Annotations upon the remaining historicall part of the Old Testament. The second part. to wit, the books of Joshua, Judges, the two books of Samuel, Kings, and Chronicles, and the books of Ezra, Nehemiah, and Esther : wherein first, all such passages in the text are explained as were thought likely to be questioned by any reader of ordinary capacity : secondly, in many clauses those things are discovered which are needfull and usefull to be known ... and thirdly, many places that might at first seem to contradict one another are reconciled ... / by Arthur Jackson.

CHAP. V.

Vers. 1. THen sang Deborah, and Barak the sonne of Abinoam, &c.] Deborah is first named here, because she was a prophetesse, and (as upon this ground it is probably thought) the composer of this song, and in every respect the chief in this businesse, as we see in the former chapter; yet with her Barak is joyned too, who as he was the chief Commander in the victory gotten, so he was also one of the prime in singing Gods praises; and he being of the tribe of Naphtali, we have in this sweet song one instance of the accomplishment of that prophecy of Jacob concerning the tribe of Naphtali (though it were not intended of this onely) to wit, that this tribe should give goodly words, Gen. 49.21. Naphtali is a hind let loose, he giveth goodly words.

Vers. 2. Praise ye the Lord for the avenging of Israel, when the people willing∣ly offered themselves.] Principally hereby are meant those of the tribe of Zebulun and Naphtali, of whom Baraks army did chiefly consist, though such of the other tribes as did put too their helping hand are not excluded: and these are said to have offered themselves willingly; because they did readily yield to follow Barak when he called them together, though he had no authority to constrain them to take up arms, God working their hearts thereto, to whom therefore the praise is principally given, Praise ye the Lord for the avenging of Israel, when the people willingly offered themselves.

Vers. 3. Heare, O ye kings; give eare, O ye princes, &c.] Deborah undertaking in this song to ascribe to the Lord the glory of that victory which she and Barak had gotten over Sisera, to shew what a glorious work God had therein done for his people, in the first place in a poeticall strain she calls upon kings and princes to hearken to her, Heare, O ye kings; give eare, O ye princes; thereby onely to imply, that in the ecstasie of her joy, she could be glad if all the kings and princes of the earth could heare what she had now to say concerning this great work which God had done for his Israel, and she addresseth her speech particularly to kings and princes, First, be∣cause they are most ready to ascribe to themselves the glory which is due to the Lord onely: and secondly, because they are wont in their pride to oppresse others, and to think they may do whatsoever they please; and therefore she desired they might

know what God had done to Jabin and Sisera, and so beware of provoking God by oppressing others as these had done.

Vers. 4. Lord, when thou wentest out of Seir, when thou marchest out of the field of Edom, the earth trembled, &c.] The most of Expositours understand this to be a poeticall expression of the terrours werewith the neighbouring nations were affrighted, when the Lord carried the Israelites from the borders of Edom towards the land of Canaan, to wit, that there was then a trembling on every side, so that not men onely but even the heavens and mountains and hills seemed to tremble and melt away, and that even as Sinai trembled and shook at the Lords coming down upon it when the Law was given (for to that end they conceive the melting or shaking of Sinai is mentioned, vers. 5. The mountains melted from before the Lord, even that Sinai, before the Lord God of Israel, to wit, by way of similitude) so when the Lord in a pillar of fire marched before the Israelites against the Amorites, the neighbouring nations were terribly amazed, the Lord casting such a fear upon them, as if the earth had trembled, and great storms and tempests intermixt with thunder and lightnings had been showred down from the clouds, yea as if the moun∣tains had melted, &c. according to that, Deut. 2.24, 25. Rise ye up, take your jour∣ney, and passe over the river Arnon, &c. This day will I begin to put the dread of thee, and the fear of thee upon the nations that are under the whole heavens, who shall hear report of thee, and shall tremble, and be in anguish because of thee. But I rather conceive, that it is to be understood of those thunders, lightnings, earthquakes, tempests, and such other terrible expressions of Gods majestie, wherein he manifested himself unto his people at the giving of the Law; for then he is also said to come from Seir, Deut. 33.2. And he said, The Lord came down from Sinai, and rose up from Seir unto them, he shined forth from mount Paran, and he came with ten thou∣sand of saints: from his right hand went a fiery Law for them, and the shaking of Sinai we see is expressely mentioned, vers. 5. The mountains melted from before the Lord, even that Sinai before the Lord God of Israel, as it is also, Psal. 68.7, 8. O God when thou wentest forth before thy people, when thou didst march through the wildernesse. Selah. The earth shook, the heavens also dropped at the presence of God; even Sinai it self was moved at the presence of God, the God of Israel; and though there be no mention of the clouds dropping water at the giving of the Law, yet there is of thunders and lightnings, which are usually accompanied with violent showers. But why should Deborah mention this here? I answer, first, because Gods entring into covenant with them is the ground of all that he doth for his people: and se∣condly, because she would the better expresse how terrible God had been now to their adversaries, by comparing the terrours of this day with those when the Law was given on mount Sinai; and to intimate, that God continued to do the same things still for his people that he had done for them from their first coming out of Egypt.

