PART FIRST.. — Judges 1:1 to Judges 3:6. THE , Judges 1:1-2. 1. After the death of Joshua — Probably not long after. Till Joshua died the affairs of the nation were closely associated with one great master mind, upon which came the chief responsibility of government. Moses and Joshua were to Israel like the chief generals of a great army, and the great body of the people had little sense of a national responsibility. But as soon as these great leaders are gone there comes a dawning sense of national unity and responsibility, and now not one man, but the whole people, the children of Israel, ask counsel of Jehovah. The children of Israel are here to be understood as the tribes west of the Jordan, represented by their elders. Asked the Lord — By means of the urim and thummim. See note on Joshua 1:1. The people and the elders had not forgotten the last counsels of Joshua. Joshua 23-24. Who shall go up — Joshua died leaving no chosen successor. As he had himself been called of God to succeed Moses, (Joshua 1:2,) so he trusted God to select his successor in office. The divine commission did not resound in the ear nor stir the heart of any man. Hence the nation resorts to prayer to God in this season of suspense. The expression go up is to be taken in a military sense, not as implying an actual ascent, but an aggressive warfare: who shall take the lead in battle with our Canaanitish foes? The enemy is conceived as occupying higher ground than the aggressors, though sometimes the march to battle may not have been a literal going up. Against the Canaanites — These enemies were not all exterminated in Joshua’s day, and when the great commander was dead the elders of Israel began to feel anxiety about the national safety. They feared their enemies might seize the moment when Israel was without a leader to recover their former possessions. First — Or, at the beginning. The thought is, Who shall make the beginning of aggressive warfare? This form of words seems to imply that a personal leader was not sought, but rather what the Greeks called the hegemony, the precedence among the tribes: which tribe shall make a beginning?Bishop Hervey, in the “Speaker’s” or “Bible Commentary,” maintains that the events of this chapter and the first five verses of chapter 2 must have occurred before Joshua’s death, and he suggests that the reading in this first verse should be, Now after the death of MOSES. But this whole argument rests mainly upon two assumptions, both of which may be rejected as unnecessary. He assumes, (1) That a war with the Canaanites for the possession of tribe territory is incompatible with the conquest of Canaan and the settlement of the tribes under Joshua’s leadership, and (2) That the narrative commencing at Judges 2:6, is a direct continuation of the verses preceding it. On this latter assumption see note at Judges 2:6. The former has been sufficiently refuted in our notes on Joshua 11:23; Joshua 21:44. Joshua, indeed, subdued the Canaanites on all sides, and the tribes received their portions during his lifetime, but the Canaanites were by no means all exterminated, and after the death of Israel’s great chieftain they would naturally rally to recover, as far as possible, their lost possessions; and subsequent history shows how long-continued were their conflicts with the Canaanitish nations that remained in the land.The exact chronology of various events recorded in these opening chapters is very uncertain, and in view of the Hebrew historians’ well-known lack of precision in such matters, and the absence of sufficient data to construct a definite chronology of these events, it is altogether needless to suppose or assume that they occurred before Joshua’s death. The passage in Judges 1:10-15 is manifestly episodical, interrupting the direct narrative of the chapter, and therefore proves nothing in the case. 2. Judah — The tribe; the individual had long been dead.Deuteronomy 1:35. This designation of Judah to the pre-eminence was in substance a repetition of the prophetic blessing of dying Jacob: “Thou art he whom thy brethren shall praise; thy hand shall be upon the neck of thine enemies; thy father’s children shall bow down before thee.” Genesis 49:8. But although God thus clearly designated Judah for the leadership, the tribe failed to understand that from among its thousands a personal leader and national executive should be sought, and measures at once be taken to organize a strong central government, and realize as soon as possible the ideal presented in the book of the Law. Here was Judah’s divine call, but the tribe neglected it, entered into a league with Simeon, andthrough all the period of the Judges kept sinking into comparative insignificance. In Samson’s time this tribe seems to have been the most cowardly in Israel, and utterly afraid to resist the Philistine conquerors.Compare Judges 15:11, note. Not until David attained the throne did Judah recover from the effects of the failure to improve fully this divine call. I have delivered — It was the divine purpose that the ultimate and complete conquest of the Promised Land should be wrought by Judah’s sceptre, but it was not done till the days of David. The land — Not only the lot of Judah, but the whole land of Canaan. LEAGUE OF JUDAH AND SIMEON, Judges 1:3. 3. Simeon — This tribe was on the southern border of Judah, and occupied several cities within the bounds of that tribe. See on Joshua 19:1. They were natural allies, not only from their proximity, but because they were both the offspring of Leah. My lot… thy lot — The portion of each was still infested with enemies. They unite to conquer them. This league of Judah and Simeon was clannish and sectional. Though it resulted in many victories, it would have been better had it been a league of all the tribes. The cowardly inactivity of the rest of the tribes, described in Judges 1:27-36, was doubtless largely owing to this sectional league. They were not included, and so lost sympathy with the work of conquest, and no central national government was formed. Hence the disorders and disasters that ensued. The league should have been not of Judah and Simeon, but of Judah and all the tribes, with Judah as leader. DEFEAT OF ADONI-BEZEK, Judges 1:4-7. 4. Judah went up — That is, in the military sense, as in Judges 1:1. Judah proceeded to the war. The Lord delivered — The devout Hebrew was remarkable for acknowledging the Divine hand in all his victories. The civilisation which laughs at all faith in the supernatural, and makes the strongest battalions the arbiters of battles, is very defective. The Canaanites and the Perizzites — On these nations see note on Joshua 3:10. There seems to have been a gathering of these foes under Adoni-bezek for the purpose of conquering and oppressing Israel, and to crush the rising rebellion Judah led an army promptly against the gathering host, and fought the decisive battle in Bezek. This place is mentioned only once again, at 1 Samuel 11:8, where the context shows it to have been near the Jordan valley, and within a day’s journey of Jabesh-gilead. Its site has not been identified, but there is no good reason for maintaining that this Bezek must have been within the tribe of Judah. It may have been expedient for Judah to march beyond his borders, and attack the enemy on their own grounds. Ten thousand men — Ancient battles were more destructive of human life, because there were generally no prisoners taken, or, if taken, their sufferings in slavery were worse than death on the field. 5. Found — Discovered and apprehended unexpectedly. Adoni-bezek — The name means, lord of Bezek. He seems to have commanded these Canaanite and Perizzite forces in this war. 6. Cut off his thumbs and… great toes — This barbarous mutilation, unusual with the Jews, was designed to incapacitate for military service. The victim of this cruelty could neither march nor fight. In this instance the Israelites exercised this cruelty according to that barbaric style of justice called the lex talionis. In modern warfare it is usual to release prisoners “on parole,” that is, on their word of honour not to fight again; but among some barbarians such mutilation or disabling was the only security against their fighting again. And modern civilized states, when called to war with certain barbarous or half-civilized tribes, have sometimes been obliged to resort to some terrible form of the law of retaliation. See note on Joshua 10:26. 7. Threescore and ten kings — The chief of every petty village was styled a king. This accounts for the number of maimed wretches who scrambled or cravenly begged for the crumbs beneath this brutal conqueror’s table. We need not understand that all these seventy kings were under his table at one time, but during his reign. “Conceive,” says Kitto, “what must have been the state of the country and people among whom such a scene could exist. What wars had been waged, what cruel ravages committed! Those are certainly very much in the wrong who picture to themselves the Canaanites as ‘a happy family,’ disturbed in their peaceful homes by the Hebrew barbarians from the wilderness!” God hath requited me — The guilty conscience, goaded to confession by signal retribution, quickly finds for its woe a moral cause. So the guilty sons of Jacob remembered their sin against Joseph when they found themselves involved in distress in Egypt. Genesis 42:21. So Herod was ready to see in the wonder-working Jesus the murdered John Baptist risen from the dead. Matthew 14:2. They brought him to Jerusalem — That is, his own people brought him thither, for Jerusalem was yet in the hands of the Canaanites. The Israelites could have had no worthy object in carrying off with them the mutilated king, and the next sentence, commencing with the subject the children of Israel, indicates that the verb brought, in this verse has a different subject.Accordingly, the next verse shows how Judah followed up his victory, and proceeded to attack Jerusalem, whither the defeated Canaanites had fled. CAPTURE AND BURNING OF , Judges 1:8. 8. Had fought — This pluperfect rendering of the verb has grown out of the notion that the Israelites brought Adoni-bezek to Jerusalem, and therefore the city must have been already in their possession. But much better is it to follow the more natural rendering of the Hebrew, and understand that this stronghold of the Jebusites was still held by its old possessors, (Joshua 15:63,) and that when these Canaanites and Perizzites were smitten at Bezek, they fled to this strong city, which had escaped even the all-conquering sword of Joshua. The rendering should therefore be, Then fought the children of Judah against Jerusalem, and took it, and smote it with the edge of the sword, and sent it in the fire; that is committed it to the flames. After the forces of Judah passed on to the south, Jerusalem seems to have fallen again into the hands of the Jebusites, and then Benjamin was unable to expel them. Judges 1:21. The complete conquest was subsequently made by David. See notes on Joshua 15:63; 2 Samuel 5:6. Set the city on fire — Not to purify symbolically, as some suppose, but to destroy, as in the case of other cities that were burned. Compare Judges 20:48. It is not said, however, that the city was entirely consumed, and, perhaps, the higher city, or fortress of the Jebusites, was not taken at all. IN THE OF JUDAH, Judges 1:9. 9. Afterward — After the burning of Jerusalem. Went down — Proceeded southward. As went up (Judges 1:4) indicates a starting off to battle, so went down indicates a continuation of the war. The mountain… the south… the valley — The three principal geographical divisions of the territory of Judah. See note on Joshua 15:19. Here the thread of the narrative is broken off to introduce the episode about Caleb and Othniel, and the notice of the Kenites. OF HEBRON, AND EXPLOIT AND REWARD OF OTHNIEL, Judges 1:10-15. This passage is nearly identical with Joshua 15:14-19. It may have been copied from the Book of Joshua, or from some older work. See the notes on the passage in Joshua. It is characteristic of the Hebrew historians to interweave such episodes as this and the following one about the Kenites into a narrative which touches persons or places with which they were associated.The date of this conquest of Hebron and Debir is uncertain, but from Joshua 14:6-15; Joshua 15:13-19, it appears that it occurred during the lifetime of Joshua. Caleb was eighty-five years old at the time of the Conquest, or at its close, and some little time may have passed before he conquered Debir, but not probably many years. But whatever the date, the episodical character of this section, (Judges 1:10-16,) and the resumption of the narrative of Judah and Simeon’s exploits at Judges 1:17, show the futility of arguing from this passage that all the rest of the events of the chapter must have happened before the death of Joshua. THE KENITES, Judges 1:16. 16. Children of the Kenite — These were a nomadic tribe camping in Midian in the days of Moses’ flight from Egypt. They were of Amalekite, or primitive Arabian, stock, and by virtue of their relation by marriage to Moses, this tribe became an ally, or a protege of the Hebrews, dwelling first in the vicinity of Jericho, the city of palm trees, and subsequently following the victorious arms of their protectors to the extreme south of Judah’s lot, to the edge of the Idumean desert. Here they dwelt undisturbed, taking no part in the wars of those days, and indifferent to political changes, until Saul warned them to separate from the Amalekites, whom God had directed him to destroy. 1 Samuel 15:6. The Rechabites, a tribe of staunch temperance men, descended from them. 1 Chronicles 2:55. Arad — A Canaanite royal city in southern Palestine, twenty miles south of Hebron. Dr. Robinson identities it with Tell-Arad, a barren eminence rising above the surrounding country. The inhabitants of this city drove back the Israelites when they tried to enter Canaan from Kadesh-barnea. Numbers 21:1. They were subdued by Joshua forty years afterwards. Joshua 12:14. Dwelt among the people — That is, the people of the tribe of Judah; though Heber, the Kenite, was found in Naphtali, Judges 4:17, having chosen to separate from his brethren and settle in the north of Palestine. It was proper that those who had befriended the Israelites in their weakness, when wandering through hostile lands, should enjoy their protection in the days of their triumph. “The sons of the Kenite adhered to Israel, not as Kenites, but as descendants of Jethro, the father-in-law of Moses. It is the constant aim of the historian of the conquest of Canaan by Israel to show that every promise was fulfilled, and that no one who at any time showed kindness failed of his promised reward. A reward had been promised to the sons of the Kenite, (Numbers 10:31,) and the fulfilment of the promise now takes place.” — Cassel. OF ZEPHATH AND THREE CITIES OF , Judges 1:17-19. 17. Judah went with Simeon — The narrative of their exploits is resumed after the episode about Caleb and Othniel. Zephath — A Canaanitish city in the far south of Palestine, assigned first to Judah (Joshua 15:30) and afterwards to Simeon, Judges 19:4. Its inhabitants harassed Israel in their journey through the desert, and Israel vowed to place all their cities under ban.Numbers 21:1-3. Joshua destroyed its king, but seems not to have destroyed the city. Joshua 12:14. So, too, he smote the king of Jerusalem, (Judges 12:10,) but did not capture and subjugate his stronghold among the hills. Now, after Joshua’s death, Judah and Simeon unite their forces and utterly destroy the city, and thereby execute the ancient vow of Israel against it. Hence the name Hormah, the place devoted to destruction. The previous use of this name in the Bible is to be understood proleptically. The city still exists in ruins under the scarcely altered name Sebaita, some twenty-five miles southwest of Beer-sheba, and three and one half miles south of the fort El Meshrifeh, which commands the only pass by which the plain of the ancient city can be approached. The ruins are extensive and imposing, about five hundred yards long and from two hundred to three hundred yards wide. Notwithstanding the fallen debris and rubbish, the streets are still plainly to be traced. In February, 1870, Prof. Palmer of the Palestine Exploration Party visited and carefully examined the site and all its surroundings. He remarks: “The name Sebaita is etymologically identical with the Zephath of the Bible. