Judges 4:20

KJV

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, Is there any man here? that thou shalt say, No.

KJV (with Strong's)

Again he said {H559} unto her, Stand in {H5975} the door {H6607} of the tent {H168}, and it shall be, when any man {H376} doth come {H935} and enquire {H7592} of thee, and say {H559}, Is there {H3426} any man {H376} here {H3426}? that thou shalt say {H559}, No.

Complete Jewish Bible

He said to her, "Stand at the entrance to the tent; and if anyone asks you if somebody is here, say, 'No.'"

Berean Standard Bible

“Stand at the entrance to the tent,” he said, “and if anyone comes and asks you, ‘Is there a man here?’ say, ‘No.’”

American Standard Version

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

Commentary

### SUMMARY
Judges 4:20 captures a moment of profound vulnerability and strategic deception as Sisera, the defeated Canaanite general, seeks desperate refuge in Jael's tent. Exhausted and in flight from the pursuing Israelites, Sisera instructs Jael to stand guard at the tent's entrance and unequivocally deny his presence to any inquirer. This command underscores Sisera's abject fear and his reliance on a woman for concealment, setting the stage for the dramatic and divinely orchestrated reversal of fortune that will lead to his demise.

### CONTEXT
* **Literary Context:** This verse immediately follows Jael's seemingly hospitable invitation to Sisera into her tent, offering him water (or milk, as per the earlier verse) and covering him with a rug. Sisera's command in [Judges 4:20](/judges/4-20 "Judges 4:20 - Sisera's Instruction to Jael") is a direct response to his extreme vulnerability and fear of capture after his army's decisive defeat at the hand of Deborah and Barak (cf. [Judges 4:15](/judges/4-15 "Judges 4:15 - Sisera's Rout")). He is no longer the formidable commander of 900 iron chariots but a desperate fugitive. His instruction to Jael to deny his presence highlights his perceived need for absolute concealment, trusting her, a woman of the Kenite clan, to protect him. This trust, however, is dramatically subverted by Jael's subsequent actions, fulfilling Deborah's earlier prophecy that the Lord would sell Sisera into the hand of a woman (cf. [Judges 4:9](/judges/4-9 "Judges 4:9 - Deborah's Prophecy")).

* **Historical & Cultural Context:** The narrative unfolds during a period of severe oppression for Israel under Jabin, King of Canaan, whose general Sisera wielded immense power, symbolized by his iron chariots. The Kenites, to whom Jael and her husband Heber belonged, were a nomadic clan descended from Moses' father-in-law, Jethro. They generally maintained peaceful relations with Israel (cf. [Judges 1:16](/judges/1-16 "Judges 1:16 - Kenites with Judah")) and, in this period, had a treaty with King Jabin. Sisera's choice of refuge in a Kenite tent would have been culturally significant, as a tent offered traditional sanctuary and hospitality, especially to a guest. Jael's actions, therefore, were not merely a personal choice but a profound breach of the expected norms of hospitality, driven by a higher loyalty to the God of Israel and His people. This context highlights the clash between human treaties and divine purpose, and the unexpected ways God works through individuals.

* **Key Themes:** [Judges 4:20](/judges/4-20 "Judges 4:20 - Sisera's Desperate Plea") contributes significantly to several overarching themes in the book of Judges. **Deception and Survival** are central, as Sisera's instruction to Jael is a command to lie, born out of his desperate need for concealment and survival. He believes a woman at the tent door would be less suspicious, allowing him to remain hidden from his pursuers. This act of deception is later mirrored and amplified by Jael's own strategic actions. Another key theme is **Trust and Betrayal**, as Sisera places his trust in Jael, seeking sanctuary in her tent, a traditional place of hospitality. However, Jael's allegiance ultimately lies with Israel's God and His people, leading her to betray Sisera's trust for the greater cause of divine deliverance, showcasing a radical commitment that transcends conventional loyalties. Finally, **Divine Providence** is powerfully evident; despite the human elements of deception and violence, God's sovereign hand is meticulously orchestrating events. Sisera's flight, his choice of refuge, and his subsequent death at Jael's hand are all part of God's plan to deliver Israel, demonstrating His ability to use unexpected means and individuals to achieve His purposes, even turning the enemy's desperate measures into instruments of their downfall (cf. [Psalm 33:10](/psalms/33-10 "Psalm 33:10 - The Lord Foils the Plans of the Nations")).

