Resultados para: "Jael"

We have here a further account of that glorious and successful campaign which Judah and Simeon made. 1. The lot of Judah was pretty well cleared of the Canaanites, yet not thoroughly. Those that dwelt in the mountain (the mountains that were round about Jerusalem) were driven out (Jdg 1:9, Jdg 1:19), but those in the valley kept their ground against them, having chariots of iron, such as we read of, Jos 17:16. Here the men of Judah failed, and thereby spoiled the influence which otherwise their example hitherto might have had on the rest of the tribes, who followed them in this instance of their cowardice, rather than in all the other instances of their courage. They had iron chariots, and therefore it was thought not safe to attack them: but had not Israel God on their side, whose chariots are thousands of angels (Psa 68:17), before whom these iron chariots would be but as stubble to the fire? Had not God expressly promised by the oracle (Jdg 1:2) to give them success against the Canaanites in this very expedition, without excepting those that had iron chariots? Yet they suffered their fears to prevail against their faith, they could not trust God under any disadvantages, and therefore durst not face the iron chariots, but meanly withdrew their forces, when with one bold stroke they might have completed their victories; and it proved of pernicious consequence. They did run well, what hindered them? Gal 5:7. 2. Caleb was put in possession of Hebron, which, though given him by Joshua ten or twelve years before (as Dr. Lightfoot computes), yet being employed in public service, for the settling of the tribes, which he preferred before his own private interests, it seems he did not till now make himself master of; so well content was that good man to serve others, while he left himself to be served last; few are like-minded, for all seek their own, Phi 2:20, Phi 2:21. Yet now the men of Judah all came in to his assistance for the reducing of Hebron (Jdg 1:10), slew the sons of Anak, and put him in possession of it, Jdg 1:20. They gave Hebron unto Caleb. And now Caleb, that he might return the kindness of his countrymen, is impatient to see Debir reduced and put into the hands of the men of Judah, to expedite which he proffers his daughter to the person that will undertake to command in the siege of that important place, Jdg 1:11, Jdg 1:12. Othniel bravely undertakes it, and wins the town and the lady (Jdg 1:13), and by his wife's interest and management with her father gains a very good inheritance for himself and his family, Jdg 1:14, Jdg 1:15. We had this passage before, Jos 15:16-19, where it was largely explained and improved. 3. Simeon got ground of the Canaanites in his border, Jdg 1:17, Jdg 1:18. In the eastern part of Simeon's lot, they destroyed the Canaanites in Zephath, and called it Hormah - destruction, adding this to some other devoted cities not far off, which they had some time ago, with good reason, called by that name, Num 21:2, Num 21:3. And this perhaps was the complete performance of the vow they them made that they would utterly destroy these cities of the Canaanites in the south. In the western part they took Gaza, Askelon, and Ekron, cities of the Philistines; they gained present possession of the cities, but, not destroying the inhabitants, the Philistines in process of time recovered the cities, and proved inveterate enemies to the Israel of God, and no better could come of doing their work by the halves. 4. The Kenites gained a settlement in the tribe of Judah, choosing it there rather than in any other tribe, because it was the strongest, and there they hoped to be safe and quiet, Jdg 1:16. These were the posterity of Jethro, who either went with Israel when Moses invited them (Num 10:29) or met them about the same place when they came up from their wanderings in the wilderness thirty-eight years after, and went with them then to Canaan, Moses having promised them that they should fare as Israel fared, Num 10:32. They had at first seated themselves in the city of palm-trees, that is, Jericho, a city which never was to be rebuilt, and therefore the fitter for those who dwelt in tents, and did not mind building. But afterwards they removed into the wilderness of Judah, either out of their affection to that place, because solitary and retired, or out of their affection to that tribe, which perhaps had been in a particular manner kind to them. Yet we find the tent of Jael, who was of that family, far north, in the lot of Naphtali, when Sisera took shelter there, Jdg 4:17. This respect Israel showed them, to let them fix where they pleased, being a quiet people, who, wherever they were, were content with a little. Those that molested none were molested by none. Blessed are the meek, for thus they shall inherit the earth.

The year of the redeemed at length came, when Israel was to be delivered out of the hands of Jabin, and restored again to their liberty, which we may suppose the northern tribes, that lay nearest to the oppressors and felt most the effects of his fury, did in a particular manner cry to God for. For the oppression of the poor, and the sighing of the needy, now will God arise. Now here we have, I. The preparation of the people for their deliverance, by the prophetic conduct and government of Deborah, Jdg 4:4, Jdg 4:5. Her name signifies a bee; and she answered her name by her industry, sagacity, and great usefulness to the public, her sweetness to her friends and sharpness to her enemies. She is said to be the wife of Lapidoth; but, the termination not being commonly found in the name of a man, some make this the name of a place: she was a woman of Lapidoth. Others take it appellatively, Lapidoth signifies lamps. The Rabbin say she had employed herself in making wicks for the lamps of the tabernacle; and, having stooped to that mean office for God, she was afterwards thus preferred. Or she was a woman of illuminations, or of splendours, one that was extraordinarily knowing and wise, and so came to be very eminent and illustrious. Concerning her we are here told, 1. That she was intimately acquainted with God; she was a prophetess, one that was instructed in divine knowledge by the immediate inspiration of the Spirit of God, and had gifts of wisdom, to which she attained not in an ordinary way: she heard the words of God, and probably saw the visions of the Almighty. 2. That she was entirely devoted to the service of Israel. She judged Israel at the time that Jabin oppressed them; and perhaps, being a woman, she was the more easily permitted by the oppressor to do it. She judged, not as a princess, by an civil authority conferred upon her, but as a prophetess, and as God's mouth to them, correcting abuses and redressing grievances, especially those which related to the worship of God. The children of Israel came up to her from all parts for judgment, not so much for the deciding of controversies between man and man as for advice in the reformation of what was amiss in things pertaining to God. Those among them who before had secretly lamented the impieties and idolatries of their neighbours, but knew not where to apply for the restraining of them, now made their complaints to Deborah, who, by the sword of the Spirit, showing them the judgment of God, reduced and reclaimed many, and excited and animated the magistrates in their respective districts to put the laws in execution. It is said she dwelt, or, as some read it, she sat under a palm-tree, called ever after from her the palm-tree of Deborah. Either she had her house under that tree, a mean habitation which would couch under a tree, or she had her judgment-seat in the open air, under the shadow of that tree, which was an emblem of the justice she sat there to administer, which will thrive and grow against opposition, as palms under pressures. Josephus says that the children of Israel came to Deborah, to desire her to pray to God for them, that they might be delivered out of the hand of Jabin; and Samuel is said at one particular time to judge Israel in Mizpeh, that is, to bring them back again to God, when they made the same address to him upon a like occasion, Sa1 7:6, Sa1 7:8. II. The project laid for their deliverance. When the children of Israel came to her for judgment, with her they found salvation. So those that seek to God for grace shall have grace and peace, grace and comfort, grace and glory. She was not herself fit to command an army in person, being a woman; but she nominated one that was fit, Barak of Naphtali, who, it is probable, had already signalized himself in some rencounters with the forces of the oppressor, living near him (for Hazor and Harosheth lay within the lot of that tribe), and thereby had gained a reputation and interest among his people. Some struggles, we may suppose, that brave man had made towards the shaking off of the yoke, but could not effect it till he had his commission and instructions from Deborah. He could do nothing without her head, nor she without his hands; but both together made a complete deliverer, and effected a complete deliverance. The greatest and best are not self-sufficient, but need one another. 