaps she stood waiting for an opportunity to show kindness to any distressed Israelite, if there should be occasion for it; but seeing Sisera come in great haste, panting and out of breath, she invited him to come and repose himself in her tent, in which, while she seemed to design the relieving of his fatigue, perhaps she really intended the retarding of his flight, that he might fall into the hands of Barak, who was not in a hot chase after him (Jdg 4:18), and it may well questioned whether she had at first any thought of taking away his life, but rather God afterwards put it into her heart. (2.) She made very much of him, and seemed mighty careful to have him easy, as her invited guest. Was he weary? she finds him a very convenient place to repose himself in, and recruit his strength. Was he thirsty? well he might. Did he want a little water to cool his tongue? the best liquor her tent afforded was at his service, and that was milk (Jdg 4:19), which, we may suppose, he drank heartily of, and, being refreshed with it, was the better disposed to sleep. Was he cold, or afraid of catching cold? or did he desire to be hid from the pursuers, if they should search that tent? she covered him with a mantle, Jdg 4:18. All expressions of care for his safety. Only when he desired her to tell a lie for him, and to say he was not there, she declined making any such promise, Jdg 4:20. We must not sin against God, no, not to oblige those we would show ourselves most observant of. Lastly, We must suppose she kept her tent as quiet as she could, and free from noise, that he might sleep the sooner and the faster. And now was Sisera least safe when he was most secure. How uncertain and precarious is human life! and what assurance can we have of it, when it may so easily be betrayed by those with whom it is trusted, and those may prove its destroyers who we hoped would be its protectors! It is best making God our friend, for he will not deceive us.
4. When he lay fast asleep she drove a long nail through his temples, so fastened his head to the ground, and killed him, Jdg 4:21. And, though this was enough to do the business, yet, to make sure work (if we translate it rightly, Jdg 5:26), she cut off his head, and left it nailed there. Whether she designed this or no when she invited him into her tent does not appear; probably the thought was darted into her mind when she saw him lie so conveniently to receive such a fatal blow; and, doubtless, the thought brought with it evidence sufficient that it came not from Satan as a murderer and destroyer, but from God as a righteous judge and avenger, so much of brightness and heavenly light did she perceive in the inducements to it that offered themselves, the honour of God and the deliverance of Israel, and nothing of the blackness of malice, hatred, or personal revenge. (1.) It was a divine power that enabled her to do it, and inspired her with a more than manly courage. What if her hand should shake, and she should miss her blow? What if he should awake when she was attempting it? Or suppose some of his own attendants should follow him, and surprise her in the face, how dearly would she and all hers be made to pay for it? Yet, obtaining help of God, she did it effectually. (2.) It was a divine warrant that justified her in the doing of it; and therefore, since no such extraordinary commissions can now be pretended, it ought not in any case to be imitated. The laws of friendship and hospitality must be religiously observed, and we must abhor the thought of betraying any whom we have invited and encouraged to put a confidence in us. And, as to this act of Jael (like that of Ehud in the chapter before), we have reason to think she was conscious of such a divine impulse upon her spirit to do it as did abundantly satisfy herself (and it ought therefore to satisfy us) that it was well done. God's judgments are a great deep. The instrument of this execution was a nail of the tent, that is, one of the great pins with which the tent, or the stakes of it, were fastened. They often removing their tents, she had been used to drive these nails, and therefore knew how to do it the more dexterously on this great occasion. He that thought to destroy Israel with his many iron chariots is himself destroyed with one iron nail. Thus do the weak things of the world confound the mighty. See here Jael's glory and Sisera's shame. The great commander dies, [1.] In his sleep, fast asleep, and weary. It comes in as a reason why he stirred not, to make resistance. So fettered was he in the chains of sleep that he could not find his hands. Thus the stout-hearted are spoiled at thy rebuke, O God of Jacob! they are cast into a dead sleep, and so are made to sleep their last, Ps 76:5,6. Let not the strong man then glory in his strength; for when he sleeps where is it? It is weak, and he can do nothing; a child may insult him then, and steal his life from him; and yet if he sleep not he is soon spent and weary, and can do nothing either. Those words which we here put in a parenthesis (for he was weary) all the ancient versions read otherwise: he struggled (or started, as we say) and died, so the Syriac and Arabic, Exagitans 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 (Jdg 9:54), we may well imagine how much it would have added to the vexation of his own heart.
II. The glory and joy of Israel hereupon. 1. Barak their leader finds his enemy dead, (Jdg 4:22), and no doubt, he was very well pleased to find his work done so well to his hand, and so much to the glory of God and the confusion of his enemies. had he stood too nicely upon a point of honour, he would have resented it as an affront to have the general slain by any hand but his; but now he remembered that this diminution of his honour he was sentenced to undergo, for insisting upon Deborah's going with him (the Lord shall sell Sisera into the hand of a woman), though then it was little thought that the prediction would be fulfilled in such a way as this. 2. Israel is completely delivered out of the hands of Jabin king of Canaan, Jdg 4:23,24. They not only shook off his yoke by this day's victory, but they afterwards prosecuted the war against him, till they had destroyed him, he and his nation being by the divine appointment devoted to ruin and not to be spared. The Israelites, having soundly smarted for their foolish pity in not doing it before, resolved now it is in their power to indulge them no longer, but to make a thorough riddance of them, as a people to whom to show mercy was as contrary to their own interest as it was to God's command; and probably it is with an eye to the sentence they were under that this enemy is named three times here in these Jdg 4:23,24, 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.
本章的兩位英雄——底波拉和巴拉——其歷史的記述方法與前文相同。此處我們看到：
一、以色列背離了神，士四1。
二、以色列被耶賓欺壓，士四2,3。
三、以色列由底波拉治理，士四4,5。
四、以色列從耶賓手中被拯救出來。
1. 這拯救由底波拉和巴拉共同籌劃，士四6,9。
2. 這拯救藉著他們二人的合力而成就。巴拉率軍出戰，士四10。耶賓的將軍西西拉迎戰，士四12,13。底波拉激勵他，士四14。神賜他全然的得勝：敵軍潰逃，士四15,16；將軍被迫逃亡，士四17。在他指望得著庇護之處，卻在睡夢中被雅億奪去了性命（士四18-21）——這便完成了巴拉的凱旋（士四22）和以色列的拯救，士四23,24。