Judges 4

But what is added after this? "And the children of Israel", it says, "added to do evil in the sight of the Lord; and Ehud was dead". Undoubtedly in these matters too there is preserved that observation which we pointed out in the preceding passages: that for the sins of the people the good leader of the people dies. For when they have been made unworthy and have "done evil in the sight of God", the man of God will be taken away from them. But perhaps our people will say: when is the Church of God without a judge? Even if the former departs, another is supplied. Perhaps we shall say something bold, yet we say what is written. Not always is the prince of the people and judge of the Church given by the judgment of God, but according as our merits demand. If our deeds are evil and we "work evil in the sight of God", princes are given to us according to our heart; and this I will prove to you from the Scriptures. For hear what the Lord says: "They made themselves a king and not by me, and a prince and not by my counsel". And this seems to be said of that Saul, whom indeed the Lord himself had chosen and had commanded to be made king; but because he had been chosen not according to the will of God, but according to the merit of a sinful people, he denies that he was appointed with his will or counsel. Let us understand, then, that some such thing happens in the churches also, that according to the merits of the people either a ruler of the Church powerful in word and deed is granted by God or, if "the people do evil in the sight of the Lord", such a judge of the Church is given under whom the people may suffer "hunger and thirst", "not a hunger of bread nor a thirst of water, but a hunger of hearing the word of God". So, then, let us act, and so let us pray, that the divine displeasure may never condemn us in a "hunger of the word" and a "thirst", that there may never be taken away from us one who may instruct us in word and deed, who may furnish to the peoples out of himself a perfect example in conduct and integrity, in patience and meekness. For if we "do evil in the sight of the Lord" — that is, if we act wickedly, if we do our own will and not God's — then "Ehud dies" for us also, Shamgar is taken away, and our praise will be darkened, and we will be "delivered into the hands of Jabin king of Canaan". Now "Jabin" is interpreted "sense" or "prudence." If, therefore, we "do not approve to have God in our knowledge, God delivers us up unto a reprobate sense, filled", it says, "with iniquity, wickedness, fornication, covetousness, full of envy, murders, contention, deceit, whisperers, backbiters, hateful to God, injurious, proud, haughty, disobedient to parents, disorderly, without affection, without mercy". You see who and of what sort are they who "are delivered up unto a reprobate sense", who "are delivered up to Jabin the prince of the Canaanites".

"And the prince", it says, "of the army of Jabin was Sisera, and he himself dwelt in Harosheth of the Gentiles, and he had nine hundred iron chariots. And the children of Israel cried out to the Lord". In this too there is likewise kept that observation which we designated above: that the children of Israel do not know how "to cry out to the Lord", except when "they have been delivered into the hands of Jabin", or when they are afflicted through his "prince of the army, Sisera", who "had", it says, "nine hundred iron chariots", by which of course the people of stiff neck was afflicted. Now "Sisera" is interpreted "vision of a horse." For he is the "animal" and not the "spiritual" man, who sees nothing except those things which are "animal"; that is his vision, that is ever his gaze. And therefore the "animal man" and "he who is according to the flesh" always "persecutes him who is according to the spirit", until the "spiritual" man understands and "examines all things" and understands whence help is to be sought for himself, and "cries out to the Lord", until, for that soul which "has cried out to the Lord", there is raised up prophecy, which is in the figure of Deborah, and according to the grace and understanding of prophecy either the people of the Church may be governed or even the sense of each mind and soul may be ruled, through Christ Jesus our Lord, "to whom is glory and dominion unto the ages of ages. Amen!".

And in order that it may not seem as if only one widow had fulfilled this inimitable work, it seems in no way doubtful that there were many others of equal or almost equal virtue, for good seed corn usually bears many ears filled with grains. Do not doubt, then, that that ancient seedtime was fruitful in the characters of many women. But as it would be tedious to include all, consider some, and especially Deborah, whose virtue Scripture records for us.For she showed not only that widows have no need of the help of a man, inasmuch as she, not at all restrained by the weakness of her sex, undertook to perform the duties of a man, and did even more than she had undertaken. And, at last, when the Jews were being ruled under the leadership of the judges, because they could not govern them with manly justice or defend them with manly strength, and so wars broke out on all sides, they chose Deborah, by whose judgment they might be ruled. And so one widow both ruled many thousands of men in peace and defended them from the enemy. There were many judges in Israel, but no woman before was a judge, as after Joshua there were many judges but none was a prophet. And I think that her judgeship has been narrated and her deeds described, that women should not be restrained from deeds of valor by the weakness of their sex. A widow, she governs the people; a widow, she leads armies; a widow, she chooses generals; a widow, she determines wars and orders triumphs. So, then, it is not nature which is answerable for the fault or which is liable to weakness. It is not sex but valor which makes strong.

