Or not. The secrets of hearts cannot be hidden from the omniscience of God. (Calmet) --- But he would have an experimental knowledge of the fidelity of his people, by leaving these nations in the midst of them. It was partly on this account that he withdrew the sword of Josue, who would otherwise have easily followed up his victories, and exterminated all the inhabitants. The cowardice and secret indispositions of the people was another obstacle. (Haydock) --- God acted like a person who distrusted the fidelity of his servant, and left something in his way to see if we would steal it. (Calmet) CHAPTER II. Instruct. The original is translated try, ver. 4, and chap. ii. 22. --- And all. Hebrew, "as many of Israel as had not," &c. (Haydock) --- Those who had served under Josue, were so strongly impressed with a sense of the divine power and severity, that they never forgot them: but there was a danger lest their children should grow careless, if they were suffered to enjoy a constant state of prosperity. Virtue or power is made perfect in infirmity, 2 Corinthians xii. 9. (Calmet) --- He that hath been experienced in many things, multiplieth prudence, Ecclesiasticus xxxiv. 10. And be. Hebrew, "at least, such as before knew nothing thereof." Though war be in itself an evil, the passions of men render it necessary, and God makes use of it as a scourge, to punish the wicked, and at the same time to keep all under due restraint. (Haydock) --- Too long a peace has proved sometimes fatal to states and to the virtue of individuals. In adversity we call upon God, and adhere to him with greater fervour and constancy. The Jews were so prone to evil, that, if they were permitted to enjoy tranquility for a few years, they presently forgot themselves and the author of all their good, and even turned their backs upon the only true God. Their enemies forced them to have recourse to Him. (Calmet) Princes, a Persian word. (Menochius) --- These heads of the five great cities of the Philistines, are called Seranim, (Haydock) but never kings, whether they were governors of so many petty states, united in the same form of republican or aristocratical government, or independent of each other. See Josue xiii. Three of these cities are said to have been take by Juda, (chap. i. 18,) unless the Septuagint be more accurate, as this passage would seem to insinuate. (Calmet) --- They might have thrown off the yoke in a short time, as we before observed. These five cities were Gaza, Geth, Ascalon, Azotus, and Accaron. (Haydock) --- All but Geth were on the Mediterranean sea. (Calmet) --- All the Chanaanites, &c., who dwelt in Libanus, with some others, who were dispersed though the country, ver. 5. (Haydock) --- These chiefly inhabited the environs of Sidon. --- Baal Hermon. The idol of Baal might probably be adored on this mountain. (Menochius) --- We find Baal-gad in the same neighbourhood, and both may mean the same city. (Calmet) Not. Various reasons are assigned, on the part of God, for not exterminating these nations at once. But their being spared so long, must be imputed to the disobedience of the Israelites, otherwise they would surely never have been tolerated with their idol-worship in the land of promise, to contaminate, by their wicked example, the manners of God's people. If they would have redeemed their lives, they must at least have given up the land and their idols. As the Israelites proved so little zealous in destroying the latter, they were justly punished by God, in being deprived of what would have contributed to make them richer and more comfortable in this world. (Haydock) Gods. This was the fatal consequence which God had foretold, Deuteronomy vii. 4. (Haydock) Astaroth. Hebrew Asheroth, Septuagint, "the groves," (Menochius) of which Astaroth was the goddess, (Calmet) like Diana, chap. ii. 11. Various trees were sacred to idols. (Menochius) Chusan. This name leads us to conclude that this prince was of Scythian extraction, a descendant of Chus: (Calmet) it signifies "black," or an Ethiopian." (Menochius) --- Rasathaim was perhaps the place of his nativity. As it means "of two sorts of malice," Arias thinks that the Syrian kings took this title to shew that they would punish or repress all crimes against the civil or criminal law, (Menochius) those which affected the property