Commentary on the Old Testament Volume 2-4, Biblical commentary 1 · Judges · Chapter 5
CHAP. V.
HEre after the victory obtained, is sung by Deborah and Barak a song of thanksgiving unto God, wherein first they that had obtained the victory are excited to praise God, and Kings and Princes to hearken to it; and Deborah exciteth herself to praise God in particular. 2. God is praised, and they that fought in this warre commended, the imployments of other tribes in the meane season being commemorated from v. 4. to v. 19. 3. It is declared how God fought against the Canaanites, v. 19, 29. &c. 4. Jael is praised, v. 24. 25. 5. The mother of Sisera is derided for her vaine hopes, v. 28, 29. &c. Lastly it is concluded with an imprecation against Gods enemies, and a prayer for such as love him, v. 31. And this song, as Ferus noteth, is the third; for two were made before by Moses, Exod. 15. and Deut. 32. and it was made as Ferus.those, to be learned and sung publikely by the children of Israel, that it might remain as a monument of Gods merciful and miraculous dealing in confounding their most potent enemies to the generations to come, that they might therefore fear and serve the Lord, and fly to him for succour in all times of misery. And herein an example is given to us to be highly thankfull, and continually to praise God for great benefits and deliverances, and not for the present onelyonly; and herein the Prophet and the Captaine should joyne, and goe before others, the chiefe in Church and Common-wealth should be chiefe in glorifying God. For even the heathen, that knew not the true God, have given praise to their false gods, in the like cases. And this is in Hebrew in meeter.
Praise the Lord for the avenging of Israel: when the people willingly offered themselves, V. 2.the vulgar latin rendreth this, qui sponte obtulistis animas vestras ad periculum de Israel, benedicite domino. But this doth greatly differ from the Hebrew, the first words for revenging revenges in Israel, as it is in Hebr. word for word, are quite left out, and the speach is turned to those that fought in the battle, whereas they are spoken of onelyonly, and not unto, and there is no mention of soules or of danger in the Hebrew; but the next words are, for the peoples willing offering themselves. Vatablus expresseth this by a strange paraphrase thus, whilst God Vatablus.punisheth Israel for sinne, whilst the people doe voluntarily take armes to defend themselves against their enemies, at what time God gave them strength and courage, when he would deliver them, that is, in the time of affliction and of deliverance, of calamity and felicity, praise the Lord. For although in all things wee ought to give thankes, yet deliverance onelyonly from misery is here mentioned toexcite to this duty.
Heare (O yee Kings) give eare (O yee Princes) &c. Here Deborah by an Apostrophe V. 3.turneth herselfe to foraine kings, and men of greatest might in this world, that they might not be proud of their greatnesse and power, seeing Ferus.how easily God had brought downe so mighty a King as Jabin, but humble themselves therefore before him, and not despise inferiour persons, seeing that when God will, a few, and they not so well armed, can overthrow many more, and better furnished. For such thinke themselves worthy to bee praised and magnified, and through haughtinesse of spirit are furthest from giving praise to God, and therefore they are specially invited to it, as the men, that should be most forward herein.
Lord when thou wentest out of Seir, when thou marchedst out of the field of Edom, V. 4. V. 5.the earth trembled and the heavens dropped, &c. the mountaines melted, even that Sinai, &c. Dehorah being about to praise God for the great deliverance from Jabin and Sisera, pitcheth not at the first upon that, but beginneth higher, hence taking occasion to remember things done long before, thus inlarging herself in praising God, as we also should do, recounting all his benefits, as Psal. 103. This beginning with the Lords comming from Seir, is taken from the speach of Moses, Deut. 33. 2. The Lord came from Sinai, and rose from Seir to them. Seir and the field of Edom were both one, about which place the children of Israel continued long, next before their comming to passe into the land of Canaan to possesse it, Deut. 2. 1. 3. Now the Lord is said to goe out of the field of Edom, when he led the people forth from thence, and accompanied them with the signe of his presence, then the earth trembled, that is, the inhabitants of the earth round about, the Edomites, Moabites, and Amorites, &c. as in an Deut. … 4. Numb. 22. Exod. 15. 14. 15.earth-quake, both the earth and mountaines shake, and in horrible tempests of winde and raine all men are afraid, so the Lord now going forth with his people, all were terrified, as when a generall most grievous tempest threatneth destruction to the whole world; to expresse which, this Metaphor is here used, the earth trembled, the heavens dropped, the cloulds dropped water, the mountaines melted, &c. and to expresse this yet more, the state of Mount Sinai is added, where God appeared with such terrour to give the law; see a like place to this, Psal. 68. 7, 8. Thus Ferus holding, that two most memorable apparitions of the Lord are herein pointed at; in Sinai, and in Mount Seir; by the melting of the mountaines, that then elting of the hearts of the Kings of the Amorites was meant, for they were most high of al others. But some will have al properly Lyranus, A…i…s Montanus, Cajetanus.to be understood of those things, that happened at the giving of the Law upon Mount Sinai, when the earth trembled, and thunder and lightening appeared, and a thicke cloud, from whence rain might come, although it be not there expressed, and the mountaine was all on fire, so that it might seeme even to melt with the ardent heat thereof. Lyra therefore delivereth this, as the common exposition of our Doctors: when thou wentest from Seir, that is, thou leftest the Edomites dwelling there in their errours, not vouchsafing to give thy laws unto them, thou spakest from Mount Sinai to thy people Israel, being accompanied with all these terrible signes, which should cause all men to feare and tremble before thee. But I cannot see, how Gods going from Seir, and marching out of the field of Edom should be understood of his leaving the Edomites in their wickednesse, but of his going from thence in the Israeli ish Army towards the land of Canaan, where this famous Victory was now obtained. And that passing of his from Edom is here begun withall, whereupon so much trouble followed amongst the nations, and they were so miraculously overthrowne, as if the earth had beene moved, and the mountaines melted, because another most notable exploit, was now done in the same countrey against the King of Canaan. Wherefore I subscribe rather to Ferus, and whereas it is added at the last, this Sinai, I understand it, as if it had beene said, as this Sinai, or that Sinai where the Law was given, so those mountaines melted, the mighty Kings of Canaan, that were as mountaines, melted in their hearts, when God came neare amongst his people.
