The main interest of this narrative lies with a woman. Deborah is one of the most striking figures in Jewish history. She was the leader and guide of her countrymen in the effort which restored to them peace and freedom, civil and religious. She was the judge who awarded praise or blame to those who had been false or true to the cause of God and of Israel. At the close of her song she utters an emphatic and extraordinary blessing upon Jael.
I. Jael's action on the one hand, and Deborah's inspired judgment on the other, raise questions to which no reflecting mind can be insensible. (1) We cannot get over the difficulty by saying that Deborah's utterance about Jael is not inspired; that it is only a page of dark human passion occurring in a generally inspired poem. If Deborah's blessing of Jael is uninspired, it is hard to claim inspiration reasonably for any part of her song; and if Deborah's song is not inspired, it is difficult to say what other portions of the Book of Judges are. (2) In weighing Deborah's language, we have to consider, first of all, that Sisera's life was, in Deborah's judgment, rightly forfeited. She speaks of him as the Lord's enemy. And what Deborah knew about him, Jael knew also. Neither of them had any doubt that his life was justly forfeited. The question could only arise as to Jael's method of taking it. (3) Let us notice that Deborah's language about Jael is relative language. It is relative to the conduct of other persons than Jael, and it is relative to Jael's own circumstances as a stranger to the commonwealth of Israel. Jael was blessed among "women in the tent," women, that is, who led such a life as that of the wandering Arabs beyond the confines of Israel. Deborah contrasts the poor heathen woman of the desert with the recreant sailors of Asher and Dan, and the herdsmen of Reuben, and the townsmen of Meroz. She projects Jael's fervid loyalty into luminous prominence, where it stands out in telling rebuke to the indifference of those who had far greater advantages.
II. Notice three points in conclusion. (1) The equitableness of Deborah's judgment of Jael. (2) Note that this history would be sorely misapplied, if we were to gather from it that a good motive justifies any action that is known to be bad. Jael is only eulogised because she lived in an age and circumstances which exonerated what was imperfect or wrong in her act. (3) Note the presence of unsuspected imperfections in all human endeavour even when God graciously accepts it.
H. P. Liddon, Contemporary Pulpit,vol. vi., p. 65 (see also Penny Pulpit,No. 1159).
References: Judges 5:24. T. Arnold, Sermons,vol. vi., p. 57; J. B. Mozley, Ruling Ideas in Early Ages,pp. 126, 153; Bishop Woodford, Occasional Sermons,p. 161; J. Percival, Some Helps for School Life,p. 124.