1. By God's direction, she orders Barak to raise an army, and engage Jabin's forces, that were under Sisera's command, Jdg 4:6, Jdg 4:7. Barak, it may be, had been meditating some great attempt against the common enemy; a spark of generous fire was glowing in his breast, and he would fain do something to the purpose for his people and for the cities of his God. But two things discouraged him: (1.) He wanted a commission to levy forces; this therefore Deborah here gives him under the broad seal of heaven, which, as a prophetess, she had a warrant to affix to it: "Hath not the Lord God of Israel commanded it? Yet, certainly he has; take my word for it." Some think she intends this as an appeal to Barak's own heart. "Has not God, by a secret whisper to thyself, given thee some intimation of his purpose to make use of thee as an instrument in his hands to save Israel? Hast not thou felt some impulse of this kind upon thy own spirit?" If so, the spirit of prophesy in Deborah confirms the spirit of a soldier in Barak: Go and draw towards Mount Tabor. [1.] She directs him what number of men to raise - 10,000; and let him not fear that these will be too few, when God hath said he will by them save Israel. [2.] Whence he should raise them - only out of his own tribe, and that of Zebulun next adjoining. These two counties should furnish him with an army sufficient; he need not stay to go further. And, [3.] She orders him where to make his rendezvous - at Mount Tabor, in his own neighbourhood. (2.) When he had an army raised, he knew not how he should have an opportunity of engaging the enemy, who perhaps declined fighting, having heard that Israel, if they had but courage enough to make head against any enemy, seldom failed of success. "Well," says Deborah, in the name of "God, I will draw unto thee Sisera and his army." She assured him that the matter should be determined by one pitched battle, and should not be long in the doing. [1.] In mentioning the power of the enemy, Sisera, a celebrated general, bold and experienced, his chariots, his iron chariots, and his multitude of soldiers, she obliged Barak to fortify himself with the utmost degree of resolution; for the enemy he was to engage was a very formidable one. It is good to know the worst, that we may provide accordingly. But, [2.] In fixing the very place to which Sisera would draw his army, she gave him a sign, which might help to confirm his faith when he came to engage. it was a contingent things, and depended upon Sisera's own will; but, when afterwards Barak should see the event falling out just as Deborah had foretold, he might thence infer that certainly in the rest she said she spoke under a divine direction, which would be a great encouragement to him, especially because with this, [3.] She gave him an express promise of success I will (that is, God will, in whose name I speak) deliver them into thy hand; so that when he saw them drawn up against him, according to Deborah's word, he might be confident that, according to her word, he should soon see them fallen before him. Observe, God drew them to him only that he might deliver them into his hand. When Sisera drew his forces together, he designed the destruction of Israel; but God gathered them as sheaves into the floor, for their own destruction, Mic 4:11, Mic 4:12. Assemble yourselves, and you shall be broken to pieces, Isa 8:9. See Rev 19:17, Rev 19:18. 2. At Barak's request, she promises to go along with him to the field of battle. (1.) Barak insisted much upon the necessity of her presence, which would be to him better than a council of war (Jdg 4:8): "If thou wilt go with me to direct and advise me, and in every difficult case to let me know God's mind, then I will go with all my heart, and not fear the chariots of iron; otherwise not." Some make this to be the language of a weak faith; he could not take her word unless he had her with him in pawn, as it were, for performance. It seems rather to arise from a conviction of the necessity of God's presence and continual direction, a pledge and earnest of which he would reckon Deborah's presence to be, and therefore begged thus earnestly for it. "If thou go not up with me, in token of God's going with me, carry me not up hence." Nothing would be a greater satisfaction to him than to have the prophetess with him to animate the soldiers and to be consulted as an oracle upon all occasions. (2.) Deborah promised to go with him, Jdg 4:9. No toil nor peril shall discourage her from doing the utmost that becomes her to do for the service of her country. She would not send him where she would not go herself. Those that in God's name call others to their duty should be very ready to assist them in it. Deborah was the weaker vessel, yet had the stronger faith. But though she agrees to go with Barak, if he insists upon it, she gives him a hint proper enough to move a soldier not to insist upon it: The journey thou undertakest (so confident was she of the success that she called his engaging in war but the undertaking of a journey) shall not be for thy honour; not so much for thy honour as if thou hadst gone by thyself; for the Lord shall sell Sisera (now his turn comes to be sold as Israel was, Jdg 4:2, by way of reprisal) "into the hands of a woman;" that is, [1.] The world would ascribe the victory to the hand of Deborah: this he might himself foresee. [2.] God (to correct his weakness) would complete the victory by the hand of Jael, which would be some eclipse to his glory. But Barak values the satisfaction of his mind, and the good success of his enterprise, more than his honour; and therefore will by no means drop his request. He dares not fight unless he have Deborah with him, to direct him and pray for him. She therefore stood to her word with a masculine courage; this noble heroine arose and went with Barak.

Here, I. Barak beats up for volunteers, and soon has his quota of men ready, Jdg 4:10. Deborah had appointed him to raise an army of 10,000 men (Jdg 4:6), and so many he has presently at his feet, following him, and subject to his command. God is said to call us to his feet (Isa 41:2), that is, into obedience to him. Some think it intimates that they were all footmen, and so the armies of the Jews generally were, which made the disproportion of strength between them and the enemy (who had horses and chariots) very great, and the victory the more illustrious; but the presence of God and his prophetess was abundantly sufficient to balance that disproportion. Barak had his men at his feet, which intimates their cheerfulness and readiness to attend him whithersoever he went, Rev 14:4. Though the tribes of Zebulun and Naphtali were chiefly depended on, yet it appears by Deborah's song that some had come in to him from other tribes (Manasseh and Issachar), and more were expected that came not, from Reuben, Dan, and Asher, Jdg 5:14-17. But these are overlooked here; and we are only told that to make his 10,000 men effective indeed Deborah went up with him. The Jdg 4:11, concerning the removal of Heber, one of the families of the Kenites, out of the wilderness of Judah, in the south, where those families had fixed themselves (Jdg 1:16), into the northern country, comes in for the sake of what was to follow concerning the exploit of Jael, a wife of that family. II. Sisera, upon notice of Barak's motions, takes the field with a very numerous and powerful army (Jdg 4:12, Jdg 4:13): They showed Sisera, that is, it was shown to him. Yet some think it refers to the Kenites, mentioned immediately before, Jdg 4:11. They gave Sisera notice of Barak's rendezvous, there being peace at this time between Jabin and that family, Jdg 4:17. Whether they intended it as a kindness to him or no, it served to accomplish what God had said by Deborah (Jdg 4:7): I will draw unto thee Sisera. Sisera's confidence was chiefly in his chariots; therefore particular notice is taken of them, 900 chariots of iron, which, with the scythes fastened to their axle-trees, when they were driven into an army of footmen, did terrible execution. So ingenious have men been in inventing methods of destroying one another, to gratify those lusts from which come wars and fightings. III. Deborah gives orders to engage the enemy, Jdg 4:14. Josephus says that when Barak saw Sisera's army drawn up, and attempting to surround the mountain on the top of which he and his forces lay encamped, his heart quite failed him, and he determined to retire to a place of greater safety; but Deborah animated him to make a descent upon Sisera, assuring him that this was the day marked out in the divine counsels for his defeat. "Now they appear most threatening they are ripe for ruin. The thing is as sure to be done as if it were done already: The Lord hath delivered Sisera into thy hand." See how the work and honour of this great action are divided between Deborah and Barak; she, as the head, gives the word, he, as the hand, does the work. Thus does God dispense his gifts variously, Co1 12:4, etc. But, though ordinarily the head of the woman is the man (Co1 11:3), he that has the residue of the Spirit was pleased to cross hands, and to put the head upon the woman's shoulders, choosing the weak things of the world to shame the mighty, that no flesh might glory in his presence. It was well for Barak that he had Deborah with him; for she made up what was defective, 1. In his conduct, by telling him, This is the day. 2. In his courage, by assuring him of God's presence: "Has not the Lord gone out before thee? Darest not thou follow when thou hast God himself for thy leader?" Note, (1.) In every undertaking it is good to be satisfied that God goes before us, that we are in the way of our duty and under his direction. (2.) If we have ground to hope that God goes before us, we ought to go on with courage and cheerfulness. Be not dismayed at the difficulties thou meetest with in resisting Satan, in serving God, or suffering for him; for has not the Lord gone out before thee? Follow him fully then. IV. God himself routs the enemy's army, Jdg 4:15. Barak, in obedience to Deborah's orders, went down into the valley, though there upon the plain the iron chariots would have so much the more advantage against him, quitting his fastnesses upon the mountain in dependence upon the divine power; for in vain is salvation hoped for from hills and mountains; in the Lord alone is the salvation of his people, Jer 3:23. And he was not deceived in his confidence: The Lord discomfited Sisera. It was not so much the bold and surprising alarm which Barak gave their camp that dispirited and dispersed them, but God's terror seized their spirits and put them into an unaccountable confusion. The stars, it seems, fought against them, Jdg 5:20. Josephus says that a violent storm of hail which beat in their faces gave them this rout, disabled them, and drove them back; so that they became a very easy prey to the army of Israel, and Deborah's words were made good: "The Lord has delivered them into thy hand; it is now in thy power to do what thou wilt with them." V. Barak bravely improves his advantage, follows the blow with undaunted resolution and unwearied diligence, prosecutes the victory, pursues the scattered forces, even to their general's head-quarters at Harosheth (Jdg 4:16), and spares none whom God had delivered into his hand to be destroyed: There was not a man left. When God goes before us in our spiritual conflicts we must bestir ourselves; and, when by grace he gives us some success against the enemies of our souls, we must improve it by watchfulness and resolution, and carry on the holy war with vigour.