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/whedon/ 18. Gaza — See note on Joshua 10:41. For Ashkelon and Ekron see on Joshua 13:3. Since these cities lay in the great Philistine plain, some have thought this verse contradicts the verse following, in which it is said that Judah was unable to drive out the inhabitants of the valley. Accordingly the Septuagint reads: “Judah did not inherit Gaza and her borders, nor Ashkelon and her borders, nor Ekron and her borders, nor Azotus and her suburbs.” But this emendation is unnecessary, for to take these cities and their coasts by storm (ìëã) is not inconsistent with a failure to drive out all the inhabitants of the valley, and take permanent possession of their coasts. 19. And he drave out the inhabitants of the mountain — Hebrews, he seized or possessed the mountain. In ordinary cases of foreign invasion the mountains are the fortresses which are last to surrender. But the Israelites, having confidence only in mountain warfare, concentrated their energies upon these fastnesses and secured their possession. But could not drive out — Literally, for not to drive out the inhabitants of the valley; that is, they were not to be driven out, or, as one might say, there was no driving them out. The word rendered valley is òî÷, emek, and does not necessarily refer at all to the Philistine plain, which is called the Shephelah, Judges 1:9. Emek denotes any valley, basin, or depression between mountains, and may here refer to plains situated among the mountains of Judah or elsewhere. Because they had chariots of iron — This we are doubtless to take as the occasion, not the necessitating cause, of Judah’s ultimate failure to conquer all his foes. Iron chariots could not withstand the forces of Joshua (Joshua 11:4-9) nor of Barak, (Judges 4:15,) when the people of Jehovah fought with faith in his power, and Judah might likewise have conquered; but we understand that, after many triumphs, when Judah was brought to face these chariots of iron — instruments of warfare strange and terrible — he hesitated, wavered, gave way to fear, and thus lost faith in God, and then there was no driving out his enemy. OF CALEB, AND OF , Judges 1:20-21. 20. Hebron — For the allotment of this city to Caleb, see Joshua 15:13-14, notes. The account is repeated here as a contrast to the pusillanimity of Benjamin, who, in permitting the Jebusites to hold Jerusalem, failed to accomplish a much less difficult task than the expulsion of the terrible Anakim from Hebron. Its repetition in this connexion may also contain the thought that it was only after Judah had conquered and taken possession of his territory that Caleb could quietly enjoy his possession of Hebron. 21. And the children of Benjamin — Better, perhaps, to give this an adversative rendering, But the children, etc. — which brings out the contrast between Caleb’s heroism and trust in God, and Benjamin’s cowardly distrust and disobedience. Jerusalem was on the boundary between Judah and Benjamin, a portion belonging to each. After its conquest by Judah the Jebusites soon regained possession, and seem to have made a sort of league with the children of Benjamin by which they were allowed to dwell with or by the side of them without molestation. Compare Joshua 15:63, and note on Judges 1:8. Unto this day — The day of this historian must have been before David’s expulsion of the Jebusites. OF BETH-EL, Judges 1:22-26. 22. House of Joseph — The combined forces of Ephraim and western Manasseh. This seems evident, not only from the words, but also from the fact that Manasseh and Ephraim are mentioned separately, in Judges 1:27; Judges 1:29, in reference to other matters. Beth-el belonged to the tribe of Benjamin, (Joshua 18:22,) but was so near the border of Ephraim that the security and peace of all the neighbouring tribes required the expulsion of the Canaanites from it. So important was it to accomplish this conquest that the whole house of Joseph unite in the war. 23. Sent to descry — Or, they reconnoitred. They set a secret watch against Beth-el, to obtain such information as would enable them most easily to capture the city. Luz — Cassel distinguishes between Beth-el and Luz as follows: “As Jebus and Jerusalem are always identified, so it is everywhere remarked of Beth-el that it was formerly Luz; and as Jebus indicated particularly the fortress, Jerusalem the city — although the latter name also embraced both — so a similar relation must be assumed to have existed between Beth-el and Luz. The latter was evidently a fortress high and strong, whose city descended along the mountain slope.” 24. The entrance into the city — Not the ordinary gates, for to find these they needed no information; but that entrance which is least guarded, and by which it is easiest to take the whole city by surprise. And we will show thee mercy — This indicates that the Hebrews were not absolutely commanded to kill all the Canaanites; but there was an implied condition of stubborn refusal to surrender, and to acknowledge the supremacy of the Israelites. 25. When he showed them — This unpatriotic act is not to be stigmatized as a betrayal of his country, since he did it under duress. The agitation of mind produced by a sudden threat of immediate death disqualifies an ordinary man for responsible action. A very cool and heroic man would have refused a compliance with this request, and would have suffered the consequences. But heroism, though an elevated virtue, cannot be strictly enjoined as a duty. Hence its absence cannot be regarded as a crime. 26. The man went into the land of the Hittites — The Hebrew historian had special interest in the fortunes of those who, like this man and Rahab, advanced the interests of Israel. The land of the Hittites is an obscure expression. It seems, in some passages, to refer to the whole interior of Palestine. Joshua 1:4. Eusebius and Jerome refer it to the island of Cyprus. Cassel thinks it here refers “to the familiarly known Chittim, north of Israel,” and he accordingly seeks for the Luz which this man built in the northern coasts of Phenicia, and suggests its identity with the ruins of Kulb Lousy, which Thomson discovered far in the north of Palestine. But the subject is too much involved in obscurity for a positive settlement. OF THE REST OF THE TRIBES, Judges 1:27-36. 27. Manasseh — For the boundaries, see Joshua 17:7-11; also note on the same for a description of Beth-shean and Ibleam. Taanach and Megiddo — See Joshua 12:21. Dor is described in note on Joshua 11:2. It is worthy of note that these cities were all outside of the proper limits of Manasseh. Joshua 17:11. This may be the reason why they were left unconquered. It may have been impossible to secure the military co-operation of Issachar and Asher, within whose bounds they were. But the Canaanites would dwell — Rather, And the Canaanites consented to dwell, or were determined to dwell, in that land. They were unwilling to leave the fine country in which they dwelt, and were disposed to make any effort or sacrifice to abide in their ancient homes. 28. When Israel was strong — The lack of strength was the excuse for their cowardice and disobedience to a positive command, notwithstanding they had the assurance of aid from God. Perhaps, too, their previous weakness was owing to their fear of the war chariots. See note on Judges 1:19. Nearly all these towns were on the great plain of Esdraelon; and bordering, as they did, the track of oriental commerce with the great cities of Phenicia, they were probably well fortified. But, in course of time, it seems that Israel became strong enough to bring them into subjection. They put the Canaanites to tribute — The love of money is now added to their love of ease and disobedience. When they became strong they were no more disposed to obey the voice of God than they were before. By long familiarity with them their pagan foes had ceased to be abominable in their eyes, while the command to exterminate them had become in their estimation more and more unreasonable and barbarous. Yet they soon learned, to their sorrow, that they had planted the seeds of social and national ruin by refusing to apply to themselves the divinely appointed safeguard of their well-being — the radical extermination of their enemies. 29. Gezer — See Joshua 10:33, note. 30. Kitron and Nahalol are both of unknown situation. 31. Accho is a flourishing seaport on a bay of the same name, just north of Mount Carmel. It was named Ptolemais, in honour of one of the Ptolemies. Its modern name is Acre. It contains a mixed population of five thousand. On Zidon, or great Sidon, see Joshua 11:8. “The district of Sidon,” says Wilkins, “had apparently been included in the earliest scheme of conquest. But it had not fallen to the lot of either of the two most powerful and warlike tribes — Judah and Ephraim; it was destined for the feebler and less energetic Asher, Zebulun, Issachar, and Naphtali. The impetuous rush of the hardy warriors of the desert, thirsting for the blessings of the Promised Land, had spent itself in early efforts, and the northern tribes were well contented with the marvellous fertility of the plain of Esdraelon, which probably furnished abundant supplies for their scanty numbers. The Phenicians would, on the other hand, have the strongest inducements to live on terms of amity with their new neighbours. The great lines of traffic with Egypt, Arabia, Babylon, and Assyria, were in the hands of the invaders, and any hostilities with them must necessarily have caused a ruinous suspension of commerce.” — Phenicia and Israel. Ahlab is named in this place only. In Joshua 19:29, this name is wanting; but the word Cheleb, translated coast, is, in the opinion of Fuerst, the name of the town here written Ahlab. Its site is unknown, as is also Helbah. Achzib — Joshua 19:29, note. Aphik is written Aphek in Joshua 13:4, where see note. Rehob is not identified. 33. Beth-shemesh (house of the sun) and Beth-anath (house of echo) are unknown. 34. Amorites — Joshua 2:10, note. Forced the children of Dan into the mountain — Dan’s portion was chiefly that part of the Shephelah, or maritime plain, which lay to the west of Benjamin and northwest of Judah. Hence he was forced out of the main part of his inheritance. The tribe made up for this by conquests in the north, near Mount Hermon. Chap. 18, and Joshua 19:47. 35. Mount Heres (sun mountain) is supposed to be another name for Ir-shemesh, (the sun town,) identified in Ain Shems. Perhaps it was some eminence or range of hills in the vicinity of Ain Shems. See Joshua 15:10. Aijalon — See on Joshua 10:12. Shaalbim — No trace of any name resembling this is found in the vicinity of Yale or Ain Shems. House of Joseph — See note on Judges 1:22. 36. Akrabbim — Probably the range of cliffs which form the southern boundary of the Valley of Salt, or the lower end of the Ghor, south of the Dead Sea. See on Joshua 15:3, where it is called Maaleh-acrabbim. From the rock, and upward — By the rock many understand Petra, the Edomite capital, which is called Sela (äñìò, the rock) in 2 Kings 14:7; but this would make palpable confusion in the context, and involve the impossible conclusion that the Amorites had possession of the metropolis of Edom and the regions beyond. Better, therefore, to understand some well-known rock or prominent cliff in the southern border of Palestine.Keil supposes that it was the rock at Kadesh, from which the Israelites were miraculously supplied with water. Numbers 20:11. Upward would then naturally mean northward from this well-known rock. The wide dominion of the Amorites is mentioned to account for their ability to resist the forces of Israel.A panoramic view is given in this chapter of the political condition of the Hebrews at the beginning of this book. A general spirit of discouragement had come upon them, disposing them to acquiesce in the present situation, and to compromise with the unsubdued foes with whom they were intermingled. The natural result of this state of the facts would have been the turning of the Hebrews to paganism, and the loss of their nationality. For, unlike Christianity, Judaism possessed no aggressiveness. It was not designed as a missionary agency to go forth and make Jews of the pagan nations. It was eminently conservative in its spirit, and could flourish only by segregation, and separation from the assimilating power of heathen society. Hence the wisdom of the command, seemingly so radical and severe, to exterminate the Canaanite root and branch. The state of the nation calls for a renewed proclamation of this command. This will be found in the next chapter. THE NATION REBUKED, Judges 2:1-5. 1. Angel of the Lord — This was not an inspired human messenger, because, (1) The name of such was usually prophet, or man of God; (2) The expression, angel of Jehovah, is never, in ordinary historical narrative, descriptive of a mere human being; (3) He speaks with a superhuman authority, and lays claim to the acts of Jehovah himself. He assumes to be the same Angel who led the Israelites from Egypt and went before them in the desert journey. Compare Exodus 23:20-25. We have here, therefore, an undoubted theophany. The occasion, the critical condition of the chosen nation, was worthy of such a manifestation of God. Godlike are his words. Gilgal — The first place of encampment in the Jordan valley, where this same angel appeared to Joshua and announced himself as captain of Jehovah’s host. Joshua 5:14, note. There the angel announced the capture of Jericho, and prepared Joshua for the work of conquest. Now he comes again — comes to rebuke the nation for their disobedience, and warn them of the certain punishment that shall follow their lack of faith. The words, came up from Gilgal, indicate that, in the mind of the sacred writer, this Angel was conceived of as having long lingered at the sacred spot of the old camp where he last revealed himself, and now comes from that spot to speak again to Israel. So in Judges 5:4, Jehovah is conceived of as marching out of Mount Seir and the fields of Edom, in the fearful thunder-storm that ruined the army of Sisera. See notes there. So in Judges 6:11, the Angel of the Lord “came and sat under an oak.” So, too, in Genesis 18:16; Genesis 18:22; Genesis 18:33, the three angels, one of whom was called Jehovah, passed from Mamre to Sodom. Bochim — The weepers; so called from the great weeping that occurred here when the people had heard the reproving words of the angel. Compare Judges 2:4-5. It is impossible to identify this place, though it seems to have been in the vicinity of Shiloh, where the tabernacle then was, since all Israel were wont to assemble there. Fuerst suggests that it is identical with Allon-bacuth, the oak of weeping, beneath which Deborah was buried. Genesis 35:8. I made you to go up out of Egypt — No human being, not even Moses, could have used this language; nor could any angel, save the Angel of the Covenant, Jehovah of the Old Testament, (Isaiah 63:9,) and Jesus of the New. Malachi 3:1. Which I sware — Promised in connexion with the solemn covenant with Abraham, (Genesis 12:7; Genesis 17:7-8,) and in substance repeated to Jacob and Moses. I will never break — Jehovah will assuredly meet his part of the covenant, so that if there is any failure in its perfect fulfilment it must be the fault of Israel, not of God. 2. Make no league — This command was given through Moses. See Deuteronomy 7:2. Throw down their altars — Compare Deuteronomy 12:2-3. Why have ye done this? — This is an unanswerable question. To give a good reason for sin is to justify it. Sin is always unreasonable. Hence in the day of judgment every sinner will stand speechless. 