Vers. 6. In the dayes of Shamgar the sonne of Anath, in the dayes of Jael the high-wayes were unoccupied, &c.] That is, even from the death of Ehud, whom Shamgar succeeded (though he was a worthy champion, and did miraculously avenge the Israelites upon the Philistines) unto this present time, wherein Jael lived (though she were a woman of an heroicall spirit, and one that grieved to see the poore people of God so miserably oppressed, as was evident by that which she had now done for

them) the land was held in miserable desolation, the people not daring to travell in the high-wayes, nor to dwell in the villages, but onely in the walled cities, whither they all fled to secure themselves, till God was pleased by me a poore woman to set on foot this work of their deliverance.

Vers. 8. They chose new gods, then was warre in the gates.] That is, then was there warre in every city, the Lord letting loose the neighbouring nations to make warre against the severall cities of Israel, because they were corrupted with their ido∣latry. Because a great part of the strength of their cities was in their gates, therefore Deborah sets forth the warre that was made against the Israelites cities, by this ex∣pression, then was warre in the gates; but withall, it may also imply the prevailing power of the enemy when they made inroads into their land, to wit, that they ma∣ny times came up to the very gates of their cities.

Was there a shield or spear seen among fourty thousand in Israel.] This may be meant either of the scarcity of arms amongst them, the enemy whereever they prevailed disarming them, that they might not afterward be able to attempt any thing against him: or rather (because we see not but Baraks troops were armed for warre) that the Israelites were so quelled that not a man amongst the many thou∣sands of Israel durst take up a shield or spear against them, according to that, Levit. 26.36. And upon them that are left alive of you, I will send a faintnesse into their hearts in the land of their enemies, and the sound of a shaking leaf shall chase them, and they shall flee as fleeing from a sword, and they shall fall when none pursueth.

Vers. 9. My heart is to the governours of Israel, that offered themselves wil∣lingly amongst the people.] That is, I cannot but highly love and honour the go∣vernours of Israel, that were as willing to hazard themselves in this warre against Jabin as any of the people, yea and to undergo the same travell and hardnesse toge∣ther with them; and indeed this in the heads and rulers of the people was most to be admired and extolled: first, because such men have usually the fairest estates, and for them therefore to hazard all they enjoyed in rising up with Deborah against this great tyrant, as willingly as those of the poorer sort that had scarce any thing to lose, was a signe of an heroicall spirit, for which they deserved to be highly honoured: se∣condly, because men that had been formerly imployed in offices of peace are not men usually fit for the service of warre, and therefore it must needs be a singular zeal for Gods glory and the good of Gods people, that made them lay by their gowns to gird on a sword: thirdly, because such men are usually puffed up with their great∣nesse, and it was therefore a rare thing for such to stoop to joyn with meaner men, yea to put too their helping hand amongst the meanest for the cause of God and his people against their enemies: and fourthly, because the examples of men of such rank was no doubt a mighty means to draw on the meaner sort to come flocking in to the service.