as well as the lives of their subjects. (Haydock) --- Mesopotamia. In Hebrew Aram naharayim. Syria of the two rivers; so called because it lies between the Euphrates and the Tigris. It is absolutely called Syria, ver. 10. (Challoner) --- Eight years, by manual labour and presents, testifying their submission to their oppressor, who might not perhaps live among them. (Calmet) --- Moir's edition, by mistake, reads eighty years. The Hebrews were equally fallible, chap. iii. 30. (Haydock) Saviour. "We must remark, that the man by whom God grants us safety, is styled a saviour," (St. Augustine, q. 18,) though Christ is the proper and principal Saviour. (Worthington) --- Caleb. Septuagint, "the younger son of Cenez, who was the brother of Caleb." (Haydock) --- Othoniel was one of the ancients. If he could not prevent the people from falling into idolatry, he rescued them from it. (Calmet) In him, to instruct and enable him both to rout the enemy, and to govern the people with prudence. (Haydock) --- Chaldean, "the spirit of prophecy." The oracle excited him to attack Chusan. (Josephus, [Antiquities?] v. 3.) He was entrusted with an extraordinary authority, in a wonderful manner, and God gave him all those virtues which were requisite for his exalted station. (Calmet) --- Him. Hebrew, "his hand was strong upon Chusan Rasathaim." He gained a complete victory over him, (Haydock) the particulars of which are not mentioned, though they must have been very interesting and extraordinary, as the power of Chusan was so extensive. (Calmet) Died, "forty years after Josue, according to the chronology of Usher, which we follow," (Calmet) or rather Usher translates the land began to rest "in the fortieth year" from the peace of Josue. He places the death to that leader in the year of the world 2570, and the end of Chusan's dominion 2599; so that, if we deduct 40 years from this last date, we shall come to the year 2559, the sixth of Josue's administration, when he began to divide the conquered lands. He supposes that the peace of Othoniel lasted about 62 years, when Eglon disturbed it for eighteen years. "Aod delivered Israel. After him Samgar appeared, and the land rested till the 80 th year from the peace of Othoniel." Houbigant censures this indiscriminate use of cardinal and of ordinal numbers, and the blending times of servitude with those of peace; (Haydock) and "surely this method of reckoning is very harsh, and contrary to the usual acceptation of words." (Calmet) --- Yet it is adopted by many. (Worthington) --- IT may suit to form a system, but can have no solid foundation. (Haydock) --- The epoch from which Usher dates is no where so distinctly specified, as that we should suppose that the author of the Book of Judges had it in view. Moreover, by this method, we are left to guess how long each of the judges reigned, or how long the peace which they had procured, subsisted. Usher admits that they years of servitude are specified; and, why not also the years of peace, since they are expressed exactly in the same manner? If the ordinal Numbers 40th, 80th, &c., were intended, b would be prefixed, as [in] Deuteronomy i. 3.; and this grammatical observation along, suffices to overturn the calculation of Usher. (Houbigant, Proleg.) --- Salien dates from the death of Josue in 2600, and allows that 40 years elapsed from that period till the decease of Othoniel; including the years which some attribute to the ancients, and to the anarchy; (chap. xvii., &c., to the end,) and also the eight years of servitude; so that instead of a rest of 40 years, we shall find that all was in confusion the greatest part of the time. The idolatry of Israel, which shortly brought on the servitude under Eglon, commenced immediately after the conclusion of these 40 years, when Salien begins to enumerate the years of Aod's government. Thus he does from one judge to another. This system does not indeed make the text bend to uphold it, but it supposes that the sacred writer includes anarchy and servitude under the name of rest. In these matters much is to be supplied by conjecture, and hence the chronological difficulties which infidels propose, to invalidate the authority of the Scripture, can have but little weight, till the learned shall have discovered the exact disposition of former times. The first judge