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简体中文
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)
简体中文
以色列人被耶宾奴役（约主前1285年）
¹ 以笏死后，以色列人又行耶和华眼中看为恶的事。
² 耶和华就把他们付与在夏琐作王的迦南王耶宾手中；他的将军是西西拉，住在外邦人的夏罗设。
³ 以色列人呼求耶和华；因为耶宾王有铁车九百辆；他大大欺压以色列人二十年。
此处我们看到：I. 以色列人偏离神：他们「又行耶和华眼中看为恶的事」，离弃了他的事奉，去敬拜偶像；因为这是如今最容易缠累他们的罪（士4:1）。请在此留意：1. 败坏的势力何等顽强，纵然人屡次经历罪的致命后果，却仍被催促着陷入罪中。退后堕落的倾向极难遏制。2. 长久太平带来的常见恶果。那地太平了八十年，这本应当使他们更加坚定地持守信仰；但恰恰相反，太平使他们懈怠放荡，放纵那些为满足拜偶像之欲而设的私欲。可见「愚顽人安逸必害己命」，「耶书仑渐渐肥胖，就踢跳。」3. 一国百姓因贤明治理者去世而遭受何等大的损失。「他们行恶，因为以笏死了」——经文也可以这样解读。以笏在世时严严看管他们，凡有一切拜偶像的苗头都加以约束和惩治，使他们紧守对神的事奉。但他一去世，他们就背离了，因为他们惧怕以笏过于敬畏神。
II. 以色列人被仇敌欺压。他们既离弃了神，神也就离弃了他们；于是他们便成了任何劫掠者轻易可取的猎物。他们既自行与神疏远，仿佛神与他们无分；神也就视他们如外人，与自己无分。凡自行脱离神事奉的人，也就自行脱离了神的保护。「我的良人既在我家中行了这等淫乱的事，还在我家中做什么呢？」（耶11:15）。神「将他们付与耶宾的手中」（士4:2）。这个耶宾在夏琐作王，正如在他之前曾有一位同名者——或许是他的先祖——也在那里作王；那一位被约书亚击败杀死，城也被焚毁（书11:1,10）。但看来日久之后，此城又重建起来，势力恢复，损失补回，夏梭王渐渐又能够辖制以色列人——他们因犯罪已失去了对抗迦南人的一切优势。这次被奴役的时间比前两次都长，也比前两次严酷得多。耶宾和他的将军西西拉大大欺压以色列人。加重这苦役的是：1. 这个仇敌比以前任何一个都更靠近他们——就在他们的边界之内，就在他们的腹心之中，因此有更多的机会加害于他们。2. 这些人是当地的原住民，对以色列人侵占了他们的地业怀有难以化解的宿仇；一旦以色列人落入他们手中，他们为报旧恨，必更加残暴凶狠。3. 这些迦南人从前曾被以色列人征服制伏，古时已命定要作他们的仆人（创9:25），如今本该俯伏在以色列人脚下，根本无力再搅扰他们——若不是他们自己的怠惰、怯懦和不信，任凭仇敌坐大，情形断不至如此。被自己的父辈所征服过的、自己又愚昧地存留其性命的仇敌所欺压，这实在是苦不堪言。
III. 以色列人回转归向神：他们「呼求耶和华」——是在困苦逼迫他们到他面前、又不见别的出路时才如此行。凡在兴旺时轻忽神的人，到了遭难之时必发现自己不得不来寻求他。
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)
简体中文
底波拉与巴拉的计谋（主前1258年）