In the dayes of Shamgar, &c. in the dayes of Jael, the high wayes were unoccupied &c. Here the dangers past are recounted, when the people for feare of enemies, V. 6.that were ready to rob and spoile them, durst not goe in the usuall wayes, but in by pathes, that the present state being herewith compared, might be the more extolled and God the author of it therefore. The meaning is, that although Lyra.Shamgar greatly quelled the Philistims, enemies to the people of Israel, who robbed and spoiled them, when with an oxe goad he slew so many together, yet the Israelites were still afraid, and durst not travaile so freely for fear of being robbed, even to the time of Iael, who did execution upon Sisera, and so all fear Ferus.of enemies was now taken away. Ferus understandeth it either thus, or by the high-wayes civill Ordinances, by the travailers the magistrates, that should see to the keeping hereof, but then the course of executing justice ceased through the tyranny of the Canaanites: a description truely of a very miserable state, when neither husbandmen could goe about their husbandry for feare of danger, nor magistrates doe justice betwixt one man and another: and this continued from the death of Fhud unto this fact of Jael, who, although shee were a woman and so of the weaker sex, yet shewed to have the courage of a man in her in cutting off the head of that grievous oppression, and therefore she is named as most famous for this next unto Shamgar.
The Villages ceased, they ceased in Israel; the Vulgar Latin for Villages hath fortes, the valiant, but the word foreign here used signifieth an unwalled town, and V. 7.the inhabitants of it, according to Pagninus, Vatablus, Arias Montanus, Tygurini Interpretes, and all others skilfull in the Hebrew, and so it is elsewhere rendred by Jerom himselfe, as Ester, 9. 19. where it is, foreign comming of the same radix, and Deut. 3. 5. and 1 Sam. 6. 18. where it is foreign. The Sept. have it foreign, the Chald. the Cities of Townes were desolate, which were seated in Israel, and their inhabitants were driven out and dispersed: by this paraphrase shewing the meaning of the words, for then Townes cease and are still, when all being fled out of them into walled Cities for feare of the enemy, there is no stirring any more in them. Yet there may bee some reason of rendring it the valiant, because to inhabit such Townes doth argue valour; as Lyeurgus forbad Townes to bee fenced with walls, saying, that valiant Citizens are walls unto them. And Agesilaus King of the Spartans, when one asked him why Sparta was not compassed with walls, answered, pointing to his armed Men, these are Plutarch in Laconici….the walls of my City. Ʋntill I Deborah arose a mother in Israel; this is not spoken vauntingly by Deborah to extoll her self, but to the praise of God, who had raised her up by his Spirit to excite Barak to goe against Sisera, the great oppressor of those times; and shee calleth her selfe a mother, for her motherlike affection to the people to seeke their good. The Vulg. Latine rendreth it in the third person, untill that Deborah arose; but it is the first in the Hebrew.
