---
title: "Adam Clarke’s Commentary and Critical Notes on the Bible · Volume 1: Genesis to Jeremiah"
author: "Adam Clarke"
languages: [en]
shelf: "Commentaries"
section: 252 of 914
url: https://scriptura.si/works/adam-clarke-commentary-volume-1-genesis-to-jeremiah/252/
cite: "Adam Clarke, Adam Clarke’s Commentary and Critical Notes on the Bible · Volume 1: Genesis to Jeremiah, section 252. Scriptura (scriptura.si), https://scriptura.si/works/adam-clarke-commentary-volume-1-genesis-to-jeremiah/252/"
---

# Adam Clarke’s Commentary and Critical Notes on the Bible · Volume 1: Genesis to Jeremiah

*Adam Clarke*

Clarke's learned notes on the Hebrew and Greek, verse by verse, from Genesis to Revelation: volume 1 of 2.

## 252. Judges · 8 of 29

Source: https://scriptura.si/works/adam-clarke-commentary-volume-1-genesis-to-jeremiah/252/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-1-genesis-to-jeremiah/252/#p-N

[¶0] Why tarry the wheels of his chariot?' "Immediately, impatient of delay, she prevents the comfort of her companions; elate in mind, and bursting forth into female levity and jactation, impotent to hope for any thing, and drunk with her good fortune, "Her wise ladies earnestly answered her;

[¶1] Yea, she immediately returned answer to herself; 'Have they not sped? have they not divided the spoil?' "We see how consonant to the person speaking is every idea, every word. She dwells not upon the slaughter of the enemies, the number of the captives, the valor and great exploits of the victor, but, burning with the female love of spoils, on those things rather which captivate the light mind of the vainest woman; damsels, gold, garments. Nor does she dwell upon them only; but she repeats, she accumulates, she augments every thing. She seems, as it were, to handle the spoils. dwelling as she does on every particular. 'Have they not sped? have they not divided the prey?

[¶2] A damsel, yea, two damsels to every man:

[¶3] To Sisera, a prey of divers colors;

[¶4] A prey of divers colors of needlework,

[¶5] Finely coloured of needlework on both sides,

[¶6] A spoil for adorning the neck.'

[¶7] To enhance the beauty of this passage, there is, in the poetic conformation of the sentences, an admirable neatness in the diction, great force, splendor, accuracy; in the very redundance of the repetitions the utmost brevity; and, lastly, the most striking disappointment of the woman's hope, tacitly insinuated by that sudden and unexpected apostrophe, 'So let all thine enemies perish, O Jehovah!' is expressed more fully and strongly by this silence than could have been painted by any colouring of words." See Dr. Lowth, 13th Prelection, [Pro 4:18], [Pro 4:19]. "We cannot do better," says Dr. Dodd, "than conclude this chapter with the words of Pelicanus: 'Let a Homer, or a Virgil, go and compare his poetry, if he be able, with the song of this woman; and, if there be anyone who excels in eloquence and learning, let him celebrate the praises and learning of this panegyric, more copiously than I am able.'"

[¶8] For other matters relative to this song I must refer to the two translations which immediately follow; and their authors' notes on them.

[¶9] Dr. Kennicott says, "This celebrated song of triumph is most deservedly admired; though some parts of it are at present very obscure, and others unintelligible in our English version. Besides particular difficulties, there is a general one that pervades the whole; arising as I humbly apprehend, from its being considered as entirely the song of Deborah. It is certain, though very little attended to, that it is said to have been sung by Deborah and By Barak. It is also certain there are in it parts which Deborah could not sing, as well as parts which Barak could not sing; and therefore it seems necessary, in order to form a better judgment of this song, that some probable distribution should be made of it; whilst those words which seem most likely to have been sung by either party should be assigned to their proper name; either to that of Deborah the prophetess, or to that of Barak the captain. "For example: Deborah could not call upon Deborah, exhorting herself to awake, etc., as in [Jdg 5:12]; neither could Barak exhort himself to arise, etc., in the same verse. Again, Barak could not sing, Till I, Deborah, arose a mother in Israel, [Jdg 5:7]; nor could Deborah sing about a damsel or two for every soldier, [Jdg 5:30]; though, indeed, as to this last article, the words are probably misunderstood. There are other parts also which seem to require a different rendering. [Jdg 5:2], For the avenging of Israel, where the address is probably to those who took the lead in Israel on this great occasion, for the address in the next words is to those among the people who were volunteers; as again, [Jdg 5:9]. [Jdg 5:11], [Jdg 5:13-15], have many great difficulties. It seems impossible that ([Jdg 5:23]) any person should be cursed for not coming to the help of Jehovah; to the help of Jehovah against the mighty. Nor does it seem more probable that Jael should, in a sacred song, be styled blessed above women for the death of Sisera. [Jdg 5:26] mentions butter, of which nothing is said in the history in [Jdg 4:19]; nor does the history say that Jael smote off Sisera's head with a hammer, or indeed that she smote it off at all, as here, [Jdg 5:26]. Lastly, as to [Jdg 5:30], there being no authority for rendering the words a damsel or two damsels, and the words in Hebrew being very much like two other words in this same verse, which make excellent sense here, it seems highly probable that they were originally the same. And at the end of this verse, which contains an excellent compliment paid to the needlework of the daughters of Israel, and which is here put with great art in the mouth of Sisera's Mother, the true sense seems to be, the hopes She had of some very rich prize to adorn Her Own Neck." - Kennicott's Remarks, p. 94.