of Israel was of the tribe of Juda. The second was chosen from the almost ruined tribe of Benjamin, as the learned commonly place the dreadful catastrophe which befel that tribe during the anarchy which ensued, and the death of Josue and of the ancients. Aod had no share in the crime. (Haydock) Eglon, signifies "a calf." (Calmet) --- God made use of this prince to scourge his people, with the assistance of the neighbouring nations. He took Engaddi, in the plains of Jericho, and was thus enabled to keep an eye both upon his own subjects and the conquered Israelites. (Calmet) --- Here he probably met with his untimely end. (Haydock) Aod, signifies "praise," whence perhaps Josephus calls him Judes which has the same import. (Menochius) --- He was a descendant of Jemini or Benjamin, by his son Gera, Genesis xlvi. 1. --- Right. Septuagint and many interpreters agree, that Aod was "Ambidexter," a quality which Plato exhorted those who were designed for war, to strive to acquire. Several of the heroes before Troy are praised on this account; and the Scripture takes particular notice of 700 citizens of Gabaa, who could use both hands alike, and could hit even a hair with a stone, chap. xx. 16. The Jews explain itter, very absurdly; Aod "had his right hand maimed or tied:" (Calmet) and Protestants render "a man left-handed." (Haydock) --- This would be a very awkward recommendation for a warrior, though it is pretended that such are more resolute, and more difficult to encounter than others. The number of the men at Gabaa who are praised for their skill, as well as the brave men of David, (1 Paralipomenon xii. 2,) shews sufficiently that the term does not mean left-handed. But the Scripture here takes notice that Aod could use his left hand so well, because he placed his dagger, contrary to custom, on his right side, and the motions of his left hand would not be so narrowly watched. Rufin does not agree with the present text of Josephus, which indeed seems very confused saying, "that all the strength of Aod lay in his left hand." Gelenius also translates, utraque manu ex \'e6quo promptus; (Antiquities v. 5,) so that perhaps the Greek of Josephus may have been altered. --- Presents; that is, tribute; an odious expression, instead of which the Scripture often puts presents, 1 Kings x. 27., and 1 Paralipomenon xviii. 2. No tribute was imposed in Persia till the reign of Darius Hystaspes; the subject had to make presents to the king. (Herodotus iii. 89.) (Calmet) He made, or procured, though it was formerly honourable for a person to do such things himself. (Calmet) --- Hand. Hebrew gomed, is translated by the Protestants, "of a cubit length," (Haydock) though the term is never used elsewhere for that measure. Septuagint have spithame, a measure of 12 fingers. --- Garment. The sagum, as well as the Septuagint mandua, from the Hebrew mad, denote a military garment. But such a dress might have rendered Aod suspected, (Calmet) unless an uniform might then be deemed a suitable dress for an ambassador. (Haydock) --- Thigh. The Jews wore the sword there; (Psalm xliv. 4,) and it would be more convenient on the left thigh, as the nations of Gaul and Germany had it, while the Roman cavalry wore the sword on the right; and the infantry had two swords, the long one on the left, and a shorter, about an hand's length, on the right. (Josephus, Jewish Wars iii. 3.) (Lipsius) Fat. The ancient version used by St. Augustine had , "lean," which he justly took in an ironical sense. Septuagint asteios, signifies "beautiful and genteel." (Calmet) --- Serarius explains it in the same sense as the Vulgate. (Menochius) Him; or according to the Hebrew, Septuagint, and Chaldean, "he sent away the men who had brought the presents." (Calmet) --- But is seems he followed after them as far as Galgal, (Haydock) whence he returned, as if he had been consulting the oracle, and had orders to communicate something of importance to the king, unless we translate, "He dismissed, &c., and as he was returned from the idols at Galgal, he said," &c., at the same interview. (Calmet) He would not expose his companions to danger. (Menochius) Idols. Hebrew pesilim. Some take these to be only heaps of stones. Protestants, "quarries." (Haydock) --- But the Septuagint, &c., represent them as "carved" idols. The same expression