But as he lay sleeping from exhaustion, Heber's wife Jael took a tent peg, grabbed a hammer, and went silently to Sisera. She drove the peg through his temple and into the ground, and he died. But when Sisera fell asleep from exhaustionThe phrase highlights the vulnerability of Sisera, a mighty Canaanite commander, who is now at the mercy of a seemingly weaker individual. The Hebrew root for "exhaustion" (עָיֵף, 'ayeph) conveys a sense of being weary or faint, often used in the Old Testament to describe physical and spiritual fatigue. This moment of weakness is pivotal, as it sets the stage for God's deliverance through unexpected means. Historically, this reflects the divine irony where God uses the weak to confound the strong, a recurring theme in Scripture. Jael, the wife of Heber
Jael's identity is significant. As the wife of Heber the Kenite, she is part of a nomadic tribe with ties to Israel through Moses' father-in-law, Jethro. Her actions are unexpected, as her household was at peace with Jabin, king of Hazor, Sisera's superior. This highlights the theme of divine intervention through unlikely individuals. Jael's role is a reminder of the empowerment of women in God's plan, challenging cultural norms of the time. took a tent peg, and took a hammer in her hand
The tent peg and hammer are tools of domesticity, yet they become instruments of deliverance. In the ancient Near Eastern context, setting up and taking down tents was typically women's work, making Jael adept with these tools. This detail underscores the theme of God using ordinary means to achieve extraordinary ends. The imagery of a woman wielding these tools to fulfill God's purpose is both powerful and subversive, illustrating that God equips His servants with what they have at hand. She went quietly to him
The stealth of Jael's approach is crucial. The Hebrew word for "quietly" (בְּלָאט, belat) suggests a sense of cunning and careful planning. This action reflects wisdom and courage, as she navigates the dangerous situation with precision. Her quiet approach contrasts with the chaos of battle, symbolizing the peace and assurance that comes from acting in alignment with God's will. and drove the peg through his temple into the ground
This act is both literal and symbolic. The temple, a vulnerable part of the human body, signifies the fragility of human strength against divine purpose. The Hebrew verb for "drove" (תָּקַע, taqa) implies a forceful, decisive action. This moment is a turning point in the narrative, where God's deliverance is made manifest through Jael's boldness. It serves as a reminder of the ultimate triumph of God's justice over oppression. and he died
The finality of Sisera's death marks the end of Canaanite oppression over Israel. This phrase encapsulates the victory of God's people through unexpected means. It is a testament to God's sovereignty and faithfulness in fulfilling His promises. The death of Sisera is not just a physical end but a spiritual victory, symbolizing the defeat of evil and the restoration of God's order. Persons / Places / Events 1. JaelThe wife of Heber the Kenite, Jael is a pivotal figure in this account. Her decisive action against Sisera is both bold and unexpected, highlighting her role in God's deliverance of Israel. 2. Heber the KeniteHeber is Jael's husband, a member of the Kenite clan, which had separated from the other Kenites and pitched their tent near Kedesh. His alliance with Jabin, king of Canaan, sets the stage for Jael's actions. 3. SiseraThe commander of Jabin's army, Sisera is the antagonist in this account. His defeat and death at the hands of Jael mark a turning point in the battle against the Canaanites. 4. Tent Peg and HammerThese tools, typically used by women in nomadic cultures for setting up tents, become instruments of deliverance in Jael's hands, symbolizing God's use of the ordinary for extraordinary purposes. 5. KedeshA city of refuge in Naphtali, near where Heber had pitched his tent. It serves as the geographical backdrop for the unfolding events. Teaching Points God Uses the UnexpectedJael's account reminds us that God often uses unexpected people and means to accomplish His purposes. We should be open to how God might use us in ways we do not anticipate. Courage in ObedienceJael's boldness in a dangerous situation exemplifies the courage that comes from trusting in God's plan. We are called to act courageously in obedience to God, even when it seems risky. The Power of the OrdinaryThe tent peg and hammer, ordinary tools, become powerful in God's hands. This teaches us that God can use our everyday skills and resources for His glory. Divine JusticeSisera's death is a reminder of God's justice. While His timing and methods may be unexpected, God ultimately brings justice to those who oppose Him. Bible Study Questions 1. How does Jael's action in Judges 4:21 challenge our understanding of who God can use for His purposes? Reflect on a time when God used someone unexpected in your life. 2. In what ways does the account of Jael and Sisera encourage us to act with courage and faith in difficult situations? How can you apply this in your current circumstances? 3. Consider the ordinary tools Jael used to defeat Sisera. What ordinary skills or resources do you have that God might use for His purposes? 4. How does the theme of divine justice in Judges 4:21 relate to other instances of God's justice in the Bible? How does this influence your understanding of God's character? 5. Reflect on the connections between Judges 4:21 and Genesis 3:15. How does this account contribute to the overarching account of God's plan for redemption throughout Scripture? Connections to Other Scriptures Judges 5:24-27The Song of Deborah and Barak celebrates Jael's actions, portraying her as "most blessed of women," which echoes the theme of God using unexpected individuals to fulfill His purposes. Genesis 3:15The crushing of Sisera's head by Jael can be seen as a foreshadowing of the ultimate defeat of evil, reminiscent of the prophecy about the serpent's head being crushed. 1 Samuel 17:49-50David's victory over Goliath with a stone to the forehead parallels Jael's victory over Sisera, emphasizing God's deliverance through unlikely means. People Abinoam, Barak, Deborah, Ehud, Heber, Hobab, Israelites, Jabin, Jael, Kenites, Lapidoth, Naphtali, Sisera, ZebulunPlaces Bethel, Canaan, Harosheth-hagoyim, Hazor, Kedesh, Kedesh-naphtali, Kishon River, Moab, Mount Tabor, Ramah, ZaanannimTopics Asleep, Deep, Died, Dieth, Driving, Drove, Exhausted, Fast, Fastened, Fasteneth, Gently, Ground, Hammer, Heber, Heber's, Jael, Ja'el, Lay, Lying, Nail, Peg, Picked, Pierced, Pin, Quietly, Secretly, Seized, Sleep, Smote, Softly, Striketh, Struck, Swooned, Taketh, Temple, Temples, Tent, Tent-pin, Till, Weariness, Weary, WifeDictionary of Bible Themes Judges 4:21 5578 tents
5582 tiredness
8328 quietness 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: 1860Whether 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 Links Judges 4:21 NIVJudges 4:21 NLTJudges 4:21 ESVJudges 4:21 NASBJudges 4:21 KJV
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