Vers. 10. Speak ye that ride on white asses, ye that sit in judgement, and walk by the way.] That is, let all those that are men of honour, and eminency, above others, that use to ride up and down upon white asses, all magistrates and Judges that sit in the seat of justice, and so likewise all the common sort of people that travell on foot from one place to another, let them all in their severall places speak of this great deliverance, which God hath wrought for his people. Riding on asses it seems was a

note of great and honourable persons in those times and countreys, and therefore it is noted of Jair, who was one of the Judges, that he had thirty sonnes that rode on thirty asse-colts, and they had thirty cities, chap. 10.40. and so likewise of Abdon who was another of the Judges, chap. 12.14. that he had fourtie sonnes and thirty nephews that rode on threescore and ten asse-colts: and (unlesse by white asses here, nothing else be meant but slick and goodly asses) it seems that white asses were principally used by such persons; and though the most Expositours limit this first clause to merchants, who, they say, used to ride on white asses, yet I conceive we may better understand it of all men of eminency that used to ride in pomp and State; and so likewise by those that sit in judgement, are meant their Judges and chief Magistrates; and by those that walk by the way, are meant the meaner and common sort of people, and the rea∣sons why Deborah stirres up these men under these expressions to praise God for the vanquishing of Jabin and Sisera, is to intimate the just cause they had to speak with joy of this great mercy of God, to wit, because whereas formerly all the wayes of the land were pestred with cut-throat souldiers, so that there was no stirring in safety from one place to another, and all course of justice was in a manner stopped up, the sword having silenced the Laws, now the Judges might sit in Judgment as formerly; the great ones might now ride up and down upon their white asses according to their wonted manner, which before they could not; and the common people of all sorts might now passe to and fro, and travell about their businesses, from one place to an∣other without fear.

Vers. 11. They that are delivered from the noise of the archers in the place of drawing waters, there shall they rehearse, &c.] This may be meant of the Israelites that followed Barak and fought against Sisera and his archers at the river Kishon, see chap. 4.7. And I will draw unto thee, unto the river Kishon, Sisera the Cap∣tain of Jabins army, with his chariots and his multitude; but the most of Expositours understand it of the meaner sort of people that were wont to be slain or taken cap∣tives by the enemies that lay in wait for them at the place of drawing waters. Foun∣tains & wells of water were rare in those dry countreys, & of great esteem; they went in many places farre to fetch water, here therefore the Canaanites used to ly in wait for them, so that no sooner could the poore people come thither, but presently the Canaanites with a great outcry were ready to set upon them, and their arrows came presently singing about their ears, and oft struck them dead (for both these may be intended by the noise of the archers) but now, saith Deborah, these poore wretches being delivered from this danger may go freely to those places, and there declare the righteous acts of God in destroying these their enemies.

Then shall the people of the Lord go down to the gates.] Hereby many things may be implyed: first, their freedome to go forth at the gates of their cities, within which they were in a manner cooped up before: secondly, the restoring of the people to the gates, as places of judicature, from which they were restrained; before there was warre in the gates, now there was Law and judgement there: thirdly, their returning to the cities that were thence banished or fled, and the countrey peoples resorting thi∣ther upon their severall occasions.

Vers. 12. Awake, awake Deborah, utter a song.] This expression Deborah useth onely to imply the exceeding greatnesse of the mercy which God had afforded

them, which required that she should rouze up her self to praise the Lord for it, with all her might, and with all the strength of her soul.

Arise Barak, and lead thy captivity captive, thou sonne of Abinoam.] That is, lead them in triumph: for though the lives of the Canaanites might not be spared, yet they might be led in triumph before they were slain; & besides, those of other nati∣ons that were now taken prisoners might be reserved for slaves.

Vers. 13. Then he made him that remained have dominion over the nobles, &c.] That is, God caused the poore despised remainders of his people to have dominion over their noble and mighty adversaries.