Because these nations have come as enemies against your people, let us hear what judgment the psalmist calls down upon them. "Deal with them as with Midian; as with Sisera." You have read the book of Judges; this is that Midian whom Gideon defeated. "As with Sisera and Jabin." Jabin and Sisera are the foes whom Deborah and Barak conquered. "At the torrent Kishon, who perished at Endor." Deborah and Barak destroyed Sisera, the general of the army. So much for what Scripture says; learn now what it means. Lord, because they are so arrogant, because they have come with a mighty army, because their prince is Nebuchadnezzar the king of the Assyrians, because they are the forces of the sons of Lot, because they follow the example of the fallen angels, because in their pride they have claimed equality with you; for all these reasons, I beg of you to overpower them, not by a man but to their shame by a woman."They became dung on the ground." Who? Midian, Sisera and Jabin, these three became putrid on the ground like dung. The name Midian means "one who is negligent of judgment." The warriors against your people are heedless of the judgment that is to come. Sisera is understood as "the vision of a horse." Your people's enemies are not of your flock or of your herd but are stallions that rage with madness over the fillies. Stallions are always ready for battle. "And Jabin." Jabin means "discernment." They who trust in their own wisdom and not in the glory of God rot on the ground like dung. They who were glorying in their army, whose king was the Assyrian, and who used to boast "I will scale the heavens," not only fell down to earth but on the ground became dung.

For nothing, nothing is more powerful than a pious and sensible woman to bring a man into proper order, and to mould his soul as she will. For he will not endure friends, or teachers, or rulers, as he will his partner advising and counseling him, since the advice carries even some pleasure with it, because she who gives the counsel is greatly loved. I could tell of many hard and disobedient men who have been softened in this way. For she who shares his table, his bed, and his embraces, his words and secrets, his comings in and goings out, and many other things, who is entirely given up and joined to him, as it is likely that a body would be joined to a head, if she happen to be discreet and well attuned, will go beyond and excel all others in the management of her husband. Wherefore I exhort women to make this their employment, and to give fitting counsel. For as they have great power for good, so have they also for evil. A woman destroyed Absalom, a woman destroyed Amnon, a woman was like to have destroyed Job, a woman rescued Nabal from the slaughter. Women have preserved whole nations; for Deborah and Judith exhibited successes worthy of men; so also do ten thousand other women. Wherefore Paul saith, "For what knowest thou, O wife, whether thou shall save thy husband?" And in those times we see Persis and Mary and Priscilla taking part in the labors of the Apostles; whom we also needs must imitate, and not by words only, but also by actions, bring into order him that dwelleth with us.

Let us see, then, whether perhaps through these things we may be taught something worthy, as also from the other Scriptures, concerning the more hidden mysteries. First, this very fact that, although many men are reported to have been judges in Israel, of none of them is it said that he was a "prophet" except of "Deborah the woman." Even the very first surface of the letter itself furnishes no small consolation to the female sex in this, and it summons them, that they should by no means despair, on account of the weakness of their sex, of being able to become capable even of the grace of prophecy, but that they should understand and believe that purity of mind, not diversity of sex, merits this grace. But let us see what secret of the inner understanding also breathes forth here. "Deborah" is interpreted as "bee or speech". But we have already said in the earlier passages too that Deborah is to be taken as a figure of prophecy, which is the bee. For it is certain that all prophecy composes the sweet honeycombs of heavenly doctrine and the sweet honey of the divine utterance. Whence David also sang, saying: "how sweet are your utterances to my throat, above honey and the honeycomb to my mouth!" And again elsewhere he says "that the judgments of God are precious above gold and the precious stone exceedingly, and sweeter above honey and the honeycomb."