We have seen the army of the Canaanites totally routed. It is said (Psa 83:9, Psa 83:10, where the defeat of this army is pleaded as a precedent for God's doing the like in after times) that they became as dung for the earth. Now here we have, I. The fall of their general, Sisera, captain of the host, in whom, it is likely, Jabin their king put an entire confidence, and therefore was not himself present in the action. Let us trace the steps of this mighty man's fall. 1. He quitted his chariot, and took to his feet, Jdg 4:15, Jdg 4:17. His chariots had been his pride and his confidence; and we may suppose he had therefore despised and defied the armies of the living God, because they were all on foot, and had neither chariot nor horse, as he had. Justly therefore is he thus made ashamed of his confidence, and forced to quit it, and thinks himself then most safe and easy when he has got clear of his chariot, though we may well suppose it the best made, and best drawn, of any of them. Thus are those disappointed who rest on the creature; like a broken reed, it not only breaks under them, but runs into their hand, and pierceth them with many sorrows. The idol may quickly become a burden (Isa 46:1), and what we were sick for God can make us sick of. How miserable doth Sisera look now he is dismounted! It is hard to say whether he blusheth or trembleth more. Put not your trust in princes, if they may so soon be brought to this, if he who but lately trusted to his arms with so much assurance must now trust to his heels only with so little. 2. He fled for shelter to the tents of the Kenites, having no strong-hold, nor any place of is own in reach to retire to. The mean and solitary way of the Kenites' living, perhaps, he had formerly despised and ridiculed, and the more because religion was kept up among them; yet now he is glad to put himself under the protection of one of these tents: and he chooses the wife's tent or apartment, either because less suspected, or because it happened to be next to him, and the first he came to, Jdg 4:17. And that which encouraged him to go thither was that at this time there was peace between his master and the house of Heber: not that there was any league offensive and defensive between them, only at present there were no indications of hostility. Jabin did them no harm, did not oppress them as he did the Israelites, their plain, quiet, harmless way of living making them not suspected nor feared, and perhaps God so ordering it as a recompence for their constant adherence to the true religion. Sisera thought he might therefore be safe among them; not considering that, though they themselves suffered not by Jabin's power, they heartily sympathized with the Israel of God that did. 3. Jael invited him in, and bade him very welcome. Probably she stood at the tent door, to enquire what news from the army, and what the success of the battle which was fought not far off. (1.) She invited him in. Perhaps she stood waiting for an opportunity to show kindness to any distressed Israelite, if there should be occasion for it; but seeing Sisera come in great haste, panting and out of breath, she invited him to come and repose himself in her tent, in which, while she seemed to design the relieving of his fatigue, perhaps she really intended the retarding of his flight, that he might fall into the hands of Barak, who was not in a hot chase after him (Jdg 4:18), and it may well questioned whether she had at first any thought of taking away his life, but rather God afterwards put it into her heart. (2.) She made very much of him, and seemed mighty careful to have him easy, as her invited guest. Was he weary? she finds him a very convenient place to repose himself in, and recruit his strength. Was he thirsty? well he might. Did he want a little water to cool his tongue? the best liquor her tent afforded was at his service, and that was milk (Jdg 4:19), which, we may suppose, he drank heartily of, and, being refreshed with it, was the better disposed to sleep. Was he cold, or afraid of catching cold? or did he desire to be hid from the pursuers, if they should search that tent? she covered him with a mantle, Jdg 4:18. All expressions of care for his safety. Only when he desired her to tell a lie for him, and to say he was not there, she declined making any such promise, Jdg 4:20. We must not sin against God, no, not to oblige those we would show ourselves most observant of. Lastly, We must suppose she kept her tent as quiet as she could, and free from noise, that he might sleep the sooner and the faster. And now was Sisera least safe when he was most secure. How uncertain and precarious is human life! and what assurance can we have of it, when it may so easily be betrayed by those with whom it is trusted, and those may prove its destroyers who we hoped would be its protectors! It is best making God our friend, for he will not deceive us. 4. When he lay fast asleep she drove a long nail through his temples, so fastened his head to the ground, and killed him, Jdg 4:21. And, though this was enough to do the business, yet, to make sure work (if we translate it rightly, Jdg 5:26), she cut off his head, and left it nailed there. Whether she designed this or no when she invited him into her tent does not appear; probably the thought was darted into her mind when she saw him lie so conveniently to receive such a fatal blow; and, doubtless, the thought brought with it evidence sufficient that it came not from Satan as a murderer and destroyer, but from God as a righteous judge and avenger, so much of brightness and heavenly light did she perceive in the inducements to it that offered themselves, the honour of God and the deliverance of Israel, and nothing of the blackness of malice, hatred, or personal revenge. (1.) It was a divine power that enabled her to do it, and inspired her with a more than manly courage. What if her hand should shake, and she should miss her blow? What if he should awake when she was attempting it? Or suppose some of his own attendants should follow him, and surprise her in the face, how dearly would she and all hers be made to pay for it? Yet, obtaining help of God, she did it effectually. (2.) It was a divine warrant that justified her in the doing of it; and therefore, since no such extraordinary commissions can now be pretended, it ought not in any case to be imitated. The laws of friendship and hospitality must be religiously observed, and we must abhor the thought of betraying any whom we have invited and encouraged to put a confidence in us. And, as to this act of Jael (like that of Ehud in the chapter before), we have reason to think she was conscious of such a divine impulse upon her spirit to do it as did abundantly satisfy herself (and it ought therefore to satisfy us) that it was well done. God's judgments are a great deep. The instrument of this execution was a nail of the tent, that is, one of the great pins with which the tent, or the stakes of it, were fastened. They often removing their tents, she had been used to drive these nails, and therefore knew how to do it the more dexterously on this great occasion. he that thought to destroy Israel with his many iron chariots is himself destroyed with one iron nail. Thus do the weak things of the world confound the mighty. See here Jael's glory and Sisera's shame. The great commander dies, [1.] In his sleep, fast asleep, and weary. It comes in as a reason why he stirred not, to make resistance. So fettered was he in the chains of sleep that he could not find his hands. Thus the stout-hearted are spoiled at thy rebuke, O God of Jacob! they are cast into a dead sleep, and so are made to sleep their last, Psa 76:5, Psa 76:6. Let not the strong man then glory in his strength; for when he sleeps where is it? It is weak, and he can do nothing; a child may insult him then, and steal his life from him; and yet if he sleep not he is soon spent and weary, and can do nothing either. Those words which we here put in a parenthesis (for he was weary) all the ancient versions read otherwise: he struggled (or started, as we say) and died, so the Syriac and Arabic, Exagitans ses mortuus est. He fainted and died, so the lxx. Consocians morte soporem, so the vulgar Latin, joining sleep and death together, seeing they are so near akin. He fainted and died. He dies, [2.] With his head nailed to the ground, an emblem of his earthly-mindedness. O curve in terram animoe! His ear (says bishop Hall) was fastened close to the earth, as if his body had been listening what had become of his soul. He dies, [3.] By the hand of a woman. This added to the shame of his death before men; and had he but known it, as Abimelech (Jdg 9:54), we may well imagine how much it would have added to the vexation of his own heart. II. The glory and joy of Israel hereupon. 1. Barak their leader finds his enemy dead, (Jdg 4:22), and no doubt, he was very well pleased to find his work done so well to his hand, and so much to the glory of God and the confusion of his enemies. had he stood too nicely upon a point of honour, he would have resented it as an affront to have the general slain by any hand but his; but now he remembered that this diminution of his honour he was sentenced to undergo, for insisting upon Deborah's going with him (the Lord shall sell Sisera into the hand of a woman), though then it was little thought that the prediction would be fulfilled in such a way as this. 2. Israel is completely delivered out of the hands of Jabin king of Canaan, Jdg 4:23, Jdg 4:24. They not only shook off his yoke by this day's victory, but they afterwards prosecuted the war against him, till they had destroyed him, he and his nation being by the divine appointment devoted to ruin and not to be spared. The Israelites, having soundly smarted for their foolish pity in not doing it before, resolved now it is in their power to indulge them no longer, but to make a thorough riddance of them, as a people to whom to show mercy was as contrary to their own interest as it was to God's command; and probably it is with an eye to the sentence they were under that this enemy is named three times here in these last two verses, and called king of Canaan; for as such he was to be destroyed; and so thoroughly was he destroyed that I do not remember to read of the kings of Canaan any more after this. The children of Israel would have prevented a great deal of mischief if they had sooner destroyed these Canaanites, as God had both commanded and enabled them; but better be wise late, and buy wisdom by experience, than never wise.

