---
title: "Commentary Critical and Explanatory on the Whole Bible"
author: "Robert Jamieson, A. R. Fausset and David Brown"
languages: [en]
shelf: "Commentaries"
section: 76 of 927
url: https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/76/
cite: "Robert Jamieson, A. R. Fausset and David Brown, Commentary Critical and Explanatory on the Whole Bible, section 76. Scriptura (scriptura.si), https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/76/"
---

# Commentary Critical and Explanatory on the Whole Bible

*Robert Jamieson, A. R. Fausset and David Brown*

The Victorian standard commentary, critical and practical, from Genesis to Revelation.

## 76. Judges · 2 of 9

Source: https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/76/ · cite a paragraph as https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/76/#p-N

[¶0] 19. quarries--rather, "graven images" ([De 7:25]; [Jr 8:19]; ); statues of Moabite idols, the sight of which kindled the patriotic zeal of Ehud to avenge this public insult to Israel on its author.

[¶1] I have a secret errand unto thee, O king: who said, Keep silence--"Privacy"--a signal for all to withdraw.

[¶2] 20. a summer parlour--Hebrew, "chamber of cooling"--one of those retired edifices which Oriental grandees usually have in their gardens, and in which they repose during the heat of the day.

[¶3] 21-26. Ehud put forth his left hand--The whole circumstance of this daring act--the death of Eglon without a shriek, or noise--the locking of the doors--the carrying off the key--the calm, unhurried deportment of Ehud--show the strength of his confidence that he was doing God service.

[¶4] 27. he blew a trumpet in the mountain of Ephraim--summoned to arms the people of that mountainous region, which, adjoining the territory of Benjamin, had probably suffered most from the grievous oppression of the Moabites.

[¶5] 28. they went down after him, and took the fords--(See on [Jos 2:7]). With the view of preventing all escape to the Moabite coast, and by the slaughter of ten thousand men [Jud 3:29], Ehud rescued his country from a state of ignominious vassalage.

[¶6] 31. after him was Shamgar--No notice is given of the tribe or family of this judge; and from the Philistines being the enemy that roused him into public service, the suffering seems to have been local--confined to some of the western tribes.

[¶7] slew ... six hundred men with an oxgoad--This instrument is eight feet long and about six inches in circumference. It is armed at the lesser end with a sharp prong for driving the cattle, and on the other with a small iron paddle for removing the clay which encumbers the plough in working. Such an instrument, wielded by a strong arm, would do no mean execution. We may suppose, however, for the notice is very fragmentary, that Shamgar was only the leader of a band of peasants, who by means of such implements of labor as they could lay hold of at the moment, achieved the heroic exploit recorded.

### Chapter 4

### Jud 4:1-17. Deborah and Barak Deliver Israel from Jabin and Sisera

[¶10] 1. The children of Israel again did evil in the sight of the Lord, when Ehud was dead--The removal of the zealous judge Ehud again left his infatuated countrymen without the restraint of religion.

[¶11] 2-3. Jabin king of Canaan--"Jabin," a royal title (see on [Jos 11:1]). The second Jabin built a new capital on the ruins of the old ([Jos 11:10], ). The northern Canaanites had recovered from the effect of their disastrous overthrow in the time of Joshua, and now triumphed in their turn over Israel. This was the severest oppression to which Israel had been subjected. But it fell heaviest on the tribes in the north, and it was not till after a grinding servitude of twenty years that they were awakened to view it as the punishment of their sins and to seek deliverance from God.

[¶12] 4. And Deborah, a prophetess--A woman of extraordinary knowledge, wisdom, and piety, instructed in divine knowledge by the Spirit and accustomed to interpret His will; who acquired an extensive influence, and was held in universal respect, insomuch that she became the animating spirit of the government and discharged all the special duties of a judge, except that of military leader.

[¶13] the wife of Lapidoth--rendered by some, "a woman of splendors."

[¶14] 5. she dwelt under the palm tree--or, collectively, "palm-grove." It is common still in the East to administer justice in the open air, or under the canopy of an umbrageous tree.

[¶15] 6. she sent and called Barak--by virtue of her official authority as judge.

[¶16] Kedesh-naphtali--situated on an eminence, little north of the Sea of Galilee, and so called to distinguish it from another Kedesh in Issachar.

[¶17] Hath not the Lord God of Israel commanded?--a Hebrew form of making an emphatic communication.

[¶18] Go and draw toward mount Tabor--an isolated mountain of Galilee, northeast corner of the plain of Esdraelon. It was a convenient place of rendezvous, and the enlistment is not to be considered as limited to ten thousand, though a smaller force would have been inadequate.

[¶19] 8. Barak said unto her, If thou wilt go with me, then I will go--His somewhat singular request to be accompanied by Deborah was not altogether the result of weakness. The Orientals always take what is dearest to the battlefield along with them; they think it makes them fight better. The policy of Barak, then, to have the presence of the prophetess is perfectly intelligible as it would no less stimulate the valor of the troops, than sanction, in the eyes of Israel, the uprising against an oppressor so powerful as Jabin.