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Tent (Hebrew, _’ōhel_):** The Hebrew word for "tent" signifies a nomadic dwelling, a place of sanctuary, domesticity, and often, hospitality. In the ancient Near East, the tent was a symbol of security and refuge for travelers and guests. Sisera's choice to seek shelter in Jael's tent underscores his desperate need for a safe haven, a place where he believed he would be protected from his enemies. The irony, of course, is that this supposed place of sanctuary becomes the site of his ultimate demise.
* **Enquire (Hebrew, _dārash_):** This verb means "to seek," "to search," "to inquire," or "to consult." In this context, it refers to the act of seeking information, specifically about the presence of a man within the tent. Sisera anticipates that his pursuers will actively search for him, and their inquiry will be direct. His instruction to Jael is a pre-emptive measure to thwart any such investigation, highlighting his paranoia and the thoroughness of the anticipated search.
* **No (Hebrew, _’ayin_):** This is a simple, direct negation, meaning "there is not" or "nothing." Sisera's instruction for Jael to use this word is absolute and unambiguous. It is intended to completely shut down any further inquiry or suspicion. The stark simplicity of the command reflects the desperate need for an immediate and convincing denial, leaving no room for equivocation or doubt.

#### Verse Breakdown
* **"Again he said unto her, Stand in the door of the tent":** This phrase indicates a repeated or emphatic instruction from Sisera to Jael, underscoring the urgency and importance of his command. His directive for her to position herself "in the door of the tent" is strategic. The tent door, or entrance, was the primary point of control and observation for a nomadic dwelling. By placing Jael there, Sisera intended for her to be the first point of contact for any potential pursuers, acting as a human barrier and a deceptive informant.
* **"and it shall be, when any man doth come and enquire of thee, and say, Is there any man here?":** This clause anticipates the specific scenario Sisera fears: the arrival of his pursuers, likely Barak's men, who would be actively searching for him. The direct question, "Is there any man here?" (referring specifically to a male, and by implication, to Sisera himself), reveals Sisera's awareness that his presence would be sought. He is instructing Jael on how to handle this precise interrogation, demonstrating his meticulous planning for escape.
* **"that thou shalt say, No.":** This is Sisera's explicit command for Jael's response. The simple, unequivocal "No" is meant to be a complete and final denial of his presence. This instruction is the core of Sisera's desperate attempt at concealment, relying entirely on Jael's deception to secure his survival. The brevity and directness of the response are intended to be convincing and to deter further investigation.

#### Literary Devices
The passage in [Judges 4:20](/judges/4-20 "Judges 4:20 - Sisera's False Sense of Security") is rich with **Irony**. Sisera, a powerful military commander, is reduced to seeking refuge and issuing desperate instructions to a woman in a tent, a place traditionally associated with domesticity and safety, which ultimately becomes his tomb. His command for Jael to lie to protect him is ironically fulfilled by Jael's own subsequent, more profound deception that leads to his death. There is also significant **Dramatic Tension** building in this verse. The audience knows of Deborah's prophecy (Judges 4:9) and the impending confrontation, making Sisera's desperate attempt at concealment a moment of high suspense, as his fate hangs precariously on Jael's actions. The simplicity of the command "say, No" contrasts sharply with the monumental consequences that will follow, creating a sense of **Understatement** that heightens the dramatic impact of the narrative.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Judges 4:20, though a seemingly simple instruction, is deeply interwoven with the broader biblical narrative of God's sovereignty over human plans and His ability to use the seemingly weak to confound the strong. Sisera's desperate attempt to secure his life through deception and reliance on human means ultimately fails because God's plan for Israel's deliverance cannot be thwarted by human schemes. This episode highlights that no matter how powerful or cunning human adversaries may appear, their strategies are ultimately futile when they stand against the divine will. God's providential hand guides even the most unexpected circumstances and individuals to achieve His righteous purposes, often turning the enemy's own actions against them.

* [Proverbs 21:30](/proverbs/21-30 "Proverbs 21:30 - No Wisdom Against the Lord")
* [1 Corinthians 1:27](/1_corinthians/1-27 "1 Corinthians 1:27 - God Chooses the Weak")
* [Psalm 33:10-11](/psalms/33-10 "Psalm 33:10-11 - The Lord Foils the Plans of the Nations")

### REFLECTION AND APPLICATION
The scene in Judges 4:20 offers a powerful lens through which to consider the nature of fear, trust, and divine sovereignty. Sisera's desperate instruction reveals the profound vulnerability of even the most powerful when divine judgment is at hand. It reminds us that human efforts to control outcomes, especially when rooted in deception or self-preservation at the expense of others, are ultimately subject to God's overarching plan. For us, this verse prompts reflection on where we place our trust in moments of crisis. Do we rely on our own cunning and deceptive strategies, or do we trust in God's sovereign hand, even when His methods seem unconventional or morally complex? While Jael's actions are situated in a specific historical context of warfare and divine judgment against oppressors, the broader principle remains: God is able to work through unexpected means and individuals to bring about His justice and deliverance. This challenges us to consider our own allegiances and whether our loyalty to God transcends conventional loyalties or personal comfort, especially when faced with difficult choices that serve a greater, righteous purpose.