They chose new Gods, then was Warre in the gates, &c. The Vulgar Latine, the Lord chose new Warres, and hee overthrew the gates of the enemies. The Hebrew V. 8.is foreign, where because it is doubtfull to whom the first word foreign should bee referred, whether to God, or to Israel, this diversity in expounding that clause ariseth; for if it bee referred to Israel, then it must bee rendred thus, he chose, that is, Israel chose new Gods, this being set forth as the cause of all their troubles; if to God, then it is thus, God chose new, and because new must have reference to somewhat, it is not amisse to supply it, as Jerome hath done, with this word Warres, God chose new Warres, that is, when Deborah arose, hee tooke warres in hand, in a different manner from all the warres made before; for hee warred now by weaker meanes, a woman, that went to the battell, as the chiefe stay of all the rest; and an unarmed company, without shield or sword, as followeth in the next words; and a woman, a stranger that slew Sisera their great terrour. For the next clause, then was war in the gates, because it is not expressed in whose gates, Jerome hath supplyed it, in the enemies gates; the Septuagint, then the Cities of the Princes made warre; and for the first clause, the Septuagint have, they chose new Gods, so likewise the Chaldee, the Rabbins, Vatablus, &c. onelyonly Arias Montanus amongst new Expositors, and almost all the Ancients amongst Christian Expositors cleave to Jerome. By the most common received exposition, the gates must be understood of Israels gates, and in saying, here warres were made, that this followed as a punishment upon their choosing them new Gods, not onelyonly their unwalled Townes, as was shewed before, were made desolate; but they that were fenced with walls and gates, were not sufficient to keep the enemy out from raging therein; the reason whereof followeth, there was neither shield nor speare seen amongst 40000 of Israel, all their weapons were by the enemies taken from them, and they were disarmed, and so unable to resist their violence. According to the other exposition, the gates of Harosheth and Hazor, and other Cities held by the Canaanites must bee meant, they were now expugned by he Israelites getting the victory, and yet these expugners were unarmed, they had neither shield nor speare, so that the thing was the more miraculous. Whereas 40000 are spoken of, and yet the people going to the warre with Barak were onelyonly 1000; Lyra saith well, that being at the first but 10000, when the victory Lyra.began to fall to their sides, their number greatly increased, till that they were come to 40000. Another way of expounding this, Lyra hath more forced, was there a shield or speare seene when 40000 enemies were fighting in Israel? Ferus Ferus.by these 40000, either understandeth others in Israel that durst not lift up a speare against the enemy, or bee seene in these warres, yet by the 10000 onelyonly following Barak the enemies were destroyed.
St. Augustine reading the first words thus, They chose, as barley bread, new Gods; August. qu. 29.then they expugned the Cities of the Princes, troubleth himselfe in vaine, both in finding out a reason why false Gods should bee compared to barley bread, and how it could aptly bee said, Then they expugned, &c. And to the last hee saith, here is an Hyperbaton, which hee reduceth thus into order, beginning at the verse before going, Inhabitants failed in Israel, they chose them new Gods, till Deborah arose, then they expugned, &c. But all this is lost labour, seeing this verse carryeth a good sense in it selfe, as hath been already shewed. And for my part, I doe in this place preferre Jeromes Translation, because the calamities of the people were done withall in the former verse, at the rising up of Deborah; so that here in the next place must come in most aptly, how the Lord proceeded by Deborah to worke an alteration, viz. by making a new kind of War, whereby the enemies gates, which were the strongest places, were expugned, the people that did it being also unfurnished with such weapons as were used in War. For the number spoken of, besides that which hath been hitherto said, there seemeth to be a better way to explaine it thus; this Victory was obtained when as there was a generall want of weapons offensive in Israel, a certaine number of 40000, being put for an uncertaine of a very great Company, it being probable hereby, that the Canaanites to reigne over them the more securely, had taken their weapons from them in all places, as the Philistims did afterwards, 1 Sam. 13. 19, 20. And if it bee taken thus, there needeth to bee no trouble about the difference of the number here spoken, and the number of 10000 following Barak; for not onelyonly they, but all others generally in Israel are here meant, they had very great want of weapons.
My heart is towards the Governours of the people, that offered themselves willingly, V. 9.&c. Here Deborah beginneth to praise the instruments of this victory, under God, the Governors of the people, Hebr. the Law-givers or Judges, who by right were such, although at this time suspended from executing their office by the tyranny of Jabin; and herein their forwardnesse in speciall is intimated, to lead forth the people to this Battail, that as hers, so the hearts of others might be affected towards them, and blesse God for them.
Speake ye that ride on white Asses, that sit in Judgment, &c. A further description V. 10. Lyrs.of Judges, who now might ride upon white Asses, or Asses shining with fat, taken from the enemy, and walke upon the way securely, which they could not doe before without deadly danger. And Judges are thus described, because of Judg. 10. 4. Ch. 12. 14.old in Israel, they used not to ride upon Horses, but Asses, as all honourable Persons did. By these words following, and walke by the way, Junius will have Iunius.Merchants to be understood, who used to travaile further; so that they also, and all travailers that were now delivered from dangers, are excited to speake together the praises of God.