is used [in] Exodus xx. 4., &c. The Moabites had probably placed idols here, to profane that sacred place, which was resorted to out of devotion by the Israelites, Osee iv. 14., and Amos iv. 5. Here also the prophets inform us that the ten tribes adored and consulted idols; resembling perhaps that of Michas, chap. xvii. 4. --- Silence to Aod, (Calmet) that none of the people might be able to divulge the secret. Hebrew, "be thou silent." (Menochius) Alone. Hebrew, "Aod approached unto him, and he was sitting in a summer parlour, which he had for himself, alone." It seems to have been a private closet, to which he retired for greater secrecy, as his officers concluded that he was there only to ease nature. (Haydock) --- It might be rendered, "a hall of audience." (Calmet) --- But the place where Aod presented the tribute, was more probably of this description, and Eglon retired thence into a back parlour, and was followed by Aod, alone, ver. 24. (Haydock) --- A word. What Aod, who was judge and chief magistrate of Israel, did on this occasion, was by a special inspiration of God: but such things are not to be imitated by private men. (Challoner; St. Augustine, q. 20.; Numbers xxv.) Worthington) --- Hebrew, "a thing (message, &c.) from God, (Aleim) or the gods." Probably the king would imagine that he was speaking of the idols at Galgal, and being full of awe for them, would be off his guard, and rise up out of respect. See Numbers xxiii. 18., and Exodus iii. 5. (Calmet) --- But as the word Elohim was only abusively applied to idols and to great men, Aod might say with truth, that he had a word or an errand from Elohim to the king, without minding in what sense Eglon would take the expression. See St. Augustine, q. 20., and Origen, hom. 4. Though God permitted this king to attack his people, and to scourge them for a time, he did not approve of his injustice, and now authorized the chief magistrate of Israel to revenge their wrongs. (Haydock) --- God is the arbiter of our lives, and may order whatsoever he pleases to put us to death. But the doctrine of J. Huss, who preached, "It is lawful for every subject to kill any tyrant," was condemned in the Council of Constance. David severely punished the man wo pretended that he had slain Saul. The first Christians never entered into any revolt against those cruel and impious emperors who oppressed them, and whose title to the throne was evidently unjust. See Romans xiii. 1. Under what government are all satisfied, or of the same religion with the sovereign? Even if any should pretend that they have an order from God to kill a tyrant, they must give proof of their commission to the lawful superiors, or them must expect to be treated as fanatical impostors. (Calmet) --- Throne; or Hebrew, "seat." The throne of state would not probably be placed in a retired chamber. (Haydock) --- The king rose up out of respect to the deity; (Menochius) and at the same moment, Aod plunged the dagger into his bowels. (Haydock) CHAPTER III. With, &c. Hebrew [and] Protestants, "And the haft also went in after the blade, and the fat closed upon the blade, so that he could not draw the dagger out of his belly, and the dirt came out." By the word belly, the Jews mean all the vital parts. (Calmet) ---- The wound was so deep, that Aod did not think proper to strive long to extract his sword; and indeed, being all bloody, it would have only tended to excite suspicion. (Haydock) --- The Chaldean agrees with the Vulgate in rendering parshedona "excrements," though it seem to be rather irregularly in construction with a masculine [], &c. If we should read peristana, "a porch," the difficulty would be avoided. (Calmet) --- Septuagint, " and Aod went out into the porch, and he shut the doors of the upper chamber.... and he himself went out." (Haydock) Door. Lyranus would prefer porticum, "the porch," as the Chaldean explains the Hebrew by exedra, a portico highly ornamented with pillars and seats, where the princes formerly used to administer justice. Homer give a grand description of the portico of Alcinous. (Odessey) (Haydock) --- See that of Solomon described, 3 Kings vii. 6. (Calmet) --- The Roman Septuagint adds after prostada, what may perhaps be a second version, "and he went through those who were drawn up," of the guards. He shewed no signs of fear. (Haydock) --- It was not necessary for him to take the key with him, as a common one was used for several chambers, and was necessary only to unloose some bands, with which the doors were fastened. The keys in the East are very large, and of a very different construction from ours. (Calmet) --- Nature. Hebrew, "he covereth his feet." The ancients did not wear breeches: they covered themselves with great care. (Calmet) See Deuteronomy xxiii. 