⁴ 有一位女先知名叫底波拉，是拉比多的妻；那时她作以色列的士师。 ⁵ 她住在以法莲山地拉玛和伯特利之间，在底波拉的棕树下；以色列人都上她那里去听判断。 ⁶ 她打发人从拿弗他利的基低斯，将亚比挪庵的儿子巴拉召了来，对他说：“耶和华以色列的神岂不是曾吩咐说：‘你去，往他泊山前摆阵，从拿弗他利人和西布伦人中，率领一万人同你去吗？ ⁷ 我必使耶宾的将军西西拉，率领他的车辆和全军，到基顺河，到你那里去；我必将他交在你手中。’” ⁸ 巴拉说：“你若同我去，我就去；你若不同我去，我就不去。” ⁹ 底波拉说：“我必与你同去；只是你在所行的路上得不着荣耀；因为耶和华必将西西拉交在一个妇人手里。”于是底波拉起来，与巴拉一同往基低斯去。
救赎之年终于临到——以色列将脱离耶宾之手，重获自由；我们可料想北方的支派——离欺压者最近、最受其暴虐之害——是特别向神呼求的。因困苦人的冤屈和贫穷人的叹息，神现在要起来（诗 12:5）。此处我们有——
I. 百姓为得拯救所作的准备——藉着底波拉先知性的治理（士 4:4、5）。她名意为蜜蜂；她以勤勉、敏锐和极大的公众贡献，又以对朋友的甘甜、对仇敌的锋利，与她的名相称。经上称她为拉比多的妻；但因这字尾通常不见于男名，有人以此为地名：“她是拉比多地方的女子”。又有人按字义解，拉比多意为灯。拉比说，她曾亲手为会幕的灯作灯芯；她既肯为神屈就这卑微职事，后来便如此被抬举。或作：她是光照之女子，或辉煌之女子——一位格外有知识智慧的人，因而声名显赫。关于她，此处告诉我们：1. 她与神亲密相通；她是一位女先知——由神之灵直接启示得蒙神圣知识的教导，又有智慧的恩赐，非循常途而得；她听见神的话语，大概也曾看见全能者的异象。2. 她全然献身为以色列效力。当耶宾欺压他们之时，她作以色列的士师；或许正因她是女子，欺压者更轻易容她如此行。她之判断，不像公主凭所授的世俗权柄，而是作为先知，作神向他们宣告的出口——纠正弊端、申雪冤屈，尤其是关于敬拜神之事。以色列人从各地上她那里去求判断——与其说是为决断人与人之间的争端，不如说是为求教以改革关乎神之事中的偏差。他们中间那些从前暗中为邻舍的不虔与偶像哀痛、却不知向何处求制止之人，如今向底波拉申诉；她以圣灵的剑，向他们指出神的审判，挽回并归正了多人，又激发勉励各区的官长执法。经上说她住——或有人读作她坐——在一棵棕树下，那树此后因她而称为底波拉的棕树。或说她的房屋在那树下——一所简陋、可栖于树下的居所；或说她的审判座设在户外，在那树的荫下——那是她在此所行之公义的象征：公义必在反对之下兴旺成长，如棕树在重压之下。约瑟夫说，以色列人来到底波拉那里，求她为他们向神祈求，使他们得以脱离耶宾之手；撒母耳也曾在某特别时候在米斯巴审判以色列——即领他们归向神——当时他们在相似场合向他提出同样的请求（撒上 7:6、8）。
II. 为拯救所定的计谋。以色列人上她那里去求判断之时，在她那里也寻见了救恩。如此，凡向神求恩的人，必得恩惠与平安、恩惠与安慰、恩惠与荣耀。她自己是女子，不便亲自统率军队；她便提名一位合适的——拿弗他利的巴拉。这人大概已在几次与欺压者兵力的交锋中显赫自己——因他住在那欺压者附近（夏琐和夏罗设都在那支派的地业之内），因此在民中得了名声与影响。我们可以料想，这位勇士曾几次试图摆脱那轭，却不能成功，直到他从底波拉得了委任与指示。他没有她的头脑，便无能为力；她没有他的手，也不能成事；但二者合起来，便成了一位完全的拯救者，成就了一次完全的拯救。最伟大最善的人也不是自足的，他们需要彼此。
1. 她照神的指示，命巴拉招募军队，与耶宾在以色列的军队——西西拉所率的——交战（士 4:6、7）。巴拉或许早已在筹谋攻击共同仇敌的某项大举；一星豪杰之火在他胸中燃烧，他亟愿为本民、为本神之城有所作为。但有两件事使他气馁：