3. Wherefore I also said — By the lips of Moses (Numbers 33:55) and of Joshua (Joshua 23:12-13) the declaration was made that if they clave unto the remnant of the nations, and had social and commercial intercourse with them. God would not drive out these nations. They had received a fair warning. As thorns — These words are not found in the Hebrew of this passage, but are here supplied by our translators from Numbers 33:55, and Joshua 23:13. Literally this text reads, They shall be to you to sides; but it is to be regarded as an abbreviation of the proverb, They shall be for thorns to your sides. “The figure is taken from rural life. Israel has acted like a slothful gardener. He has not thoroughly destroyed the thorns and thistles of his fields. The consequence will be that sowing and planting and other field labours will soon be rendered painful by the presence of spiteful thorns. The influence of habitual intercourse will make the Canaanites stinging weeds and snares for Israel.” — Cassel. 4. Spake these words unto all the children of Israel — This is the only instance on record where the angel of the Lord addressed an assembly; and even if these words were spoken only to the heads and representatives of the people, such representatives would still have constituted an assembly. But this fact is insufficient to set aside the above mentioned reasons for believing that this was the Angel of Jehovah, and not merely a prophet. We see no reason why the covenant Angel might not have revealed himself, at times, to an assembly as well as to individuals. Lifted up their voice, and wept — Man is so constituted in his moral nature that conviction of sin arises when the sinner has a clear view of what he is in contrast with what he ought to be. These two views the Lord held up before all the people, till they could endure the sight no longer. Six hundred thousand sinners in tears of penitence! No wonder that Bochim, a monumental name, was given to the place of such national penitence. 5. They sacrificed there — Seeking by propitiatory offerings to turn away the wrath of God, and obtain mercy and forgiveness of their sins. Where the Lord appeared there was a place sufficiently holy for the offering of sacrifices. GENERAL OF THE TIMES OF THE JUDGES, Judges 2:6-23.This section, containing a general account of the period of the Judges, is naturally introduced by a connexion with the account of Joshua’s last labours and death, as recorded in Joshua 24:28-31. This introductory passage serves to show that while Joshua lived, and for some time after, the nation deserved no such rebuke as the Angel gave at Bochim, and hence this passage cannot be a direct continuation, chronologically, of the narrative which precedes, for here it is expressly declared that the people served the Lord all the days of Joshua and of the elders that survived him. The reader must bear in mind that this book is not so much a history in the chronological order of events, as a series of historical paintings for the illustration of a few great principles of the Divine administration. The fidelity of Israel during the days of Joshua and the elders is here presented as a notable contrast to their apostasy from God in the days immediately ensuing. The record of this apostasy is necessary to prove the fulfilment of Jehovah’s words in the third verse. The enormity of their disobedience is enhanced by the consideration that it took place in the Promised Land, into which they had been introduced by the miraculous interposition of Jehovah. 7. The elders that outlived Joshua are here referred to as original witnesses of the miracles attendant upon the conquest of Canaan. Their presence and testimony kept the Hebrew nation from degeneracy and backsliding, as the presence of the apostles, eye-witnesses of Christ’s majesty, preserved the Christian Church from corruption and heresy. For notes on Joshua’s death and burial, see Joshua 24:30. 10. Another generation… which knew not the Lord — That is, had no experience of his miracles, no proper respect for his law, nor love for his person and service. The new generation, by their indifference and indisposition to the effort requisite to sift testimony and apply its full force to their minds, wherein was their peculiar probation, fell into a culpable unbelief. 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The rest is at https://www.sermonindex.net/commentary/whedon/ 11. Did evil — Practical infidelity follows swiftly upon the heels of speculative infidelity. Decay of morals inevitably follows decay of faith. A curious proof of this fact is imbedded in almost every language in those words whose primary signification implies unbelief, and whose secondary meaning is expressive of practical wickedness. For example, miscreant first signified a misbeliever, then a vile wretch; the word unprincipled first had reference to speculative religious opinions, then passed over into its more common signification of profligate and vicious. Served Baalim — Baal is a Hebrew common noun signifying master, or owner. With the article it becomes a proper name of the supreme male divinity of the Phenician and Canaanitish nations, having the peculiarity of being used in the plural, Baalim, signifying different modifications of the same god. This was not the first time that Israel was seduced to this worship — see Numbers 25:3-5 — nor was it the last, for this form of pagan cultus continued in Israel up to the time of Samuel, at whose rebuke it was renounced. 1 Samuel 7:4. It broke out again like a deadly contagion, and became the religion of the court and people under Ahab. It had the advantage of being a gorgeous ceremonial, dazzling the senses of the ignorant masses. It captivated many of the Hebrews during the reign of the Kings. 13. Ashtaroth — This is the plural form of Ashtoreth, the Venus of Syria, whose rites were more filthy and abominable than even those of the Grecian Venus, whose temple, with its thousand female votaries, polluted Corinth, and on a smaller scale defiled every Grecian city. Ashtoreth was the female, as Baal was the male, divinity of the Zidonians. Her worship was very ancient and widespread. Another name was Asherah, rendered groves in our English version; though this name seems rather to have designated the idol images of the goddess than the goddess herself. See Judges 3:7, note.As God originally created man male and female, so Canaanitish mythology seems to have embodied these conceptions in its system of worship. The masculine life-giving force of nature was worshipped under the names of Baal, Lord; Chemosh, governor; Hadad, the only one; Moloch, king; or simply El, god; the feminine receptive faculty was adored as Ashtoreth, Baalith, or Atar-gath. Thus the chief deities consisted of an apotheosis of the generative forces and laws of nature; an adoration of the objects in which those forces were seen, and where they appeared most active. Such an origin was, it may easily be seen, the source of the grossest sensuality. Debauchery was consecrated by religion. Thus, too, Baal was lord of the sun and god of fire; and as the sun calls into being and growth things evil as well as good, he was also called god of flies, (Baal-zebub.) And many a State gave a local name of its own to the deity. Hence Baal-gad, Baal-peor, Baal-hermon.Side by side with these varying conceptions of Baal were corresponding ones of his consort Ashtoreth. Where he is sun-god, she is goddess of the moon; where he is Priapus, she is Venus; where he is Zeus, she is his royal partner Hera. And from these multiform representations of the two chief deities they came to be spoken of often in the plural, and instead of Baal and Ashtoreth we have Baalim and Ashtaroth. 14. The anger of the Lord was hot — Anger and love are feelings of the Divine as well as of the human mind, but not irregular and misdirected, as they so often appear in men. They are not evil in themselves, and can only become so by becoming uncontrolled or directed towards wrong objects. Infinite Wisdom never errs in either of these ways, and God’s essential antagonism against sin and sinners is one of the perfections of his holy nature. And such righteous indignation the Scriptures properly call anger. Our God is a consuming fire to all the workers of iniquity, and his holy wrath burns with greater or less intensity according to the sinfulness of the sinner. See note on Romans 1:18. Spoilers — Predatory hordes, ruthless robbers, and hostile armies, who plundered their possessions and made merchandise of their persons. And he sold them — This term sell is used in a broad sense for renouncing ownership, and delivering over into the hands of an enemy. The punishment involved in being sold was a payment to the divine justice. They failed to render due service to their only true Lord, and he, their rightful owner, sold them into a miserable slavery. Thus he vindicated the righteousness of his government, and for lack of service enforced a penalty. 15. Whithersoever they went out — Whether in the avocations of peace or to the field of war. Sad indeed is the condition of that nation with which the Almighty wages a constant war. The hand of the Lord was against them for evil — Providence worked against them, so that all manner of misfortunes befell them. Now they were scourged by famine, now by war and oppression. 16. The Lord raised up judges — The advent of national deliverers at various periods is like a burst of sunshine now and then during a day of clouds and storms. The great military leaders who, by their courage and abilities came into the ascendency, arose not by chance; they were the especial gift of God. The term judges, which occurs here for the first time, does not signify a mere judicial officer, whose functions are limited to the exposition and application of the law. It is used in a broad sense for a succession of executive officers who, by the inspiration of the Spirit of God, combined with great natural qualities, assumed the supreme control, unified the energies of a loose confederation of States, and aroused them to throw off the yoke of foreign oppression. See Introduction. 17. And yet they would not hearken unto their judges — It is natural that they who have redeemed a nation should be its first rulers. Against the commands of these, the ungrateful people ran headlong into those idolatries for which they had just been suffering punishment. Went a whoring after other gods — The covenant of God is regarded as sacred as the marriage tie. To break that covenant, and worship another god, corresponds to an act of infidelity on the part of a wife. Hence idolatry is spiritual adultery. They turned quickly out of the way — The leaven of idolatry, with its moral abominations, was brought into contact with the people at so many points that the whole commonwealth was quickly pervaded with the dreadful abomination. Worship is a powerful assimilator. Men become like their gods. 18. It repented the Lord — Render, Jehovah was grieved by their wailings on account of their oppressors and persecutors. Grief, anger, and love are emotions frequently, in the Scriptures, attributed to the divine nature. Judges 10:16; Psalms 7:2; Hosea 11:8; John 3:16; Ephesians 4:30; Hebrews 3:10. Being absolutely perfect and pure in God, these emotions cannot, of course, be associated in the divine nature with any of the errors or evils with which they are often associated in the operations of the human soul. And when this Hebrew word (ðçí) bears the sense of repented, (as our translators have rendered it here, but which it more clearly bears in Genesis 6:6, and Jonah 3:10,) it must never be understood as involving changeableness or inconsistency in God. “God is not a man, that he should lie: neither the son of man, that he should repent.” Numbers 23:19. Yet when men change, God may change his method of dealing with them. God is angry with the wicked every day. But when a man passes over from the class of the wicked to that of the righteous, he comes into the range of the Divine complacency. The man has changed, not God. Yet the change may, humanly speaking, be ascribed to God. 19. When the judge was dead — A God-fearing ruler can, by his example and authority, arrest the moral degeneracy of a nation. The removal of such a ruler, whether by death or otherwise, is often the disastrous turning-point in a nation’s history. More than their fathers — A disobedient and corrupt nation, when the fear of God has been completely thrown off, gravitates towards ruin with an ever-accelerating velocity. 20. Anger… hot — Compare Judges 2:14, note. He said — Repeatedly, by Joshua (Joshua 23:13) and the angel at Bochim. Judges 2:3. 22. That through them I may prove Israel — The presence of wicked men in society constitutes a part of the trial of the good. The Hebrews, by sparing their idolatrous enemies, multiplied and intensified their own temptations to sin. Jehovah used the heathen tribes that were left in the land to chastise the Israelites when the latter went out of the way. Of these chastisements and the deliverances wrought upon Israel’s repentance, the Book of Judges is largely the history. 23. Therefore — In Deuteronomy 7:22, another reason is assigned for leaving the Canaanites in the land, namely, “lest the beasts of the field increase upon thee.” But that passage contemplates the destruction of the idolaters, “little by little,” through an uncompromising aggression upon them, while in this the Israelites are rebuked and punished for giving up the contest as hopeless, and for making covenants with those whom God had doomed to a gradual extermination. PART SECOND. PART. — Judges 3:7 to Judges 16:31. LIST OF THE NATIONS LEFT, Judges 3:1-6. 1. Which the Lord left — In Hebrew usage, God is often said to do what men alone are responsible for; as in the case of Pharaoh hardening his heart, which God is said to have done, though the hardening really resulted from his own perversity. God works through appointed agencies; but when his agencies fail to co-operate in the attainment of any end, he is said to fail. In this sense he left the Canaanites. Another peculiarity of the Hebrew idiom is the representation of results as if they were purposes. The grand purpose of Jehovah was the complete extermination of these pagan tribes, that there might be free scope for the development of the Hebrew commonwealth. Since this purpose was defeated by the defection of his human allies, Jehovah controls the consequences of their disobedience so that as little evil and as much good as possible shall result. In this case the intended good results were: 1st. The trial and proof of Israel. 2d. The beasts of prey are kept from overrunning the land. Deuteronomy 7:22.3d. The cultivation of the art of war by habituating the people to the constant use of arms for their protection against foes near at hand, so that they might be prepared to defend themselves against a foreign foe. Even as many… as had not known all the wars of Canaan — The generation which arose after the death of Joshua had little or no experience in the wars for the conquest of Canaan. “This younger generation,” says Cassel, “enjoyed the fruits of the conquest, but did not estimate aright the greatness of the dangers endured by the fathers, and therefore did not sufficiently value the help of God. It was no light thing to triumph over the warlike nations. They did not know what a war with Canaan signified.” 