They that are delivered from the noise of Archers, in the place of drawing water, &c. V. 11.that is, as Junius also hath it, Boyes and Wenches that were in continuall danger of the enemies arrowes when they went to draw water. This place is very obscure, by reason of the words here used, which may bee drawne divers wayes. These words, They that are delivered, are not in the Hebrew, but supplyed by the Translators; For Hebr. the verse beginneth thus, foreign being rendred word for word, from the voice of the shooters of arrowes, or of lightening and hailstones in the places of drawing water, or amongst the drawers of water, there they shall speake, &c. The Vulgar Latine hath it, Ʋbi collifi sunt currus, & hostium suffocatus est exercitus, by foreign those that shot and fought out of the Chariots being understood, but the Chariots being now overthrowne, and they cast upon the ground maimed, and troden under the horses feet, they uttered a most lamentable voice, from which voice the Israelites are exhorted here to fetch matter of praise; and by foreign they that fell into the River Kishon, and were there choaked with water, being understood. The Septuagint joyne these words to the last word of the former verse, thus, foreign, edite vocem pulsantium in medio gaudentium; but this goeth altogether from the signification of the words, as may bee seen before; and Arias Montanus hath it, a voce sagittantium inter haurientes aquas, as having reference to foreign speake yee, being the last word of the former verse. And so I take it to bee one continued sentence, thus, Yee that walke by the way now safely, which yee could not doe before, speake from the voice, or utter the voice of dividers, for so foreign also signifieth, that is, of those that divide the spoiles of the enemy, and doe this amongst the drawers of waters, who also have cause now to rejoyce, because they are out of the enemies danger in going out and comming in about this service, and so doe this amongst them, is as much as doe yee it, and let them utter the voice of joy also. It seemeth then to be an excitation of all, even to the drawers of water in Israel, which were the meanest of all others to praise God: And it is said amongst the drawers of water in particular to denote the place where this victory was gotten, even by the waters of the River Kishon, v. 21. There let them speake of the righteous acts of the Lord, towards the inhabitants of his villages, &c. Because now men might adventure to inhabit even such weake places, which in times past they durst not doe, ver. 7. The Vulgar Latine hath it as before, towards the valiant in Israel; and unto the next words, Then shall the people of the Lord goe downe to the gates; it addeth, and obtained principality; for further explication of what is meant by their going downe to the gates, viz. the Judges to sit there, and judge in Israel, and to see Justice executed, or to goe freely in and out at the gates without feare, for businesse or recreation, as Junius hath it.Junius.
Awake Deborah, awake, awake, utter a song, &c. V. 13. Then bee made him that remaineth to have dominion over the Nobles of the people, the Lord hath made V. 12. V. 13.mee to have dominion over the mighty. The Vulg. Latine, Salvatae sunt reliquiae populi, Dominus in fortibus dimicavit. Junius, Ex quo dominium residui tradit magnificis in populo, Jehovah dominium mihi in fortissimos tradit; and by the Princes to whom the dominion was given, he understandeth the Israelites, by the residue, Junius.the Canaanites remaining, by the time, since which the time, the time that Barak carryed the Canaanites captive; by the mighty, over whom Deborah was set, the Israelites recited in the verses following, Ephraim, Judah, Simeon, &c. The Septuagint, Then was his fortitude magnified, the people of the Lord (ó Lord) humbled before me those that are mightier then I. Of all these Expositions our Translation is most agreeable to the originall Hebrew, as expressing it word for Septuag.word, and the meaning is, when Barak led the Canaanites captive, the people of Israel that remained, after so great oppressions and destruction of them made before by the Canaanites, which were weake and despicable, had the mightiest of them in subjection; and Deborah in speciall had them under by the Lord, who did all this. Wherefore as Hugo hath it, either the people are brought in stirring her up and Barak to praise God, or else shee exciteth her selfe and him, Hugo Card.saying, Awake, awake, awake, three times, or, Arise, arise, arise, to intimate that who so will perfectly praise God, must doe it with heart, word, and work, or by faith, work, and perseverance.