（1）他缺少招募军队的委任；因此底波拉在此以天上的大玺赐他——她既是先知，便有权加盖此玺：“*耶和华以色列的神岂不是曾吩咐吗？*诚然他已吩咐；你可凭我的话为据。”有人以为她是向巴拉自己的心呼吁：“神岂不曾私下向你耳语，暗示他有意使用你作他手中的器皿以拯救以色列？你心中岂不感到这一类的冲动？”若果如此，底波拉先知之灵便印证了巴拉战士之灵：你去，往他泊山前摆阵。[1] 她指示他当招多少人——一万；他不要怕这太少，神既说必藉他们拯救以色列。[2] 从何处招——只从他自己支派，以及相邻的西布伦支派。这两个郡便可供他足够的兵力；他不必再远寻。[3] 她命他在何处集合——在他泊山，在他自己附近之处。
（2）军队既招齐，他也不知道如何才能有机会与敌人交战——敌人或许避战，因听见以色列若稍有勇气起而对抗任何仇敌，便少有不成功的。“好，”底波拉奉神的名说：“我必使西西拉和他的军队到你这里来。”她向他保证，事必由一次阵地战决出，且不久便要成就。[1] 提到敌人西西拉的兵力——一位名将，胆大老练，他的车辆，他的铁车，他的众多兵卒——她便使巴拉不得不以最大的决心坚固自己；因他要交战的敌人十分可怕。知道最坏的情形，好相应地预备，这是好的。[2] 但她确切指出西西拉将率军前去的地点，便给了他一个兆头——在他交战之时，这兆头可帮助坚固他的信心。本是一件偶然之事，系于西西拉自己的心意；但日后巴拉见事情正如底波拉所言地发生，便可推知她在其余所言之事上，也必是受神指示——这对他将是极大的鼓励，尤其因她在此 [3] 又明明应许他必成功：“我必——即神必，我奉他的名说话——将他们交在你手中”；这样，当他看见敌人照底波拉的话前来对阵，他便可以确信：照她的话，他不久也必见他们仆倒在他面前。请观察，神引他们到他那里，只是为要将他们交在他手中。西西拉聚集兵力，意图毁灭以色列；神却将他们如禾捆聚到场上，为要毁灭他们自己（弥 4:11、12）。任凭你们聚集，必至破碎（赛 8:9）。参启 19:17、18。
2. 应巴拉之请，她答应与他同赴战场。（1）巴拉极力坚持她的同在——这对他将胜过作战会议（士 4:8）：“你若与我同去，为我出谋划策，在每一疑难之事上让我知道神的心意，我就去——全心去，不惧铁车；否则便不去。”有人以此为信心软弱之言——他不能凭她的话为足，必须有她在他身边作保。看来更可能是出于对神同在与持续引导之必要的深切认识——他以底波拉的同在为神同在的凭据与质，因此如此恳切求之。“你若不与我同去，作为神与我同在的记号，就不要把我从这里带上。”没有什么比有先知与他同在更令他满足——她可激励士兵，又可在一切场合作为神谕求问。（2）底波拉答应与他同去（士 4:9）。任何劳苦危险都不能拦阻她尽她所能作的、为祖国当尽的本分。她不差遣人去她自己不愿去之地。凡奉神的名召别人尽本分的，也当乐于助他们尽本分。底波拉是较软弱的器皿，却有着更强的信心。她虽答应与巴拉同去——若他坚持——却给了他一句颇足以打动战士、使之不坚持的话：“你所行的路程（她对成功如此有把握，竟称他出兵为‘行路程’）必不得着荣耀——不像你自己独去那样得荣耀；因为耶和华必将西西拉——如今轮到他像以色列从前那样被卖（士 4:2，作为报复）——交在一个妇人手里”；意即：[1] 世人必将胜利归功于底波拉之手——这一点他自己也可预见。[2] 神（为纠正他的软弱）必藉雅亿之手成全胜利——这将稍损他的荣耀。但巴拉以心中的安然、事业的成功为重，胜过自己的荣耀；因此无论如何也不肯撤回所求。他不敢打仗，除非有底波拉同在，为他指引、为他代祷。于是她以男子般的勇气守她的诺言；这位高贵的女英雄起来，与巴拉同去。
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.