We pass from questions to questions and from mysteries to mysteries, and while we can scarcely and with difficulty explain each of the first things, more difficult matters follow upon the difficult ones — matters which do not so much require the eloquence of human talent as they demand the inspiration of divine grace. For without doubt the hearer will ask — since indeed there is that saying of the Apostle Paul which declares: "all Scripture divinely inspired is useful for teaching, for reproof, for instruction which is in righteousness" — what this Scripture has in itself (which we likewise without doubt confess to be divinely inspired) that may yield to us "for instruction," that may yield "for reproof," that may yield "for discipline," that may yield "for righteousness." For what is conferred upon us from this, if we read what has just been recited — that is, that "Deborah," it says, "a woman, a prophetess, the wife of Lapidoth, she herself judged Israel at that time; and she," it says, "Deborah, sat under a palm tree between the middle of Ramah and the middle of Bethel, on Mount Ephraim, and the sons of Israel went up to her, that they might be judged"? And then, what erudition or teaching or righteousness do those things confer upon us which follow, whether concerning Barak or concerning Jael or even concerning Sisera, "the commander of the army of Jabin"?

But let us also consider this — where the prophecy is said to "reside" and where its place is described. "Under a palm tree," it says, "between the middle of Ramah and the middle of Bethel." Prophecy has its seat "under a palm tree," because "the righteous man," says David, "will flourish like a palm tree" — through this, that prophecy leads the one instructed by its teachings to the "palm of the heavenly calling of God, in Christ Jesus our Lord." And it is said to sit "between the middle of Ramah and the middle of Bethel." "Ramah" is interpreted as "heights". "Bethel," however, as "the house of God". See in what places "prophecy" is said to "reside" — between the heights and the house of God. For nothing lowly, nothing cast down, nothing base can be found near the seat of prophecy; just as Solomon likewise, describing the seat of wisdom, says of it that she either "stands at the gates of the cities" or dwells "on the ramparts of the walls" or "acts freely" in the high towers. In this way, then, prophecy, which is now described in Deborah, is said to dwell between the house of God and the heights. For it does not teach us "to seek the things that are upon the earth, but the things that are in the heavens and in the heights, where Christ is, seated at the right hand of God": thither prophecy exhorts us to ascend, thither it strives to set its disciples.

And in time of peace there is no complaint, and no fault is found in this woman, whereas most of the judges were causes of no small sins to the people. But when the Canaanites, a people fierce in battle and rich in troops, successively joined them, showed a horrible disposition against the people of the Jews, this widow, before all others, made all the preparations for war. And to show that the needs of the household were not dependent on the public resources but rather that public duties were guided by the discipline of home life, she brings forth from her home her son as a leader of the army, that we may acknowledge that a widow can train a warrior; whom, as a mother, she taught, and, as judge, placed in command, as, being herself brave, she trained him, and, as a prophetess, sent to certain victory.

This prophecy, therefore, first of all, it says, "sent and called Barak to herself." Now "Barak" is interpreted as "flashing". But a flashing is that which has light indeed, but not lasting; for it shines forth for a little while and ceases. This Barak, therefore, seems to me to bear the figure of the former people, who first of all was called through prophecy and invited to hear the utterances of God and to receive the gifts of the divine law — who indeed shone and flashed in the splendor of the law for a brief time, but did not long endure nor was able to obtain the continuous brightness of the light. When, therefore, Deborah had said to Barak — that is, prophecy to the former people — that: "the Lord God of Israel has commanded you, and do you go up onto Mount Tabor, and take ten thousand men" and the rest that is written, let us see what Barak, in the person of the people, answered to prophecy: "I will not go up," he says, "unless you also go up with me, because I do not know the day on which the Lord will send his angel with me." You see, then, how prophecy delivered to those former ones the utterances of God and says that the commands were given to them, that they should "go up onto the mountain"; but they excuse themselves and say: "I will not go up unless you too go up with me." And as regards the excuse it is indeed true, but as regards the promise it is false. For that they "did not go up" onto the mountain of God is certain; but that they promise they will go up together with prophecy is false. For they did not follow prophecy, so as to believe in him concerning whom all prophecy was written beforehand, Christ. Therefore, then, Deborah says to him: "I will go with you. Nevertheless know that the primacy will not be yours on this way which you tread, but into the hand of a woman the Lord will deliver Sisera." She clearly shows that "the primacy will not be" with that people, nor will the palm of victory abide with it, "but into the hand of a woman," whose name was Jael, "Sisera will be delivered."

