ผู้วินิจฉัย 4:3 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).

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 cried unto the Lord,.... Because of their hard bondage, and begged deliverance from it, being brought to a sense of their sins, and humbled for them: for he had nine hundred chariots of iron; the same with the , chariots which carried scythes at the side of them, fastened to the orbs of the wheels (x), and were on both sides; and in some stood out ten cubits (y) which running furiously among the infantry, cut them to pieces in a terrible manner; of which Cyrus had in his army at first but an hundred, afterwards increased to three hundred (z); and yet here a petty prince of Canaan had nine hundred of them; and which Josephus (a) has increased, beyond all belief, to the number of three thousand; which struck great terror into the Israelites, and who therefore durst not attempt to shake off his yoke, but cried to the Lord for help: and twenty years he mightily oppressed the children of Israel; as they increased their sins, and repeated their revolts, the Lord increased their oppressions, and continued them the longer; the first was only eight years, the next eighteen, and this twenty, and which was a very heavy one; the other being foreign princes that oppressed them, but this a Canaanitish king, an implacable enemy, and who doubtless used them the more severely for what they had done to his ancestors, killed his father or grandfather, burnt the city of Hazor, and destroyed the inhabitants of it in Joshua's time; and the servitude was the harder, and the more intolerable to the Israelites, that they were under a people whose land had been given them to possess, and whom they had expelled, and now were become subject to them. (x) Vid. Suidam in voce (y) Curtius, l. 4. c. 9, 12, 15. Liv. Hist. l. 37. c. 41. (z) Xenophon. Cyropaedia, l. 6. c. 13. (a) Antiqu. l. 5. c. 5. sect. 1.

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.