10-24
Defeat of Sisera (1258 BC)
简体中文
西西拉的败亡（主前1258年）
¹⁰ 巴力招聚西布伦人和拿弗他利人到基低斯；跟他上去的有一万人；底波拉也同他上去。
¹¹ 摩西岳父何巴的后裔基尼人希百，曾离开基尼人，将自己的帐棚支搭在靠近基低斯的撒拿音橡树旁。
¹² 有人告诉西西拉，说亚比挪庵的儿子巴力已经上了他泊山。
¹³ 西西拉就聚集所有的车辆，就是铁车九百辆，并跟随他的全军，从外邦人的夏罗设出来，到了基顺河。
¹⁴ 底波拉对巴力说："你起来！今日就是耶和华将西西拉交在你手的日子。耶和华岂不在你前头行吗？"于是巴力从他泊山下来，跟随他的有一万人。
¹⁵ 耶和华使西西拉和他一切车辆，并全副军兵，在巴力面前用刀战乱；西西拉下车步行逃跑。
¹⁶ 巴力追赶车辆、军队，直到外邦人的夏罗设；西西拉的全军都倒在刀下，没有留下一人。
此处，I. 巴力招集志愿兵，很快就凑齐了定额（士 4:10）。底波拉曾命他招聚一万兵丁（士 4:6），他随即就有这么多人跟在他脚前，追随他、听命于他。经上称神召我们到他的脚前（赛 41:2），就是召我们顺服他。有人以为这话暗示他们尽是步兵——犹太人的军队通常如此——这使得他们与有马有车的仇敌之间的力量悬殊极大，胜利也就更加辉煌；但神的同在与他的女先知，足可抵消这悬殊。说巴力的兵丁在他脚前，暗示他们甘心乐意、随时听候他的差遣，无论他往何处都愿相随（启 14:4）。虽然主要倚靠的是西布伦与拿弗他利两支派，但从底波拉的诗歌可见，也有从其他支派（玛拿西、以萨迦）前来归附的，还有人本指望前来却未到——流便、但、亚设（士 5:14-17）。此处略去不提；我们只读到，要使这一万人真正成为劲旅，*底波拉也同他上去。*士 4:11 记基尼人中希百这一家族从犹大南方的旷野——那些家族原定居之处（士 1:16）——迁到北方；这一段是为下文所记那家族中的一员雅亿的壮举作铺垫。
II. 西西拉一闻巴力的动向，便率领一支数目众多、势力强盛的大军出阵（士 4:12,13）：有人告诉西西拉，即把消息报给他。然而有人以为这是指上文刚提过的基尼人（士 4:11）。他们向西西拉通报了巴力集合的地点，因那时耶宾王与那家族之间正有和好（士 4:17）。无论他们是否有意相助，这事都成就了神借底波拉所说的（士 4:7）：我必引诱西西拉到你那里。西西拉的信心主要在于他的战车；所以经上特别记下：九百辆铁车——车轴上装有镰刀，冲进步兵阵中，杀伤可怖。人类在发明彼此毁灭的方法上竟如此精巧，只为满足那导致战争与斗殴的私欲。
III. 底波拉下令迎敌（士 4:14）。约瑟夫记道：当巴力见西西拉摆阵，企图围困他与军队扎营的那座山顶，他心完全灰了，决意退守更安全之处；但底波拉激励他下山攻击西西拉，向他保证这正是神旨意中所定要他得胜的日子。"如今他们最为张狂之时，正是他们灭亡之日。这事必成，如同已成了一般：耶和华已经将西西拉交在你手中。"请看这大事的工与荣如何分属底波拉与巴力：她如同头，发号施令；他如同手，动手成事。神如此将恩赐分赐各人（林前 12:4-11等）。虽然通常男人是女人的头（林前 11:3），但那位有丰盛之灵的神却乐于"换手"，将头放在女人的肩头，拣选世上的软弱者羞辱刚强者，使一切有血气的都不能在他面前自夸（林前 1:27-29）。巴力有底波拉同在，实在是好事；她补足了他所缺的——1. 在谋略上，告诉他：*就是今日。*2. 在胆量上，向他保证神与他同在："*耶和华岂不在你前头行吗？既有神自己作你的元帅，你怎不敢跟随？"注意，(1) 凡所当作之事，能确知神行在前头，确知自己在尽本分的路上、在神的带领之下，便是好的。(2) 我们既有理由盼望神行在前头，就当奋勇欢欣前行。抵挡撒但、事奉神、为神受苦时所遇的难处，不要丧胆；因为耶和华岂不在你前头行吗？*那么就全心跟随他吧。