Out of Ephraim was there a root of them against Amalek, after thee Benjamin among thy people, &c. Here, saith Ferus, are commemorated the Tribes, out of V. 14. Ferus.every of which, some went to these Wars after Barak, so likewise Junius. But Lyra, Hugo, Tostatus, and others, generally referre the first words here to Joshua, Lyra, Hugo Cardin. Tostatus.who was of the tribe of Ephraim, holding them to bee a commemoration of the sight which hee had against the Amalekites, Exod. 17. and the next to Saul, who was of the tribe of Benjamin, taking them to bee a Prophesie of his going against them, which was done, 1 Sam. 15. This place is so obscure, that it is most difficult to give the right sense thereof. The Vulg. Latine hath it, Out of Ephraim destroyed hee them in Amalek; and after him, out of Benjamin thy people, ô Amalek: the last words [ô Amalek] being supplyed for further expression. The reason of the first difference here, is, because the word foreign may either signifie their root, or hee planted them; or the pricks being altered, thus, foreign hee extirped, or rooted them out: And when the Scriptures were first written, till the dayes of the Masoreth, who invented the pricks, it might indifferently be read either way. Wherefore if it bee read now, hee rooted them out, or destroyed them, as Jerome hath it, there will bee no violence done to the originall Hebrew, but a corruption onelyonly acknowledged in the Masoreths pointing. And then the sense will bee cleare, God out of Ephraim, or stirring up men out of Ephraim, when the Canaanites being discomfited, fled some of them that way to Amalek, pursued and destroyed them there, for the word is not, against Amalek, but in Amalek; and Joshua fought not before in Amalek, but with the Amalekites in the wildernesse; so that it cannot bee understood of that fight, Exod. 17. neither can there bee any good reason rendred, why that fight with the Amalekites should here bee mentioned; but that the Amalikites dwelt not farre from Ephraim and Benjamin, and so that the Canaanites might bee chased by them thither, and slaine, it appeareth, because the Kenites dwelt some of them amongst the Amalekites, 1 Sam. 15. 6. and yet Iudg. 1. 16. they are said to have gone and dwelt in the Wildernesse of Judah, neare to which Ephraim and Benjamin lay. For the other words in the Vulg. Latine, I cannot so easily bee drawne to subscribe unto them, for they are Hebr. word for word, Thy remainders, Benjamin, in thy people, or with thy people; the meaning being, that Benjamin, although now a small tribe, not worthy therefore to bee called otherwise, but by the name of a remnant, did also helpe with his people in destroying the Canaanites. And then here is nothing to be understood but these words, and out of, and hee destroyed; For that Benjamin received that great blow remembred, Judg. 20. before this time, and so that a remnant onelyonly of that tribe now remained, Junius proveth in his Notes upon Iunius.that place. The Chald Paraphrast maketh all this place plaine, according to Chald. Paraphr.the most common received sense before mentioned, thus, Out of the house of Ephraim arose Joshua the sonne of Nun in former times, and made warre with the h…use of Amalek; and after him rose up Saul of the house of Benjamin, &c. One Septuagint Translation hath it, Ephraim rooted them out in Amalek, &c. The Rabbins generally follow the Chaldee, but the sense already approved is best, and most agreeable to the words, and the Septuagint maketh notably for it.
Out of Machir came Governours, and out of Zebulun they that handle the pen of the Writer. Machir was the most noted, if not the onelyonly sonne of Manasseh; and therefore in saying, out of Machir came Governours, shee meant, out of the halfe tribe of Manasseh placed in the land of Canaan, neare to mount Tabor, Iosh. 17. 1.where the battaile was fought, came downe Princes and chiefe men to helpe in this war. The next words Hebr. are, foreign word for word, drawing out, or such as draw out with the Scepter, Rod, or Pen of a Scribe; and the meaning seemeth to bee, that as out of Manasseh, so out of Zebulun came primary men also, as many othrs (for the Army consisted chiefly of Zebulun and Naphtali) that led others forth, carrying in their hands the signe of their authority, a Scepter or a Rod; or as Junius hath it, leading them forth Junius.by Letters, which they wrote to summon them to come after them to this War. The Vulg. Latine hath it, Which led an Army to the Warre, not respecting the words, but the sense onelyonly. Ferus taketh this to bee a description of Ferus.Doctors of the Law, whom hee saith Barak had in his Army, as well as Souldiers, and by such God subdued the Enemy. But because the word foreign is most commonly put for a Scepter, or signe of Principality; the word foreign a Writer, and foreign Law-giverrs, before used in this verse, seem to set forth men of a like condition, Law-writers, or Law-makers, Princes of Families.