2. Only that — This verse defines more fully the purpose of God in leaving the heathen nations to prove Israel. The mind of the writer reverts to the word left, in the previous verse, and the grammatical connexion is, left, only that the generations… might know. That is, they were left for the further discipline of Israel, that Israel might experience and realize what could be learned in no other way. To teach them war — This clause also depends on left in the previous verse. The nations were left to teach Israel the art of war by obliging them to fight for their possessions, and thus acquire a knowledge of military tactics and skill which would be greatly needed in the times approaching. Thus, too, this younger generation might learn what it had cost to get possession of Canaan, and thereby appreciate the heroism of the fathers. At the least such as — Rather, only because, giving the reason for teaching them war. Render: Only because they did not before know them. That is, previously they did not properly understand and appreciate the wars of Canaan. The sacrifices and mighty deeds of the fathers could only be learned by passing through similar conflicts with the same old foes. 3. Five lords of the Philistines — Namely, the kings or chiefs of the five great cities, Gaza, Ashdod, Eshkalon, Gath, and Ekron. See notes on Joshua 13:2-6, with which passage this is substantially identical. The Canaanites, as distinguished here from the Sidonians, are probably to be understood of the tribes or natives south of Phenicia, and near the plain of Esdraelon. Hazor was probably the seat of their principal kingdom. Chap.Judges 4:2. The Hivites that dwelt in Mount Lebanon — The range of Lebanon in the north seems to have been the chief seat of the Hivites after the time of Joshua, and they had many cities there in the time of David. 2 Samuel 24:7. Baal-hermon is supposed by some to be another name for Baal-gad, mentioned Joshua 11:17; Joshua 13:5; but it seems most natural to understand Mount Baal-hermon to be the well known Mount Hermon, the modern Jebelesh-Sheikh. Here, probably, was a notable sanctuary of Baal, which gave its name to the whole mountain. Hamath — See note on Joshua 13:5. 4. To prove Israel — This is the topic and key-note of the following history, and is accordingly emphasized by a fuller repetition from Judges 3:1-2. 5. Canaanites, Hittites — For notes on this list of nations, see at Joshua 3:10. 6. And they took their daughters — So that marriages and mixing of blood threatened to render Israel homogeneous in blood and paganism with the doomed nations. CHUSHAN’S , AND THE BY OTHNIEL, Judges 3:7-11. 7. The children of Israel did evil — Matrimony strongly influences character. A pagan wife will paganize her husband, especially if that husband be so for backslidden as to trample down so plain a prohibition of such a marriage as is recorded in the book of the law. Deuteronomy 7:3. It did not require a supernatural prescience, but only a knowledge of the human heart, to make the prediction contained in Deuteronomy 7:4 : “For they will turn away thy sons from following me, that they may serve other gods.” “In such unequal matches,” says Henry, “there is more reason to fear that the bad will corrupt the good, than to hope that the good will reform the bad.” Hence to all Christians there is an apostolic prohibition, “Be not unequally yoked together with unbelievers,” 2 Corinthians 6:14. And forgat… God — By long neglect of his service, and absence from his sanctuary and the appointed means of knowledge. The groves — Hebrew, the Asheroth. Our translators have followed the Septuagint in rendering this word, groves. The Vulgate — Ashtaroth — comes nearer to the Hebrew, which signifies the image-pillars of Asherah, the Sidonian Astarte, the oriental Venus. From the fact that these images were the stumps of trees, several versions have translated the word Asheroth, trees or groves. Bertheau identifies Asheroth with Ashtareth, but supposes that the latter is rather the name of the goddess, while the former refers more specially to the idols erected to her honour. See on Judges 2:13, and 1 Kings 14:15. 8. Anger… sold — See on Judges 2:14. Chushan-rishathaim — The last word is a Hebrew dual signifying of double wickedness — Chushan, the moral monster. Of this Eastern king we have no other Scripture notice. “It is quite a gratuitous supposition of Bunsen’s that he was ‘a Mesopotamian satrap’ — ’the Assyrian satrap of Mesopotamia.’ Scripture calls him king, and besides, the cuneiform monuments make it perfectly clear that Assyria did not extend her dominion to Mesopotamia till the middle of the twelfth century B.C. If the Assyrian and Babylonian kingdoms of the early period be rightly apprehended, there is no more difficulty in supposing a powerful Aramaean state in western Mesopotamia, than in imagining the country divided up, as we must otherwise regard it, among a number of petty principalities. Chushan-rishathaim reigned, probably, before the Assyrian independence was established.” — Rawlinson’s Hist. Evidences, p. 300. Mesopotamia, signifying between the rivers, was that part of Syria which lies between the Euphrates and the Tigris. It is for the most part a vast plain seven hundred miles long and from twenty to two hundred and fifty broad. It is first mentioned in the Bible as the land where Nahor and his family settled after quitting Ur of the Chaldees. Genesis 24:10. Served — Not as slaves: the servitude was not personal, but political, and consisted in the loss of national independence, and the payment of onerous tributes to this tyrant. This remark applies to the state of servitude to which the Hebrews often were reduced in the days of the Judges. 9. When the children of Israel cried unto the Lord — Here is a sudden revival of memory. Adversity banishes that forgetfulness of God which prosperity has produced. The Lord raised up a deliverer — There is an adage among the Jews that “when the tale of bricks is increased, Moses comes forth.” Every nation has had its national saviour, who has stepped to the front of its decimated armies, and lifted up its drooping banner, and inspired it with his own indomitable courage and sublime faith. Not only true piety but true philosophy must regard such men at such times as the gift of the God of nations. Othniel — See on Joshua 15:17. The fact that Othniel, whether he were brother or nephew of Caleb, was the first judge of Israel, shows that Chushan’s oppression came not long after the death of Joshua. 10. The Spirit of the Lord came upon him — This expression occurs six times in this book, and is by no means equivalent to the New Testament “gift of the Holy Ghost;” nor can it be used as certain proof of great spiritual purity or eminent piety in him to whom it is referred. It designates the sudden divine impulse that quickened the heroes of this age to marvellous feats of valour, and was chiefly of a physical and psychical character. It denotes the supernatural influence that thrilled all the heroic passions of the soul, and always led to deeds of bravery and power. Thus it is used of the supernatural impulse that led Gideon to blow the trumpet and assemble the people for war, (Judges 6:34;) that inspired Jephthah to lead his army against Ammon, (Judges 11:29;) that moved Samson to his early feats of strength, (Judges 13:25,) and to rend the young lion of Timnath, (Judges 14:6,) and to slay the thirty men of Ashkelon, (Judges 14:19.) In Othniel’s case it seems to denote the divine guidance by which he both judged and fought. His high natural qualities, love of justice, love of country, courage, and military skill, were crowned with an unwavering faith in God, breathed into his soul by the Holy Spirit. There can be no great warrior and national saviour without a large infusion of the religious element into his nature. He judged Israel — He was born to command. His generation of Hebrews yielded him instinctive and unquestioning obedience. The spirit which he infused into them, and the trust which he reposed in God, together with the unanimity of the nation in rallying to his standard, were sufficient credenda of his divine vocation to the leadership of Israel. He judged not in the narrow, technical sense, but he administered the military and civil government of the theocracy. 11. Forty years — This long period of peace and independence was necessary to the development of the nation. Othniel… died — How remarkable the fact that a nation may be held back for nearly a half century from rebellion against God by the influence of a faithful ruler. It is not necessary to suppose that Othniel lived during all the forty years of rest. His influence may have held the people in check long after he was dead, and ever after those years of rest were associated with his name. Few individuals or nations, however, can endure undisturbed prosperity without damage to their moral character. , AND THE BY EHUD, Judges 3:12-30. 12. The Lord strengthened Eglon — Or, as some explain, encouraged Eglon. He inspired him with zeal and consciousness of ability to vanquish Israel. Jehovah did this, not because Eglon was the righteous king of a righteous nation, but because he wished to use him as an instrument for the punishment of Israel. All that is known of Eglon and his rule over Israel is recorded in this passage of Holy Scripture. The archives of Moab have been destroyed for thousands of years; the word of the Lord endureth for ever. Moab — This nation occupied the territory east of the Dead Sea and south of the Arnon river. 13. And he gathered — Not the Lord, but Eglon gathered unto himself, (see Sept.,) and went and smote, and possessed. Ammon was an incestuous child of Lot by his younger, as Moab was by his elder, daughter. These two nations were intimately related through their entire biblical history. The Ammonites cannot be very exactly located. They seem to have been migratory and predatory, like the modern Bedouins, and hence ready to join the Moabites in a war with Israel. See on Joshua 12:2. Amalek — A nomadic tribe occupying the peninsula of Sinai and the wilderness stretching away to the hill country of Southern Palestine. They dwindled into a band of robbers, and were destroyed by David at Ziklag. 1 Samuel 30:16-19. See more on Judges 6:3; Genesis 14:7; Exodus 17:8. The city of palm trees — Jericho was so called because of the groves of palms in its vicinity. See on Joshua 2:1. According to Josephus, the course of Eglon’s conquest was first to gain dominion over the eastern tribes, a portion of whose land had been wrested from his ancestors, then to make a sudden incursion into Western Palestine, establishing his headquarters at Jericho, the key of the whole country. Here, according to Josephus, he built a royal palace, and at this place he was assassinated by Ehud. 14. Served Eglon — That is, were tributary. Judges 3:8, note. Eighteen years — We cannot estimate the length of the period of Israel’s idolatry from the duration of their punishment. Men are often imprisoned for life for crimes committed in a minute. 15. Cried unto the Lord — History repeats itself, because like causes produce like effects. A second oppression calls forth a second cry.Left-handed — Heb, lamed (margin, shut) in the right hand. The Septuagint reads, αμφοτεροδεξιον, which is well translated in the Vulgate by, who used either hand for a right hand. “The phrase,” says Hervey, “must originally have described an accidental defect; but when we read of seven hundred chosen men of Benjamin all left-handed, (Judges 20:16; 1 Chronicles 12:2,) and skilful slingers, it is obvious that this was no accidental defect, but an acquired art.” The name Benjamin, son of my right hand, seems to have been a misnomer in the case of his numerous left-handed progeny. A present unto Eglon — Either the annual tribute, brought with formality and parade, or a gratuity, to soften the severity of Eglon. 16. Of a cubit length — The Hebrew gomed, here rendered cubit, means a span, (Septuagint,) or a hand’s length, (Vulgate.) It occurs nowhere else in Scripture. Luther translates it an elle — twenty-three inches, a dagger too long to be hidden on the thigh. Upon his right thigh — Where it would not be looked for by the king, and yet where it could be most easily unsheathed with the left hand. 18. The people that bare the present — Eastern style required quite a pompous retinue to bring a gift to a distinguished person. See 2 Kings 5:15. 19. He himself turned again — At the ceremony of offering the present to Eglon “Ehud had no opportunity to attempt anything, for he neither came near the king nor saw him alone; nor yet was he willing, among so many bystanders, to involve his companions in the consequences of a possible failure. On the contrary, he accompanied them back to the border, in order to be sure that he was alone when making the dangerous attempt.” — Cassel. The quarries — Our version follows the Chaldee in this rendering of the Hebrew word τριμιν, pesilim, and Keil adopts this interpretation. But the word elsewhere always means graven images, or idols, and so the Septuagint and Vulgate here translate it. These pesilim were graven images set up by Gilgal, probably by the Moabites, to commemorate their conquests in that part of Palestine. It would especially vex and trouble the better part of Israel to have the site of their ancient camp profaned by idolatrous images. Some suggest that the sight of these images nerved Ehud for his daring work. A secret errand — Ehud affects to be Eglon’s friend, and seems to the king to have gone to such pains to favour him with a secret that his deadly purpose is not suspected. Keep silence — δρ, hist! hush! To the king’s attendants it implied that they should leave the room. 20. Summer parlour — Literally, a loft for cooling; an alijah, or upper chamber, which served both for retirement and coolness. “The alijah,” says Thomson, “is the most desirable part of the establishment, and is best fitted up, and is still given to guests who are to be treated with honour.” See note on 2 Kings 4:10; 1 Kings 17:19. For himself alone — For his own private comfort and refreshment. Eglon’s private room opened into a hall, and the hall had a porch. See on Judges 3:22. A message from God — Literally, a word of God; a bitter irony to designate the deadly dagger. Every act and word of Ehud seems to have disarmed the king of all suspicion of danger. He arose — Out of reverence for God, whose ambassador he supposed stood before him. The upright posture of his victim was more favourable to the purpose of Ehud. 22. The dirt came out — The meaning of the word translated dirt is quite uncertain. The English version errs in making τψωׁ ?γπδ, parshedonah, rendered the dirt, the subject of the verb came out; for, as Gesenius says, “the He paragogic implies rather the place to which a thing comes out.” It seems, therefore, better to understand this obscure word as denoting either the place on Eglon’s body where the blade of Ehud’s dagger came out, or else an apartment of Eglon’s palace into which Ehud came out. This latter is, perhaps, preferable. Three apartments seem to be mentioned: the private parlour, (Judges 3:20,) the hall, and the porch, (Judges 3:23.) Having buried his dagger in Eglon’s body, Ehud went out through the hall and porch, and so escaped. Bachmann thinks the parshe-donah was a flat roof, upon which Ehud came out from the chamber where he assassinated Eglon, and that it is further defined by the word porch, in the next verse, which, in his view, means not an ordinary porch, but the platform of the roof, enclosed by lattice work. 23. Locked them — The lock was, probably, a simple slide of wood or iron, which might have been fastened by one going out, by pulling a string, so as to throw it into a catch or socket; but which could be unfastened from the outside only by a key. Judges 3:25. 