IV. 神亲自击溃敌军（士 4:15）。巴力遵命下山谷——在那里，平原之上铁车对他更占便宜；他放弃了山上的险要，专心倚靠神的大能；因仰望大山小山的拯救，实属徒然；耶和华他百姓的救恩唯独在乎他（耶 3:23）。他的信心没有落空：耶和华使西西拉战乱。并不是巴力所发那大胆突袭的警报使他们丧胆溃散，而是神的可畏抓住他们的心灵，使他们陷入无法解释的混乱。看来星宿从天上争战（士 5:20）。约瑟夫记有一阵猛烈的冰雹迎面打来，将他们击溃，使他们瘫痪，逼他们后退；于是他们成了以色列军队极易到手的猎物，底波拉的话应验了："*耶和华已将他们交在你手中；*你如今有能力随意处置他们。"
V. 巴力英勇地乘胜追击，以无畏的决心和不倦的勤奋穷追猛打，追击溃散的军兵，直到他们的元帅大本营夏罗设（士 4:16），凡神所交给他当灭的，一概不赦：*没有留下一人。*当神在我们属灵的争战中行在前头，我们必须振奋自己；当恩典使我们抵挡灵魂的仇敌略有所成，就当借警醒与决心加以扩大，奋力推进这圣战。
¹⁷ 西西拉却步行逃跑，到了基尼人希百之妻雅亿的帐棚；因为夏琐王耶宾与基尼人希百家平和。
¹⁸ 雅亿出来迎接西西拉，对他说："我主请回，请到我这里来，不要惧怕。"他就进了她的帐棚；她用被把他遮盖。
¹⁹ 西西拉对她说："求你给我一点水喝，因为我渴了。"雅亿就打开皮袋，倒奶给他喝，仍旧把他遮盖。
²⁰ 西西拉又对她说："你站在帐棚门口，若有人来查问你说'有人在这里没有'，你就说'没有'。"
²¹ 西西拉因疲乏沉睡的时候，希百的妻雅亿取了帐棚的橛子，手里拿着锤子，轻悄悄地到他身边，将橛子从他鬓边钉进去，钉入地里；他就死了。
²² 巴力追赶西西拉的时候，雅亿出来迎接他，说："来吧，我将你所寻找的人指给你看。"巴力进了她的帐棚，看见西西拉已经死了，橛子还在他鬓边。
²³ 这样，神使迦南王耶宾当日被以色列人制伏了。
²⁴ 以色列人的手越发有力，胜了迦南王耶宾，直到将他灭绝。
我们已看见迦南大军全军覆没。诗篇 83:9,10 曾以此军的溃败作为先例，求神在日后照样而行，说他们成了地上的粪土。如今这里我们看到，
I. 他们的元帅——全军统帅西西拉的覆亡。他们的王耶宾可能完全倚重于他，所以本人并未亲临战阵。让我们追溯这位大能之人倾倒的步骤。
1. 他弃了战车，徒步而行（士 4:15,17）。战车向来是他的骄傲与所恃；我们可推想他因此藐视、挑衅活神的军队，因为他们尽是步兵，既无战车又无马匹，正如他那样。所以他被如此使他所恃蒙羞，被迫丢弃，便理所当然；他以为脱离了战车才最为安稳省心，尽管那辆战车我们可推测是其中造得最精、跑得最快的一辆。倚靠受造之人的，就这样失望了；如一根折断的芦苇，不仅在他身下折断，更刺入他手，使他痛苦万分。偶像速速成为重担（赛 46:1），我们所切慕得病的，神能使我们对其生厌。西西拉既被赶下车，何等狼狈！实难判断他脸红更甚，还是发抖更甚。王子若如此迅速地落得这般地步——他不久前还那样自信地倚仗军备，如今却只能狼狈地单单倚仗自己的脚跟——就不要将信任放在君王身上。