The Princes of Issachar were with Deborah, even Issachar and also Barak, hee was sent on foot into the valley, for the divisions of Reuben there were great thoughts V. 15.of heart. The Vulgar Latin agreeing with ours in the first words rendreth the next thus, and they followed the steps of Barak, who gave himselfe to danger, as it were headlong and into a gulf. The Sept. and Barak, so Barak: in the valley hee sent his footmen into the valley. Junius, as Issachar, so Barak and he that was sent into the valley at her footsteps. Hebr. And Issachar, so Barak sent into the valley with his feet, or with his footmen, the meaning is, as Issachar with his Princes, so Barak was with Deborah, and was sent by her downe from Tabor with his footmen into the valley against the Canaanites, and there fell upon them by the river Kishon and slew them. Lyra and others that follow the Vulgar Latin, Lyra.expound these words, as shewing, that some of Issachar remained with Deborah to praise God, and some went after Barak to chase the enemy downe the hill, with such violence as if they would have cast themselves downe head-long the valley and river. But here is nothing signifying to danger headlong, or gulfe, but into the valley, so that if the words be otherwise placed, the nearest that they will come to Jerom is by rendring them thus: And Issachar so followed Barak at his feet cast into the valley. For the next words, for the divisions of Reuben, &c. it is most generally held, that here Deborah beginneth Lyra, Ferus, Hugo Card.to taxe those tribes that did not helpe in these wars, and first Reuben hindred by divisions amongst the Princes assembled to consult, whether they should send aide or not, which divisions came from their pride, and so no helpe sending could bee agreed upon. And therefore great thoughts of heart, pride is to bee understood, they were so proud, saith Hugo, that they scorned to goe with such meane persons, as they of Zabulun and Naphtali: and besides pride and contention, Ferus taxeth them for covetuousnesse. But Junius contrariwise Junius.rendring the words thus, magni institutis animi in partibus Reubenis, saith, that the notable faith of Reuben, God and the halfe tribe Manasseh on this side Jordan is here commended, in that they went up armed over Jordan before their brethren, shewing the great courage that was in their hearts, and that they are excited to acknowledge Deborah to bee sent of God to worke this great deliverance. I subscribe to the former exposition, the words being in Hebr. In the divisions of Reuben great thoughts of heart, that is, pride and highmindednesse, which was the cause thereof; and the next words shew this to be spoken in way of blaming Reuben, v. 16. Why abodest thou amongst the V. 16.sheepfoolds to heare the bleatings of the flocks? as if it had beene said, was this time, when thy brethren were labouring to atchieve so great a victory, a time for thee to sit still and tend thy flocks? and of this it is spoken in particular, because Reuben and Gad, &c. were before noted to abound with cattle; and so it is concluded with a repetition of the same, as is usuall in songs, for the divisions of Reuben there were great searchings of heart, the word rendred searchings differing but in one letter from that before rendred thoughts, for foreign here being foreign. Thus then the Reubenites are taxed, and in like manner the Gileadites who were of Manasseh, and God who are said to have abode, or to have sitten V. 17.still also beyond Jordan, and of Dan, that hee remained in Ships, that is, followed his merchandize, according to the scituation of his countrey, and Asher by the Sea shore, &c. why any thing should here be spoken in way of commending Reuben, Gad, &c. for their valour shewed in times past, I can see no conlour of reason. Asher is not onelyonly said to abide on the sea shore, but also to continue in his breaches, the Vulgar Latin in his havens, but the Hebrew word signifyeth breaches, and so the havens of the sea may well be called, because in them the violence of the waves is broken and determined: and his continuing here setteth fort his attending to his merchandize, this warre being neglected. Here Zabulun and Naphtali are againe commended for adventuring their lives, V. 18. V. 19.and the manner of the fight is described. The Kings came and sought, then sought the Kings of Canaan, &c. whereas Zabulun and Naphtali are said to have jeoparded their lives in the high places of the fields: the Vulgar Latin hath it, in regione Merome, foreign in the field of Merome, if it bee taken for a proper name, if appellatively, in the high places of the field, and this is preferred both by Lyra and Hugo, and others, for there was a plaine upon the top of the hill Lyra, Hugo Cardin.Tabor, from whence this battaile was begun, being therefore called the field of high places. The Kings of Canaan were the Kings confederated with Jabin; these are said to have come and sought, and tooke no gaine of money or of silver, that is, after the manner of those, that goe to warre and conquer, they tooke not the spoyle of the enemy, but they themselves were spoiled and destroyed, and their goods were made a prey to the Israelites, their enemy. The Vulgar Latin to expresse this hath it, nihil tulere praedantes. And this battaile is said to have beene fought in Taanach, which was a City belonging to the Levites in the halfe tribe of Manasseh, Josh. 21. 25. to which tribe also the City of Megiddo pertained, the waters whereof are here spoken of Judg. 1. 27. but that halfe tribe had both these Cities out of Issachar, Josh. 17. 11. for Issachar lay next to the tribe of Zebulun, where Mount Tabor was. Here I cannot but marvaile, what Hugo meaneth to say that for Taanach Hebr. is Romoshache, the Hugo Car.high places of the field, when as it is foreign Taanach, as all read it.
They fought from heaven, the starres in their courses fought against Sis. Here is shewed, from whence this great victory came, viz. from god, who from heaven sent lightening V. 20.and hailestones upon the enemy, but the Sun and Moone did not now stand still, as in the dayes of Joshua, but they and all the starres went on in their course, wherefore it is added, the starres in their courses fought, the Vulgar Latin, the starres remaining in order and in their course fought: So Lyra: who will not Lyrahave this to be understood of the starres fighting, but continuing in their course, whilst the tempest coming from heaven beat downe and destroyed the Canaanites. But Hugo by the starres understandeth lightenings comming from heaven against them, like unto starres, as if they had flowne from thence upon Hugo Cardin.them; or cast out sparklings of fire against them, thus also Petrus Comestor, Schol. Histor. Hugo de Sancto victore. Tostatus. Rupertus.taking it to be spoken hyperbolically. Hugo de Sancto Victore is for God, the ruler over the starres fighting against them. Tostatus meteors are meant, which are like starres called comets. Rupertus by the starres understandeth Angels, because Angels are called morning starres, Iob 38. and starres, Revel. 12. so likewise Glossa interlin. Vatablus, Mariana, and Esthius. Dionysius Carthusiauus Dionys. Carthusian. Cajetan.saith, the starres fought by stirring up tempests by their influences, God at this time specially augmenting them for the destruction of the enemies, so likewise Cajetan; and this last I hold to be the best, and to intimate, that the starres doe fight in their kinde, when God will have them, they are often called the hoast of heaven.