24. He covereth his feet — A euphemism for attention to a call of nature. 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Took a key — See on Judges 3:23. Dead on the earth — That is, on the floor of his chamber. Perhaps the fatal thrust of Ehud’s dagger had not produced instant death, but had so far disabled the king that he could not raise an alarm. He was found dead. 26. Seirath is unknown. Its name indicates that it was a wooded district of Mount Ephraim. 27. Blew a trumpet — The alarm-signal to call a people rapidly together. Compare Judges 6:34; 1 Samuel 13:3; 2 Samuel 20:1; 1 Kings 1:34. Thus Joel, (Joe 2:1,) “Blow ye the trumpet in Zion, and sound an alarm in my holy mountain.” Mountain of Ephraim — See on Judges 17:1, and Joshua 17:15. Ehud does not first rally his own tribe to his standard, because Benjamin had at this time been almost annihilated by the other tribes. Chapters 19-21. 28. Took the fords of Jordan toward Moab — That is, the fords by which the Moabites stationed at Jericho must pass to escape to their own land, on the east of the Jordan. Eglon occupied Jericho, and had built a palace there, (see note on Judges 3:13.) and had ten thousand men (Judges 3:29) with him. It was of the first importance for the Israelites to get possession of these fords, and thus cut off the retreat of the Moabite army to the eastern side of the Jordan. 29. About ten thousand men — The slaughter of these picked troops did not, probably, occur in one day, but in the course of this short, sharp, and decisive campaign. It was not customary to take prisoners in the battles of those days. All lusty — Fat, stout, robust men. The Moabite warriors seem to have been, like their king, (Judges 3:17,) large, corpulent men.As this is the last mention of Ehud, it is proper here to inquire into the moral character of that act which made him prominent in the delivery of Israel. It is both superfluous and unwarrantable to say, as some do, that Ehud’s deed was done under a special impulse or inspiration from the Almighty. There is nothing in the narrative to justify such an opinion. It is not even said that the Spirit of the Lord came upon Ehud; nor does it follow that because God raised him up to deliver Israel, Divine Wisdom directed and approved all the measures he used in order to effect that object. Least of all is it supposable that Ehud’s acts in this case, whether in themselves censurable or not, are a precedent and worthy example for all times and all circumstances.But let it once be noted that Eglon and the Moabites were now accursed of God, and ripe for judgment, and that Ehud both knew this fact and also that he himself was the divinely chosen minister of vengeance, and there is no need of criticising the morality of his deed, or of justifying it by a supposed special impulse of the Spirit. Judges 3:15; Judges 3:28 contain sufficient evidence to show that Ehud understood his divine commission as deliverer of Israel, and that the Moabitish oppression was about to be broken. Beyond this we do not suppose God gave him any special revelations or commands, but left him to the choice of such measures and plans of conquest as his own judgment and skill might devise. Viewed in this light, the murder of Eglon was as justifiable as the slaughter of the ten thousand Moabites. Judges 3:29. Ehud’s deed was but the first stroke of Divine judgment that fell on the idolatrous kingdom, and may be compared to the slaughter of Agag by the hand of Samuel. 1 Samuel 15:33. Samuel’s act was an after stroke of judgment, done to complete the curse of Amalek: Ehud’s was the first stroke, and so had more of the character of a stratagem of war. The acts of violence, barbarity, treachery, and deception common in war can never be justified on subjective grounds. So far as they are a part of war itself, they are not to be judged singly and apart from the moral issues involved in the war. Their apology or justification, if any is asked for, is to be found in that which justified the war itself. Compare the note on Jael’s deed at the close of chap. 4. OF SHAMGAR, Judges 3:31.31. Shamgar — His tribe is not known, but it is probable that he belonged to a tribe bordering on the Philistines — Judah, Simeon, or Dan. The particulars of this Philistine oppression are unknown, but the fact here recorded shows that these enemies of the sea-coast had troubled Israel before the days of Samson. Which slew — We are not to suppose that he slew, or smote, all these six hundred on one occasion, or one day; nor is it necessary to maintain that he performed the feat without any assistance. Oxgoad — îìîã— The Septuagint and Vulgate render this word ploughshare. The oxgoad was about eight feet long and six inches in circumference, at one end pointed with iron, and at the other having an iron paddle for removing dirt from the plough. Why Shamgar had no better weapon we do not know, unless it be because the Philistines had conquered a part of Israel and disarmed them. Compare Judges 5:8, and 1 Samuel 13:19. Perhaps he was attacked in the field while ploughing, and made a brave defence with the utensil in his hand. 1. Again did evil… when Ehud was dead — A clear intimation that as long as Ehud lived his influence kept the people from idolatry, as well as that his strong arm had delivered them from the power of their enemies. 2. Sold them — See note on Judges 2:14. Jabin king of Canaan — This powerful monarch was probably a descendant of the Jabin who headed the confederacy of the northern Canaanites against Joshua, but who was signally defeated by that great conqueror. Joshua 11:1-15. He had taken advantage of Israel’s many oppressions, and gradually strengthened his power in the north, and enlarged his kingdom, until he could send into the field a vast army with nearly a thousand iron chariots. Judges 4:3. Having reduced all Israel to the most servile subjection, he was virtually ruler of the whole land, and called king of Canaan. The name Jabin was probably a royal title of the kings that reigned in Hazor. On this capital, see note at Joshua 11:1. Captain… Sisera — Jabin, like Abimelech, (Genesis 21:22,) had a captain, or general, to command his army. Most of the kings of that time commanded their armies in person. Doubtless Sisera’s great military skill and sagacity had won him this honour. The famous Rabbi Akiba is said to have descended from this Canaanite general. Harosheth — “About eight miles from Megiddo, at the entrance of the pass to Esdraelon from the plain of Acre, is an enormous double mound called Harothieh. It is still covered with the remains of old walls and buildings. It was probably called Harosheth of the Gentiles, or nations, because it belonged to those Gentiles of Acre and the neighbouring plains which we know, from Judges 1:31, the Hebrews could not subdue.” — Thomson. 3. Israel cried — Compare Judges 3:9; Judges 3:15, note. Nine hundred chariots — The Jabin with whom Joshua fought had also many chariots. For cut of ancient war chariot, see at Joshua 11:4. 4. Deborah, a prophetess — One of the most celebrated women and most remarkable characters of the Old Testament. The title prophetess indicates her possession of a divine gift which exalted her above the dignity of a military commander, and made her an oracle to whom the people came for counsel. Rebecca’s nurse had borne her name, (Genesis 35:8,) and Moses’ sister Miriam had possessed the spirit of prophecy (Exodus 15:20) ages before this date, but never before had a woman appeared who combined in herself such wisdom, authority, and power as this “mother in Israel.” The manly energy and spirit of the nation had almost expired, when a woman appeared to be the saviour. Joan of Arc may be cited as a somewhat singular parallel to Deborah in modern history. No great and noble act which she has power to do is out of woman’s sphere. Wife of Lapidoth — The versions and most interpreters take Lapidoth as a proper name, and understand it of Deborah’s husband, and this is the most natural and simple explanation. Others translate the word as the plural of lapid, a lamp, and render, a woman of lights or of splendours, thus poetically designating the brilliancy and force of her genius and power. Cassel renders, woman of a fiery spirit, and explains that she was a divinely-lighted torch to kindle the languid hearts of Israel. Some rabbins have thought that she was so called from having had charge of the lamps in the tabernacle. She judged Israel — By giving counsel and pronouncing decisions on cases that were submitted to her. 5. Dwelt under the palm tree — This was her official seat or throne. “She sat under a large palm, public and free, accessible to all; not like the German Velleda, who, according to Tacitus, sat in a tower, and to whom no one was admitted, in order to increase the veneration in which she was held. The palm was the common symbol of Canaan; it adorned the coins of both the Phenicians and the Jews.” — Cassel. From its being the well known place where this prophetess judged, and being popularly called after her, it was still known to the historian as the palm tree of Deborah. Between Ramah and Beth-el — These cities fell within the territory of Ephraim, and were about six miles apart. The great mountain range in which they lay early acquired the name of Mount Ephraim, from its being largely allotted to that tribe. Joshua 16. Came up to her for judgment — They came unto the prophetess as unto a divine oracle, seeking to know the divine will and judgment in cases of difficulty or danger. 6. She sent and called Barak — The prophetess has a higher divine calling and authority than the commander of the army, and, like Elisha in the war with Mesha, a later king of Moab, gives directions which the officers of the army must obey. The name Barak means lightning — appropriate name for the hero of the flashing sword. Kedesh-naphtali — So called from being in the tribe territory of Naphtali. Joshua 19:37. It was a city of refuge, and the sacred city of the northern tribes. Joshua 20:7. Hath not the Lord… commanded — The interrogative form of expressing a most emphatic affirmation. Draw toward — Proceed in small companies, one after another, so as not to attract notice, or excite too sudden alarm. Mount Tabor is in several respects the most remarkable mountain of Palestine. It rises from the northeastern part of the great Plain of Esdraelon, and, according to Newman, its graceful form varies with the standpoint of the beholder. Viewed from the heights of Carmel, it resembles a truncated cone; as seen from the northern hills of Galilee, it reminds one of the pyramids of Egypt; from the mountains of Samaria it appears like the segment of a great circle; and from the hills just south, it is not unlike a terraced mound or woodland park. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/whedon/ 7. I will draw unto thee… Sisera — She speaks in the name of Jehovah, who has power to influence human hearts, and turn them whithersoever he will. River Kishon — See on Judges 5:21. With his chariots — Rather, and his chariots. Jehovah disposed the events and controlled the issues of this war so as to bring victory to his people. In drawing Sisera’s hosts and chariots towards Barak, and along the Kishon, Jehovah prepared the way for their utter ruin by means of the driving tempest and the swelling flood. Compare Judges 5:4-5; Judges 5:20-22. 8. If thou wilt not go with me, then I will not go — The great general at once recognizes that Jehovah speaks in Deborah, and that as messenger of God she is not only his own superior, but her presence the pledge of his success. Pausanias says, that in the Messinian war “The soldiers fought bravely because their seers were present.” 9. Not be for thine honour — The honour would go to Jehovah as the author, and to a woman as the instrument. No one, indeed, could say, “No thanks to Barak,” for he bravely led the hosts to battle; but how immensely greater his honour had he gone without the prophetess, trusting solely in the word and power of his God! Sell Sisera into the hand of a woman — The victory will be ascribed to Deborah rather than to Barak, and Sisera will fall by a woman’s hand, even by the hand of Jael, the wife of Heber. Judges 4:21. Thus Barak suffered loss of honour in that Deborah, in a general sense, and Jael more particularly, robbed him of this crown. This prophecy, that Sisera was to fall by a woman’s hand, was probably noised abroad, and reached the ears of Heber’s wife. Went with Barak — “For the sake of the great national cause she leaves her peaceful palm, and by her readiness to share in every danger evidences the truth of her announcements.” — Cassel. To Kedesh — The house of Barak, and the rendezvous of the northern tribes. Judges 4:6. 10. Ten thousand men at his feet — That is, following after him as their leader. Compare Exodus 11:8. Barak’s soldiers were all footmen; he had no chariots. 11. The Kenite — On the Kenites, see note at chap. Judges 1:16. The Hebrew reads, And Heber the Kenite had separated himself from Kain, of the sons of Hobab. Heber’s emigration from the wilderness south of Arad, and his settlement here near Kedesh, is introduced at this point to prepare the reader for what follows in Judges 4:17-22. Hobab — See at Numbers 10:29. Father-in-law of Moses — In Numbers he is called the son of Raguel, (Raguel or Reuel is the same person as Jethro; compare Exodus 2:18, with Judges 3:1,) and that is probably the more accurate statement. In this merely casual reference the writer does not pause for exact and detailed statements. According to Cassel “ ηϊο means to contract affinity by marriage; and just as in German schwaker (father-in-law) and schwager (brother-in-law) are at bottom one, so the Hebrew ηϊο may stand for both father in law and brother in law.” The plain of Zaanaim — Rather, the oak in Zaanaim. The Zaanannim of Jos 19:33, was probably the same place. “The oak was probably some noted tree, perhaps a patriarch in a sacred grove, beneath or around which the nomad shepherds of those days were accustomed to pitch their tents, as Abraham pitched his by the oak of Mamre. The green pastures which abound around the ruins of Kedesh are studded to this day with large oak trees; and the writer has seen, at more than one place, the black tents of the nomad Turkman pitched beneath them. The name Zaanaim, which appears to signify removings, (as if a camping ground,) has passed away; at least no trace of it has bees discovered.” — Porter. 15. The Lord discomfited Sisera — Confused and confounded him, and gave such an impulse to the warriors of Barak that the vigorous use of their swords was more terrible than Jabin’s chariots, and filled all the Canaanitish host with such sudden alarm that they fled panic stricken before the Israelites. There was also direct miraculous interposition. “They fought from heaven,” says Judges 5:20, and Josephus states that there came a violent tempest and hail, which so obscured the eyes of Sisera’s host that they could not use their arrows and slings, and many were killed by their own horses and chariots. The rain had swelled the Kishon to a flood, so that its rushing waters swept multitudes away. Judges 5:21. The flight of the defeated host would naturally be down the valley towards Harosheth. 