2. 他逃往基尼人的帐棚求庇护，因周围无一坚固台、也无己方的退路可投。基尼人那卑微孤单的生活方式，他从前也许曾藐视嘲笑，更何况他们中间还存着敬虔；然而如今他竟乐意投到这样一顶帐棚之下：他选的是妻子的帐棚或内室——或因更少被怀疑，或因恰巧离他最近，是他所到的第一处（士 4:17）。鼓励他往那里去的，是因当时他的主子与希百家之间有和平：这并非双方之间订有什么攻守同盟，不过眼下没有敌对的迹象而已。耶宾不害他们，不像欺压以色列人那样——他们那朴实、安静、无害的生活方式使他们不被怀疑、不被惧怕，或许也是神如此安排，作为对他们始终持守真信仰的赏报。西西拉以为在他们中间便可平安；却没有想到，他们自己虽未受耶宾权势之害，却从心里同情那受苦之以色列。
3. 雅亿请他进去，殷勤接待。她大概正站在帐棚门口，要打听军中的消息，要知道不远处那场战事的胜败。(1) 她请他进去。也许她正守候机会向任何困苦的以色列人施恩——若有需要的话；但见西西拉匆匆而来，气喘吁吁，便请他进自己的帐棚歇息。她表面似乎要解他的疲乏，实则或许有意拖延他的逃亡，使他落入巴力之手——巴力正穷追不舍（士 4:18）。她起初是否就动了杀他之念，诚然可商榷，恐怕是神后来将此意放在她心中。(2) 她对他百般款待，似乎极其细心地要他舒适，一如所邀之客。他疲倦吗？她为他预备了极为舒适的歇息之处，使他恢复体力。他渴吗？他实在该渴了。他要一点水凉凉舌头吗？她帐中所藏最佳的饮料任他取用——那就是奶（士 4:19）。他想必饮得畅快，饮后精神为之一振，更易入睡。他冷吗？怕着凉吗？或怕被追兵搜出吗？她用被子将他盖上（士 4:18）。这都是为他安全着想的种种表现。只是当他要她为他说谎，说他不在这里，她却没应承这样的话（士 4:20）。我们不可得罪神——即便为讨好那些我们最愿殷勤服事的人，也不可。最后，我们可以设想她尽力使帐棚安静无声，好让他尽快沉睡。然而西西拉最安逸之时，正是他最危险之时。人的性命何等无常难保！我们对其还能有什么把握——它既能被所托付之人轻易出卖，那些我们原盼为保护者的，竟可能成了毁灭者！最好是作神的朋友，因他不至欺骗我们。
4. 当他沉睡之时，她将一根长橛子从他鬓边钉入，将他的头钉在地上，便杀了他（士 4:21）。虽然这一击足以成事，但为稳妥起见（若我们译得不差，士 5:26），她甚至砍下了他的头，让它仍钉在那里。她请他进帐棚时是否就存此意，并未说明；大概是她见他躺卧的姿态便于受此致命一击时，这念头才射入她心中；并且无疑这念头自带着足够的凭据，证明它并非出于那杀人灭命的撒但，而是出于那位公义的审判官与报仇之神——因她所见那推动此事的理由中，有明亮的天上之光，是神的荣耀与以色列的拯救，而丝毫没有怨恨、仇恨或私仇的黑暗。(1) 是神的大能使她能以成事，并以胜过男子的勇气激励她。倘若她的手发抖，错过一击呢？倘若她在动手之时他醒了呢？倘若他自己的随从跟来，当面撞见她，她和全家岂不要付上何等代价？然而她得了神的帮助，便一举成功。(2) 是神的使命使她行此事为义；因此既然如今不能再有这样的特别使命可援，此事在任何情形下都不当效法。友谊与好客的律当虔诚遵守，背叛那些我们曾邀请、曾鼓励其信赖我们的人，我们当一想到便深恶痛绝。至于雅亿此举（如同前一章以笏之举），我们有理由相信她心中确有神的感动催促她如此行，这感动足以使她自己满意（因此也当使我们满意），证明这事行得好。