13. (Haydock) --- Parlour. Hebrew, "chamber." Septuagint, "bed-chamber." Ashamed, perceiving that their hopes had been vain, (Calmet) and not knowing what to do, (Menochius) they began to fear the worst. (Haydock) Confusion. Hebrew, "tarrying," as they waited a long time before they ventured to open the door. Seirath seems to have been on the road from Galgal to Mount Ephraim. Some conjecture that Josephus speaks of it under the name of Syriad, (Calmet) where he saw the inscriptions, which he asserts were left by the children of Seth before the deluge. (Haydock) --- They might perhaps be the idols which are mentioned here. Fords. That none, from the other side, might come to the assistance of the Moabites, (Menochius) who were at their prince's court, in the territory of Jericho, and that none of these might make their escape. (Haydock) Strong. Hebrew literally, "the fatness," denoting what is most excellent, Psalm xxi. 30., and lxxvii. 31. (Calmet) --- Eglon would have his chief nobility and most valiant soldiers round his person. (Haydock) Eighty. The Hebrews use the letter p to express this number; and, as it is very like their c, which stands for 20, Houbigant suspects that he first number is a mistake of the transcribers. Usher confesses that it is "extremely improbable" that Aod should have governed so long, after he had slain Eglon, as he must have been at that time, about 40 years old; and the Israelites were not often so constant for such a length of time. (Houbigant, Proleg.) --- But this difficulty does not affect Usher, as he brings Aod forward only in the 80th year from the peace of Othoniel; and instead of allowing him 80 years of peaceful sway, he says Samgar appeared after him; but, it seems, both together did not reign a year, since in that 80th year, he commences the servitude, which Jabin brought upon Israel, from the year of the world 2679 till 2699, and peace was not restored by Barac for about 20 years! (Haydock) Samgar. His reign seems to have been short, and only perhaps extended over the tribes of Juda, Simeon, and Dan, while Debbora governed in another part. Some exclude him from the list of judges. But Josephus, Origen, &c., allow his title, with most of the moderns. (Calmet) --- The Alex.[Alexandrian?] Chronicle gives his reign of 24 years, which Salien would understand, as if he had acted under the orders of Aod, when the latter was grown too old, if the author had not said that "after the death of Aod, Samgar, his son, judged Israel 24 years," which he subtracts from the 80 years allotted to Aod. He makes Bocci succeed Abisue in the pontificate, at the same time, which Salien admits, in the year of the world 2696. --- Hundred. Septuagint, "as far as 600," which might be at different times, when the Philistines were dispersed through the country in order to plunder. --- Plough-share. Septuagint aratropodi. (Haydock) --- Some translate the Hebrew, "an ox-goad." Maundrell describes those, which are used in Palestine, as eight feet long; and, at the thick end, 10 inches round, with a kind of spade, to clean the plough, while the other end is very sharp. Samgar might probably use such an instrument. From its being mentioned, we may gather that he did not engage the enemy in a pitched battle, (Calmet) but as he could find an opportunity. Thus Samson slew 1000 of the same nation with the jaw-bone of an ass, chap xv. (Haydock) --- Defended. Hebrew and Septuagint, "saved," which shews that he was a proper judge. (Menochius) --- It is true, he did not rescue the Israelites entirely, but he stood up in their defence. (Calmet) --- The duration of his government is not specified, nor is it said that the land rested, because he ruled for a short time only: Josephus says not quite a year; and the roads were continually infested with the incursions of the Philistines on the south, and of the Chanaanites on the