Judges 4:20














The armies are a contrast in respect of resources, numbers, strategic position, prestige, and skilled leadership. In all these respects the army of Sisera had the advantage of that of Israel. But the Canaanite force was a mercenary one, probably of mixed nationality (hence term "Gentiles"), and enervated with luxury and dominance; whereas Israel was represented by men desperate through long suffering, familiar with the strategic possibilities of their country, and fired with new-found repentance, patriotism, and Divine inspiration. Instances of the impotence of inequalities like these when so compensated for on the spiritual side, to decide results, have been frequent in the history of the world, especially so in that of Israel Here we see that -

I. HE WHO DEPENDS UPON MATERIAL RESOURCES WILL BE SUBJECT -

1. To sudden alarms. It reads like a surprise. They were at ease, relying upon military strength and prestige, when the news of Barak's march upon Mount Tabor came to their ears. But how disproportionate the force Sisera so suddenly summons to arms! It is ignorance trying to cope with experience and skill; scanty equipment confronting all that a great and powerful nation could invent and provide for military defence and offence. Yet already it was a point in favour of Israel that it had aroused such apprehension for so slight a cause. The conscience of the wicked is never easy. The least sign of danger is sufficient to rouse it, and to occasion the most disproportionate exertions.

2. To rash exposure of his resources. "All the chariots of iron," the military power and glory of the oppressor, are at once called into exercise. This was unwise. A little more consideration would have suggested a better and more prudent disposal of his forces. It is evidently feeling, and not far-seeing military prescience, that dictates the pompous demonstration. How often do the oppressors of God's "little ones" drive their tyranny too far, and defeat their own end by over-eagerness and domineering imperiousness! The heart that God has inspired will look upon such things - the threats, etc. - as of little moment.

3. To utter collapse. The suddenness of. the levy was adverse to its efficiency. Subject as Eastern troops are to panics, and difficult as it must have been for such cumbrous vehicles to deploy upon such varying levels, it was only necessary for the handful of Israelites to be led by a skilful general for them to produce confusion and dismay in the unwieldy host. And when once the huge army began to yield, its own size and bulk would make its defeat the more disastrous. And all was risked at once. There was nothing more upon which, quickly enough, to fall back. So in the hour of the Church's peril and extremity God has found his opportunity. The Pope's bull is burnt, and the Reformation commences boldly and decidedly. "Fear not, I am with thee," has been the voice that has made the turning-point in many a career. All the pomp and show of the world is brought to bear upon the saint; he sees through it; a step, a stroke, and it melts like the "airy vision of a dream," and he is free!

II. HE WHO DEPENDS UPON GOD will -

1. See opportunity and hope against overwhelming odds. "Up, for this is the day in which the Lord hath delivered Sisera into thine hand. 'So David - "The Lord that delivered me out of the paw of the lion, and out of the paw of the bear, he will deliver me out of the hand of this Philistine" (1 Samuel 17:37). So Gideon. This is the insight of faith.

2. Make careful preparation. "Trust in God, and keep your powder dry." The means, however inadequate, the best means at our disposal, must be employed. "God doesn't require my knowledge" "No more does he require your ignorance." It is a sign of respect to God, and a mark of thorough-going faith in him, that we make scrupulous use of the means he dictates. Often the "means of grace" are despised, to a church's loss, to a Christian's loss, and sometimes destruction. "They that wait upon the Lord shall renew their strength, etc.

3. Confide in the Divine presence and promises. Abraham is sure that "God will provide himself a lamb;" David sings: "Though I walk through the valley of the shadow of death, yet will I fear no evil;" and the Hebrew children were confident that the "God whom they served was able to deliver them." Faith as a grain of mustard seed "will remove mountains." - M.

