Jael went out to meet Sisera.
Life’s crises
Emphatically are we reminded that life continually brings us to sudden moments in which we must act without time for careful reflection, the spirit of our past flashing out in some quick deed or word of fate. Sisera’s past drove him in panic over the hills to Zaanaim. Jael’s past came with her to the door of the tent; and the two as they looked at each other in that tragic moment were at one, without warning, in a crisis for which every thought and passion of years had made a way. Here the self-pampering of a vain man had its issue. Here the woman, undisciplined, impetuous, catching sight of the means to do a deed, moves to the fatal stroke like one possessed. It is the sort of thing we often call madness, and yet such insanity is but the expression of what men and women choose to be capable of. The casual allowance of an impulse here, a craving there, seems to mean little until the occasion comes when their accumulated force is sharply or terribly revealed. The laxity of the past thus declares itself; and on the other hand there is often a gathering of good to a moment of revelation. The soul that has for long years fortified itself in pious courage, in patient welt-doing, in high and noble thought, leaps one day, to its own surprise, to the height of generous daring or heroic truth. We determine the issue of crises which we cannot foresee. (R. A. Watson, M. A.)
Jael and Sisera
“What then!” might we, upon the first cursory perusal of this narrative, be inclined to exclaim. “Has the all pure and all holy Jehovah belied His unspeakable attributes, has He laid aside His thunder, and renounced those direful visitations which, by the mouth of His servant Moses, He had threatened against the wilful shedder of man’s blood? Why are the rights of hospitality, so jealously hedged in, in the Mosaic law, and so sacredly observed in many previous instances (as in the preservation of his guest by the besieged Lot and the sparing of the Gibeonites by the deceived yet forbearing Joshua), why are these rights, here first, with impunity violated?”
I. The whole of the Canaanitish nations had long since by their idolatrous iniquities and abounding profligacy and wickedness, merited the condemnation and fiery wrath of Jehovah, which had indeed been denounced against them unambiguously by the mouth of Moses on the other side of Jordan in the wilderness. No one who has read the intimations of their guilt in the Book of Leviticus can question for one moment the justice of the Almighty in blotting them from the face of the earth. Jabin, king of Canaan, trusted in the number and weight of his iron chariots, and in the almost countless host of his armed men. The God of Israel designed, therefore, to humble him to the dust by scattering his forces before the resolute assault of but a few ill-equipped Israelites, while He would sell the mighty leader of all this armament into the hands of a weak and unarmed woman. Thus would He teach the rebellious nations to “put not their strength in horses, nor in the sons of men,” but to fear and reverence the one true and only God, the Lord of lords, and King of kings--the fearful God of Sabaoth.
II. The Scripture narrative simply details the progress of these wonderful events for our warning and exhortation, but not necessarily for our example. It would be as reasonable to assert that, because in the book of God’s revealed truth we read of the cruelty of Saul and the transgression of David, that therefore we are to imitate them in their wickedness, as to infer from this history of the slaughter of Sisera that hence treachery is allowable. Jael’s conduct, like that of the unjust steward in the parable, is commended to our notice--not for imitation, but for warning. (F. F. Statham, B. A.)
The defence and example of Jael
If Jael received Sisera into her tent with the intention of murdering him, she must be left to the execrations of posterity. But there are, we think, plain and straightforward reasons from which to infer that Jael had no design of killing Sisera--that she acted, therefore, with perfect honesty, and not with atrocious duplicity, when she offered him shelter. What likelihood is there that Jael proposed to murder Sisera? He was not her enemy, for there was peace between her husband’s family and the Canaanites. She had nothing to gain by his death; and if she had, she needed only to refuse him a shelter. The enemy was in pursuit, and would quickly have overtaken the fugitive. Had she wished his death ever so much, she had nothing more to do than to leave him to his fate. He was a doomed man, and there was no necessity that she should endanger herself to ensure his destruction; for let it be well observed that the killing of Sisera was a most dangerous undertaking for a lonely woman. Whatever account may be given of her subsequent conduct, the only candid construction to be put on this part of the narrative is that Jael was thoroughly sincere in offering an asylum to Sisera--that it was not with the language of deceit, nor in order to cloak a bloody purpose, but simply in truthfulness of heart, and with the earnest desire of succouring a distressed man, that she invited the fugitive into her tent, covered him with a mantle, and refreshed him with milk. “Nevertheless,” you will say, “she killed Sisera; whether premeditated or not, the murder was committed. What is to be urged in extenuation of so barbarous a deed? “ This brings us to examine by what motives Jael was instigated, or on what principles she acted in putting to death her slumbering guest. We reckon it a satisfactory explanation of her conduct, and one which removes every difficulty, that she was led by a Divine impulse, or in obedience to a Divine command, to take away Sisera’s life. She had probably acted from her natural feeling when offering shelter to the fugitive and giving most hospitable entertainment. We only think it a kindly part that she should go out to meet Sisera in his distress, and endeavour to shield him from further injury; but when the deep slumber was on him there came an intimation to Jael, I cannot tell you how conveyed--but certainly in such a manner as that there could be no doubt of its origin--an intimation from God that her guest must die, and that, too, by her hand. And