North, chap. v. 6. Samgar seems to have been a ploughman, and he seized the first weapon that came to hand. The Hungarians and Spaniards formerly defended themselves against the attacks of the Turks and Moors with their plough-shares, in memory of which the Spaniards long after went armed to plough. The most valiant Roman generals, Camillus, Curius, Cincinnatus, and Fabricius, were called from the plough to the Dictatorship; and Pliny ([Natural History?] xviii.) observes, that "countrymen make the best soldiers." Aod. Samgar is passed over, either because he was only a private man, who performed a feat of valour like Jahel, (chap. v. 6.; Salien) or because his government was so short and limited. Hence we need not wonder that he could not put a stop to the ravages of the Chanaanites, nor to the disorders of the people. Asor. Josue defeated the king of this country, Josue xi. 8. But some of his successors had contrived to raise themselves again to power. His dominion probably extended only over the tribes of Nephthali, Zabulon, and Issachar, while Debbora judged in Mount Ephraim, and Samgar in Juda. --- He dwelt. It is not clear whether Jabin or Sisara dwelt in Haroseth, but most probably it was the latter, ver. 13. This city was on the northern banks of the Semechonite lake, (Calmet) surrounded with "woods," as the Hebrew word signifies; (Vatable) though Bonfrere explains it "a shop, foundry, or arsenal," as if the arms and chariots were made and kept here. A mixture of different idolatrous nations dwelt in it. Scythes. Hebrew, "chariots of iron." (Calmet) Lapidoth, signifies "lamps," and Barac, "thunder;" which has given rise to various conjectures, as if they were the same person. St. Ambrose thinks that Debbora was a widow at this time, and the mother of Barac. But St. Jerome says there is no proof of either. Others suppose that the excellence of the gift of prophecy would not permit her to cohabit with her husband. It is not unusual for women to possess this gift. Mary, the sister of Moses, Holda, the blessed Virgin, the daughter of St. Philip, &c., were prophetesses. The devil most commonly chose women to explain his oracles. --- Judged. Many deny that this word is taken in the same latitude here, as when it is applied to men. The Jews exclude women from government, and Athalia was only a tyrant. The Roman laws will not admit women to exercise the right of judicature. But the text, as it is explained by the Fathers in general, will not permit us to refuse the prerogatives of a judge to Debbora. Her authority was not merely voluntary, in consequence of the people's high opinion of her, as many would believe, with Salien, Worthington, &c., (Haydock) but she gave decisions which were binding on the Israelites; and she seems to have continued in the exercise of her functions along with Barac, after the victory which they gained over Sisara. The government of the latter was perhaps limited to the tribes which he had rescued from slavery. (Calmet) --- He is guided by her counsel, as Christian princes ought to be by their spiritual superiors. (Origen) (Worthington) Name. Hebrew, "she dwelt (or sat to judge) under the palm-tree of Debbora." "The oak of weeping," allon Bachuth, under which Debbora, the nurse of Rebecca, was interred, was also near Bethel, Genesis xxxv. 8. (Haydock) --- This city was on the confines of the tribes of Ephraim and of Benjamin, over which Debbora chiefly exercised her authority; and here she was consulted by the people. (Calmet) Cedes. There was another city of this name in Juda. (Haydock) --- Barac was of the tribe of Nephthali. (Calmet) --- The Lord, &c. Protestants translate, "hath not the Lord?" &c., as if the will of God had been notified to him before. We find that he make some demur, ver. 8. (Haydock) --- Thabor. A city of this name was also built at the foot or on the top of the mountain, and belonged to Zabulon. In it attributed to the Levites, 1 Paralipomenon vi. 77. The mountain rises in the midst of a vast plain, to the height of 30 stadia, (Josephus, Jewish Wars iv. 2.; St. Jerome in Osee v. 1,) or above 3000 paces, "which make a league, or an hour's walk." It is inaccessible on the northern side. There was a platform two-thirds as broad, at the top, where Polybius says a fortified city stood. Antiochus took possession of this