Thou shalt say, No.
A human being has his destiny, in some measure, in his own hands, depending on his own voluntary determinations. We cannot define exactly the limits of the province of free-will, but that it has a province, and an important one, all consciousness attests. It is true that man, like the animals and the vegetables, is subject to those laws of his being which he had no choice in enacting, and to the outside influences which he does not invite, and they must needs go far towards deciding his character. But not exclusively. He can enact laws for himself, impose actions upon himself, and, what it is our business to consider now, he possesses a certain qualified, but real veto-power. He can, to a large extent, not suppress, but repress and hold in check, some of the laws and tendencies and demands of his own nature. And he can, in a degree, reject outside influences and solicitations, push them aside, defy them, avert them. He can veto them, can say "No" to them. And according as he says it, and says it on right occasions, says it promptly, decisively, he maintains the splendid self-sovereignty of manhood. A brave, frequent, and absolute exercise of the veto-power with which he is endowed, is one of the fixed conditions of success and honour in the world, of self-respect and dignity of character, of harmony with God and the happiness of life.

I. THE EXERCISE OF THIS SUPREME POWER IN REFERENCE TO THE TENDENCIES AND INCLINATIONS WITHIN ONE'S SELF. There are tendencies and appetites in every man which, if allowed a free course and full swing, would drag him in the mire and hurry him to his ruin. The meanest of them has slain its thousands. So mean and paltry an appetite as that for stimulating drink counts its victims by millions, and our nature is largely made up of such dangerous proclivities, some inborn and some acquired. There is in man, also, a certain inscrutable, central authority, the mysterious Ego, the indefinable "I myself," whose office is to watch over these necessary but dangerous members of the internal commonwealth, and keep them to their limits, and say, "No" to each and all their demands for undue power and over-indulgence. No man can live at all without exerting this power at some points; and no man can live nobly, and to the highest purposes of his being, without exerting it constantly, at all points, and with absolute supremacy. In the biographies of all persons eminent for character and achievement, you will notice how they have striven to acquire perfectly this form of self-mastery. What ingenious devices and shrewd practices they have resorted to, to this end. In some ages, what fasts and penances and seclusions and all forms of asceticisms, and in all ages what vigorous efforts, what watchfulness, and what contrivances and habits of self-discipline, whereby they might be able with promptitude and effect to say "No" to any tendency that is getting too strong, and any desire that is too clamorous! And success in that is their salvation, the open secret of their success in their high aims, and the glory of their lives.

II. THE CIRCUMSTANCES AND EVENTS AROUND US. These are very powerful, seemingly irresistible often. They claim to take full possession of a man, to carry him whither they will, and make of him what they will. They seem to say to him, "We are a part of the irresistible order of nature; we move according to the eternal laws; we represent the forces of the universe; we come backed by the omnipotence of the Creator. What can you, poor, puny mortal, do in resistance to our overwhelming might? A pitiful speck of being as you are, an evanescent bubble on this vast sea of matter and force, what is there for you but to drift whithersoever we may carry you, and sink where we drop you?" But not so, thou majestic universe, bearing upon man as you do with all your infinite might in the events and circumstances around us — not so! The soul in man, that mysterious essence, whose very existence you bring into question, is in its rightful province a match for you, can resist you, set you aside, say "No" to you, and in the ethereal, Godlike power it is endowed with, and with the humility of a little child, make good its audacious defiance. The brave but wary seaman knows the tremendous power of an adverse wind, a power that nothing can withstand, knows it and respects it, yet he is master of the situation. He can anchor in the roadstead, and look the very hurricane in the face, and let it blow. He will not budge. He can wait. That force will be spent before his will be. He will yet lay his course right along the pathway of the storm, and he does, and makes his voyage triumphantly. Or in another ease he refuses to drift with it. He will move right on against the opposing force, and never stop a moment, nor furl his sails; he must beat, go zigzag, tediously, but he gets on against it, and if need be, he will make the entire Atlantic voyage without one favourable breeze, with hard struggles but no yielding, delayed but not defeated. So in all human life. The power of circumstances must be respected, and dealt with valiantly but warily. The true man will accommodate himself to them, and yet refuse to drift with them; nay, will circumvent them, outwatch them, and make them serve his purpose. They may delay him, but not turn him back; discourage him, but not pluck heart of hope out of him. They may change his direction, but not stop his progress. They may change the form of his duty, but cannot hinder doing. They may combine to tempt and assail his integrity or purity, but if he say in God's name, "No!" they cannot touch it.