if such were the case, again we remind you that nothing but a Divine command will explain a Divine approval. If such were the case, we challenge you to find in all the annals of Scripture a mightier display of the power of faith than was exhibited by Jael. What if Sisera should awake just in time to discover and defeat the murderous design! It was likely. He seemed indeed in deep sleep, but fresh as he was from battle, his brain must have been full of confused imagery, and the least noise must startle him as though his foes were at the door; and she having but a woman’s hand and a woman’s strength--shall she dare to attempt the nailing the sleeping warrior to the earth? Will not her courage fail her at the most critical moment, when there is enough done to arouse Sisera, but not to overcome? Besides, why must she be the executioner? There was little probability that Sisera could escape; in a short time the pursuers would arrive, and then the fate of Sisera could be sealed without her interference, We will believe that thoughts such as these crowded into Jael’s mind; we can believe that it was a moment of terrible perplexity when she felt that she had received a commission from God, and considered the fearfulness and the peril of its execution. There must have been the natural shrinking from the shedding of blood; there must have come the cutting reflection that Sisera was her guest, and that she was pledged to his defence; there must have been dread of his revenge if she should betray her cause in its execution; but the faith of this woman triumphed over all that is most calculated to confound and dismay her. There is yet another question, which will, perhaps, suggest itself to your minds as full of great importance as those already considered. You may, perhaps, now be disposed to allow the great probability, if not the certainty, that Jael acted on a Divine command, conveyed to her after Sisera had been admitted into the tent, and you may on this account acquit her of any charge of treachery or cruelty. Then you will ask, how it could be consistent with the character of God to issue such a command? Since murder is a crime which is expressly forbidden, with what propriety could He enjoin its perpetration? Now, just think! No one would have felt any surprise had Sisera perished in the battle. He was the oppressor of the Lord’s people: what marvel, then, that he should be overtaken by vengeance? Thus also with the Canaanites; their wickedness marked them out for extermination, just as did that of the unbelief of the world before the flood came; so that if in place of employing the sword of the Israelites, God had employed a deluge, or a pestilence, we should not have had a word to say, but must have admitted the justice of His ridding the land of those by whom it was profaned. And could either Jael or the Israelites be charged with murder in performing by Divine command a just though severe action? They were only the executioners of a righteous sentence: could they on that account contract guiltiness? Why, when the law of the land has condemned a man to death, who thinks of charging the executioner with murder, because he is instrumental in executing the penalties of that law? Indeed, he has not actually invaded and rifled the sanctuary of life, as a midnight assassin who steals on his victim, and leaves him weltering in his blood; but because a competent authority has directed him to inflict death, he is no murderer, but only an obedient servant of the State when he takes the life of a fellow-man. And now having vindicated Jael, we shall not hesitate to go further, and hold her forth as an example which it should be your endeavour to imitate. We do not merely mean that having displayed strong faith, and obeyed the law, when obedience was beyond measure difficult, she has left a pattern to be followed by all who are summoned to special difficulties and sacrifices in the service of God; over and above this, the case of Jael and Sisera has a peculiar similarity to many--yea, even all--amongst yourselves, who are required by God to inflict death where they have offered hospitality. Yea, if it be the Scriptural demand that we “crucify”--“crucify the flesh with its affections and lusts”--oh, then, there is vast similarity between our own ease and that of Jael. We too must put to death the enemy whom we have cherished and received. We too must determine that we will act the executioner where we have been the patron and the host. We too must be ready to strike down that which we have embraced, and pierce that which we have admitted not only into the tent, but into the heart. (H. Melvill, B. D.)
Jael, a type of the unscrupulous helpers of a good cause
Long has the error prevailed that religion can be helped by using the world’s weapons, by acting in the temper and spirit of the world. Of that mischievous falsehood have been born all the pride and vainglory, the rivalries and persecutions that darken the past of Christendom, surviving in strange and pitiful forms to the present day. If we shudder at the treachery in the deed of Jael, what shall we say of that which through many a year sent victims to inquisition, dungeons, and to the stake in the name of Christ? And what shall we say now of that moral assassination which in one tent and another is thought no sin against humanity, but a service of God? Among us are too many who suffer wounds keen and festering that have been given in the house of their friends, yea, in the name of the one Lord and Master. The battle of truth is a frank and honourable fight, served at no point by what is false or proud or low. To an enemy a Christian should be chivalrous, and surely no less to a brother. Granting that a man is in error, he needs a physician, not an executioner; he needs an example, not a dagger. How much farther do we get by the methods of opprobrium and cruelty, the innuendo and the whisper of suspicion? Besides, it is not the Siseras to-day who are dealt with after this manner. It is the “schismatic” within the camp on whom some Jael falls with a hammer and a nail. If a Church cannot stand by itself, approved to the consciences of men, it certainly will not be helped by a return to the temper of barbarism and the craft of the world (2 Corinthians 10:4). (R. A. Watson, M. A.)