#### Questions for Reflection
* **How does Sisera's desperate instruction reveal the nature of fear and vulnerability in the face of impending judgment?**
* **In what ways might we, like Sisera, attempt to control outcomes through our own cunning or deception rather than trusting in God's sovereignty?**
* **What does Jael's role in this narrative, even in her deceptive actions, teach us about God's ability to use unexpected individuals to fulfill His purposes?**
* **How does this passage challenge our understanding of loyalty and the choices we make when faced with conflicting allegiances?**

### FAQ

**Was Jael's deception morally justifiable from a biblical perspective?**

Answer: Jael's actions, including her deception in [Judges 4:20](/judges/4-20 "Judges 4:20 - Jael's Deception"), are presented within a specific historical and theological context of God's judgment against the oppressive Canaanites. While deception is generally condemned in Scripture (e.g., [Proverbs 12:22](/proverbs/12-22 "Proverbs 12:22 - Lying Lips are Abomination")), the Bible often describes actions of war and divine judgment without explicitly endorsing every detail as a moral ideal for all times. Jael's act is celebrated in the Song of Deborah (Judges 5:24-27) as an act of courageous faith and loyalty to God's people, instrumental in God's deliverance of Israel. It is seen as a fulfillment of Deborah's prophecy (Judges 4:9). From a theological standpoint, it demonstrates God's sovereignty in using unconventional means and individuals to bring about His justice, even in morally ambiguous situations, without necessarily setting a universal moral precedent for deception.

**How does this verse contribute to the theme of God's power over human might?**

Answer: Judges 4:20 powerfully illustrates God's ultimate power over human might by showing the dramatic downfall of Sisera, the formidable general of King Jabin, who commanded 900 iron chariots. Here, the once-mighty Sisera is reduced to a desperate fugitive, hiding in a woman's tent and relying on her to lie for him. His reliance on deception and a seemingly weak woman for survival contrasts sharply with his former military prowess. This verse sets the stage for his ignominious death at Jael's hand, fulfilling Deborah's prophecy and demonstrating that no human power, no matter how great, can stand against the sovereign will of God. It underscores that God can use the most unexpected and seemingly insignificant means to humble the proud and deliver His people, echoing themes found in [1 Samuel 2:1-10](/1_samuel/2 "1 Samuel 2 - Hannah's Prayer").

### CHRIST-CENTERED FULFILLMENT
The desperate hiding of Sisera in Jael's tent, and his ultimate defeat through unexpected means, foreshadows the greater spiritual warfare and the ultimate victory of Christ. Sisera, a type of the oppressive enemy, attempts to conceal himself and evade judgment, but his efforts are futile against the divine plan. Similarly, humanity was once held captive by the oppressive power of sin and death, with Satan acting as a formidable adversary. Yet, just as God used a woman, Jael, to bring about the downfall of Sisera, so God used the "seed of the woman" ([Genesis 3:15](/genesis/3-15 "Genesis 3:15 - The Protoevangelium"))—Jesus Christ—to decisively defeat the spiritual enemy. Christ did not hide or deceive; rather, He openly confronted the powers of darkness, triumphing over them on the cross (cf. [Colossians 2:15](/colossians/2-15 "Colossians 2:15 - Triumph Over Powers")). His death and resurrection disarmed the spiritual rulers and authorities, rendering their schemes and deceptions powerless. The ultimate "No" to the enemy's dominion was spoken not by a human at a tent door, but by the resurrected Christ, who through His sacrifice delivered all who believe from the fear of death and the power of the devil (cf. [Hebrews 2:14-15](/hebrews/2-14 "Hebrews 2:14-15 - Christ's Victory Over Death")). Thus, Sisera's desperate plea for concealment and his subsequent demise point to the glorious truth that in Christ, the ultimate oppressor is vanquished, and true, lasting deliverance is secured.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

2 Samuel 17:20

And when Absalom's servants came to the woman to the house, they said, Where [is] Ahimaaz and Jonathan? And the woman said unto them, They be gone over the brook of water. And when they had sought and could not find [them], they returned to Jerusalem.

Joshua 2:3

And the king of Jericho sent unto Rahab, saying, Bring forth the men that are come to thee, which are entered into thine house: for they be come to search out all the country.

Joshua 2:5

And it came to pass [about the time] of shutting of the gate, when it was dark, that the men went out: whither the men went I wot not: pursue after them quickly; for ye shall overtake them.