The river of Kishon swept them away, &c. they fleeing thither and thinking by V. 21.swimming over to escape, were by the violence of the streame carryed away and drowned: The ancient river, the Vulgar Latin and Sept. the river Kadumim, by Lyra thought to bee another river neare to Kishon. But by that, Lyra.which goeth before and followeth after, it is plaine, that one and the same river onelyonly is meant, and so Hugo, by Cadumim the red sea is set forth, the Hugo Cardin.word signifying antiquorum, because of old the Egyptians were miraculously drowned there, it is then meant here that Kishon was now become to the Canaanites, as the Red sea to the Egyptians, because hereby they were swept away. Serrarius thinketh, that the more easterly part of the river Kishon was called Cadumim, because Chedem signifyeth the east. Bonfrerius, because foreign Serrarius.signifyeth praeoccupare, that it was called the river Cadumim, for preventing Bonfrerius.and carrying away the Cananites, that thought to swimme over it: Arias Montanus, the river of antiquity, because it was of old ordained of God, that the Canaanites should bee drowned here: of all these I like that best, which Arias Montan.holding this to bee another name of the river Kishon or of some part of it, deriveth it from the east, because it must bee a name not now first imposed, but whereby it was also known long before this time. O my soule thou hast trodden downe strength, this is a clause of the victourer exulting for this mighty Kingdome of the Canaanites now subdued.
Then were the horse broken by reason of the pransings, &c. the Vulgar Latin, V. 22.ungulae equorum ceciderunt fugientibus impetu et per praeceps ruentibus fortissimis bostium: in our translation the rest of the verse endeth thus, the pransings of their mighty ones, Hebr. it is foreign were smitten or shaken with hasty treadings foreign of his mighty ones, the meaning whereof can bee nothing else, but that the mightiest and strongest of the Canaanites made such haste to flee in their charriots before the Israelites, that their very horse hoofes were broken, and bruised wonderfully, so that Jerom in his translation respected ore the sense, then the words.
Curse yee Meroz, said the Angel of the Lord, curse yee bitterly the inhabitants thereof, because they came not to the helpe of the Lord, &c. Comestor for Meroz hath Meroth, and V. 23. Sohol. Histsaith, it was one of the Princes of Canaan, and that Deborah meaneth herselfe by the Angel, or Michael Meroth, signifyeth areanum, and hereby was meant an evill Angel in arcano, that is, in secret fighting against Israel. Lyra having Lyra.also mentioned this exposition, as the common exposition of our Doctors, that Michael was the Angel of the Lord here meant, and Meroz the name of an evill Angel, who with his company did not onelyonly not helpe, but oppose the people of Israel, preferreth yet another of the Hebrewes, who say, that Meroz was a mighty man dwelling neare the place, where this battaile was fought, but would not come forth with his men to helpe the Israelites, wherefore, the Angel of the Lord, Barak curseth him and his people, for Barak may well be understood by an Angel, because hee was sent, according to the signification of the word Malach, an Angel, one sent. It seemeth to mee, that an Angel properly may best be understood, and most probably Michael, the Prince of the Jews, Dan. 10. and by Meroz some City or Towne neare to the place where the battaile was fought, because the inhabitants thereof are also named, although there be now no memory left of it either in Jerom or Adrichomius or any other, because happily by the force of this curse, it perished long agoe. Others, that came not to helpe, are not cursed, because they dwelt further off, but Meroz being so neare was without excuse. It is cursed and the inhabitants thereof, because they came not to helpe the Lord, that is, his people fighting against Sisera, for the Lord taketh that which is done to his people, as done to himselfe. Let rich men marke this, saith Ferus, who helpe not the poore Ferus.by relieving, and such, as stand against any good cause, so farre are they from helping it, and lastly, all that stand not for the glory of God, they are accursed. But how can the Angel of the Lord bee said to curse, seeing Jude epist. Michael cursed not the Devill, neither durst he? Hugo answereth, it is true, Hugo Card.the Devill himselfe must not be cursed with some kinde of cursing, for the wicked cursing the Devill curseth his owne soule, Eccles. 21. that is, by wishing evill to him, because hee is the creature of God, but by saying, that he is evill, and by abhorring from his presence, as evill, he may be cursed. Thus he, but Michael is onelyonly said, Jude, v. 9. not to have dared to bring forth the judgement of evill speaking against the Devill, but hee said, the Lord rebuke thee, Satan; which may better be expounded thus, as in my notes upon Jude, hee of himselfe durst not by word take revenge upon the very Devill, because this belongeth to the Lord onelyonly, but having commission from God to curse, as in this place, he might curse and bid others curse, as other holy servants of God have cursed Gods enemies, which was not their cursing, but the Spirits speaking by them, and denouncing all evill.
