Stand in the door ... - The characteristic duplicity of the Oriental character, both in Sisera and Joel, is very forcibly depicted in this narrative. It is only by the light of the Gospel that the law of truth is fully revealed.

Stand in the door of the tent - As no man would intrude into the women's apartment without permission, her simply saying, there is no man in my tent, would preclude all search.

And he said unto her, stand in the door of the tent,.... This he said, not in an imperious way, as some think, but by entreaty:

and it shall be, when any man shall come and inquire of thee; seeing her at the door, and where he desired she would stand to prevent their coming into the tent:

and say, is there any man here? any besides what belongs to the family? or any of Sisera's army?

that thou shalt say, no; there is no man; but to this she made no answer that is recorded.

In order to be quite sure, Sisera entreated his hostess to stand before the door and turn any one away who might come to her to seek for one of the fugitives. עמד is the imperative for עמדי rof , as the syntax proves that the word cannot be an infinitive. The anomaly apparent in the use of the gender may be accounted for on the ground that the masculine was the more general form, and might therefore be used for the more definite feminine. There are not sufficient grounds for altering it into עמוד, the inf. abs. Whether Jael complied with this wish is not stated; but in the place of anything further, the chief fact alone is given in Judges 4:21, namely, that Jael took a tent-plug, and went with a hammer in her hand to Sisera, who had fallen through exhaustion into a deep sleep, and drove the plug into his temples, so that it penetrated into the earth, or the floor. The words ויּעף והוּא־נרדּם are introduced as explanatory of the course of the events: "but he was fallen into a deep sleep, and exhausted," i.e., had fallen fast asleep through exhaustion. "And so he died." ויּמת is attached as a consequence to וגו התּצנח ... ותּתקע, whereas ויּעף belongs to the parenthetical clause נרדּם והוּא. This is the explanation adopted by Rosenmller, and also in the remark of Kimchi: "the words ויּעף נרדּם indicate the reason why Sisera neither heard Jael approach him, nor was conscious of the blow inflicted upon him." For the combination of ויּעף with ויּמת, "then he became exhausted and died," which Stud. and Bertheau support, does not give any intelligible thought at all. A man who has a tent-peg driven with a hammer into his temples, so that the peg passes through his head into the ground, does not become exhausted before he dies, but dies instantaneously. And ויּעף, from עוּף, equivalent to עיף (Jeremiah 4:31), or יעף, and written with Patach in the last syllable, to distinguish it from עוּף, volare, has no other meaning than to be exhausted, in any of the passages in which it occurs (see 1 Samuel 14:28, 1 Samuel 14:31; 2 Samuel 21:15). The rendering adopted by the lxx, ἐσκοτώθη, cannot be grammatically sustained.

Again he said unto her, Stand in the door of the tent, and it shall be, when any man doth come and enquire of thee, and say, {i} Is there any man here? that thou shalt say, No.

(i) That is, Sisera.

20. he said unto her, . when any man doth come and enquire of thee and say, Is there any man here? that thou shalt say, No-The privacy of the harem, even in a tent, cannot be intruded on without express permission.

4:17-24 Sisera's chariots had been his pride and his confidence. Thus are those disappointed who rest on the creature; like a broken reed, it not only breaks under them, but pierces them with many sorrows. The idol may quickly become a burden, Isa 46:1; what we were sick for, God can make us sick of. It is probable that Jael really intended kindness to Sisera; but by a Divine impulse she was afterwards led to consider him as the determined enemy of the Lord and of his people, and to destroy him. All our connexions with God's enemies must be broken off, if we would have the Lord for our God, and his people for our people. He that had thought to have destroyed Israel with his many iron chariots, is himself destroyed with one iron nail. Thus the weak things of the world confound the mighty. The Israelites would have prevented much mischief, if they had sooner destroyed the Canaanites, as God commanded and enabled them: but better be wise late, and buy wisdom by experience, than never be wise.