strong-place, and Josephus repaired the fortifications, to keep the country in subjection. It is commonly supposed the Jesus Christ was transfigured on this once delightful mountain, which is now a desert. During the crusades, there was an episcopal city and a Benedictine monastery here. (Calmet) Hand. Cison flows through a luxuriant vale or champaign country, on the south of Mount Thabor, whence Barac came rushing down the rocks and precipices upon the army of Sisara, chap. v. 15. (Calmet) --- This general was delivered into the hand of Barac, to be routed, though he was afterwards slain by the hand of Jahel, ver. 9., and 21. (Haydock) Not go. Septuagint and St. Augustine (q. 26,) add, "because I know not when the Lord will send his angel to grant me success." St. Paul (Hebrews xi. 32,) praises the faith of Barac, so that he spoke thus out of prudence, that the people, seeing (Calmet) their revered prophetess in his company, (Haydock) might not condemn the undertaking as too rash and perilous. He therefore entreats her, in this earnest manner, to come with him, and point out the time when he must attack the enemy. Thee. Protestants, "the journey that thou takest, shall not be for thine honour, for the Lord shall sell Sisara," &c. It is certain, however, that Barac acquired great commendations on this occasion: but if he had not been accompanied by Debbora, he would not have shared the glory of the victory with her and another woman. (Haydock) --- Some suppose that Debbora speaks of herself; others explain her words of Jahel. They may both be right. (Menochius) --- Cedes. Here the Israelites took the generous resolution to throw off the yoke, and marched to seize the fort of Thabor. This motion gave the alarm to Jabin, who sent his general to besiege them, and to occupy the passages of the Cison, chap. v. 18. Valley. Hebrew elon, may denote also, (Septuagint) "a wood of oaks," (Calmet) or a plain. (Haydock) --- Haber probably left the first settlement of the Cinites near Engaddi, when his brethren went (Calmet) into the southern parts of the tribe of Juda, chap. i. 16. This is mentioned, that we might know how his wife came to be in those parts, ver. 17, &c. Whether he had given information to Jabin of these movements, as he was at peace with him, we cannot assert; but his being mentioned in this place, might seem to insinuate as much. Hebrew, ver. 12, "they told or shewed Sisara," &c. His wife, at least, did not prove unfaithful to Israel. (Haydock) Cison. Part of this torrent falls into the Mediterranean, and part into the sea of Tiberias. It rises from Mount Thabor, (which is about two hour's walk, south-west of Nazareth) and from Gelboa, &c. (Menochius) --- Here Sisara displayed his immense army, if we may credit Josephus, Jonathan, &c. But the Scripture only specifies 900 chariots of iron. (Calmet) --- Whence, however, we may conclude that his horse and foot would be very formidable. Yet all were presently routed by the small company of Barac, who had God for his leader, ver. 14. (Haydock) Terror. The most dreadful storms of thunder, lightning, &c., (chap. v. 20,) discomfited the enemy, while the sword of Barac (Calmet) dealt death around, so that Sisara and all his army presently turned their backs, (Haydock) and the general himself being stricken with a panic, leapt from his chariot, as if he thought his horses did not run fast enough. Thus Homer represents two Trojans abandoning their chariots, to escape the fury of Diomed and of Achilles. (Iliad v., and xx.) Multitude. Josephus allots Sisara the same number of horse and foot as he did to Jabin, whom Josue defeated and slew, chap. xi. 4. But instead of 20,000 chariots, he only gives Sisara 3000, which number appears to be far too great, and unauthorized by the Scripture. (Haydock) Tent. The women had separate tents from their husbands. Haber, it seems, was from home, and was not molested by the Chanaanites. He continued neuter during this war. What then must we think of the conduct of his wife? Commentators generally justify her, as the Scripture gives her great commendations, and as the family of the Cinites enjoyed the religion and privileges of the Israelites. Hence this portion of it could not make a league with the enemy of God's people, to the detriment of the latter; and if they did, they were bound to break it