Blessed shall Jael the wife of Heber bee above women, &c. In commending Iael, V. 24. Ferus.saith Ferus, all that labour for the good of the Church, are commended and blessed, and the falling of Sisera is set forth in many words the more to set forth his shamefull end. For what can be more shamefull to a Generall of a great Army, then to be slaine and to fall at the foot of a woman? And such confusion and shamefull ends shall all the wicked which are Gods enemies come unto, according to the Epiphonema used, v. 31. But the godly who love God shall become Hugo Card.glorious as the Sun in his might: in the tent, that is, for that which she did in the tent, in so valiantly assaulting and slaying Sisera: above other women in the tent, that is, saith Lyra, above all that dwell in tents, for none of them ever did so valiantly and warily, as shee before. Hugo also straineth this higher: blessed be Jael above other women, in the heavenly tent or tabernacle.
Hee asked her water, shee gave him milk, shee brought forth butter in a Lordly dish. V. 25.By this it seemeth, that shee gave him not onelyonly to drinke, but to eate also, which was not before expressed, Ch. 4. 19. but onelyonly that shee gave him milke, and the vessell, out of which, is said to be foreign a bottle: but here foreign in a dish of the mighty or of Princes shee gave him butter. Junius rendreth it, Junius.simpulo magnificorum obtulit lacpingue, and saith, that Simpulum was in the form of Cyathus a cup, and was used either about holy things, as Ch. 6. 38. or in marriage feasts. The Sept. distinguish the sentence thus, shee gave him milke in a bowle of potentates or of the mighty, shee brought forth butter. And this is verbatim according to the Hebrew. And foreign whereby a bowle is here set forth, is used onelyonly againe, Ch. 6. 38. where not a dish, but a bowle must needs bee understood by it, and that of great capacity, for which cause it is called here a bowle of Princes, containing a sufficient quantity of milke, and not a little, as in the cup of the poore, so that Sisera might drinke his fill: For otherwise it could not bee called a bowle of Lords, because Lordly for price, seeing the Kenites used no such costly Vessells in their Tents. Now if a distinction bee made, as by the Septuagint referring the milke to the bowle, and not the butter; there needs no question to be moved, as otherwise there may, how butter could aptly be brought in a cup or bowle? wherefore I prefer that Translation as best.
And with the hammer shee smote Sisera, shee smote off his head, when shee had V. 26.pierced and stricken through his temples. The word here rendred, shee smote off, is foreign used, as some note, no where else, and therefore of uncertaine signification. The Septuagint render it foreign, shee boared through or pierced his head. Some Hebrews will have it to signifie, shee smote, or cut off, as in our new Translation, but the Septuagint is to be preferred, because the instrument that she used was an hammer, and therefore unfit to cut off his head. Junius hath it, abrasit caput ejus. The Vulg. Latine, quaerens in capite vulneri locum, going altogether from the Hebrew, & tempus validè persorans, having but one Participle and an Adverbe, for two Verbes Synonymies, and distinguished by two Conjunctions foreign and shee transfixed and pierced: Wherefore I would rather read the whole thus, according to the Hebrew thus, Shee hammered Sisera, and perforated his head, shee transfixed and pierced his temple.
Where hee bowed, there hee fell downe dead. The Hebrew word for dead here, V. 27.is foreign wasted or spoiled; by the Septuagint rendred foreign, miserabilis, and accordingly the Vulg. Latine, exanimis & miserabilis; but the meaning is best expressed by the word dead.
The mother of Sisera looked out at the window, and cryed out through the lattesse, V. 28.&c. Here beginneth the derision of Sisera his friends, who expected a farre other event of this War. The Vulg. Latine hath it, per fenestram respiciens ululab at mater ejus, & de caenaculo loquebatur, understanding the place where shee stood looking, to bee an upper room, having windowes narrow without, and broad within.
Her wise Ladies answered her, yea, shee answered her selfe; thus the Hebr. word for word, and the Septuagint; yet the Vulg. Latine in words that are neither V. 29.in the Hebrew nor Greek, hath it thus, Ʋna sapientèr caeteris uxoribus ejus haec socrui verba respondit. The next words, V. 30. Have they not sped, have they not V. 30.divided the prey, to every one a damosell or two, &c. in the Hebrew are so defective, that they must needs be thus supplyed, for the words are these, Have they not found and divided the spoile, a damosell, two damosells to the head of a man; a spoile of divers colours to Sisera, &c. a spoile of two divers colours for the neck of the spoile. V. 31. And the Land had rest 40 years, that is, counting from the 80 years mentioned, Iunius.Chap. 3. 30.