and Zebulon. All plans b eing concerted, the combatants converged in small companies, from all roads and

directions, "on foot," 209 towards the trysting-place. About six or eight miles east of Nazareth rises abruptly

a beautifully -shaped conical mountain, about 1,000 feet high.

This is Mount Tabor ("the height"), its sloping sides covered with trees, and affording from its summit one

of the most extensive and beautiful prospects in Palestine. Here the army under Barak and Deborah

gathered. Tidings soon reached the head-quarters of Sisera. His chariots could of course only fight to

advantage in the valleys, and he naturally marched north-west to the plain of Jezreel or Esdraelon. This has

ever been, and will prove in the final contest (Revelation 16:16), the great battle -field of Israel. It was now the

first of many times that its fertile soil was to be watered with the blood of men.

Sisera had chosen his position with consummate skill. Marching in almost straight line upon the plain of

Megiddo, his army was now posted at its entrance, resting upon the ancient Canaanitish town of Taanach

(Judges 5:19, comp. Joshua 12:21). Behind, and at his left flank, were the mountains of Manasseh, before him

opened the basin of the valley, merging into the plain of Esdraelon, watered by the Kishon. Into this plain

must Barak's army descend "on foot," badly armed, without experienced officers, without cavalry or chariots

- and here his own 900 war-chariots would operate to best advantage. It was not even like one of those

battles in which mountaineers hold their own fastnesses, or swoop down on their enemies in narrow defiles.

On the contrary, all seemed to tell against Israel - but this, that God had previously promised to draw Sisera

and his army to the river Kishon, and to deliver them into Barak's hand. Then once more did the Lord appear

as "a man of war," and fight on the side of His people. It is said: "And Jehovah discomfited," or rather,

"threw into confusion, Sisera and all his chariots, and all his host." The expression is the same as when

Jehovah fought against Egypt (Exodus 14:25), and again when before Gibeon Joshua bade sun and moon

stand still (Joshua 10:10). It indicates the direct interference of the Lord through terrible natural phenomena;

(comp. also its use in 2 Samuel 22:15; Psalm 18:14; 144:6). As we gather from Judges 5:20-22, a fearful storm

swept down from heaven in face of the advancing army.210 The battle must have drawn towards Endor,

where its fate was finally decided (Psalm 83:9, 10). Presently the war-chariots were thrown into confusion,

and instead of being a help became a source of danger. The aftrighted horses carried destruction into the

ranks of the host. Soon all were involved in a common panic. A scene of wild confusion ensued. It was

impossible to retreat, and only in one direction could flight be attempted. And now the waters of Kishon had

swollen into a wild torrent which swept away the fugitives! 211

To escape capture, Sisera leaped from his chariot, and fled on foot northwards towards Hazor. Already he

had passed beyond Kadesh, and almost reached safety. There the boundary of Naphtali was marked by

what was known as "the oakwood at the twin tents of wandering" (Elon be-Zaanannim; comp. Joshua

19:33). Here Heber the Kenite had pitched his tent, having separated from his brethren, who had settled in

the extreme south at Arad (Judges 1:16). Living quite on the boundary of Jabin's dominion, and not being

really Israelites, the clan of Heber had been left unmolested and "there was peace between Jabin, king of

Hazor, and the house of Heber the Kenite."

Only outward, not real peace! There is something wild and weird about the appearance of these Kenites on

the stage of Jewish history. Originally an Arab tribe 212 they retain to the last the fierceness of their race.

Though among Israel, they never seem to amalgamate with Israel, and yet they are more keenly Israelitish

than any of the chosen race.

In short, these stranger-converts are the most intense in their allegiance to the nation which they have

joined, while at the same time they never lose the characteristics of their own race. We mark all this, for

example, in the appearance of Jehonadab, the son of Rechab (2 Kings 10:15), and again much later during the

troubles that befell Judah in the time of Jeremiah (Jeremiah 35). Jael, "the chamois," the wife of Heber, was

among the Kenites what Deborah, the "torch-woman," was in Israel, only with all the characteristics of her

race developed to the utmost. At her tent-door she meets the fugitive Sisera. She disarms his suspic ions;

she invites him to rest and security; she even sacrifices the sacred rights of hospitality to her dark purpose.

There is something terrible and yet grand about that fierce woman, to whom every other consideration is as