Then Jael took a nail of the tent--most probably one of the pins with which the tent ropes are fastened to the ground. Escape was almost impossible for Sisera. But the taking of his life by the hand of Jael was murder. It was a direct violation of all the notions of honor and friendship that are usually held sacred among pastoral people, and for which it is impossible to conceive a woman in Jael's circumstances to have had any motive, except that of gaining favor with the victors. Though predicted by Deborah [Jdg 4:9], it was the result of divine foreknowledge only--not the divine appointment or sanction; and though it is praised in the song [Jdg 5:24-27], the eulogy must be considered as pronounced not on the moral character of the woman and her deed, but on the public benefits which, in the overruling providence of God, would flow from it. Next: Judges Chapter 5

Here, I. Deborah describes the distressed state of Israel under the tyranny of Jabin, that the greatness of their trouble might make their salvation appear the more illustrious and the more gracious (Jdg 5:6): From the days of Shamgar, who did something towards the deliverance of Israel from the Philistines, to the days of Jael, the present day, in which Jael has so signalized herself, the country has been in a manner desolate. 1. No trade. For want of soldiers to protect men of business in their business from the incursions of the enemy, and for want of magistrates to restrain and punish thieves and robbers among them (men of broken fortunes and desperate spirits, that, having no employment, took to rob on the highroad), all commerce ceased, and the highways were unoccupied; no caravans of merchants, as formerly. 2. No travelling. Whereas in times when there was some order and government the travellers might be safe in the open roads, and the robbers were forced to lurk in the by-ways, no, on the contrary, the robbers insulted on the open roads without check, and the honest travellers were obliged to sculk and walk through by-ways, in continual frights. 3. No tillage. The fields must needs be laid waste and unoccupied when the inhabitants of the villages, the country farmers, ceased from their employment, quitted their houses which were continually alarmed and plundered by the banditti, and were obliged to take shelter for themselves and their families in walled and fenced cities. 4. No administration of justice. There was war in the gates where their courts were kept, Jdg 5:8. So that it was not till this salvation was wrought that the people of the Lord durst go down to the gates, Jdg 5:11. The continual incursions of the enemy deprived the magistrates of the dignity, and the people of the benefit, of their government. 5. No peace to him that went out nor to him that came in. The gates through which they passed and repassed were infested by the enemy; nay, the places of drawing water were alarmed by the archers - a mighty achievement to terrify the drawers of water. 6. Neither arms nor spirit to help themselves with, not a shield nor spear seen among forty thousand, Jdg 5:8. Either they were disarmed by their oppressors, or they themselves neglected the art of war; so that, though they had spears and shields, they were not to be seen, but were thrown by and suffered to rust, they having neither skill nor will to use them. II. She shows in one word what it was that brought all this misery upon them: They chose new gods, Jdg 5:8. It was their idolatry that provoked God to give them up thus into the hands of their enemies. The Lord their God was one Lord, but this would not content them: they must have more, many more, still more. Their God was the Ancient of days, still the same, and therefore they grew weary of him, and must have new gods, which they were as fond of as children of new clothes, names newly invented, heroes newly canonized. Their fathers, when put to their choice, chose the Lord for their God (Jos 24:21), but they would not abide by that choice, they must have gods of their own choosing. III. She takes notice of God's great goodness to Israel in raising up such as should redress these grievances. Herself first (Jdg 5:7): Till that I Deborah arose, to restrain and punish those who disturbed the public peace, and protect men in their business, and then the face of things was changed for the better quickly; those beasts of prey retired upon the breaking forth of this joyful light, and man went forth again to his work and labour, Psa 104:22, Psa 104:23. Thus she became a mother in Israel, a nursing mother, such was the affection she bore to her people, and such the care and pains she took for the public welfare. Under her there were other governors of Israel (Jdg 5:9), who, like her, had done their part as governors to reform the people, and then, like her, offered themselves willingly to serve in the war, not insisting upon the exemption which their dignity and office entitled them to, when the had so fair an opportunity of appearing in their country's cause; and no doubt the example of the governors influenced the people in like manner willingly to offer themselves, Jdg 5:2. Of these governors she says, My heart is towards them, that is, "I truly love and honour them; they have won my heart for ever; I shall never forget them." Note, Those are worthy of double honour that recede voluntarily from the demands of their honour to serve God and his church. IV. She calls upon those who had a particular share in the advantages of this great salvation to offer up particular thanks to God for it, Jdg 5:10, Jdg 5:11. Let every man speak as he found of the goodness of God in this happy change of the posture of public affairs. 1. You that ride on white asses, that is, the nobility and gentry. Horses were little used in that county; they had, it is probable, a much better breed of asses than we have; but persons of quality, it seems, were distinguished by the colour of the asses they rode on; the white being more rare were therefore more valued. Notice is taken of Abdon's sons and grandsons riding on ass-colts, as indicating them to be men of distinction, Jdg 12:14. Let such as are by this salvation restored, not only to their liberty as other Israelites, but to their dignity, speak God's praises. 2. Let those that sit in judgment be sensible of it, and thankful for it as a very great mercy, that they may sit safely there, that the sword of justice is not struck out of their hand by the sword of war. 3. Let those that walk by the way, and meet with none there to make them afraid, speak to themselves in pious meditations, and to their fellow-travellers in religious discourses, of the goodness of God in ridding the roads of those banditti that had so long infested them. 4. Let those that draw in peace, and have not their wells taken from them, or stopped up, nor are in danger of being caught by the enemy when they go forth to draw, there, where they find themselves so much more safe and easy than they have been, there let them rehearse the acts of the Lord, not Deborah's acts, nor Barak's, but the Lord's, taking notice of his hand making peace in their borders, and creating a defence upon all the glory. This is the Lord's doing. Observe in these acts of his, (1.) Justice executed on his daring enemies. They are the righteous acts of the Lord. See him pleading a righteous cause, and sitting in the throne judging aright, and give him glory as the Judge of all the earth. (2.) Kindness shown to his trembling people, the inhabitants of the villages, who lay most open to the enemy, had suffered most, and were most in danger, Eze 38:11. It is the glory of God to protect those that are most exposed, and to help the weakest. Let us all take notice of the share we in particular have in the public peace and tranquility, the inhabitants of the villages especially, and give God the praise of it.