Vers. 14. Out of Ephraim was there a root of them against Amalek, &c.] Here Deborah commends those tribes from whom there came any considerable party to Barak to help them against Jabin and Sisera: as, First, she begins with Ephraim, and in shewing that there were some of that tribe, she useth this expression, Out of Ephraim was there a root of them against Amalek: for the understanding whereof we must know, 1. That Amalek is here named because it seems the Amalekites came out to help Jabin and Sisera against the Israelites: It is evident in many places that the Amalekites bordered upon the Canaanites, and indeed dwelt amongst them, and therefore is it that they are often joyned together; as Numb. 14.25. Now the Amalekites and the Canaanites dwelt in the valley: and again, vers. 43. The Ama∣lekites and the Canaanites are there before, and ye shall fall by the sword, &c. and vers. ••5. Then the Amalekites came down, and the Canaanites that dwelt in the hill, and smote them, &c. Now therefore as the Amalekites were alwayes ready to aid the Canaanites against the children of Israel, so it seems it was now; and hence it is that Amalek is here mentioned as the enemie against whom they fought, though the warre was made against Jabin king of Canaan to wit, because the Amalekites sent some few forces from them; and perhaps too, because the Ephraimites were nearer to the Amalekites, then those of Zebulun and Naphtali, of whom the chief strength of Baraks army did consist, it may be probably thought, that those of Ephraim that armed themselves for this war, were assigned of Barak to the service of going out against the Amalekites, to keep them from coming to joyn their forces with those of Jabins, whilest he with his army went against Sisera. And 2. for those words there was a root of them, Out of Ephraim there was a root of them against Ama∣lek, that phrase I conceive is either used, I. because this rising up of the Israelites against Jabin, did first spring up from Ephraim, to wit, in Deborah who dwelt in mount Ephraim, chap. 4.5. and some of her neighbouring Ephraimites that went out with her: or II. with reference to Joshuahs fighting against Amalek, when the Israelites came out of Egypt, to imply that there was a root of Joshuahs zeal against Amalek in his brethren the Ephraimites, which now sprung up and shewed it self in their forwardnesse and zeal against the Amalekites that were at that time in arms to help Jabin: or III. to intimate that there were but few of this tribe (one root a∣mongst many) that did rise up and help Barak in this notable attempt; which as it was a stain to that tribe in generall, so it was the greater honour to those of the tribe that did appear in the businesse, to wit, because the backwardnesse of their brethren did not discourage them. Secondly, there were many also of the tribe of Benjamin that bordered upon Ephraim, which is thus expressed, After thee Benjamin among

thy people; the drift whereof is, I conceive, to note that the tribe of Benjamin came in more freely then those of Ephraim, there was but a root of Ephraim, but Benja∣min came in with good numbers of his people. And again, the Benjamites came first in, and then some of the Ephraimites that followed their example came in also, and joyned with them; yea if we conceive (which we may most probably as I said before) that these tribes of Ephraim and Benjamin were designed by Barak to go against the Amalekites, to keep them from coming to the aid of Jabin; then is this expression most fit, from Ephraim there was a root against Amalek, After thee O Benjamin amongst thy people, to wit, because the tribe of Benjamin lay nearest to the Amalekites, and so the Ephraimites came in after and joyned with them to go against Amalek. Thirdly, there were some also of the tribe of Manasseh, Out of Machir came down governours. Machir was the onely sonne of Manasseh, and so by the children of Machir are commonly meant the tribe of Manasseh: See Josh. 13.31. But yet in this place it must be meant of that half of the tribe of Manasseh that was seated within Jordan, to wit, that some of them, yea of their governours, came down to help Barak against their great oppressours: for in the 17. verse we see plainly that Deborah complains of the other half of Manasseh, that were seated in Gilead without Jordan, that none of them would hazard themselves in this cause, Gilead, saith she, abode beyond Jordan. And fourthly, out of Zebulun they came in so unanimously, that even their Doctours, and Scribes, and Lawyers, and others that were better at their pen then their sword, came yet amongst the rest to fight a∣gainst the enemies of Gods people, And out of Zebulun they that handle the pen of the writer.

Vers. 15. And the Princes of Issachar were with Deborah; even Issachar and also Barak he was sent on foot into the valley.] That is, both the Princes and indeed the common people too of the tribe of Issachar did readily come in to Deborah, to∣gether with Barak their Commander in chief, with whom he went on foot into the valley, that is, the valley by mount Tabor where the river Kishon ran, chap. 4.12, 13. And this last clause is added, to shew the zeal and forwardnesse of Barak and the other Princes of Issachar, in that they did not onely come in to the help of their brethren, but also were content to endure any trouble, and to expose themselves to any danger for the furtherance of the cause, serving on foot, and that in the valley, a place of greatest advantage for Sisera that came against them with chariots and horsemen.

