Judges 4:14 Komentář

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, Jdg 4:3). III. Israel judged by Deborah (Jdg 4:4, Jdg 4:5). IV. Israel rescued out of the hands of Jabin. 1. Their deliverance is concerted between Deborah and Barak (Jdg 4:6, Jdg 4:9). 2. It is accomplished by their joint-agency. Barak takes the field (Jdg 4:10). Sisera, Jabin's general, meets him (Jdg 4:12, Jdg 4:13). Deborah encourages him (Jdg 4:14). And God gives him a complete victory. The army routed (Jdg 4:15, Jdg 4:16). 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, Jdg 4:24).

INTRODUCTION TO JUDGES 4 This chapter shows how that Israel sinning was delivered into the hands of Jabin king of Canaan, by whom they were oppressed twenty years, Jdg 4:1; and that Deborah and Barak consulted together about their deliverance, Jdg 4:4; and that Barak, encouraged by Deborah, gathered some forces and fought Sisera the captain of Jabin's army, whom he met, and obtained a victory over, Jdg 4:10; who fleeing on foot to the tent of Jael, the wife of Heber, was received into it, and slain by her while asleep in it, Jdg 4:16; which issued in a complete deliverance of the children of Israel, Jdg 4:23.

And Deborah said unto Barak, up,.... Not go up higher for they were upon the top of a mountain; but rise, bestir thyself, prepare for battle, put the army in rank and file, and march and meet the enemy without delay: for this is the day in which the Lord hath delivered Sisera into thine hand; by a spirit of prophecy she knew this was the precise day, the exact time in which it was the will of God this deliverance should be wrought; and she speaks of it as if it was past, because of the certainty of it, and the full assurance she had of it, and Barak might have; nor is what she says any contradiction to what she had said before, that Sisera should be sold or delivered into the hands of a woman, Jdg 4:9; for both were true, Sisera first fell into the hands of Jael, a woman, and then into the hands of Barak, and into the hands of both on the same day: is not the Lord gone out before thee? it was manifest he was, at least to Deborah, who was fully assured of it, and therefore it became Barak and his men, and great encouragement they had, to follow, since as the Lord went before them as their Generalissimo, they might be sure of victory: perhaps there might be some visible appearance, some shining lustre and splendour of the Shekinah, or divine Majesty; the Targum is,"is not the angel of the Lord gone out before thee, to prosper thee?" so Barak went from Mount Tabor, and ten thousand men after him; no mention is made of Deborah's coming down with them, perhaps she stayed on the mountain till the battle was over: nor might Barak be urgent upon her now to go with him, being confident of success, and having all the ends answered by her presence he could wish for.

DEBORAH AND BARAK DELIVER ISRAEL FROM JABIN AND SISERA. (Jdg. 4:1-17) 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.

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.

Oppression of Israel by Jabin, and Deliverance by Deborah and Barak - Judges 4-5 This fresh oppression of the Israelites, and the glorious victory which they obtained over Sisera, Jabin's general, through the judge Deborah and the heroic warrior Barak, are so fully described in Deborah's triumphal song in Judg 5, that this song may be regarded as a poetical commentary upon that event. It by no means follows from this fact, however, that the historical account in Judg 4 was first of all founded upon the ode, and was merely intended to furnish an explanation of the song itself. Any such assumption is overthrown by the fact that the prose account in Judg 4, contains, as even Bertheau acknowledges, some historical details which we look for in vain in the song, and which are of great assistance in the interpretation of it. All that we can infer with any probability from the internal connection between the historical narrative and the Song of Deborah is, that the author of our book took both of them from one common source; though the few expressions and words which they contain, such as שׂמיכה in Jdg 4:18, תּצנח in Jdg 4:21, משׁכתּ in Jdg 4:6, and ויּהם in Jdg 4:15, do not throw any light upon the source from which they were derived. For, with the exception of the first, which is not met with again, the whole of them occur in other passages-the second in Jdg 1:14 and Jos 15:18, the third in the same sense in Jdg 20:37, and the fourth in Exo 14:24 and Jos 10:10. And it by no means follows, that because in the passages referred to, "yaahom is found in close association with songs or poetical passages" (Bertheau), the word itself must be borrowed from the same source as the songs, viz., from the book of Jasher (Jos 10:13). For המם is found in the same signification in Sa1 7:10; Exo 23:27, and Deu 2:15, where we look in vain for any songs; whilst it always occurs in connection with the account of a miraculous overthrow of the foe by the omnipotent power of God.