Deborah here concludes this triumphant song, I. With the praises of Jael, her sister-heroine, whose valiant act had completed and crowned the victory. She had mentioned her before (Jdg 5:6) as one that would have served her country if it had been in her power; now she applauds her as one that did serve it admirably well when it was in her power. Her poetry is finest and most florid here in the latter end of the song. How honourably does she speak of Jael (Jdg 5:24), who preferred her peace with the God of Israel before her peace with the king of Canaan, and though not a native of Israel (for aught that appears) yet heartily espoused the cause of Israel in this critical conjuncture, jeoparded her life as truly as if she had been in the high places of the field, and bravely fought for those whom she saw God fought for! Blessed shall she be above women in the tent. Note, Those whose lot is cast in the tent, in a very low and narrow sphere of activity, if they serve God in that according to their capacity, shall in no wise lose their reward. Jael in the tent wins as rich a blessing as Barak in the field. Nothing is more confounding, grievous, and shameful, than disappointment, and Deborah here does most elegantly describe two great disappointments, the shame of which was typical of sinners' everlasting shame. 1. Sisera found a fatal enemy where he expected a firm and faithful friend. (1.) Jael showed him the kindness of a friend, and perhaps at that time intended no other than kindness, until God, by an immediate impulse upon her mind (which impulses then were to be regarded, and carried so much of their own evidence with them that they might be relied upon, but cannot now be pretended to), directed her to do otherwise, Jdg 5:25. He asked only for fair water to quench his thirst, but she, not only to show her housewifery and good housekeeping, but to express her respect to him, gave him milk and brought forth butter, that is (say some interpreters), milk which had the butter taken from it; we call it butter-milk. No (say others), it was milk that had the butter still in it; we call it cream. Whichsoever it was, it was probably the best her house afforded; and, to set it off, she brought it in a lordly dish, such as she called so, the finest she had, and better than she ordinarily used at her town table. This confirmed Sisera's opinion of her friendship, and made him sleep the faster and the more secure. But, (2.) She proved his mortal enemy, gave him his death's stroke: it is curiously described, Jdg 5:26, Jdg 5:27. [1.] How great does Jael look, hammering Sisera, as it is in the margin, mauling that proud man who had been so long the terror of the mighty, and sending him down slain to the pit with his iniquities upon his bones! Eze 32:27. She seems to have gone about it with no more terror nor concern than if she had been going to nail one of the boards or bars of her tent, so confident was she of divine aid and protection. We read it she smote off his head, probably with his own sword, which, now that his head was nailed through, she durst take from his side, but not before, for fear of waking him. But because there was no occasion for cutting off his head, nor was it mentioned in the history, many think it should be read, she struck through his head. That head which had been proudly lifted up against God and Israel, and in which had been forged bloody designs for the destruction of God's people, Jael finds a soft place in, and into that with a good will strikes her nail. [2.] How mean does Sisera look, fallen at Jael's feet! Jdg 5:27. At the feet of this female executioner he bowed, he fell; all his struggles for life availed not; she followed her blow until he fell down dead. There lies extended the deserted carcase of that proud man, not on the bed of honour, not in the high places of the field, not having any glorious wound to show from a glittering sword, or a bow of steel, but in the corner of a tent, at the feet of a woman, with a disgraceful wound by a sorry nail struck through his head. Thus is shame the fate of proud men. And this is a very lively representation of the ruin of those sinners whose prosperity slays them; it flatters and caresses them with milk and butter in a lordly dish, as if it would make them easy and happy, but it nails their heads and hearts too to the ground in earthly-mindedness, and pierces them through with many sorrows; its flatteries are fatal, and sink them at last into destruction and perdition, Ti1 6:9, Ti1 6:10. 2. Sisera's mother had the tidings brought her of her son's fall and ruin when she was big with expectation of his glorious and triumphant return, Jdg 5:28-30, where we have, (1.) Her fond desire to see her son come back in triumph: Why is his chariot so long in coming? She speaks this, not so much out of a concern for his safety, or any jealousy of his having miscarried (she had no fear of that, so confident was she of his success), but out of a longing for his glory, which with a feminine weakness she was passionately impatient to see, chiding the lingering chariot, and expostulating concerning the delays of it, little thinking that her unhappy son had been, before this, forced to quit that chariot which they were so proud of, and which she thought came so slowly. The chariots of his glory had now become the shame of his house, Isa 22:18. Let us take heed of indulging such desires as these towards any temporal good thing, particularly towards that which cherishes vain-glory, for this was what she here doted on. Eagerness and impatience in our desires do us a great deal of prejudice, and make it intolerable to us to be crossed. But towards the second coming of Jesus Christ, and the glories of that day, we should thus stand affected (Come, Lord Jesus, come quickly), for here we cannot be disappointed. (2.) Her foolish hope and confidence that he would come at last in so much the greater pomp. Her wise ladies answered her, and thought they gave a very good account of the delay; yea, she (in her wisdom, says the Chaldee) tauntingly made answer to herself, "Have they not sped? No doubt they have, and that which delays them is that they are dividing the prey, which is so much that it is a work of time to make a distribution of it." In the spoil they pleased themselves with the thought of, observe, [1.] How impudently, and to the reproach and scandal of their sex, these ladies boast of the multitude of damsels which the soldiers would have the abusing of. [2.] How childishly they pleased themselves with the hope of seeing Sisera himself in a gaudy mantle of divers colours; how charmingly would it look! of divers colours of needle-work, plundered out of the wardrobe of some Israelitish lady; it is repeated again, as that which pleased their fancy above any thing, of divers colours of needle-work on both sides, and therefore very rich; such pieces of embroidery they hoped Sisera would have to present his mother and the ladies with. Thus apt are we to deceive ourselves with great expectations and confident hopes of honour, and pleasure, and wealth in this world, by which we prepare for ourselves the shame and grief of a disappointment. And thus does God often bring ruin on his enemies when they are most elevated. II. She concludes all with a prayer to God, 1. For the destruction of all his foes: "So, so shamefully, so miserably, let all thy enemies perish, O Lord; let all that hope to triumph in Israel's ruin be thus disappointed and triumphed over. Do to them all as unto Sisera," Psa 83:9. Though our enemies are to be prayed for, God's enemies, as such, are to be prayed against; and, when we see some of God's enemies remarkably humbled and brought down, this is an encouragement to us to pray for the downfall of all the rest. Deborah was a prophetess, and this prayer was a prediction that in due time all God's enemies shall perish, Psa 92:9. None ever hardened his heart against God and prospered. 2. For the exaltation and comfort of all his friends. "But let those that love him, and heartily wish well to his kingdom among men, be as the sun when he goeth forth in his strength; let them shine so bright, appear so glorious in the eye of the world, cast such benign influences, be as much out of the reach of their enemies, who curse the rising sun because it scorches them; let them rejoice as a strong man to run a race, Psa 19:5. Let them, as burning and shining lights in their places, dispel the mists of darkness, and shine with more and more lustre and power unto the perfect day." Pro 4:18. Such shall be the honour, and such the joy, of all that love God in sincerity, and for ever they shall shine as the sun in the firmament of our Father. The victory here celebrated with this song was of such happy consequence to Israel that for the best part of one age they enjoyed the peace which it opened the way to: The land had rest forty years, that is, so long it was from this victory to the raising up of Gideon. And well would it have been if, when the churches and the tribes had rest, they had been edified, and had walked in the fear of the Lord.