For the divisions of Reuben there were great thoughts of heart.] This clause with a very little alteration is repeated in the next verse, for the divisions of Reuben there were great searchings of heart, and in both places by the divisions of Reuben are meant, either the Reubenites dividing themselves from their brethren, that had combined together against that proud tyrant, that had so cruelly oppressed them, in that they stood aloof from them, and would not joyn to help them; or else rather, the divisions that were amongst the Reubenites, whereby they were kept from sending any aid to their brethren in that just warre of theirs against the Canaanites, though some were for the casting off the yoke of Jabin, and therefore judged it meet to joyn with Barak and their brethren that were risen up against him; yet others on the o∣ther side opposed this vehemently, and alledged that they had submitted to be tribu∣taries

to Jabin, and might not therefore take up arms against him; and a third sort that could have been glad to be eased of Jabins yoke, yet judged it best for them to stand as neuters, and wait what the issue of the warre would be, and that because Ja∣bin was too mighty for the Israelites, and all they did was by the incouragement of a woman; if they sided with their brethren, then if Jabin prevailed they should be surely ruined, but if they sat still and did nothing, though the Israelites did prevail they should do well enough; and so because of these factions and divisions amongst them, they could not agree together. Now whereas it is said, that for the divisions of Reuben, or (as it is in the margine of our Bibles) in the divisions of Reuben there were great thoughts of heart; or as it is vers. 16. great searchings of heart, if we reade it in the divisions of Reuben, then it may be meant of the plotting and contriving thoughts which the Reubenites had in their hearts, by way of considering how they should carry themselves in this rising of Barak and their brethren against Jabin and Sisera: But if we reade it (as it is in our Bibles) for the divisions of Reu∣ben there were great thoughts of heart, and vers. 16. great searchings of heart, then it must necessarily be understood of their brethren the Israelites, that had taken up arms against Jabin, to wit, that when they perceived that there were such divisions amongst the Reubenites, and that thereupon they deserted them in this cause, and came not out to help them, they had great thoughts of heart, that is, great swelling thoughts of discontent against them, of murmuring and heart-burnings, and of sharp censures which in their minds they passed upon them, and so likewise great searchings of heart, that is, of wondring and musing in their minds, why they that were such a rich and potent tribe should so desert their brethren in so just a cause, and not put too their helping hand for the suppressing of a tyrant, who had so mightily oppressed them.

Vers. 16. Why abodest thou among the sheep-folds, to heare the bleating of the flocks?] Because the Reubenites were exceeding rich in cattell, Num. 32.1. The children of Reuben and the children of Gad had a very great multitude of cattell, therefore they forbore to take up arms against Jabin, for fear of being plundred if he should prevail; but withall, to excuse themselves for not going out with Barak, that was engaged against this Canaanitish king that had so sorely oppressed them, they pretended they could not be spared from attending on their flocks; and therefore doth Deborah here upbraid this tribe for staying at home among the sheep-folds, to heare the bleating of the flocks, thereby implying what a poore and mean thing it was, and what a base and sordid spirit it argued, for them to stay at home for such mean imployments, when such a great work was in hand as the vanquishing such a potent tyrant as Jabin was, and the breaking of that yoke that had been so heavy upon the necks of Gods people, willing them as it were to consider, whether the complaints, the cryes and grones of Gods oppressed people had not been more worthy their re∣garding, and whether the sounding of trumpets and other warlike instruments had not been more worth the hearing at such a time as this, then the bleating of their flocks.

Vers. 17. Gilead abode beyond Jordan, &c.] Here Deborah reproves divers other tribes that came not in to afford any help for the suppressing of Jabin, and that in such a manner as if she should say, that the very mentioning of the reasons that moved