[¶10] Dr. Hales observes, "That the design of this beautiful ode, which breathes the characteristic softness and luxuriance of female composition, seems to be twofold, religious and political; first, to thank God for the recent victory and deliverance of Israel from Canaanitish bondage and oppression; and next, to celebrate the zeal and alacrity with which some of the rulers volunteered their services against the common enemy, and to censure the lukewarmness and apathy of others who stayed at home, and thus betrayed the public cause; and, by this contrast and exposure, to heal those fatal divisions among the tribes, so injurious to the commonwealth. The first verse, as a title, briefly recites the design or subject of the poem, which consists of eight stanzas. "The first opens with a devout thanksgiving, to which she calls the attention of all, friends and foes. "The second describes, in the sublime imagery of Moses, the magnificent scenes at Mount Sinai, Seir, etc., in the deserts of Arabia, while they were led by the Divine power and presence from Egypt to Canaan. "The third states their offending afterwards by their apostasies in serving new gods, as foretold by Moses, [Deu 32:16], [Deu 32:17], and their consequent oppression by their enemies; the insecurity of travelling, and desertion of the villages, during the twenty years that intervened from the death of Shamgar till Jael's exploit, and till Deborah became judge. By this time they were disarmed by the Philistines and Canaanites, and scarcely a sword or a spear was to be seen in Israel. This policy was adopted by the Philistines in Saul's time, [1Sam 13:19], and was probably introduced before, when Shamgar, for want of other weapons, had recourse to an ox-goad, which was only left with them for the purpose of agriculture, [1Sam 13:21]. "The fourth contrasts their present happy state of security from the incursions and depredations of their foes, especially at the watering places, which were most exposed to attacks; owing to the Divine protection which crowned the victory, the zeal and exertions of 'a remnant of the people,' or a part of the tribes, against the enemy, under her conduct; these were the midland tribes of Ephraim, Manasseh, and Benjamin, including, perhaps, Judah and Simeon, which bordered on Amalek southward, and Issachar, Zebulun, and Naphtali, northward. "The fifth censures the recreant tribes Reuben and Gad, beyond Jordan eastward; and Dan and Asher, on the Mediterranean Sea westward, who deserted the common cause in consequence of their divisions, and their paltry attachment to their own concerns. "The sixth records the miraculous defeat of the confederate kings of Canaan, who were swept away by the torrents issuing from the different springs of the river Kishon, swollen by uncommon rains. Meroz was probably a place in the neighborhood. "The seventh contains a panegyric on Jael, who is here 'blessed above women,' for attempting an exploit above her sex to perform; and a picturesque description of her giving Sisera buttermilk to drink, which is considered as a great treat at present among the Arabs. Then follows a minute and circumstantial description of her mode of slaying him. "The eighth affords an admirable representation of the impatience of the mother of Sisera at his delay in returning; her sanguine anticipation of his success; in which she dwells, not upon the greatness of his exploits, or the slaughter of his enemies, but upon the circumstances most likely to engage a light female mind, such as captive damsels, and embroidered garments, or the spoils of victory, which she repeats and exemplifies with much grace and elegance. "The unexpected and abrupt apostrophe which concludes the poem, So perish all thine enemies, O Lord! tacitly insinuates the utter disappointment of their vain hopes of conquest and spoil more fully and forcibly than any express declaration in words; while it marks the author's piety, and sole reliance upon the Divine protection of His people, and the glorious prospect of a future and greater deliverance, perhaps, by the Sun of righteousness." - New Anal. Chron. p. 324.

### Introduction

[¶12] The Israelites again do evil, and are delivered into the hands of the Midianites, by whom they are oppressed seven years, [Jdg 6:1], [Jdg 6:2]. Different tribes spoil their harvests, and take away their cattle, [Jdg 6:3-5]. They cry unto the Lord, and he sends them a prophet to reprehend and instruct them, [Jdg 6:6-10]. An angel appears unto Gideon, and gives him commission to deliver Israel, and works several miracles, to prove that he is Divinely appointed to this work, [Jdg 6:11-23]. Gideon builds an altar to the Lord, under the name of Jehovah-shalom; and throws down the altar of Baal, [Jdg 6:24-27]. His townsmen conspire against him; he expostulates with them, and they are pacified, [Jdg 6:28-32]. The Midianites and Amalekites gather together against Israel; Gideon summons Manasseh, Asher, Zebulun, and Naphtali, who join his standard, [Jdg 6:33-35]. The miracle of the fleece of wool, [Jdg 6:36-40].