Here, I. God appeals to all the neighbours, nay, to the whole world, concerning the equity of his proceedings against Judah and Jerusalem (Jer 6:18, Jer 6:19): "Hear, you nations, and know particularly, O congregation of the mighty, the great men of the nations, that take cognizance of the affairs of states about you and make remarks upon them. Observe now what is doing among those of Judah and Jerusalem; you hear of the desolations brought upon them, the earth rings of it, trembles under it; you all wonder that I should bring evil upon this people, that are in covenant with me, that profess relation to me, that have worshipped me, and been highly favoured by me; you are ready to ask, Wherefore has the Lord done thus to this land? Deu 29:24. Know then," 1. "That it is the natural product of their devices. The evil brought upon them is the fruit of their thought. They thought to strengthen themselves by their alliance with foreigners, and by that very thing they weakened and diminished themselves, they betrayed and exposed themselves." 2. "That it is the just punishment of their disobedience and rebellion. God does but execute upon them the curse of the law for their violation of its commands. It is because they have not hearkened to my words nor to my law, nor regarded a word I have said to them, but rejected it all. They would never have been ruined thus by the judgments of God's hand if they had not refused to be ruled by the judgments of his mouth: therefore you cannot say that they have any wrong done them." II. God rejects their plea, by which they insisted upon their external services as sufficient to atone for all their sins. Alas! it is a frivolous plea (Jer 6:20): "To what purpose come there to me incense and sweet cane, to be burnt for a perfume on the golden altar, though it was the best of the kind, and far-fetched? What care I for your burnt-offerings and your sacrifices?" They not only cannot profit God (no sacrifice does, Psa 50:9), but they do not please him, for none does this but the sacrifice of the upright; that of the wicked is an abomination to him. Sacrifice and incense were appointed to excite their repentance, and to direct them to a Mediator, and assist their faith in him. Where this good use was made of them they were acceptable, God had respect to them and to those that offered them. But when they were offered with an opinion that thereby they made God their debtor, and purchased a license to go on in sin, they were so far from being pleasing to God that they were a provocation to him. III. He foretels the desolation that was now coming upon them. 1. God designs their ruin because they hate to be reformed (Jer 6:21): I will lay stumbling-blocks before this people, occasions of falling not into sin, but into trouble. Those whom God has marked for destruction he perplexes and embarrasses in their counsels, and obstructs and retards all the methods they take for their own safety. The parties of the enemy, which they met with wherever they went, were stumbling-blocks to them; in ever corner they stumbled upon them and were dashed to pieces by them: The fathers and the sons together shall fall upon them; neither the fathers with their wisdom, nor the sons with their strength and courage, shall escape them, or get over them. The sons that sinned with their fathers fall with them. Even the neighbour and his friend shall perish and not be able to help either themselves or one another. 2. He will make use of the Chaldeans as instruments of it; for whatever work God has to do he will find out proper instruments for the doing of it. This is a people fetched from the north, from the sides of the earth. Babylon itself lay a great way off northward; and some of the countries that were subject to the king of Babylon, out of which his army was levied, lay much further. These must be employed in this service, Jer 6:22, Jer 6:23. For, (1.) It is a people very numerous, a great nation, which will make their invasion the more formidable. (2.) It is a warlike people. They lay hold on bow and spear, and at this time know how to use them, for they are used to them. They ride upon horses, and therefore they march the more swiftly, and in battle press the harder. No nation had yet brought into the field a better cavalry that the Chaldeans. (3.) It is a barbarous people. They are cruel and have no mercy, being greedy of prey and flushed with victory. They take a pride in frightening all about them; their voice roars like the sea. And, (4.) They have a particular design upon Judah and Jerusalem, in hopes greatly to enrich themselves with the spoil of that famous country. They are set in array against thee, O daughter of Zion! The sins of God's professing people make them an easy prey to those that are God's enemies as well as theirs. IV. He describes the very great consternation which Judah and Jerusalem should be in upon the approach of this formidable enemy, Jer 6:24-26. 1. They own themselves in a fright, upon the first intelligence brought them of the approach of the enemy: "When we have but heard the fame thereof our hands wax feeble, and we have no heart to make any resistance; anguish has taken hold of us, and we are immediately in an extremity of pain, like that of a woman in travail." Note, Sense of guilt quite dispirits men, upon the approach of any threatening trouble. What can those hope to do for themselves who have made God their enemy? 2. They confine themselves by consent to their houses, not daring to show their heads abroad; for, though they could not but expect that the sword of the enemy would at last find them out there, yet they would rather die tamely and meanly there than run any venture, either by fight or flight, to help themselves. Thus they say one to another, "Go not forth into the field, no not to fetch in your provision thence, nor walk by the way; dare not to go to church or market, it is at your peril if you do, for the sword of the enemy, and the fear of it, are on every side; the highways are unoccupied, as in Jael's time," Jdg 5:6. Let this remind us, when we travel the roads in safety and there is none to make us afraid, to bless God for our share in the public tranquillity. 3. The prophet calls upon them sadly to lament the desolations that were coming upon them. He was himself the lamenting prophet, and called upon his people to join with him in his lamentations: "O daughter of my people, hear they God calling thee to weeping and mourning, and answer his call: do not only put on sackcloth for a day, but gird it on for thy constant wear; do not only put ashes on thy head, but wallow thyself in ashes; put thyself into close mourning, and use all the tokens of bitter lamentation, not forced and for show only, but with the greatest sincerity, as parents mourn for an only son, and think themselves comfortless because they are childless. Thus do thou lament for the spoiler that suddenly comes upon us. Though he has not come yet, he is coming, the decree has gone forth: let us therefore meet the execution of it with a suitable sadness." As saints may rejoice in hope of God's mercies, though they see them only in the promise, so sinners must mourn for fear of God's judgments, though they see them only in the threatenings. V. He constitutes the prophet a judge over this people that now stand upon their trial: as Jer 1:10, I have set thee over the nations; so here, I have set thee for a tower, or as a sentinel, or a watchman, upon a tower, among my people, as an inspector of their actions, that thou mayest know, and try their way, Jer 6:27. Not that God needed any to inform him concerning them; on the contrary, the prophet knew little of them in comparison but by the spirit of prophecy. But thus God appeals to the prophet himself, and his own observation concerning their character, that he might be fully satisfied in the equity of God's proceedings against them and with the more assurance give them warning of the judgments coming. God set him for a tower, conspicuous to all and attacked by many, but made him a fortress, a strong tower, gave him courage to stem the tide and bear the shock of their displeasure. Those that will be faithful reprovers have need to be firm as fortresses. Now in trying their way he will find two things: - 1. That they are wretchedly debauched (Jer 6:28): They are all grievous revolters, revolters of revolters (so the word is), the worst of revolters, as a servant of servants is the meanest servant. They have a revolting heart, have deeply revolted, and revolt more and more. They seemed to start fair, but they revolt and start back. They walk with slanders; they make nothing of belying and backbiting one another, nay, they make a perfect trade of it; it is their constant course, and they govern themselves by the slanders they hear, hating those that they hear ill-spoken of, though ever so unjustly. They are brass and iron, base metals, and there is nothing in them that is valuable. They were as silver and gold, but they have degenerated. Nay, as they are all revolters, so they are all corrupters, not only debauched themselves, but industrious to debauch others, to corrupt them as they themselves are corrupt; nay, to make them seven times more the children of hell than themselves. It is often so; sinners soon become tempters. 2. That they would never be reclaimed and reformed; it was in vain to think of reforming them, for various methods had been tried with them, and all to no purpose, Jer 6:29, Jer 6:30. He compares them to ore that was supposed to have some good metal in it, and was therefore put into the furnace by the refiner, who used all his art, and took abundance of pains, about it, but it proved all dross, nothing of any value could be extracted out of it. God by his prophets and by his providences had used the most proper means to refine this people and to purify them from their wickedness; but it was all in vain. By the continual preaching of the word, and in a series of afflictions, they had been kept in a constant fire, but all to no purpose. The bellows have been still kept so near the fire, to blow it, that they are burnt with the heat of it, or they are quite worn out with long use and thrown into the fire as good for nothing. The prophets have preached their throats sore with crying aloud against the sins of Israel, and yet they are not convinced and humbled. The lead, which was then used in refining silver, as quicksilver is now, is consumed of the fire, and has not done its work. The founder melts in vain; his labour is lost, for the wicked are not plucked away, no care is taken to separate between the precious and the vile, to purge out the old leaven, to cast out of communion those who, being corrupt themselves, are in danger of infecting others. Or, Their wickednesses are not removed (so some read it); they are still as bad as ever, and nothing will prevail to part between them and their sins. They will not be brought off from their idolatries and immoralities by all they have heard, and all they have felt, of the wrath of God against them; and therefore that doom is passed upon them (Jer 6:30): Reprobate silver shall they be called, useless and worthless; they glitter as if they had some silver in them, but there is nothing of real virtue or goodness to be found among them; and for this reason the Lord has rejected them. He will no more own them as his people, nor look for any good from them; he will take them away like dross (Psa 119:119), and prepare a consuming fire for those that would not be purified by a refining fire. By this it appears, (1.) That God has no pleasure in the death and ruin of sinners, for he tries all ways and methods with them to prevent their destruction and qualify them for salvation. Both his ordinances and his providences have a tendency this way, to part between them and their sins; and yet with many it is all lost labour. We have piped unto you, and you have not danced; we have mourned unto you, and you have not wept. Therefore, (2.) God will be justified in the death of sinners and all the blame will lie upon themselves. He did not reject them till he had used all proper means to reform them; did not cast them off so long as there was any hope of them, nor abandon them as dross till it appeared that they were reprobate silver.