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Barak pursued — The footmen had the advantage of the enemy’s chariots, which, after the rain, must have stuck in the softened soil. Not a man left — A hyperbolical expression to denote the utter ruin of Sisera’s army. Judges 5:12, intimates that some captives were taken. 17. Tent of Jael — According to Dr. Thomson, Heber had removed for the time from his home near Kedesh, and pitched his tent for winter quarters at the border of the Plain of Esdraelon. Hence the tent of Jael was not so far from the battle field as Kedesh, which was nearly two days’ journey distant. “I once,” says Thomson, “crossed the lower part of Esdraelon in the winter. It was then full of Arab tents, and at first I felt a little nervous; but my guide assured me there was no danger, for he was well acquainted with these Arabs. Their home was in the mountains north of Nazareth, and they only came down here to pass the cold months of winter. This was the very thing that Heber did, and who knows but these Arabs are lineal descendants of that heroic Jaal.” Peace between Jabin… and… Heber — This shows why Sisera so readily entered Jael’s tent, and seemed to have such confidence in her. He was probably acquainted with Jael, and knew of Heber’s alliance with Jabin, and fled to her tent with the purpose and expectation of being sheltered there. 18. Jael went out to meet him — It is probable that tidings of Sisera’s defeat and Israel’s great victory had already reached her by some swift-footed fugitive, and she was looking out for further news, when lo! Sisera himself came rushing towards her tent. We understand that, being acquainted with Deborah’s prediction, (Judges 4:9,) she planned the murder of Sisera as soon as she saw him flying towards her, the conviction flashing that moment upon her that hers was the woman’s hand by whom the Canaanitish chief should fall. See note at the end of the chapter. 19. A bottle of milk — “He asked water and she gave him milk.” Chap.Judges 5:25. Josephus states that it was milk already sour. Sour or curdled milk (lebban) is still a common and favourite drink among the Arabs. Thus Jael satisfied Sisera’s thirst by giving him a drink esteemed better than water, and by such apparent kindness allayed suspicion. 20. Thou shalt say, No — On these words Bush has the following: “The custom adopted in some families of instructing servants to say, ‘Not at home,’ when a master or mistress does not wish to receive company, is directly at variance with the dictates of Christian simplicity and sincerity; nor is it anything in its favour that it here has the sanction of a wicked heathen warrior, doomed to destruction.” On the morality of Jael’s action, see at the end of the chapter. 21. A nail of the tent — Or, a tent-pin, sometimes made of iron, but commonly of wood, to which, when driven into the ground, the ropes of a tent are fastened. “The nail which Jael used was a tent-pin, now, as then, called wated, and the hammer was the mallet with which it is driven into the ground. It is not necessary to suppose that either of them were of iron. The wated was probably a sharp-pointed pin of hard wood, and the hammer was the ordinary mallet used by these tent-dwelling Arabs.” — Thomson. Smote the nail into his temples — Stanley thus pictures this scene: “Her attitude, her weapon, her deed, are described both in the historic and poetic account of the event, as if fixed in the national mind. She stands like the personification of the figure of speech so famous in the names of Judas the Maccabee, (the Hebrew word for hammer is maccab,) and Charles Martel — the Hammer of her country’s enemies. Step by step we see her advance: first, the dead silence with which she approaches the sleeper, slumbering with the weariness of one who has run far and fast; then the successive blows with which she hammers, crushes, beats, and pierces through and through the forehead of the upturned face, till the point of the nail reaches the very ground on which the slumberer is stretched; and then comes the one startling bound, the contortion of agony with which the expiring man rolls over from the low divan, and lies weltering in blood between her feet as she strides over the lifeless corpse.” Fastened it into the ground — Rather, it went down into the ground; the tent pin passed through his head so as to reach to the very earth beneath him. For he was fast asleep and weary — This statement is parenthetical, showing how it was practicable for Jael to dispatch Sisera in the way she did. Compare the poetical description in Judges 5:26-27. 22. Behold, Sisera lay dead — As Barak gazed on the bloody sight, and saw that Sisera had perished by a woman’s hand, he realized the fulfilment of Deborah’s words, (Judges 4:9,) “The journey shall not be for thine honour, for the Lord shall sell Sisera into the hand of a woman.” 24. Prospered… prevailed… destroyed — Compare marginal reading. “The meaning is, that Barak’s great victory was the beginning of a successful resistance to Jabin, by which the Israelites recovered their independence, and finally broke the Canaanite power. Accordingly we hear no more of Canaanite dominion in the Book of Judges.” — Hervey.The morality of Jael’s deed has been, of course, the subject of many a dissertation. The enemies of the Bible would fain use it to throw reproach on the sacred history; and as both Jael and her deed are evidently praised by an inspired poetess, in Judges 5:24-27, the friends of truth have sought in various ways to show how such praise might be compatible with the apparent wickedness of Jael’s act. It is claimed that her deed violated all the proper usages of war. A fugitive chieftain, an ally of her husband, defeated and almost exhausted, sought protection in her tent, and received from her more than the common tokens of security. But, in violation of the sacred rites of hospitality, she murdered in his sleep her confiding and unprotected guest. This surely makes up a dark picture; but it is one sided, and overdrawn by magnifying certain points at the expense of others which are equally prominent in the sacred history. The whole subject may be relieved of difficulty by attention to the following considerations.1. Though Heber was at peace with Jabin, and neutral in this war, there were circumstances in view of which Jael might not have felt herself bound to observe at this time the treaty of her husband. She was, perhaps, an Israelitess; but if not, her husband’s family were historically identified with the interests of Israel. She had before her eyes abundant evidence that Jabin’s power was utterly broken and annihilated in all that region where Heber had his home. She could not but feel, therefore, that her husband’s alliance with Jabin was no longer binding. “Israel’s freedom is her freedom; Israel’s glory her glory. Shall she be idle when the tyrant gives himself up into her hands? What if she saves him? Will it not be treason on her part against the ancient covenant with Israel? The conflict in which she finds herself is great, and none but a great and powerful soul could end it as she does. She scorns the reward which Sisera’s safety might, perhaps, have brought her. She takes the nobler object into consideration — the freedom of a kindred nation — and the older right preponderates. A ruthless warrior is before her, the violator of a thousand laws of right, and all hesitation vanishes.” — Cassel.2. The prophecy of Deborah, that Sisera was to fall by a woman’s hand, (Judges 4:9,) was probably known to Jael. She had not been personally designated as that woman, but when she saw Sisera flying on foot and alone, and coming towards her tent, the thought might naturally have flashed upon her mind that she herself was the divinely appointed instrument.3. In Judges 4:19 we are expressly told that Jael went out to meet Sisera, and urged him to come in. Now suppose that upon his approach she had not gone forth to meet him, but, like the woman of Thebez who killed Abimelech, (Judges 9:53,) had broken his skull with a stone, or even had suddenly rushed forth and thrust a dagger to his heart, who would have charged her with gross wickedness? But if it was her purpose, from the moment she first saw him running towards her, to destroy him, then where appears so much guilt and wickedness as is pretended, merely in the means she used? She probably knew no other way to ensure his destruction by her own hand. Her tent afforded no height from which to crush him with a stone, and to rush forth and attack him in single combat would have been to expose herself to needless danger, if not to certain death. She therefore strategically drew him as into a snare and killed him. Once grant that his destruction was her settled purpose from the beginning, based on her knowledge of Deborah’s prophecy, and the measures she used were but the stratagems of battle. Her deed receives all its glory and significance from the war, with which it is ever to be associated; and what are artifice and stratagem but legitimate parts of war? Who blames the artifice by which Ai was taken when once he sees that its destruction was the will of God? The ability of the greatest generals is often seen more in their skill to deceive and entrap the foe than in their prowess in battle; and, in Judges 4:20, Sisera orders her to lie, and thus deceive his pursuers.4. As for Deborah’s praise of Jael’s deed, a clew is furnished in the closing verse of her song, (Judges 5:31,) “So perish all thy enemies, Jehovah.” It is to be explained, like the vindictive Psalms, from the standpoint of the Divine administration. “It is not the poetess, who utters a private wish of her own,” says Bachmann, “but the prophetess, who utters a truth deeply grounded in the very essence of God — a weighty law of divine righteousness for all after ages to observe. Sisera’s fall is regarded by her as a righteous judgment of Heaven upon one who was a foe to the name and kingdom of God.” The same Spirit that could justly curse Meroz for neglect to intercept the flying the (Judges 5:23) might well bless Jael’s deed, but might as justly have cursed her had she been guilty of similar neglect. And so the whole song of Deborah breathes the noblest theocratic spirit of her age and people.There is no need, therefore, of supposing that Deborah speaks only as the poetess, or the patriotic woman in sympathy with the fortunes of Israel; and we reject the notion of Farrar, (in Smith’s Bible Dictionary,) and all similar views, that an inspired prophetess uttered this blessing “in the passionate moment of patriotic triumph,” without pausing “to scrutinize the moral bearings of an act which had been so splendid a benefit to herself and her people.” THE SONG OF DEBORAH, Judges 5:1-31.Among the many impassioned poems with which Hebrew literature abounds, this triumphal ode, universally known as “Deborah’s Song,” is one of the most splendid specimens. In it abound force, beauty, grandeur, and sublimity. Bold and startling metaphors, sudden and abrupt transitions, and occasional touches of sarcasm, most consummately set, are noticeable features of the song; and, while they serve to make the thoughts presented more impressive, often render the exposition very difficult. We have felt that no commentary based upon the common version of this chapter would meet the wants of the modern student unless accompanied by a translation more true to the sense and emotionality of the original. The late Dr.Edward Robinson said of the common English version of this song, that “in many parts it is wholly unintelligible.” We therefore give underneath the text of the authorized version, and, so as to be easily compared with it, a new and literal translation, in which the order and force of the Hebrew original are, as far as possible, preserved; and to save circumlocution, our notes are based on the new translation.Cassel points out the alliteration, which he regards as an important feature of the song, and as betraying, more than any thing else, the presence of conscious art in its construction. Such alliteration is, to a certain extent, noticeable in the Hebrew text; but an attempt to transfer it into a modern version would be likely to lose somewhat in accuracy. In our own translation, however, we have preserved, at places, even this feature of the Hebrew.The following analysis will serve to present in a condensed form the order of thought followed by the prophetess:1. Opening hymn to Jehovah. Judges 5:2-5.2. The emergency. Judges 5:6-8.3. Grand triumphal chorus. Judges 5:9-12.4. The gathering of the tribes to the war, with praises and reproaches according to their merits. Judges 5:13-18.5. Vivid picture of the battle. Judges 5:19-23.6. The ruin of the enemy. Judges 5:24-31. 1. Then sang Deborah and Barak. — As Moses and Miriam led Israel in singing the triumphal song of Exodus 15, so in this case Barak probably led the men, and Deborah the women, and at the appropriate periods these responded to one another. Compare also 1 Samuel 18:6-7. No one will pretend that both Deborah and Barak were jointly the authors of this poem. An all but universal opinion ascribes it to Deborah herself, and in support of this opinion we may urge — (1.) Various evidences that it was composed by a contemporary of the scenes described. (2.) The thought, again and again suggested in the song itself, that the author was a woman. “A man,” says one writer, “would have portrayed the boldest deeds of arms, the most striking scenes of the struggle, which the woman only designates by a single pencil-stroke, while she dwells with delight upon the flight of the enemy. Only a woman could praise the deed of Jael as Deborah did. To none other than a woman’s mind would the cares and anxieties of the mother be suggested, as the chariot of Sisera long delayed its coming.” (3.) A comparison of Jdg 5:3; Judges 5:7 clearly shows that Deborah is the professed authoress. Of all the Judges only Deborah prophesied, and she expressed herself in lyric song. And she sang, not as Miriam, who merely led the singing of a song another had composed, but as Moses, the victor, and the creator of the song. On that day — That day when Israel returned from the battle, flushed with enthusiasm over their great national triumph. This song was doubtless composed by the prophetess immediately after the victory, and this most naturally explains the freshness and emotionality apparent in nearly every line. 2. For the loosing of locks — A poetical expression denoting an act of self-consecration to God’s service, and to be explained, metaphorically, as an allusion to the unrestrained growth of the locks of one who took upon himself the Nazarite vow. The Hebrew is ατψςτψςεϊ, which the English version, following substantially the Syriac and Arabic, renders, For the avenging; Septuagint, For the leading of the leaders; Luther, That Israel has again become free. These versions represent the principal explanations of the commentators, ancient and modern, but they have received various modifications, and, of course, each different rendering has the support of certain special reasons. But they all fail in this most important particular, that they are destitute of any sure support or ground in Hebrew usage. The verb τψς is used sixteen times in the Old Testament, and everywhere has the meaning of loosing, or letting loose, from some sort of restraint, but never, as Luther and others would have it, of the emancipation of a people from bondage. In Leviticus 10:6; Leviticus 13:45; Leviticus 21:10; Numbers 5:18, it is used of loosing the head of its covering or head-dress. In Exodus 32:25, it is twice used of letting the people loose from all restraint, and giving them over to wild play and licentious revelling. Similar is the meaning in 2 Chronicles 28:19. In Proverbs 1:25; Proverbs 4:15; Proverbs 8:33; Proverbs 13:18; Proverbs 15:32; Proverbs 29:18, it is used of breaking loose from, or abandoning, that which is good or evil: in Exodus 5:4, of letting a laborer loose from his allotted task; and in Ezekiel 24:14, of Jehovah loosing the guilty from penalty. In all these cases it is clear that the main idea of the word is that of loosing from restraint, and when used of the hair, as in our text, it naturally means letting it go loose and free from all artificial cuttings, shavings, or restraints. This was what the Nazarite did. The noun τψς occurs in the singular but twice, (Numbers 6:5; Ezekiel 44:20,) and in both places means a lock of hair. This no one questions. Why, then, should the plural of the same word (occurring only here and in Deuteronomy 32:42) be rendered either revenges, or leaders, or freemen? The English version of Deu 32:42 — the beginning of revenges — makes no sense at all; but head of flowing locks, is a most simple and natural translation of the original. We therefore translate ατψςτψςεϊ for the loosing of locks, and explain with Cassel, (in Lange’s Bibelwerk,) that the expression is a poetical allusion to the unrestrained growth of the locks of a Nazarite. Of Samson it was ordered that no razor should come upon his head, (Judges 13:5,) and when Hannah vowed to consecrate her son to God’s service she said, “No razor shall come on his head;” that is, his locks shall be left loose and free to grow. The loosing of locks in Israel, as expressive of a solemn act of consecration to God’s service, is further explained and confirmed by the next line of the parallelism — for the free self-offering of the people. All the people who had taken part in this great war against the hosts of Jabin are conceived of as having taken on them a vow of consecration to Jehovah as solemn and divine as that of a Nazarite. “They were the long-haired heroes of a divine freedom.” Bless Jehovah — For all this blessed and glorious consecration the prophetess first bursts out in an ascription of joyful praise to Jehovah. 