And lastly, her son Barak shows the chief part of the victory was in the hands of a woman when he said, "If you will not go with me I will not go, because I do not know on what day the Lord will send his angel with me." How great, then, was the might of that woman to whom the leader of the army says, "If you will not go I will not go." How great, I say, the fortitude of the widow who does not protect her son from dangers through motherly affection but rather with the zeal of a mother exhorts her son to go forth to victory, while saying that the decisive point of that victory is in the hand of a woman!

Now it is described that, when according to the admonition of Deborah — that is, of prophecy — Barak pursued Sisera the leader of the Philistines, he himself indeed could not seize him, but there met him "as he fled" a foreign woman, Jael, which woman had previously held a covenant of friendship with him; "to whom," when he had "turned aside" for the sake of hiding, he asked for water to drink, but by her "he was given milk to drink"; and when she had placed him "in hiding" and had covered him with skins, after this she drove a stake, driven in "with a mallet," through his cheeks — or "jaws" — and fixed it fast: and then, "meeting" Barak as he pursued, she "showed Sisera" "now dead" and laid low.

What, then, does all this text of the history show us of the mystery? "Jael," that foreign "woman" concerning whom prophecy said that the victory would come to pass "into the hand of a woman," holds the figure of the Church, which has been gathered from the foreign nations. Now "Jael" is interpreted as "ascent", because in truth there is no other ascent by which one may ascend to heaven except "through the Church of the manifold wisdom of God." She, therefore, is the one who, while she ascends from bodily things to spiritual and from earthly to heavenly, slays Sisera — of whom we have already said above that he holds the figure of the carnal vices and of the "animal" or "earthy" man, because Sisera is interpreted as "the sight of a horse", concerning which Scripture says: "do not become like the horse and the mule, which have no understanding." With a stake, therefore, she slays him — that is, she lays him low with the sharp point and power of the wood of the cross. And not without cause is she described as having pierced through his "jaws" with the stake. For that mouth which spoke of carnal things, and that doctrine which set forth the glory of the flesh, which persuaded the wise of the world that life should be spent in delights and pleasure and had deceived the human race by the flattery of luxury — that mouth, I say, is pierced and bored through by the wood of the cross, because that "way" of pleasure which philosophy had proclaimed "broad and spacious," this Christ showed us to be the "narrow and strait way of salvation." Thus, then, Jael the Church delivered over to eternal sleep Sisera the prince of vices, covered with skins — that is, lulled to sleep by the mortification of the members. Yet Jael the Church, after this, also "met" the former people as it pursued Sisera. For Israel "pursued the law of righteousness, but did not attain to the law." The Church, therefore, also "met" that very people and "showed" it its work, showed it the victory accomplished, and invites it into fellowship with the overthrown enemy. For that is true which the Apostle says will come to pass "in the last time": that, "when the fullness of the nations has entered in, then all Israel shall be saved." The "primacy," then, comes to pass indeed "into the hand of" a foreign "woman," yet Barak too is not excluded from the fellowship of glory — Barak who indeed had begun first, but came last to the end. Nay rather, while he arrives, the foreign woman Jael in a manner snatches the passing victory. The same figure went before also in the brothers Esau and Jacob. For while Esau pursues the wild things, while he lingers in the forest glades, Jacob, coming before him and offering to his father the foods of blessing prepared, likewise by the counsels of his mother, received the birthright's blessing. So too in the Gospel, as the Lord was going to raise up "the daughter of the ruler of the synagogue," the "woman who suffered from an issue of blood," coming before, first obtains healing by her faithful touch.