III. IT IS MOST PRACTICAL TO CONSIDER THE EXERCISE OF THIS VETO-POWER IN REFUSING THE REQUESTS OF OTHER PERSONS. There are always about us those who ask us or propose to us to do things that we ought not or had better not do. And such is the strength of the social tie, and so potent the influence of another's desire, that there is always a disposition to comply, and an amiable disposition it is in itself. But it is often very misleading, and sometimes fatal to honour and integrity, to purity and peace and every sacred interest of life. Many a youth and many a man, not depraved, but simply weak and unestablished, has thus been led to his ruin, out of mere good-natured compliance and the difficulty of refusing a solicitation. Balancing between good and evil, with the promise and possibility of the best, he has gone to the bad, because he could not, or felt that he could not, say, "No!" The dangerous tendencies that are in him, and that are in everybody, acquire tenfold power when reinforced by the importunity of a friendly companion to join him in giving way to them. That little off-hand suit, "Come along," coupled with the suggestion, "What's the harm?" or "Who will know it?" or "Just this once," or "Don't be a coward," we cannot tell how many it leads astray every day, initiates in the downward path, and that too when every instinct of the conscience, every sentiment of honour, every affection of their heart, and every hope of their lives, is breathing its protest, and would hold them back. If all those hesitating consents could now be recalled, that fatal compliance reversed, and it should be as if the rightful refusals had been spoken in place of them, what blessed results should we see. Oh, learn betimes to say, "No!" when you know you ought to say it. Fear not the sneers of the evil-disposed, the corrupt, or the merely thoughtless, but fear rather the anguish and tears of those who love you, the strings of your conscience, and the displeasure of your God. Be prompt and strong to say, "No!" when you ought, and your better nature bids you, and so march on through your career in safety, honour, and peace. And it is not only to the solicitations or the suggestions that would lead us in fatal directions, into enslaving vices, or the outright sacrifice of truth, honour, and purity that we need to exercise this great prerogative of downright refusal in the thick of this our social city life, we have need to exercise it daily, and almost hourly, in respect to requests and invitations that have no bad intent, but are meant in courtesy and kindness, and that in other circumstances, and at other times, might be complied with in all propriety. We need, on moral grounds, to guard with some jealousy our personal independence, and let nobody unduly or unreasonably invade it. We cannot afford to hold ourselves, our time, faculties, thoughts, or even sympathies, entirely at the beck and call even of the best people or of the kindest-meaning friends. That high independence which never hesitates to say, "No" whenever and to whomsoever it should be said commands respect. It is a chief element of all nobleness and strength of character. It is essential to feminine dignity, and to the highest manhood. It makes you worth seeking, and causes your refusals to be better taken than the loose assents of those facile persons who from sheer weakness in the fibre and the making up of their character can never say, "No!" or say it as if guilty of an offence and fearful of your displeasure.

(George Putnam.)

Here is one of the shortest words in our language; yet there is none which persons of an easy and yielding disposition find it so difficult to pronounce. To say it, however, is one of the first lessons which we have occasion to learn, and one of the most frequent we are called upon to practise. You can hardly mention a cause which has done more to lead men into embarrassment, distress, and crime, than disregard of this caution. A young man just entering into life is solicited by his gay companions to take part in their dissipations. He feels that it would be wrong; that it can lead to nothing but evil. And yet he cannot muster resolution enough to say, "No." He consents, goes on from step to step, and in the end is ruined. An affectionate mother is besought by her children to grant them some improper indulgence. She feels that it would be an improper indulgence; that it can only do them harm. And yet she cannot find it in her heart to say, "No."