3. Kings… princes — The kings and princes of the Canaanites (and, indeed, of all the earth) are referred to, not the princes of Israel, for Israel, at this time, had no kings. The prophetess, having opened her song with an exclamation of blessing to Jehovah, now boldly calls on the heathen kings to listen to her strains of triumph, and from them take warning and instruction. Compare Psalms 2:10. I… even I will sing — That is, I, Deborah; comp. Judges 5:7. “O kings,” she says, in lofty defiance, “I, even I, a feeble woman, sing a song of triumph over you.” Will sound the harp — The original word rendered “sound the harp,” is the one used for singing with an instrument. She will not only sing, but play with a stringed instrument to the Lord. 4. Thy going out from Seir — What going out from Seir is here meant? There is an allusion to the desert-journey of Israel, and the theophanies connected with it, especially the theophany at Sinai; and the same occurs in substance again in Psalms 68:7-8, and Habakkuk 3:3-4. That sublime theophany was the grand independence day of Israel, always fresh, and to be celebrated in the greatest of national hymns; but to explain this verse and the following as a reference exclusively to that ancient time, and as having no other application, is to meet insuperable difficulty in bringing the passage into any sort of harmony with the context. We, therefore, reject such an explanation of these words. The trembling earth, the dropping heavens, the quaking mountains, together with the statements of Jdg 5:20-21 that the heavens fought, and the Kishon swept the hosts of Sisera away, all point to a terrible thunder storm which God sent on that occasion to discomfit the enemies of his people. See note on Judges 4:15. The inspired poetess saw in that tempest a sublime theophany, which reminded her of the ancient scenes at Sinai, and she very naturally passes from her address to the heathen kings (Judges 5:3) to speak of this miraculous interposition of Jehovah. She clothes her description in imagery drawn from the theophany at Sinai. Compare the use of similar imagery in Psalms 18:7-15. The going out from Seir, and through the fields of Edom, is, therefore, to be explained as the approach, from that southern quarter of the heavens, of the tremendous tempest in which Jehovah moved forth from his seat on Sinai, and marched to the rescue of his people. See note on next verse. This view, which is that of Robinson and some of the best scholars, seems to us much more tenable than that of most expositors, which makes Judges 5:4-5 the description of a scene which had no connexion at all with the subject matter of this song. Heavens did drop — Poured down floods of water, that speedily swelled the Kishon and other streams so as to sweep multitudes of the warring host away. Compare Judges 5:21. 5. Mountains quaked — The fearful peals of thunder which accompanied the storm shook hills and plains. The English version, melted, (margin, flowed,) is after the Vulgate, and is supported by many interpreters, but is less suitable than quaked, which is the version of the Septuagint, Gesenius, Furst, and many of the best scholars. These latter derive the word from ζμμ, to shake, (compare Isaiah 64:1; Isaiah 64:3;) the former from πζμ, to flow. That Sinai — The traditional seat of Jehovah, so famous in the history of the Hebrews. Sinai would naturally be mentioned if this storm came from the fields of Edom; for before Zion became the central seat of worship for all the tribes, Israel would naturally conceive of Jehovah as dwelling on Mount Sinai. So in this highly wrought description, that Sinai is represented as trembling when Jehovah moves from it northward to defend his people. Psalms 68:7-8, is evidently based on this passage in Judges, and is an imitation of it; but is so changed and modified as to suit its own particular context. 6. Shamgar — See on Judges 3:31. In the days of Jael — Many scholars understand that this Jael was not the wife of Heber, mentioned in chap. Judges 4:17, and in Judges 5:24 of this chapter, for such a reference to a contemporary, and one so prominent in this very victory over Sisera, would be strange; besides, the context seems to refer to a period previous to the time when Deborah arose; and the prophetess carefully distinguishes her contemporary as “the wife of Heber, the Kenite.” They therefore understand by this Jael either another name for Shamgar, or Ehud, as Gideon is also called Jerubbaal, (Judges 6:32,) or else a judge (either male or female) who lived soon after the time of Shamgar, but of whom we have no other mention. But as this is all conjecture, it is, perhaps, safer to understand the Jael of this history, whom it is Deborah’s purpose to immortalize in song. Shamgar and Jael may be mentioned as bounding the age of misery and fear: as if she had said, From the days of Shamgar to those of Jael. She modestly names Jael here instead of herself, whom she names in the next verse in connexion with a similar thought. Ceased the roads — Ceased to be travelled, as explained in the next line. The highways were abandoned on account of the dangers to which travellers were exposed; and those who were obliged to travel turned aside from them, and stole from place to place by winding by-paths. “We have ourselves,” says Kitto, “known in the East, in unsettled times, persons afraid to stir, for months together, beyond their towns and villages; and for still longer periods travelling wholly abandoned, or undertaken only in large and well-armed bodies.” 7. Ceased the government — During the long period of subjection and disorder just described, there ceased to be any government in Israel worthy of the name. Dominion was in the hands of foreign rulers, and the Hebrew people were shut up in their towns and villages, not daring to go forth; the laws were not observed, and even the work of Shamgar seems to have been only a throwing off of the yoke by one grand feat of strength; and not a government of the people. They ceased — That is, the ruling powers, the civil rulers, which the word government necessarily implies.Etymologically, there is much reason to cling to the common version, villages, for ôøæåï, which we have rendered government; but the same word occurs again in Judges 5:11, and in such a connexion as to make no tolerable sense if rendered villages. We therefore give the above explanation, which has the support of the Septuagint, Vulgate, Gesenius, Furst, and many of the best scholars. I, Deborah — These words, in the absence of any thing sufficient to make it improbable, clearly fix the authorship of this song in the prophetess herself. A mother in Israel — As a distinguished chieftain, providentially raised up to lead a nation through a revolution, or to throw off a foreign yoke, is called a father of his country, so Deborah arose, a mother in Israel. 8. He chose gods that were new — Israel chose new gods; that is, worshipped false gods, the idols of the heathen. See Judges 2:12-13. Then… war — War followed Israel’s idolatry, as a penal consequence. Forty thousand in Israel — This is not to be taken as an exact specification of the whole number of warriors in Israel at this time, but a round number, purposely large, among whom no arms could be found; and the question is a poetical intimation of the great destitution of warlike weapons in Israel. Their oppressors had probably robbed them of their arms, (comp. 1 Samuel 13:19-22,) and they had become too indifferent, or too dejected, to seek for new ones. 9. My heart is towards the rulers — That is, her heart now turns with feelings of gratitude towards those noble Israelitish heroes and chieftains who volunteered in the battle with Sisera. 10. Dappled she-asses — Such as had a reddish skin marked with white streaks or spots. Asses of this colour were scarce and costly, and therefore none but the rich and noble among the people were accustomed to ride on them. Splendid carpets — This seems to be the full meaning of the original word îãéï. The Orientals were accustomed to repose, either for pleasure or for sleep, on mats and rugs. They who reposed on rich carpets were the wealthy. The English version judgment, which follows the Septuagint, Vulgate, and others, is inadmissible. Travellers on the way — The lower and middle classes. Thus in this verse the prophetess addresses three classes: the nobles who ride on costly beasts, the wealthy who repose in splendid state, and the more common people, who can now travel on the roads without danger, and not feel obliged, as formerly, to steal through crooked byways. Meditate the song — Ponder the subject-matter of this triumphal ode, and talk it over when ye ride, when ye sit down, or when ye are walking on the road. 11. From the voice — That is, by the voice; from, here, denoting the instrumental cause. Or perhaps the sense may be, above the voice; that is, louder than the voice, showing a greater rejoicing than those that divide the spoil. Spoil dividers — Some render the word archers. Robinson describes the persons referred to as “the victorious warriors who return, laden with booty, to their various tribes, and halt at the watering-places to divide out the spoil. These, as is well known, are the usual places of encampment and rest in the East; and the division of the plunder was also an occasion of rejoicing and song. See the description of such a scene.1 Samuel 30:16.” Let them celebrate — Let those who divide the spoil tell and sing their victory again and again. Righteous acts of Jehovah — His marvellous works in behalf of Israel, such as Deborah now celebrated. Government — See note on Judges 5:7. Then went down to the gates — That is, rallied to their gates to prepare for battle. The prophetess here begins to sing the action of the different tribes, but after this one line she pauses to call on others to join her, (Judges 5:12,) and then in Judges 5:13 resumes her rehearsal by returning to the word éøã, went, or came, down. 12. Awake, awake — Having in the previous verses sung of the sublime coming of Jehovah from Sinai to deliver the nation from its fallen state, and having called on all classes to join her in the song, she now begins her vivid picture of the war with Sisera with this impassioned introduction. Arise, O Barak — In the singing of this song, Deborah, leading the women, and Barak, leading the men, responded to each other. Lead captive thy captives — This represents the triumph as complete, and the victor as returning from the field with a long train of captives following his triumphal march. 13. Then came down — We feel constrained to discard the Masoretic punctuation in this word ιψγ, and translate it as if written ιψγ. To render it in the imperative, or with Robinson and others to supply I said, is awkward and unnecessary. The poetess refers to the coming down from their mountain homes of the valiant heroes who rendered such noble services in this war. The words nobles, mighty ones, rulers, commanders, and princes, in this and the two following verses, are to be understood as titles of honour attributed to those valiant soldiers in view of their noble work. Jehovah came down to me — To me, Deborah. This coming of Jehovah to the prophetess is explained by Judges 4:6-7. Jehovah came to Deborah with a revelation of the triumph over Jabin’s army which was about to exalt Israel from the dust. Among the mighty ones — Not against the mighty, for then we should have ΰμ, but α, in, or among. As the heroes of the land rallied around her, Jehovah himself came, as it were, among them, and also accompanied her as an ally to the war. 14. Out of Ephraim — We are here to supply in thought, they came down, from the preceding verse. That is, the heroes came out of Ephraim. The poetess goes on until Judges 5:19 in specifying the action of the different tribes. Whose root — Or, their root, that is, their fixed abode, their established dwelling or lot. In Amalek — In Judges 12:15, mention is made of “the land of Ephraim, in the mount of the Amalekites;” whence it appears that a colony of this people had migrated from the south of Palestine, and settled among the Canaanites, and given their name to the territory which afterwards became the possession of Ephraim. After thee — After Ephraim. Among thy people — Among Ephraim’s people. In approaching the Plain of Jezreel from the south, Benjamin, from his more southern location, would naturally follow after Ephraim; but as both advanced it would seem that the Benjamites became mixed with the more powerful Ephraimites. Out of Machir — Machir was the only son of Manasseh, and through him were all the Manassites descended. Genesis 1, 23; Numbers 27:1. The name is here used poetically for that part of the tribe of Manasseh which was located on the west of the Jordan; just as Gilead, Manasseh’s grandson, is used, Judges 5:17, for the eastern Manassites. Those that draw the pencil of the writer — As the word here rendered pencil (ωׁ ?αωׂ) generally means rod, or sceptre, most modern scholars translate, the staff of the commander. But there seems no need of departing from the ordinary meaning of the words. The word ξωׁ ?λιν here represents the writer as drawing the letters with his pencil, and the pencil or style is metaphorically called the writer’s sceptre, as being the emblem of his power and worth. Zebulun’s location on the Phenician coast led his people to commercial enterprise, and to the cultivation of the art of writing. Clerks and accountants would therefore become numerous in that tribe. Deborah’s oracle and Ba-rak’s trumpet aroused even the literati to join the army. This was specially worthy of notice, since the quiet life and peaceful calling of the writer make him naturally averse to war. 15. Was he sent at his feet — This was the way in which Issachar was Barak’s support. Obedient to orders he followed at his feet (that is, immediately after him, as in Judges 4:10) in the valley of the Kishon, and assisted Barak in the fight. Determinations of heart — This must be taken in connexion with deliberations of heart in the next verse, when this whole reference to Reuben will appear as a masterpiece of irony. They heard the call of Deborah, and at once began to make great plans and lofty resolutions and determinations to give their help to the war; but, as if charmed by the pipings among the flocks, all their great resolutions end in deliberations! 