神的判断如同深渊。行刑的器物，是帐棚的一根橛子——就是用来固定帐棚或帐棚绳索的大钉。他们常迁徙帐棚，她惯于钉这些钉子，所以在此重大场合下手尤为灵巧。那想要用许多铁车灭以色列的，自己竟被一根铁钉所灭。世上软弱之物如此使刚强者混乱。请看雅亿的荣耀与西西拉的羞辱。这位大将军死了——[1.] 在沉睡之中，因疲乏沉睡。这话作为他未动弹、未反抗的解释。他被睡眠的锁链捆住，连手也找不着。神啊，雅各的神啊，你的斥责一发，勇将便被惊散；他们沉睡了长眠（诗 76:5,6）。那么强者不要因自己的力量夸口；因为当他睡着时，力量在哪里呢？那时他软弱，什么也作不了；一个小孩子也可以凌辱他，夺去他的性命；然而他若不睡，又很快耗尽疲乏，什么也作不了。我们此处放在括号里的话（因他疲乏），古卷都另有所译：他挣扎（或抽搐）而死——叙利亚文与阿拉伯文如此；他昏厥而死——七十士译本如此；通俗拉丁本作以死与睡相连，因死与睡原是近亲。*他昏厥而死。*他死了——[2.] 头被钉在地上，正是他属世之心的写照。可怜那贴地而行的灵魂！（哈勒主教说）他的耳朵紧贴在地上，仿佛他的身体正在倾听他的灵魂落到何处去了。他死了——[3.] 死在一个妇人手中。这在人前加增了他死亡的羞辱；他若知道这一点——如亚比米勒那样（士 9:54）——我们可以想象这要何等加重他心中的懊恼。
II. 以色列因此所得的荣耀与喜乐。1. 他们的领袖巴力发现仇敌已死（士 4:22）。无疑他十分乐意看见这事已为他办妥，且如此荣耀神、使仇敌蒙羞。他若太拘泥于荣誉，本会因元帅不是死在自己手上而视为侮辱、心怀不满；但此刻他想起，自己所受的这一荣誉之削减，原是因他坚持要底波拉同去而被判定的（耶和华必将西西拉交在一个妇人手里）——只是那时少有人想到这话竟会这样应验。2. 以色列完全脱离了迦南王耶宾的手（士 4:23,24）。他们不仅借这日的胜利摆脱了他的轭，而且后来继续对他发动战争，直到将他灭绝——他和他本国因神的命定已尽行献给毁灭、不可宽恕。以色列人从前因愚蠢的怜悯不早早灭尽迦南人，已大受苦楚；如今既已落在他们手中，便决意不再放纵他们，而要作彻底的清除——因向这民施恩既违背神的命令，又损害自己的利益；也许正是着眼于他们所背负的判语，这仇敌在此处士 4:23,24 三次被提名，并称为迦南王；因为作为迦南王，他理当被灭；他如此彻底地被灭，以致此后我不记得再读到迦南诸王了。以色列人若早些照神所命、所赐的能力灭尽这些迦南人，便可免许多祸患；但迟作智者、以经验买智慧，总胜过永不行智慧。
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.
本章所记底波拉与巴拉（两位英雄）的历史，其脉络与前文相同。此处可见：I. 以色列背逆神（士 4:1）。II. 以色列受耶宾欺压（士 4:2,3）。III. 以色列由底波拉治理（士 4:4,5）。IV. 以色列从耶宾手中被拯救出来。1. 拯救之计由底波拉与巴拉共同筹划（士 4:6–9）。2. 借二人的同工而成就。巴拉率军出战（士 4:10）；耶宾的将军西西拉前来迎战（士 4:12,13）；底波拉勉励他（士 4:14）；神便赐他全然的胜利——全军溃败（士 4:15,16），敌帅被迫逃遁（士 4:17）。他原以为可寻得庇护之处，却在熟睡之际被雅亿夺去性命（士 4:18–21），这就成全了巴拉的凯旋（士 4:22）与以色列的拯救（士 4:23,24）。