But if from this too something seems worthy of being asked by diligent hearers — namely that he is said to have "given him milk to drink" when he had asked for "water" — let us see whether perhaps, according to the mystical or allegorical laws, something of this kind can also be shown concerning this. The food of "milk" is said in the holy Scriptures to be this first moral instruction, which is delivered to beginners as though to "little ones." For at the beginnings the deep and more hidden mysteries are not at once to be delivered to disciples, but the correction of morals, the amendment of discipline, the first elements of religious conduct and of simple faith are delivered to them. This is the "milk" of the Church, these are the first elements of the "little ones" who are beginning. But this food indeed bestows life and salvation upon those who bear the purpose of advancing toward the good; whereas upon those to whom contrary things are pleasing, to whom luxury, lust, avarice, and all impiety are dear, doctrine of this kind furnishes death and destruction. Thus, then, it comes about that from these same foods by which the good are nourished, the evil are choked, and where for the pious there is life, there for the impious there is death. Finally, that the matter of which we speak may become plainer by an example: wine helps the healthy and those living suitably and, as Scripture says, "gladdens the heart of man" — of the healthy man at least — but to the feverish, if they take it, it straightway brings ruin and destruction. So it comes about that the same thing, taken in the same way, confers on one indeed life, but on another death. Thus, then, it is also to be understood that this Sisera, the "animal man" and prince of vices, was extinguished through the doctrine of the Church, which he did not receive in faith. But let each and every soul also strive to lull to sleep and extinguish Sisera within itself by this evangelical and apostolic milk. For if anyone, taught through these things, has "mortified his members which are upon the earth, avarice, fornication" and the rest which the holy Apostle enumerates, he will be seen to have slain Sisera within himself — so that these things may be shown to be accomplished not only in the person of the Church, but also that each one may show them to be fulfilled in his own soul. Since, therefore, as we have said, Sisera indeed began to be pursued by the former people, but was slain by a woman — this Church of the nations — and into her hand was given the palm of victory, at the consummation of all things, that is, at the end of the age, a song too will be sung to the Lord through Deborah, in which the "primacy" will indeed be given to Jael, the Church of the nations, nor yet will Barak's praise be passed over in silence, but one and the same reward of victory will be given to both the first and the last, through Jesus Christ our Lord, "to whom is glory and dominion unto the ages of ages. Amen!"

So, then, Deborah foretold the event of the battle. Barak, as he was bidden, led forth the army; Jael carried off the triumph, for the prophecy of Deborah fought for her, who in a mystery revealed to us the rising of the church from among the Gentiles, for whom should be found a triumph over Sisera, that is, over the powers opposed to her. For us, then, the oracles of the prophets fought, for us those judgments and arms of the prophets won the victory. And for this reason it was not the people of the Jews but Jael who gained the victory over the enemy. Unhappy, then, was that people which could not follow up by the virtue of faith the enemy, whom it had put to flight. And so by their fault salvation came to the Gentiles; by Jewish sluggishness the victory was reserved for us.Jael then destroyed Sisera, whom however the band of Jewish veterans had put to flight under their brilliant leader, for this is the interpretation of the name of Barak; for often, as we read, the sayings and merits of the prophets procured heavenly aid for the fathers. But even at that time was victory being prepared over spiritual wickedness for those to whom it is said in the Gospel: "Come, you who are blessed of my Father, take possession of the kingdom prepared for you from the foundation of the world." So the commencement of the victory was from the fathers, its conclusion is in the church. But the church does not overcome the powers of the enemy with weapons of this world but with spiritual arms, "which are mighty through God to the destruction of strongholds and the high places of spiritual wickedness." And Sisera's thirst was quenched with a bowl of milk, because he was overcome by wisdom, for what is healthful for us as food is deadly and weakening to the power of the enemy. The weapons of the church are faith, the weapons of the church are prayer, which overcomes the enemy. And so according to this history a woman, that the minds of women might be stirred up, became a judge, a woman set all in order, a woman prophesied, a woman triumphed, and joining in the battle array taught men to war under a woman's lead. But in a mystery it is the battle of faith and the victory of the church.

We read that when God wished it clearly understood that great deeds were done by him, they were done through a few or through the lowliest, lest the work of his heavenly hand be attributed to human strength. In this way the leader Sisera, before whom the Hebrew army trembled, was laid low by a woman.