The Ammonites were next, both in kindred and neighbourhood, to the Moabites, and therefore are next set to the bar. Their country joined to that of the two tribes and a half, on the other side Jordan, and was but a bad neighbour; however, being a neighbour, they shall have a share in these circular predictions. 1. An action is here brought, in God's name, against the Ammonites, for an illegal encroachment upon the rightful possessions of the tribe of Gad, that lay next them, Jer 49:1. A writ of enquiry is brought to discover what title they had to those territories, which, upon the carrying away of the Gileadites, by the king of Assyria (Kg2 15:29, Ch1 5:26), were left almost dispeopled, at least unguarded, and an easy prey to the next invader. "What! Does it escheat ob defectum sanguinis - for what of an heir? Hath Israel no sons? Hath he no heir? Are there no Gadites left, to whom the right of inheritance belongs? Or, if there were not, are there no Israelites, none left of Judah, that are nearer akin to them than you are?" Why then does their king, as if he were entitled to the forfeited estates, or Milcom, their idol, as if he had the right to dispose of it to his worshippers, inherit Gad, and his people dwell in the cities which fell by lot to that tribe of God's people. Nay, there were sons and heirs of their own body, en ventre de sa mere - in their mother's womb, and the Ammonites, to prevent their claim, most barbarously murdered them (Amo 1:13): They ripped up the women with child of Gilead, that they might enlarge their border, that, having seized it, none might rise up hereafter to recover it from them. Thus they magnified themselves against their border and boasted it was their own, Zep 2:8. Note, Though among men might often prevails against right, yet that might shall be controlled by the Almighty, who sits in the throne, judging right; and those will find themselves mistaken who think every thing their own which they can lay their hands on, or which none yet appears to lay claim to. As there is justice owing to owners, so also to their heirs, when they are dead, whom it is a great sin to defraud, though they either know not their right or know not how to come at it. This shall be reckoned for particularly, when injuries of this kind are done to God's people. 2. Judgment is here given against them for this violence. (1.) Terrors shall come upon them: God will cause an alarm of war to be heard, even in Rabbah, their capital city and a very strong one, Jer 49:2. The Lord God of hosts, who has all armies at his command, will bring a fear upon them from all that be about them, Jer 49:5. Note, God has many ways to terrify those who have been a terror to his people. (2.) Their cities shall be laid in ruins: Rabbah, the mother-city, shall be a desolate heap, and her daughters, the other cities that have a dependence upon her, and receive law from her as daughters, shall be burnt with fire; so that the inhabitants shall be forced to quit them, and they shall cry, and gird themselves with sackcloth, as having lost all they had, and not knowing whither to betake themselves. (3.) Their country, which they were so proud of, shall be wasted (Jer 49:4): Wherefore gloriest thou in the valleys, and trustest in thy treasures, O backsliding daughter? They are charged with backsliding or turning away from God and from his worship, for they were the posterity of righteous Lot. It is true, they had never been so in covenant with God as Israel was; yet all idolaters may be called backsliders, for the worship of the true God was prior to that of false gods. They were untoward and refractory (so some read it); and, when they had forsaken their God, they gloried in their valleys, particularly one that was called the flowing valley, because it flowed with all good things. These they had violently taken away from Israel, and gloried in it when they had done so. They gloried in the strength of their valleys, so surrounded with mountains that they were inaccessible, gloried in the products of them, gloried in the treasures they got together out of them, saying, Who shall come unto me? While they bathed themselves in the pleasures of their country, they flattered themselves with a conceit that they should never be disturbed in the enjoyment of them: Tomorrow shall be as this day; therefore they set God and his judgments at defiance; they are proud, voluptuous, and secure; but wherefore dost thou do so: Note, Those who backslide and turn away from God have little reason either to take complacency or to put confidence in any worldly enjoyments whatsoever, Hos 9:1. (4.) Their people, from the least to the greatest, shall be forced out of the country. Some shall flee to seek for shelter, others shall be carried into captivity, so that their land shall be quite evacuated: Their king and his princes, nay, and Milcom, their god, and his priests, shall go into captivity (Jer 49:3), and every man shall be driven out right forth, shall take the next way, and make the best of it in his flight (Jer 49:5), forgetting the valleys, the flowing valleys, which now fail them. And, to complete their misery, none shall gather up him that wanders, none shall open their doors to them, as Jael to Sisera, to entertain them; and those that flee shall be so much in care to secure themselves that they shall not take notice of others, no, not of those that are nearest to them, that wander, and are at a loss which way to go, as Jer 47:3. (5.) Then the country of the Ammonites shall fall into the hands of the remaining Israelites (Jer 49:2): Then shall Israel be heir to those that were his heirs, shall possess himself of their land who had possessed themselves of his, by way of reprisal. Note, The equity of divine Providence is to be acknowledged when the losses of the injured are recompensed out of the unjust gains of the injurious. Though the enemies of God's Israel may make a prey of them for a while, the tables will shortly be turned. 3. Yet there is a prospect given them of mercy hereafter (Jer 49:6), as before to Moab. The day will come when the captivity of the children of Ammon will be brought again; for so it is in human affairs: the wheel goes round.

We have here notice given us of all that it was fit we should know concerning the incarnation and conception of our blessed Saviour, six months after the conception of John. The same angel, Gabriel, that was employed in making known to Zacharias God's purpose concerning his son, is employed in this also; for in this, the same glorious work of redemption, which was begun in that, is carried on. As bad angels are none of the redeemed, so good angels are none of the redeemers; yet they are employed by the Redeemer as his messengers, and they go cheerfully on his errands, because they are his Father's humble servants, and his children's hearty friends and well-wishers. I. We have here an account given of the mother of our Lord, of whom he was to be born, whom, though we are not to pray to, yet we ought to praise God for. 1. Her name was Mary, the same name with Miriam, the sister of Moses and Aaron; the name signifies exalted, and a great elevation it was to her indeed to be thus favoured above all the daughters of the house of David. 2. She was a daughter of the royal family, lineally descended from David, and she herself and all her friends knew it, for she went under the title and character of the house of David, though she was poor and low in the world; and she was enabled by God's providence, and the care of the Jews, to preserve their genealogies, to make it out, and as long as the promise of the Messiah was to be fulfilled it was worth keeping; but for those now, who are brought low in the world, to have descended from persons of honour, is not worth mentioning. 3. She was a virgin, a pure unspotted one, but espoused to one of the same royal stock, like her, however, of low estate; so that upon both accounts there was (as it was fit there should be) an equality between them; his name was Joseph; he also was of the house of David, Mat 1:20. Christ's mother was a virgin, because he was not to be born by ordinary generation, but miraculously; it was necessary that he should be so, that, though he must partake of the nature of man, yet not of the corruption of that nature: but he was born of a virgin espoused, made up to be married, and contracted, to put honour upon the married state, that that might not be brought into contempt (which was an ordinance in innocency) by the Redeemer's being born of a virgin. 4. She lived in Nazareth, a city of Galilee, a remote corner of the country, and in no reputation for religion or learning, but which bordered upon the heathen, and therefore was called Galilee of the Gentiles. Christ's having his relations resident there intimates favour in reserve for the Gentile world. And Dr. Lightfoot observes that Jonah was by birth a Galilean, and Elijah and Elisha very much conversant in Galilee, who were all famous prophets of the Gentiles. The angel was sent to her from Nazareth. Note, No distance or disadvantage of place shall be a prejudice to those for whom God has favours in store. The angel Gabriel carries his message as cheerfully to Mary and Nazareth in Galilee as to Zacharias in the temple at Jerusalem. II. The address of the angel to her, Luk 1:28. We are not told what she was doing, or how employed, when the angel came unto her; but he surprised her with this salutation, Hail, thou art highly favoured. This was intended to raise in her, 1. A value for herself; and, though it is very rare that any need to have any sparks struck into their breast with such design, yet in some, who like Mary pore only on their low estate, there is occasion for it. 2. An expectation of great news, not from abroad, but from above. Heaven designs, no doubt, uncommon favours for one whom an angel makes court to with such respect, Hail thou, chaire - rejoice thou; it was the usual form of salutation; it expresses an esteem of her, and good-will to her and her prosperity. (1.) She is dignified: "Thou art highly favoured. God, in his choice of thee to be the mother of the Messiah, has put an honour upon thee peculiar to thyself, above that of Eve, who was the mother of all living." The vulgar Latin translates this grati plena - full of grace, and thence gathers that she had more of the inherent graces of the Spirit than ever any had; whereas it is certain that this bespeaks no other than the singular favour done her in preferring her to conceive and bear our blessed Lord, an honour which, since he was to be the seed of the woman, some woman must have, not for personal merit, but purely for the sake of free grace, and she is pitched upon. Even so, Father, because it seemed good unto thee. (2.) She has the presence of God with her: "The Lord is with thee, though poor and mean, and perhaps now forecasting how to get a livelihood and maintain a family in the married state." The angel with this word raised the faith of Gideon (Jdg 6:12): The Lord is with thee. Nothing is to be despaired of, not the performance of any service, not the obtaining of any favour, though ever so great, if we have God with us. This word might put her in mind of the Immanuel, God with us, which a virgin shall conceive and