I. In the first place, then, LET US LEARN TO RESPECT OUR OWN JUDGMENT IN WHAT WE DO. If, on a view of all the circumstances, we think we ought to say, "No," let us have the courage and firmness and independence to say it. A man who dares not act according to his own convictions of what is right, for fear that after all he may be mistaken — I will not say that he has no regard for conscience, but this I will say: he has no confidence in conscience, which in practice amounts to nearly the same thing. Besides, with respect to the construction which other people may put on our motives, if we only take care that our motives are what they should be, and that our whole conduct is in keeping, we need not entertain any apprehensions but that in the long run ample justice will be done them by all whose approbation is worth having. I have shown that it is but the part of a manly independence to have the courage and firmness to say, "No," when we are convinced that this is the proper word.

II. I proceed to show THAT IT IS NO LESS A DICTATE OF PRUDENCE, AND PRACTICAL WISDOM. You can hardly step your foot on the threshold of life without encountering seduction in every possible shape; and unless you are prepared to resist it firmly, you are a doomed man. What makes it still more dangerous is, that the first solicitations of vice often come under such disguised forms, and relate to things seemingly so trivial, as to give hardly any warning of the fatal consequences, to which by slow and insensible gradations they are almost sure to lead. As you value, then, your health and reputation, your peace of mind and personal independence, learn to say, "No." Inquire into the sources of human misery, study the first beginnings of crime, and, meet with it where you may, by tracing it back to its first cause you will find it to have been, in almost every instance, merely because they could not say, "No," to the tempter. Put the question to one who has wasted his substance in riotous living. The burden of their confession will be, that they owe every calamity which has befallen them to their not having had firmness enough, at some turning-point of their destiny, to say, "No." As you would avoid their fate, let me then conjure you to avoid its cause.

III. The same conduct which I have shown to be necessary to a manly independence and to a prudent regard to our own interest I shall next prove TO BE IN NO SENSE INCONSISTENT WITH A BENEVOLENT AND TRULY GENEROUS DISPOSITION. One of the most common mistakes on this subject is to confound an easy disposition with a benevolent disposition: two things which in fact are as wide asunder as the east from the west. A man of an easy disposition is so commonly merely because he will not make the effort a more firm and steady conduct requires. And why will he not make this effort? Because he will not take the trouble of making it. But is this benevolence? Is it so much as an abuse of benevolence? Is it not sheer selfishness?

IV. Having shown that independence, prudence, and benevolence alike require the conduct I have been recommending, it only remains for me TO URGE IT UPON YOU AS A MATTER OF MORAL AND RELIGIOUS DUTY. It is a great error, though a common one, not to suppose that the principle of duty extends to almost all our actions; requiring them or forbidding them, as being either right or wrong. We talk of actions as being honourable or dishonourable, as being prudent or imprudent, as being benevolent or otherwise, but what is honourable or prudent or benevolent is also right. Everything, therefore, which has already been said to prove the conduct in question a dictate of benevolence, prudence, and manly independence, goes also to the same extent to prove it to be our duty, our imperative duty. Besides, take the words as they stand. If, considering all the circumstances, we ought to say, "No," then it is our duty to say it, let the consequences be what they may. Some men can never say, "No," unless they are in a passion, and are therefore driven to the mortifying necessity of working themselves up into a passion before they can find the courage to do it. Again, there are others, who will trust themselves to say, "No," only as a matter of policy; and with whom, therefore, the question is not, "What ought I to say?" but, "What will it be for my interest to say?" There is also a third class that will say, "No" — and say it often enough too, if that were all — from mere churlishness and ill-humour; but I need not observe that this is very far from being the conduct I am here recommending. Putting aside all such considerations, let us learn to resist improper solicitations from a sense of duty. It should be enough to know that it is our duty. Let us act on this principle, and we shall never refuse except when duty requires it; but at such times our refusal will be much more decided and effectual, while it will be made under circumstances of much greater dignity on our part, and of much less irritation on the part of those whom it may disappoint. Moreover, while we act from a sense of duty, we should connect with this feeling a conviction that it is one of religious obligation. God has required us to pursue a course of undeviating rectitude. Whoever, therefore, would seduce us from this sets himself against God, and we must deny one or the other. Whether in such a case we should deny God rather than man let conscience judge.