them, or which at least they pretended for their not taking up arms, was enough to condemne them; as first, the Gileadites, that is, the tribe of Gad and the other half tribe of Manasseh (for they had the countrey of Gilead for their lot, as we see Josh. 13.24, 25, 31. Deut. 3.12, 13. and Num. 32.40.) Gilead, saith she, abode beyond Jor∣dan, that is, they pretended that they dwelling so far off could not come in to the help of Barak, at least time enough; and because Hazor and his captain Sisera had not yet broken over Jordan against those tribes that dwelt there, they hoped that they should be safe enough, and that he would let them alone if they did not engage them∣selves in this warre against him; not considering that the Israelites within Jordan and those without being all brethren, united together under one God as fellow-members of the same body, it was not fit that they should so slight the preservation of those that dwelt furthest off from them, and that it was a folly to think that Ja∣bin would spare those without Jordan, if the other tribes within Jordan were once destroyed, Secondly, the tribe of Dan, Why (saith she) did Dan remain in ships? the meaning is, That the Danites having their lot close upon the Mediterranean sea, (for Japho or Joppe, and much besides of the Western coast was in their lot, Josh. 19.46.) they pretended that they were seamen and merchants, and could not there∣fore be spared to go to this warre, because of their traffick and voyages that they had in hand; and perhaps they hoped, that if things proved never so ill, they could the most of them secure themselves and their estates by flying away in ships; and there∣fore they would not meddle with so dangerous an attempt as this was of making war against such a potent king; and what a high degree of wickednesse was this, to pre∣ferre their own private profit before the publick good, and so to mind their own pri∣vate safety, as not to care what became of their brethren so they could shift for them∣selves, and that too not without the losse of their interest in that land which God had given them for their inheritance. And thirdly, the tribe of Asher, Asher continued on the sea-shore, and abode in his breaches, that is, they dwelled also nigh to the sea, pretending the same necessity of staying, to mind their voyages, and merchandise; and besides, they alledged their breaches, that is, either the breaches which the sea had made in their banks, that were to be immediately made up, unlesse they would see their countrey over-flown; or else, the breaches and ruinate places in the walls of their cities, pretending that they durst not leave their cities in such a weak conditi∣on, lest in their absence the neighbouring Canaanites should set upon their cities, and at those breaches enter and take them; all which were excuses as weak as the rest to keep them from so brave a service as this was, of suppressing this king of Canaan, that had so mightily oppressed them, especially when God promised that he would pro∣sper them therein.

Vers. 18. Zebulun and Naphtali were a people that jeoparded their lives unto the death in the high places of the field.] That is, in mount Tabor, whither Barak was sent to fight with Sisera, chap. 4.6. Go and draw toward mount Tabor, and take with thee ten thousand men of the children of Naphtali: and where, though they saw how great a disproportion there was betwixt their forces and the strength of the enemy, yet they were content to hazard their lives in this cause of God and his peo∣ple, how desperate soever their attempts might seem in the eye of reason.

Vers. 19. The kings came and fought, then fought the kings of Canaan in Taa∣nach

by the waters of Megiddo.] That is, Jabin and his confederate kings who came to help Jabin against the Israelites, either in their own persons, or by their for∣ces: and this is here expressed, to note the base faithlessenesse of those tribes that were not so forward to aid their brethren as the heathens were to help one another, and yet they were many of them of different religions, and served severall gods. Nor need it seem strange that these kings are said to have fought against the Israelites in Taa∣nach by the waters of Megiddo, whereas before, chap. 4.6, 7. the story seemed to imply, that the battell was fought about mount Tabor and the river Kishon, which is also confirmed Psal. 83.9. Do unto them as to the Midianites, as to Sise∣ra, as to Jabin at the brook of Kishon: for to this I answer, first, that Taanach and Megiddo were not farre from mount Tabor and the river Kishon: for though Taa∣nach and Megiddo belonged to the half tribe of Manasseh within Jordan, chap. 1.37. Neither did Manasseh drive out the inhabitants of Bethshean and her towns, and Taanach and her towns — nor the inhabitants of Megiddo and her towns; yet they stood within the compasse of Issachars portion, and that bordered upon Zebu∣lun where mount Tabor was; Josh. 17.11. And Manasseh had in Issachar, and in Asher, Bethshean and her towns, and the inhabitants of Taanach and her towns, and the inhabitants of Megiddo and her towns. And secondly, that it may well be that the Canaanites being put to the worst about mount Tabor, where they did first pitch battell, they might retire or fly to Taanach, and there making a stand might renew the battell again, and so were there wholly discomfited.