bear (Isa 7:14), and why not she? (3.) She has the blessing of God upon her: "Blessed art thou among women; not only thou shalt be accounted so by men, but thou shalt be so. Thou that art so highly favoured in this instance mayest expect in other things to be blessed." She explains this herself (Luk 1:48), All generations shall call me blessed. Compare it with that which Deborah saith of Jael, another that was the glory of her sex (Jdg 5:24), Blessed shall she be above women in the tent. III. The consternation she was in, upon this address (Luk 1:29). When she saw him, and the glories with which he was surrounded, she was troubled at the sight of him, and much more at his saying. Had she been a proud ambitious young woman, that aimed high, and flattered herself with the expectation of great things in the world, she would have been pleased at his saying, would have been puffed up with it, and (as we have reason to think she was a young woman of very good sense) would have had an answer ready, signifying so much: but, instead of that, she is confounded at it, as not conscious to herself of any thing that either merited or promised such great things; and she cast in her mind what manner of salutation this should be. Was it from heaven or of men? Was it to amuse her? was it to ensnare her? was it to banter her? or was there something substantial and weighty in it? But, of all the thoughts she had as to what manner of salutation it should be, I believe she had not the least idea of its being ever intended or used for a prayer, as it is, and has been, for many ages, by the corrupt, degenerate, and anti-christian ages of the church, and to be ten times repeated for the Lord's prayer once; so it is in the church of Rome. But her thoughtfulness upon this occasion gives a very useful intimation to young people of her sex, when addresses are made to them, to consider and cast in their minds what manner of salutations they are, whence they come, and what their tendency is, that they may receive them accordingly, and may always stand on their guard. IV. The message itself which the angel had to deliver to her. Some time the angel gives her to pause; but, observing that this did but increase her perplexity, he went on with his errand, Luk 1:30. To what he had said she made no reply; he therefore confirms it: "Fear not, Mary, I have no other design than to assure thee that thou hast found favour with God more than thou thinkest of, as there are many who think they are more favoured with God than they really are." Note, Those that have found favour with God should not give way to disquieting distrustful fears. Doth God favour thee? Fear not, though the world frown upon thee. Is he for thee? No matter who is against thee. 1. Though she is a virgin, she shall have the honour of being a mother: "Thou shalt conceive in thy womb, and bring forth a son, and thou shalt have the naming of him; thou shalt call his name Jesus," Luk 1:31. It was the sentence upon Eve, that, though she should have the honour to be the mother of all living, yet this mortification shall be an allay to that honour, that her desire shall be to her husband, and he shall rule over her, Gen 3:16. But Mary has the honour without the allay. 2. Though she lives in poverty and obscurity, yet she shall have the honour to be the mother of the Messiah; her son shall be named Jesus - a Saviour, such a one as the world needs, rather than such one as the Jews expect. (1.) He will be very nearly allied to the upper world. He shall be great, truly great, incontestably great; for he shall be called the Son of the Highest, the Son of God who is the Highest; of the same nature, as the son is of the same nature with the father; and very dear to him, as the son is to the father. He shall be called, and not miscalled, the Son of the Highest; for he is himself God over all, blessed for evermore, Rom 9:5. Note, Those who are the children of God, though but by adoption and regeneration, are truly great, and therefore are concerned to be very good, Jo1 3:1, Jo1 3:2. (2.) He will be very highly preferred in the lower world; for, though born under the most disadvantageous circumstances possible, and appearing in the form of a servant, yet the Lord God shall give unto him the throne of his father David, Luk 1:32. He puts her in mind that she was of the house of David; and that therefore, since neither the Salique law, nor the right of primogeniture, took place in the entail of his throne, it was not impossible but that she might bring forth an heir to it, and therefore might the more easily believe it when she was told by an angel from heaven that she should do so, that after the sceptre had been long departed from that ancient and honourable family it should now at length return to it again, to remain in it, not by succession, but in the same hand to eternity. His people will not give him that throne, will not acknowledge his right to rule them; but the Lord God shall give him a right to rule them, and set him as his king upon the holy hill of Zion. He assures her, [1.] That his kingdom shall be spiritual: he shall reign over the house of Jacob, not Israel according to the flesh, for they neither came into his interests nor did they continue long a people; it must therefore be a spiritual kingdom, the house of Israel according to the promise, that he must rule over. [2.] That it shall be eternal: he shall reign for ever, and of his kingdom there shall be no end, as there had been long since of the temporal reign of David's house, and would shortly be of the state of Israel. Other crowns endure not to every generation, but Christ's doth, Pro 27:24. The gospel is the last dispensation, we are to look for no other. V. The further information given her, upon her enquiry concerning the birth of this prince. 1. It is a just enquiry which she makes: "How shall this be? Luk 1:34. How can I now presently conceive a child" (for so the angel meant) "when I know not a man; must it therefore be otherwise than by ordinary generation? If so, let me now how?" She knew that the Messiah must be born of a virgin; and, if she must be his mother, she desires to know how. This was not the language of her distrust, or any doubt of what the angel said, but of a desire to be further instructed. 2. It is a satisfactory answer that is given to it, Luk 1:35. (1.) She shall conceive by the power of the Holy Ghost, whose proper work and office is to sanctify, and therefore to sanctify the virgin for this purpose. The Holy Ghost is called the power of the Highest. Doth she ask how this shall be? This is enough to help her over all the difficulty there appears in it; a divine power will undertake it, not the power of an angel employed in it, as in other works of wonder, but the power of the Holy Ghost himself. (2.) She must ask no questions concerning the way and manner how it shall be wrought; for the Holy Ghost, as the power of the Highest, shall overshadow her, as the cloud covered the tabernacle when the glory of God took possession of it, to conceal it from those that would too curiously observe the motions of it, and pry into the mystery of it. The formation of every babe in the womb, and the entrance of the spirit of life into it, is a mystery in nature; none knows the way of the spirit, nor how the bones are formed in the womb of her that is with child, Ecc 11:5. We were made in secret, Psa 139:15, Psa 139:16. Much more was the formation of the child Jesus a mystery; without controversy, great was the mystery of godliness, God manifest in the flesh, Ti1 3:16. It is a new thing created in the earth (Jer 31:22), concerning which we must not covet to be wise above what is written. (3.) The child she shall conceive is a holy thing, and therefore must not be conceived by ordinary generation, because he must not share in the common corruption and pollution of the human nature. He is spoken of emphatically, That Holy Thing, such as never was; and he shall be called the Son of God, as the Son of the Father by eternal generation, as an indication of which he shall now be formed by the Holy Ghost in the present conception. His human nature must be so produced, as it was fit that should be which was to be taken into union with the divine nature. 3. It was a further encouragement to her faith to be told that her cousin Elisabeth, though stricken in years, was with child, Luk 1:36. Here is an age of wonders beginning, and therefore be not surprised: here is one among thy own relations truly great, though not altogether so great as this; it is usual with God to advance in working wonders. Greater works than these shall ye do. Though Elisabeth was, on the father's side, of the daughters of Aaron (Luk 1:5), yet on the mother's side she might be of the house of David, for those two families often intermarried, as an earnest of the uniting of the royalty and the priesthood of the Messiah. This is the sixth month with her that was called barren. This intimates, as Dr. Lightfoot thinks, that all the instances in the Old Testament of those having children that had been long barren, which was above nature, were designed to prepare the world for the belief of a virgin's bearing a son, which was against nature. And therefore, even in the birth of Isaac, Abraham saw Christ's day, foresaw such a miracle in the birth of Christ. The angel assures Mary of this, to encourage her faith, and concludes with that great truth, of undoubted certainty and universal use, For with God nothing shall be impossible (Luk 1:37), and, if nothing, then not this. Abraham therefore staggered not at the belief of the divine promise, because he was strong in his belief of the divine power, Rom 4:20, Rom 4:21. No word of God must be incredible to us, as long as no work of God is impossible to him. VI. Her acquiescence in the will of God concerning her, Luk 1:38. She owns herself, 1. A believing subject to the divine authority: "Behold, the handmaid of the Lord. Lord, I am at thy service, at thy disposal, to do what thou commandest me." She objects not the danger of spoiling her marriage, and blemishing her reputation, but leaves the issue with God, and submits entirely to his will. 2. A believing expectant of the divine favour. She is not only content that it should be so, but humbly desires that it may be so: Be it unto me according to thy word. Such a favour as this it was not for her to slight, or be indifferent to; and for what God has promised he will be sought unto; by prayer we must put our amen, or so be it, to the promise. Remember, and perform thy word unto thy servant, upon which thou has caused me to hope. We must, as Mary here, guide our desires by the word of God, and ground our hopes upon it. Be it unto me according to thy word; just so, and no otherwise. Hereupon, the angel departed from her; having completed the errand he was sent upon, he returned, to give an account of it, and receive new instructions. Converse with angels was always a transient thing, and soon over; it will be constant and permanent in the future state. It is generally supposed that just at this instant the virgin conceived, by the overshadowing power of the Holy Ghost: but, the scripture being decently silent concerning it, it doth not become us to be inquisitive, much less positive.