(James Walker.)

People
Abinoam, Barak, Deborah, Ehud, Heber, Hobab, Israelites, Jabin, Jael, Kenites, Lapidoth, Naphtali, Sisera, Zebulun
Places
Bethel, Canaan, Harosheth-hagoyim, Hazor, Kedesh, Kedesh-naphtali, Kishon River, Moab, Mount Tabor, Ramah, Zaanannim
Topics
Anyone, Asks, Door, Doorway, Hast, Inquire, Inquires, Opening, Says, Someone, Stand, Tent
Outline
1. Deborah and Barak deliver them from Jabin and Sisera
17. Jael kills Sisera

Dictionary of Bible Themes
Judges 4:19

     4293   water
     4480   milk
     5234   bottle

Library
Sin Slain
I want to picture to you to-night, if I can, three acts in a great history--three different pictures illustrating one subject. I trust we have passed through all three of them, many of us; and as we shall look upon them, whilst I paint them upon the wall, I think there will be many here who will be able to say, I was in that state once;" and when we come to the last, I hope we shall be able to clap our hands, and rejoice to feel that the last is our case also, and that we are in the plight of the
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 6: 1860

Whether the Grace of the Word of Wisdom and Knowledge is Becoming to Women?
Objection 1: It would seem that the grace of the word of wisdom and knowledge is becoming even to women. For teaching is pertinent to this grace, as stated in the foregoing Article. Now it is becoming to a woman to teach; for it is written (Prov. 4:3,4): "I was an only son in the sight of my mother, and she taught me [*Vulg.: 'I was my father's son, tender, and as an only son in the sight of my mother. And he taught me.']." Therefore this grace is becoming to women. Objection 2: Further, the grace
Saint Thomas Aquinas—Summa Theologica

The First Blast of the Trumpet
The English Scholar's Library etc. No. 2. The First Blast of the Trumpet &c. 1558. The English Scholar's Library of Old and Modern Works. No. 2. The First Blast of the Trumpet &c. 1558. Edited by EDWARD ARBER, F.S.A., etc., LECTURER IN ENGLISH LITERATURE, ETC., UNIVERSITY COLLEGE, LONDON. SOUTHGATE, LONDON, N. 15 August 1878. No. 2. (All rights reserved.) CONTENTS. Bibliography vii-viii Introduction
John Knox—The First Blast of the Trumpet

A Nation's Struggle for a Home and Freedom.
ISRAEL'S VICTORIES OVER THE CANAANITES.--Josh. 2-9; Judg. 1, 4, 5. Parallel Readings. Hist. Bible II,1-4.1. Prin. of Politics X. That the leaders took the lead in Israel, That the people volunteered readily, Bless Jehovah! Zebulun was a people who exposed themselves to deadly peril, And Naphtali on the heights of the open field. Kings came, they fought; They fought, the kings of Canaan, At Taanach by the Waters of Megiddo, They took no booty of silver. Prom heaven fought the stars, From their
Charles Foster Kent—The Making of a Nation

Gamala. Chorazin.
These things determine the situation of Gamala:--1. It was "in lower Gaulon," in which, as we have seen, Bethsaida was. 2. It was "upon the lake [of Gennesaret]." 3. It was "over-against Tarichee." Compare the maps, whether in their placing of it they agree with these passages. Here was Judas born, commonly called 'Gaulanites,' and as commonly also, the 'Galilean.' So Peter and Andrew and Philip were Gaulanites; of Bethsaida, John 1:44; and yet they were called 'Galileans.' While we are speaking
John Lightfoot—From the Talmud and Hebraica