### Verse 1

[¶14] Delivered them unto the hand of Midian - The Midianites were among the most ancient and inveterate of the enemies of Israel. They joined with the Moabites to seduce them to idolatry, and were nearly extirpated by them; [Num 31:1-12]. The Midianites dwelt on the eastern borders of the Dead Sea, and their capital was Arnon.

### Verse 2

[¶16] Made them the dens which are in the mountains - Nothing can give a more distressing description of the state of the Israelites than what is here related. They durst not reside in the plain country, but were obliged to betake themselves to dens and caves of the mountains, and live like wild beasts, and were hunted like them by their adversaries.

### Verse 3

[¶18] Children of the East - Probably those who inhabited Arabia Deserta, Ishmaelites.

### Verse 4

[¶20] Encamped against them - Wandering hordes of Midianites, Amalekites, and Ishmaelites came, in the times of harvest and autumn, and carried away their crops, their fruit, and their cattle. And they appear to have come early, encamped in the plains, and watched the crops till they were ready to be carried off. This is frequently the case even to the present day.

[¶21] Till thou come unto Gaza - That is, the whole breadth of the land, from Jordan to the coast of the Mediterranean Sea. Thus the whole land was ravaged, and the inhabitants deprived of the necessaries of life.

### Verse 5

[¶23] They came up with their cattle and their tents - All this proves that they were different tribes of wanderers who had no fixed residence; but, like their descendants the Bedouins or wandering Arabs, removed from place to place to get prey for themselves and forage for their cattle.

### Verse 8

[¶25] The Lord sent a prophet - The Jews say that this was Phinehas; but it is more likely that it was some prophet or teacher raised up by the Lord to warn and instruct them. Such were his witnesses, and they were raised up from time to time to declare the counsel of God to his rebellious people.

### Verse 11

[¶27] There came an angel of the Lord - The prophet came to teach and exhort, the angel comes to confirm the word of the prophet, to call and commission him who was intended to be their deliverer, and to work miracles, in order to inspire him with supernatural courage and a confidence of success.

[¶28] Ophrah - Or Ephra, was a city, or village rather, in the half tribe of Manasseh, beyond Jordan.

[¶29] His son Gideon threshed wheat - This is not the only instance in which a man taken from agricultural employments was made general of an army, and the deliverer of his country. Shamgar was evidently a ploughman, and with his ox-goad he slew many Philistines, and became one of the deliverers of Israel. Cincinnatus was taken from the plough, and was made dictator and commander-in-chief of the Roman armies. There is a great similarity between his case and that of Gideon.

[¶30] Threshed wheat by the winepress - This was a place of privacy; he could not make a threshing-floor in open day as the custom was, and bring either the wheel over the grain, or tread it out with the feet of the oxen, for fear of the Midianites, who were accustomed to come and take it away as soon as threshed. He got a few sheaves from the field, and brought them home to have them privately threshed for the support of the family. As there could be no vintage among the Israelites in their present distressed circumstances, the winepress would never be suspected by the Midianites to be the place of threshing corn.

### Verse 12

[¶32] The Lord is with thee - "The Word of the Lord is with thee, thou mighty man of valor." - Targum. It appears that Gideon had proved himself, on former occasions, to be a man of courage and personal prowess; and this would naturally excite the confidence of his countrymen. God chooses for his work those instruments which, in the course of his operations in nature and providence, he has qualified for his purpose. The instruments thus chosen are generally unlikely, but they will be ever found the best qualified for the Divine employment.

### Verse 13

[¶34] And Gideon said unto him - This speech is remarkable for its energy and simplicity; it shows indeed a measure of despondency, but not more than the circumstances of the case justified.

### Verse 14

[¶36] Go in this thy might - What does the angel mean? He had just stated that Jehovah was with him; and he now says, Go in This thy might, i.e., in the might of Jehovah, who is with thee.

### Verse 15

[¶38] Wherewith shall I save Israel? - I have neither men nor money.

[¶39] Behold, my family is poor in Manasseh - הנה אלפי הדל, Behold, my thousand is impoverished. Tribes were anciently divided into tens, and fifties, and hundreds, and thousands; the thousands therefore marked grand divisions, and consequently numerous families; Gideon here intimates that the families of which he made a part were very much diminished. But if we take אלפי alpey for the contracted form of the plural, which is frequently in Hebrew nouns joined with a verb in the singular, then the translation will be, "The thousands in Manasseh are thinned;" i.e., this tribe is greatly reduced, and can do little against their enemies.

### Verse 16

[¶41] Thou shalt smite the Midianites as one man - Thou shalt as surely conquer all their host as if thou hadst but one man to contend with; or, Thou shalt destroy them to a man.

### Verse 17

[¶43] Show me a sign - Work a miracle, that I may know that thou hast wisdom and power sufficient to authorize and quality me for the work.