34. : It has often been inquired, on what principle this action of Jael, which is so apparently repugnant to the laws of honourable warfare, and even of common humanity, could be so eulogized by Deborah. The Kenites and the Canaanites were in alliance, and besides, the rights of hospitality have always been most scrupulously regarded, especially in the early ages of the world. To these considerations the ingenious Saurin replies, that in order to judge of this affair, it would be necessary to know the nature of the treaty between Heber and the Canaanites; because, according to Puffendorf, if two agreements cannot be performed, of which the one was made with and the other without an oath, the latter ought to yield to the former; and we cannot tell but this latter might be the nature of the agreement between the Kenites and the Canaanites. He conceives also, that a justification of Jael's conduct might be found in the character of Sisera, pleading that we are not required to keep good faith, or to show lenity to those execrable persons who only avail themselves of our regard to these virtues, to violate them in their conduct to others, to falsify their promises, and carry blood and carnage wherever they go. Under this impression, he prays that Providence may never raise up among us Jabins or Siseras; but if the justice of God should see fit to employ such scourges for our correction, that his mercy would send Jaels to effect our deliverance. Comp. SAURIN Discours Historiques, tom iii. La defaite de Jabin et de Sizera, p. 318-322. I confess this reasoning is not quite satisfactory; nor indeed will any reasoning upon this remarkable transaction be so, till we allow that there were circumstances which the Spirit of God has not seen fit to disclose, and that Jael most probably acted under the influence of some divine intimation. Long was it the revealed will of God that the Canaanites should be exterminated, and Israel had been criminally negligent of his commands. It must, doubtless, be admitted, that the general authority which they had received, independent even of any acts of oppression, was paramount to every other consideration, and sufficient to justify the most implacable hostility.
35. : Illustrations may be found in Saurin, "Discours Historiques, Critiques, Theologiques, et Moreaux, sur les Evenemens les plus memorables du Vieux et du Nouveau Testament." Tom. iv. p. 14-20, 8vo.
36. : The Septuagint rendering of David's message to Nabal explains the rapaciousness of the Arabs, and the forbearance of David. "Behold, I have heard that thy shepherds are now shearing for thee; they were with us in the wilderness, and we have not hindered them, ουχ απεχωλυσαμεν, nor have we commanded them ουχ ενετειλαμεθα, all the days of their being in Carmel." "This," says Harmer, "is translating like people perfectly well acquainted with the management of the Arab emirs, whose manners David, though he lived in the wilderness as they did, had not adopted. One of them at the head of six hundred men, would have commanded, from time to time, some provisions, or other present from Nabal's servants, for permitting them to feed in quiet; and would have driven them away from the watering-place upon any dislike. He had not done either." Observations, vol. i. p. 173.
37. : Young's Centaur, p. 119.
38. : JOSEPHUS, Book viii. ch. 5,
39. : Voyage up the Red Sea, and Route through the Desarts of Thebais.
40. : Harmer's Observations, vol. iv. p. 192, 193.
41. : From the Arabian Anthologia, quoted by SCHULTENS.
42. : Shaw's Travels, p. 214-317, quoted in Harmer's Observations, vol. i. p. 251.