[¶20] 9. the Lord shall sell Sisera into the hand of a woman--This was a prediction which Barak could not understand at the time; but the strain of it conveyed a rebuke of his unmanly fears.

[¶21] 11. Now Heber the Kenite ... pitched his tent--It is not uncommon, even in the present day, for pastoral tribes to feed their flocks on the extensive commons that lie in the heart of inhabited countries in the East (see on [Jud 1:16]).

[¶22] plain of Zaanaim--This is a mistranslation for "the oaks of the wanderers." The site of the encampment was under a grove of oaks, or terebinths, in the upland valley of Kedesh.

[¶23] 13. the river of Kishon--The plain on its bank was chosen as the battlefield by Sisera himself, who was unconsciously drawn thither for the ruin of his army.

[¶24] 14. Barak went down from mount Tabor--It is a striking proof of the full confidence Barak and his troops reposed in Deborah's assurance of victory, that they relinquished their advantageous position on the hill and rushed into the plain in face of the iron chariots they so much dreaded.

[¶25] 15. the Lord discomfited Sisera--Hebrew, "threw his army into confusion"; men, horses, and chariots being intermingled in wild confusion. The disorder was produced by a supernatural panic (see on [Jud 5:20]).

[¶26] so that Sisera lighted down off his chariot, and fled away on his feet--His chariot being probably distinguished by its superior size and elegance, would betray the rank of its rider, and he saw therefore that his only chance of escape was on foot.

[¶27] 16. But Barak pursued ... unto Harosheth--Broken and routed, the main body of Sisera's army fled northward; others were forced into the Kishon and drowned (see on [Jud 5:21]).

[¶28] 17-18. Sisera fled ... to the tent of Jael--According to the usages of nomadic people, the duty of receiving the stranger in the sheik's absence devolves on his wife, and the moment the stranger is admitted into his tent, his claim to be defended or concealed from his pursuers is established.

[¶29] 19. she ... gave him drink, and covered him--Sisera reckoned on this as a pledge of his safety, especially in the tent of a friendly sheik. This pledge was the strongest that could be sought or obtained, after he had partaken of refreshments, and been introduced in the inner or women's apartment.

[¶30] 20. he said unto her, ... when any man doth come and enquire of thee and say, Is there any man here? that thou shalt say, No--The privacy of the harem, even in a tent, cannot be intruded on without express permission.

[¶31] 21. Then Jael took a nail of the tent--most probably one of the pins with which the tent ropes are fastened to the ground. Escape was almost impossible for Sisera. But the taking of his life by the hand of Jael was murder. It was a direct violation of all the notions of honor and friendship that are usually held sacred among pastoral people, and for which it is impossible to conceive a woman in Jael's circumstances to have had any motive, except that of gaining favor with the victors. Though predicted by Deborah [Jud 4:9], it was the result of divine foreknowledge only--not the divine appointment or sanction; and though it is praised in the song [Jud 5:24-27], the eulogy must be considered as pronounced not on the moral character of the woman and her deed, but on the public benefits which, in the overruling providence of God, would flow from it.

### Chapter 5

### Jud 5:1-31. Deborah and Barak's Song of Thanksgiving

[¶34] 1. Then sang Deborah and Barak ... on that day--This noble triumphal ode was evidently the composition of Deborah herself.

[¶35] 2-3. The meaning is obscurely seen in our version; it has been better rendered thus, "Praise ye Jehovah; for the free are freed in Israel--the people have willingly offered themselves" [Robinson].

[¶36] 4-5. Allusion is here made, in general terms, to God's interposition on behalf of His people.

[¶37] Seir ... the field of Edom--represent the mountain range and plain extending along the south from the Dead Sea to the Elanitic Gulf.

[¶38] thou wentest out--indicates the storm to have proceeded from the south or southeast.

[¶39] 6-8. The song proceeds in these verses to describe the sad condition of the country, the oppression of the people, and the origin of all the national distress in the people's apostasy from God. Idolatry was the cause of foreign invasion and internal inability to resist it.

[¶40] 9. expresses gratitude to the respective leaders of the tribes which participated in the contest; but, above all, to God, who inspired both the patriotic disposition and the strength.

[¶41] 10. Speak--that is, join in this song of praise.

[¶42] white asses--Those which are purely white are highly prized, and being costly, are possessed only by the wealthy and great.

[¶43] Ye that sit in judgment--has been rendered, "ye that repose on tapestries."

[¶44] 11-14. The wells which are at a little distance from towns in the East, are, in unsettled times, places of danger. But in peace they are scenes of pleasant and joyous resort. The poetess anticipates that this song may be sung, and the righteous acts of the Lord rehearsed at these now tranquil "places of drawing water." Deborah now rouses herself to describe, in terms suitable to the occasion, the preparation and the contest, and calls in a flight of poetic enthusiasm on Barak to parade his prisoners in triumphal procession. Then follows a eulogistic enumeration of the tribes which raised the commanded levy, or volunteered their services--the soldiers of Ephraim who dwelt near the mount of the Amalekites, the small quota of Benjamin; "the governors," valiant leaders "out of Machir," the western Manasseh; out of Zebulun.