as soon, at least, as God manifested his will, that the enemy should be destroyed. Jahel might however deserve the praise of fortitude, which the Scripture gives her, and yet mingle some human imperfection in her manner of acting. She seems to speak with fraud, and to betray the sacred rights of hospitality; and it is doubtful whether Haber himself could renounce the alliance with Jabin, (particularly if they had taken mutual oaths to observe it, as was then customary) without informing him of his resolution. Fides, quando promititur, etiam hosti servanda est. (St. Augustine, ep. i. ad Bonif.) See Grotius, Jur. iii. 19. (Calmet) --- Yet, if she told a lie, it was only an officious one, (Menochius) such as Sisara desired should be told for his safety, ver. 20. (Haydock) --- It is lawful to use stratagems against an enemy. (Salien, in the year of the world 2741. See Josue ii., and viii. 4. Debbora pronounces the name of Jahel to be most blessed, (chap. v. 24,) which shews that she was inspired by God to kill Sisara. If we consider her action in any other light, it will certainly appear very shocking, as Rahab could not escape the accusation of treason towards her country by any other means. Aod, Judith, &c., who washed their hands in the blood of sinners, (Psalm lvii. 11,) would undoubtedly have been condemned at any merely human tribunal, which would not admit the plea of inspiration. (Haydock) --- Besides this secret impulse, Jahel might be acquainted with the prediction of Debbora, (ver. 9,) and with the miraculous victory which encouraged her to destroy the common enemy, (Abulensis, Josephus, &c. Tirinus) the only remnant of an immense army. (Haydock) --- The peace which subsisted between her family and the Chanaanites, was a forced one, (Tirinus) and perhaps consisted only in the former being allowed to live quietly (Du Hamel) in the midst of these idolaters, whose manners they abhorred; (Haydock) while the Israelites, though at a greater distance, were so severely treated even when they were so weak as to adore the idols (Tirinus) of their oppressors. Thus the divine Providence was pleased to reward virtue, and to punish infidelity. (Haydock) --- The Fathers consider Debbora as a figure of the Synagogue, which begins the attack against the empire of the devil, while the victory is reserved for the Christian Church, represented by Jahel, a woman living among the Israelites, though of a different nation, and engrafted, as it were, like the wild olive on the good olive tree. She gains strength in the midst of persecutions, and, armed with the cross of Christ, destroys the captain of the worldly empire. (Origen, hom v.; St. Augustine, contra Faust. xii. 31, &c.) (Calmet) --- Jahel was also a figure of the blessed Virgin, who crushed the serpent's head. (Worthington) Cloak, or rough hairy bed coverlet. Hebrew Semica, occurs no where else. (Calmet) Milk, out of a shew of greater civility. The Rabbins say the milk was sour, which is conformable to the manners of the oriental nations. Valle remarks, that the Arabs still give the preference to it. The bottle is which it was kept was made of leather, and the milk was like cream, chap. v. 25. Some think that wine was not then used in this family, as the Rechabites, descendants of the Cinites, always refrained from it, Jeremias xxv. But it is not certain that they did at this time, nor that they sprang from this branch of the family. Tent. Such nails were used to fasten down the skins, of which the tent was composed. (Calmet) --- This resembled a stake, though Josephus says it was made of iron. (Menochius) --- And died. Thus he met a more ignoble fate, which would be more hateful to a warrior. Abimelech ordered his armour-bearer to kill him, that it might not be said that he had fallen by the hand of a woman, chap. ix. 54. Extreme fatigue, and the will of Providence, caused Sisara to fall asleep so soon. How many, like him, like down in health, and rise no more! (Haydock) Humbled Jabin, though he was not present in this battle. The Israelites followed up the victory, and presently brought their late oppressor to ruin, that all might confess, none could resist their power, when God was propitious to them; as, on the other hand, the most feeble state was able to reduce them to servitude, when they proved rebellious. (Haydock)