They took no gain of money.] The meaning of this clause may be, that these Ca∣naanites came for the love of the cause, and not for gain, and so proffered to serve freely without pay, as thirsting for bloud more then money, or at least resolving to pay themselves out of the riches of the Israelites, and that withall it proved truer then they were aware of, because that in stead of gaining any thing, they lost all.

Vers. 20. They fought from heaven, the starres in their courses fought against Sisera.] It seems (and so Josephus reports this battell) that there was some terrible extraordinary storm of thunder, hail and rain, which being by the ordinary course of nature from the influence of the starres, they as Gods host, Deut. 17.3. are here said from their severall places and courses (like souldiers that observed both rank and file) to have fought against Sisera, and that from heaven, as souldiers that have got∣ten the advantage of the ground.

Vers. 21. The river Kishon swept them away, that ancient river the river Ki∣shon.] That is, that river so famous of old, the river Kishon: and it may be said to have swept them away, either because in their flight they attempted to get over the river, and so were drowned and carried away by the stream; or else, because through the inundation of the river caused by the storm that God sent at that time, their dead carcases that lay on the land about the river, were by the sweeping floud car∣ried away.

O my soul, thou hast troden down strength.] That is, O Deborah, thou hast troden down strength, to wit, the strength of the enemie; for the Hebrews do usually put the soul for the whole man; and happely she might also have respect herein to the successe of her prayers.

Vers. 22. Then were the horse hoofs broken by the means of the pransings of their

mighty ones.] The drift of this clause may be, either to set forth the mighty strength of the enemie, in regard of the goodly troops of horses which they had, horses that were so lusty and full of mettle and courage that they even brake their hoofs some∣times with their pa wings and pransings, that so the greater glory might redound un∣to God, who had made them victorious over so potent an enemy; or else, to set forth the violence of their flight when they were routed by the Israelites, which was such that they brake their very hoofs with running.

Vers. 23. Curse ye Meroz (said the angel of the Lord) curse ye bitterly the inhabitants thereof, &c.] This Meroz is probably thought to have been some citie or town near the place where the battel was fought, the inhabitants whereof might have been many wayes helpfull to the Israelites in the battel which they fought with Sisera Jabins Generall; and that therefore whereas the other tribes that sent no aid to Barak are onely reproved, there is a curse yea a bitter curse pronounced against these, and that by warrant of an expresse command which Deborah had received from an Angel, who had it seems amongst other things revealed this unto her either before or immediately after the battell, Curse ye Meroz, (said the Angel of the Lord) curse ••e bitterly the inhabitants thereof. And because they might be ready to alledge, that there was no hope that the Israelites should prevail against such a mighty Prince, and for them to have risen up against him, without hope of prevailing, would have been onely to provoke him to their utter ruine: to take away this excuse from them, this is expressely mentioned as the reason why this curse is denounced against them, because they came not to help the Lord, to help the Lord against the mighty. The more mighty their adversary was, the more need had their brethren of their help, and to hide themselves from their brethren because they were so puissant argued manifest distrust of Gods assistance. How this curse here denounced against this people fell upon them we reade not; but that it was not without effect even this af∣fords some probable ground of conjecture, that of this Meroz we find not after this the least mention in any story of succeeding times.

Vers. 24. Blessed above women shall Jael the wife of Heber the Kenite be &c.] That is, she shall be highly extolled and applauded, and many blessings shall be wished to her.

Vers. 25. She brought forth butter in a lordly-dish.] That is, cream in a goodly great bowl, suitable to his greatnesse and dignity.

Vers. 31. But let them that love him be as the sunne when he goeth forth in his might.] That is, as the sunne when it riseth in a clear morning doth shine most brightly and gloriously, and that too as Solomon saith, Prov. 4.18. more and more unto a perfect day; so let them that love the Lord become prosperous, glorious and renowned, and let their prosperity grow and encrease daily. Because the power and strength of the sunnes light and heat is not so much seen or felt when it is covered with clouds, it is said to go forth in his might; and indeed the expression here used is much like that 2. Sam. 23.4. He shall be as the light of the morning when the sunne ••iseth, even a morning without clouds.

And the land had rest fourty years.] That is, unto fourty years, counting them from Ehuds death. See chap. 3.11.