Sin slain
If the story of the world’s sufferings under different tyrants could all be written, there would be no man found who would be capable of reading it. I believe that even the despots themselves, who have committed the atrocities to which I refer, would not be sufficiently cold-blooded to sit down and read the account of the agonies which their own victims have endured. I have been struck in passing through many lands with the horrible sufferings which in the olden times were endured by the poor at the hands of the rich kings and lords who were their oppressors. In almost every town in which you enter, you either have shown to you the rack, the dark dungeon, the thumb-screw, or the infernal machine, or instruments too horrible to describe--that make one’s blood run chill at the very thought and sight of them. Sin has brought more plagues upon this earth than all the earth’s tyrants.
I. First let us try to picture The sinner growing uneasy under the yoke of his sins, and planning a revolt against his oppressors. It is said that when a man is born a slave, slavery is not near so irksome as when he has once been free. You will have found it, perhaps, in birds and such animals that we keep under our control. If they have never known what it is to fly to and fro in the air from tree to tree, they are happy in the cage; but if, after having once seen the world, and floated in the clear air, they are condemned to live in slavery, they are far less content. This is the case with man--he is born a slave. Until the Spirit of God comes into the heart--so strange is the use of nature--we live contented in our chains; we walk up and down our dungeon, and think we are at large. It is one of the first marks of Divine life when we grow discontented and begin to fight against sin.
II. And now we have the second picture--the sinner having gone to war with his own sins has, to a great extent, by God’s grace, overcome them; but he feels when this is done, that it is not enough, that external morality will not save the soul. Like Barak, he has conquered Sisera; but, not content with seeing him flee away on his feet, he wants to have his dead body before him. Rest not content till the blood of thine enemy stain the ground, until he be crushed, and dead, and slain. Oh, sinner, I beseech thee never be content until grace reign in thy heart, and sin be altogether subdued. Indeed, this is what every renewed soul longs for, and must long for, nor will it rest satisfied until all this shall be accomplished.
III. I stand at the door to-day, not of a tent, but of a tomb, and as I stand here I say to the sinner who is anxious to know how his sins may be killed, how his corruption may be slain, “Come, and I will show thee the man whom thou seekest, and when you shall come in, you shall see your sins lying dead, and the nails in their temples.” Sinner, the sin thou dreariest is forgiven, thou hast wept sore before God, and thou hast cast thyself on Christ and on Christ alone. In the name of Him who is the Eternal God I assure thee that thy sins are all forgiven. Further--dost thou ask where thy sin is? I tell thee thy sin is gone, so that it never can be recalled. Thou art so forgiven that thy sins can never have a resurrection. The nail is not driven through the hands of thy sins, but through their temples. The spear that pierced the Saviour’s heart pierced the heart of thine iniquity; the grave in which He was buried was the tomb of all thy sins; and His resurrection was the resurrection of thy spirit to light and joy unspeakable. God forbid we should ever glory in sin, but it is a theme for joy to a Christian when he can look upon his sins drowned in the blood of Jesus. (C. H. Spurgeon.)
Jael’s deed
When Jael received him, she did so no doubt in good faith, nor had she heard of his overwhelming disaster. She would be only too ready to afford shelter to the proudest warrior of those regions. It is not unlikely that while he was sleeping she began to reflect upon the strangeness of his being in a condition to need such succour, and that from fugitives and others passing by she learned the story of that eventful day. She found that it was no longer a victor, but a baffled and helpless fugitive, who lay in her tent. She probably had a dim idea also of his character, as an enemy of the God of heaven whom the Israelites worshipped. A sudden impulse seized her; she would despatch him as he lay. Was he not the worst of oppressors? Did he deserve to live? Besides, the cries of the pursuers already echo through the mountains, and their weapons flash amid the foliage. The wretched Sisera is too exhausted to offer a dangerous resistance. She enters the apartment and strikes him. He staggers up; then in a swoon he falls at her feet. An iron tent pin, to which the cords of the tent were fastened, is in her hand, and a mallet. She drives the iron pin through his temples into the earth, with a blow given in the superhuman strength of frenzied excitement. Then voices are heard in the forest. The pursuers have come up; it is Barak himself (Judges 4:22). The whole story appears perfectly natural; nor is there any need for the supposition of Jael acting under a Divine impulse or a special Divine commission. Her act was dictated as much by self-interest as by any other motive. It was a moment of wild excitement, and cannot be judged by the rules of our peaceable and decorous time. If in the great Indian mutiny we had heard of Nana Sahib having been entrapped and killed by some wild woman of a wandering tribe, the public opinion of England would not have scrutinised too closely the morality of the action, in its joy at being rid of the most infamous of murderers. It is, in fact, the eulogy pronounced by Deborah which has constituted the difficulty. And a difficulty it must always remain to those who believe that every word uttered by those who of old had the name and rank of prophets is a direct utterance of the Divine will. The difficulty, however, disappears if we view the splendid ode of Deborah as being included by the guidance of the Spirit of God among the records of His ancient Church, and as expressing the feelings of an Israelite patriot of that day. The holiest and most devout of the Church of that age would respond to Deborah’s language. Whether such sentiments would be appropriate in our own day is not in question: we believe in the doctrine and in the fact of progressive light. (L. H. Wiseman, M. A.)