ผู้วินิจฉัย 4:1 วิจารณ์

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).

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, Jos 11:10. 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 (Gen 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.

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 the children of Israel again did evil in the sight of the Lord,.... Which was the fruit and effect of the long rest and peace they enjoyed; and which is often the case of a people favoured with peace, plenty, and prosperity, who are apt to abuse their mercies, and forget God, the author and giver of them; and the principal evil, though not expressed, was idolatry, worshipping Baalim, the gods of the nations about them; though it is highly probable they were guilty of other sins, which they indulged in the times of their peace and prosperity: when Ehud was dead; Shamgar is not mentioned, because his time of judging Israel was short, and the people were not reformed in his time, but fell into sin as soon as Ehud was dead, and continued. Some choose to render the words, "for Ehud was dead" (t), who had been, the instrument of reforming them, and of preserving them from idolatry, but he being dead, they fell into it again; and the particle "vau" is often to be taken in this sense, of which Noldius (u) gives many instances. (t) "enim, vel quia Ehud", Bonfrerius; so Patrick. (u) Concord. Ebr. part. p. 285, 295.

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.

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.

The Victory over Jabin and His General Sisera. - Jdg 4:1-3. As the Israelites fell away from the Lord again when Ehud was dead, the Lord gave them into the hand of the Canaanitish king Jabin, who oppressed them severely for twenty years with a powerful army under Sisera his general. The circumstantial clause, "when Ehud was dead," places the falling away of the Israelites from God in direct causal connection with the death of Ehud on the one hand, and the deliverance of Israel into the power of Jabin on the other, and clearly indicates that as long as Ehud lived he kept the people from idolatry (cf. Jdg 2:18-19), and defended Israel from hostile oppressions. Joshua had already conquered one king, Jabin of Hazor, and taken his capital (Jos 11:1, Jos 11:10). The king referred to here, who lived more than a century later, bore the same name. The name Jabin, "the discerning," may possibly have been a standing name or title of the Canaanitish kings of Hazor, as Abimelech was of the kings of the Philistines (see at Gen 26:8). He is called "king of Canaan," in distinction from the kings of other nations and lands, such as Moab, Mesopotamia, etc. (Jdg 3:8, Jdg 3:12), into whose power the Lord had given up His sinful people. Hazor, once the capital of the kingdoms of northern Canaan, was situated over (above or to the north of) Lake Huleh, in the tribe of Naphtali, but has not yet been discovered (see at Jos 11:1). Sisera, the general of Jabin, dwelt in Harosheth of the Goyim, and oppressed the Israelites most tyrannically (Mightily: cf. Jdg 7:1; Sa1 2:16) for twenty years with a force consisting of 900 chariots of iron (see at Jos 17:16). The situation of Harosheth, which only occurs here (Jdg 4:2, Jdg 4:13, Jdg 4:16), is unknown; but it is certainly to be sought for in one of the larger plains of Galilee, possibly the plain of Buttauf, where Sisera was able to develop his forces, whose strength consisted chiefly in war-chariots, and to tyrannize over the land of Israel.