The Blessings of Noah Upon Shem and Japheth. (Gen. Ix. 18-27. )
Ver. 20. "And Noah began and became an husbandman, and planted vineyards."--This does not imply that Noah was the first who began to till the ground, and, more especially, to cultivate the vine; for Cain, too, was a tiller of the ground, Gen. iv. 2. The sense rather is, that Noah, after the flood, again took up this calling. Moreover, the remark has not an independent import; it serves only to prepare the way for the communication of the subsequent account of Noah's drunkenness. By this remark,
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Beth-El. Beth-Aven.
Josephus thus describes the land of Benjamin; "The Benjamites' portion of land was from the river Jordan to the sea, in length: in breadth, it was bounded by Jerusalem and Beth-el." Let these last words be marked, "The breadth of the land of Benjamin was bounded by Jerusalem and Beth-el." May we not justly conclude, from these words, that Jerusalem and Beth-el were opposite, as it were, in a right line? But if you look upon the maps, there are some that separate these by a very large tract of land,
John Lightfoot—From the Talmud and Hebraica

A Cloud of Witnesses.
"By faith Isaac blessed Jacob and Esau, even concerning things to come. By faith Jacob, when he was a-dying, blessed each of the sons of Joseph; and worshipped, leaning upon the top of his staff. By faith Joseph, when his end was nigh, made mention of the departure of the children of Israel; and gave commandment concerning his bones.... By faith the walls of Jericho fell down, after they had been compassed about for seven days. By faith Rahab the harlot perished not with them that were disobedient,
Thomas Charles Edwards—The Expositor's Bible: The Epistle to the Hebrews

The Mountainous Country of Judea.
"What is the mountainous country of Judea? It is the king's mountain." However Judea, here and there, doth swell out much with mountains, yet its chief swelling appears in that broad back of mountains, that runs from the utmost southern cost as far as Hebron, and almost as Jerusalem itself. Which the Holy Scripture called "The hill-country of Judah," Joshua 21:11; Luke 1:39. Unless I am very much mistaken,--the maps of Adricomus, Tirinius, and others, ought to be corrected, which have feigned to
John Lightfoot—From the Talmud and Hebraica

The Country of Jericho, and the Situation of the City.
Here we will borrow Josephus' pencil, "Jericho is seated in a plain, yet a certain barren mountain hangs over it, narrow, indeed, but long; for it runs out northward to the country of Scythopolis,--and southward, to the country of Sodom, and the utmost coast of the Asphaltites." Of this mountain mention is made, Joshua 2:22, where the two spies, sent by Joshua, and received by Rahab, are said to "conceal themselves." "Opposite against this, lies a mountain on the other side Jordan, beginning from
John Lightfoot—From the Talmud and Hebraica

He Does Battle for the Faith; He Restores Peace among those who were at Variance; He Takes in Hand to Build a Stone Church.
57. (32). There was a certain clerk in Lismore whose life, as it is said, was good, but his faith not so. He was a man of some knowledge in his own eyes, and dared to say that in the Eucharist there is only a sacrament and not the fact[718] of the sacrament, that is, mere sanctification and not the truth of the Body. On this subject he was often addressed by Malachy in secret, but in vain; and finally he was called before a public assembly, the laity however being excluded, in order that if it were
H. J. Lawlor—St. Bernard of Clairvaux's Life of St. Malachy of Armagh

Miscellaneous Subjects.
Woman's Freedom. The Scriptural right for women to labor in the gospel as exhorters, teachers, preachers, etc., is questioned by many. To deny women such a privilege is contrary to the Christian spirit of equality, and a serious obstruction to pure gospel light. We (male and female) are all one in Christ Jesus. Gal. 3:28. In the kingdom of grace man and woman are on an equal footing so far as concerns the work of God. To explain some texts that seem to prohibit women from laboring in the gospel
Charles Ebert Orr—The Gospel Day

Judges
For the understanding of the early history and religion of Israel, the book of Judges, which covers the period from the death of Joshua to the beginning of the struggle with the Philistines, is of inestimable importance; and it is very fortunate that the elements contributed by the later editors are so easily separated from the ancient stories whose moral they seek to point. That moral is most elaborately stated in ii. 6-iii. 6, which is a sort of programme or preface to iii. 7-xvi. 31, which constitutes
John Edgar McFadyen—Introduction to the Old Testament

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