16. Double sheepfolds — The word is in the dual number, and designates the enclosures made of hurdles, left open at the top, and usually separated by a hurdle into two parts for the two different kinds of flocks — sheep and goats. Pipings of the herds — The pipings of the shepherds among the flocks. 17. Gilead — The name of the grandson of Manasseh is here used poetically for the half tribe of Manasseh that dwelt on the east of the Jordan. Compare note on Judges 5:14. Those eastern tribes heeded not the summons of Deborah. Dan… ships — The portion of Dan took in the port of Joppa, (Joshua 19:46,) and the Danites who dwelt there, and at other places near or on the coast, doubtless interested themselves with the commerce of the Phenicians. Hence the allusion to their dwelling in ships. Asher — For the location of this tribe, see on Joshua 19:24-31. 18. Zebulun — Mentioned a second time (compare Judges 5:14) because of the extraordinary bravery and heroism of the warriors of this tribe. Scorned his soul to death — Hazarded his life on the most conspicuous places of the battle field. So bold and fearless was he that he seemed actually to scorn (çøŠ) his own life, and to treat it with contempt. And Naphtali — The same heroism and daring are predicated of the warriors of this tribe also, only the name of the tribe occurs but this once. The prominence of these two tribes in the action is seen in chap. Judges 4:6; Judges 4:10. 19. There came kings — Canaanitish kings or princes confederate with Jabin. Compare Joshua 11:1-5. As in Joshua’s time, so now, all these kings combined together to fight with Israel. At Taanach — The modern Taannuk, in the southwestern part of the great Plain of Esdraelon. See at Joshua 12:21. Megiddo — The modern el-Lej-jun, about four miles northwest of Taunnuk. See again at Joshua 12:21. The waters of Megiddo are the numerous small streams in the neighbourhood, which flow into and help to form the ancient Kishon. Spoil of silver they did not take — A caustic sentence. They gathered no spoils. Their plans of conquest ended in dire defeat. 20. From heaven they fought — The elements of nature assisted in the strife. The violent thunder storm on which Jehovah rode over the fields of Edom was so terrible that the very heavens appeared to drop. See on Judges 5:4 and Judges 4:15. The stars from their courses fought — This is a more minute defining of the thought in the preceding line. The bursting clouds and darting lightnings are poetically spoken of as if the stars had started from their orbits and mingled in the war of elements. 21. The river Kishon snatched them away — This celebrated stream has two principal sources, one at the base of Mount Tabor, and the other in the large fountain of Jerrin, (En-gannim,) about fifteen miles south of Tabor.Its general course is northwesterly, sweeping along the northern base of Mount Carmel, and emptying into the Mediterranean. It drains the great valley of Esdraelon. In the southern part of the plain, at Megiddo and Taanach, the Kishon is not a permanent stream, but flows only during the rainy season; but after a violent rain storm the dry bed suddenly changes to a sweeping torrent, and snatches away everything it meets. So in the present case, the rushing waters carried away the bewildered soldiers of Sisera. Trample down, O my soul — A burst of enthusiastic exultation over such a sudden destruction of the strong enemy. 22. From the galloppings — The rapid and hasty flight of the Canaanitish heroes caused their horses’ hoofs to smite terribly the ground. The frantic steeds struggled to get loose from the chariots, and escape the miry ground, and became more frantic still by the urgency of their strong drivers. The gallopping of his strong ones is to be explained as the galloppings caused by the strong men that urged on their frantic flight. This verse, says Robinson, presents “a most vivid image of hasty and rapid flight and hot pursuit.” 23. Curse Meroz — The name of this place occurs here only, and of its history we have no other trace. Perhaps it utterly perished by reason of this awful curse. It would seem to have lain along the route of the flying Canaanites, and its inhabitants culpably neglected to help the leaders of Israel in their pursuit. The apathy of some of the tribes only called forth censure or reproach, (Judges 5:16-17;) but the neglects of Meroz were so great as to call forth a bitter curse. Angel of Jehovah — Some think Deborah herself is meant; but the reference is more likely to the Angel who fought for Israel, and perhaps revealed himself to the prophetess. Among the mighty ones — See note on Judges 5:13. 24. Blessed… be Jael — From the cursing of Meroz the prophetess turns to the blessing of Jael, and puts the blessing in contrast with the curse. Note at end of chap. 4. This blessing of the inspired poetess, as well as the curse pronounced on Meroz, breathes the spirit of the vindictive psalms. The blessing does not require us to defend the absolute morality of Jael’s act. Grotius had not then written on the laws of nations, nor had the softening spirit of the Gospel yet done its work in exalting the standard of morality. The act of Jael and the song and soul of Deborah were at the level of the laws of war in their age. The prophetess aims to immortalize the heroine. Women in the tent — Women that dwell in tents; shepherdesses. 25. A bowl of the nobles — A costly bowl, such as only nobles were wont to use. Curd — Or, curdled milk, a common and favourite beverage in the East. The Septuagint, Vulgate, and English versions erroneously render the word butter. 27. He sunk down, he fell — The reference is doubtless to the supposed convulsion in which he rolled off from the low divan and fell to the floor. See note on Judges 4:21. 28. The mother of Sisera — The poetess passes from one female character to another — from Jael to Sisera’s mother. This abrupt and striking prosopopoeia is one of the most masterly passages in this truly grand poem. “Who should first suffer anxiety, if not a mother? Of a wife nothing is said; such love thrives not in the harem of a prince. He is his mother’s pride, the great hero who had been hitherto invincible. What she has in him, and what she loses, concerns no other woman.” — Cassel. Never dreaming of defeat, this proud mother confidently awaits her son’s triumphal return, but grows impatient at his long delay, and she and her royal maidens entertain themselves with speculations noticeably characteristic of oriental female vanity. Lattice-window — Of this character are the windows of all female apartments in the East. Royal steeds — The Hebrew word means state chariots, but the preceding word paces shows that the reference is more particularly to the horses that drew the chariots. 29. The wise ones — Here is another touch of irony. What wisdom was in their counsels and hopes! She also — She also falls in with the fond hopes of her wise ladies, and keeps murmuring the answer to herself. 30. The spoil — The spoil, or booty, as the context shows, was supposed to consist of captive girls and rich garments. None but oriental females would speculate in the manner here portrayed. Their joy would be, not that the enemy was defeated, and great deeds of arms had brought glory to their country, and to their fathers, husbands, and sons, but that much spoil had been taken, and especially of that kind in which females delighted. Two maidens, to the head of a hero — That is, one or two captive females assigned to each warrior, a common custom of the ancient times. Dyed garments for Sisera — “The wise lady of the harem was not desirous that Sisera himself should acquire any damsels. She wished only for variegated garments and showy trappings for the triumphal procession of her lord.” — Herder. Of double embroidery — Embroidered on both sides. At the necks of the spoil — To be hung and carried in the triumphal procession, on the necks of the captive maidens, who were so important a part of the spoil. These ladies of the harem doubtless expected to share largely in these rich garments, but they looked to see them brought on the necks of the captive damsels. Others explain, for the neck of the spoiler, that is, Sisera; or, as English version, for the necks of them that take the spoil. Bertheau and Keil read ωׁ ?βμ, queen, instead of ωׁ ?μμ, spoil. But for this latter there is no authority, and the former is unnecessary, and far less simple and natural than the explanation we have given. 31. So shall perish — Or, so let all thy enemies perish. “The prophetess does not stop to say that all the hopes of Sisera’s mother were dashed to the ground, but she implies this in another abrupt apostrophe, in which she invokes like destruction upon all the enemies of Jehovah. This abruptness makes a far more vivid impression than any language.” — Robinson. As the going forth of the sun — A bold and striking figure, which forcibly and truly indicates the rising and growing power of the true Israel of God. Rest forty years — The result of this great victory over Jabin’s host, a victory that has no parallel in the history of the Judges. Joshua’s great battle at Merom seemed to have crushed the northern Canaanites; but from that fearful blow they rallied again, and regained, apparently, nearly all their ancient power. But by this defeat of Sisera’s host the kingdom of Hazor seems to have been utterly ruined, and we hear no more of Canaanitish dominion in northern Palestine. Hence the prophetess conceived this victory as a type of Jehovah’s ultimate triumph over all his foes.How many of the sacred books have their divine songs! In Genesis (49) we have Israel’s dying blessing, a psalm prophetic of the destinies of his children; in Exodus (15) Moses celebrates the triumph at the Red Sea; in Numbers (23, 24) are the wondrous oracles of Balaam; and in Deuteronomy (32, 33) the last song of Moses. Here in Judges we have Deborah’s song; in 1 Samuel (2) Hannah’s magnificat; and in 2 Samuel (22, 23) David’s songs of triumph over all his foes. In the New Testament (Luke 1) we have the Magnificat of Mary and the song of Zacharias; “and all these songs,” says Wordsworth, “are preludes to the new song, the song of Moses and the Lamb, which the saints of the Church glorified, from all nations, will sing at the crystal sea, with the harps of God, (Revelation 14:1-3; Revelation 15:2-4,) when all the enemies of Christ and his Church will have been subdued, and their victory will have been consummated for ever.” , Judges 6:1-10. 1. Israel did evil — Though, on account of their sins, the kings of Mesopotamia, Moab, and Hazor successively overran and oppressed the land, and though, after long years of servitude and sorrow, they repented and had deliverance from God, they profited not by their bitter experiences. Again and again they did evil, and thereby brought upon their own necks the yoke of other heathen powers. The hand of Midian — The Midianites were descendants of Abraham and Keturah, (Genesis 25:2,) and dwelt in the country east and southeast of the Moabites and Ammonites. They were a nomadic people, and roamed over a vast tract of country. Among them Moses found a home when he fled from Pharaoh, and Horeb and a part of the Sinaitic peninsula seem to have been possessed by them. Exodus 2:15; Exodus 3:1. But when the Israelites approached the borders of Canaan, and had conquered Sihon and Og, the Midianites contiguous to the Moabites joined with the latter in seeking their overthrow. Numbers 22:4; Numbers 22:7. They were a wily people, and did much to injure Israel, (Numbers 25:8;) and one of the last acts of Moses was to make war with them and utterly defeat and spoil them. Numbers 31:1-12. Now after a lapse of two hundred years they had recovered strength, and God used them as the rod of his anger to scourge his guilty people. Seven years — Though this oppression was not as long as previous ones, it was more severe. 2. The dens which are in the mountains — The recesses, fissures, and hollow places which had been worn by the water-courses in the mountain sides. Caves — Such as abound all through the hill country of Palestine. Strong holds — Mountain fastnesses not easily accessible to the foe. It seems that the Midianites cared not to exterminate the Israelites, but to occupy their rich pastures. 3. So it was — Constantly for the seven years. Judges 6:3-6 picture the ordinary state of the land during all this Midianite oppression. The Amalekites — Also a nomadic race, who had dwindled into a band of robbers, and were ready to join with any stronger tribe in a predatory adventure. See on Judges 3:13, and compare Genesis 14:7; Exodus 17:8. Children of the east — A general name applied indiscriminately to all the tribes that occupied the deserts east of Palestine. Compare Judges 8:10. The east — kedem — was a term naturally and appropriately given by the early Israelites to the vast range of desert country that lay before them toward the rising sun, as they gazed from the hills on the east of the Jordan. 4. Till thou come unto Gaza — Even to the southwestern quarter of the land. “As the enemy invaded the land with their camels and flocks, and on repeated occasions encamped in the Valley of Jezreel, (Judges 6:33,) they must have entered by the main road which connects the countries on the east with Palestine on the west, crossing the Jordan near Beisan, and passing through the Plain of Jezreel; and from this point they spread over Palestine to the seacoast of Gaza.” — Keil. Hence it was that the Manassites, to whom Gideon belonged, and whose lot on the west of the Jordan lay in the Plain of Jezreel, were special sufferers from these invasions. 5. As grasshoppers — Or locusts, a specimen of whose desolating and all-devouring march is depicted in Joe 1:4; Joe 2:1-11. They come in such numbers as to darken all the land, and speedily consume every green thing. 6. Israel was greatly impoverished — Driven from their pastures and robbed of their flocks, (Judges 6:4,) what else could be the result? The oppression of these children of the East may be inferred from the exacting habits of their modern Bedouin descendants, whose chiefs will extort tribute upon tribute from their own subjects until they become utterly impoverished and ruined. 8. The Lord sent a prophet — Before providing a deliverer God sends a messenger to reprove them for their sins, and impress them with the thought that all their woes were a punishment for idolatry. This is the only specific mention of a prophet in the history of the Judges. The special age of prophets was yet future. 10. Gods of the Amorites — The word Amorites is here, as in Genesis 15:16, and Joshua 24:15, put for the whole of the Canaanitish tribes. Their idol gods they were not to fear. “Perhaps in this case a special reason may be found for the use of Amorite, if the prophet was addressing those who dwelt in the mountains where the Amorites chiefly dwelt.” — Hervey. CALL OF GIDEON, Judges 6:11-24. 11. There came an angel — Judges 6:14; Judges 6:16; Judges 6:22-23, show that this Angel was the manifestation of Jehovah himself, the Angel of the Covenant, who so often appeared in human form to the worthies of the Old Testament, and thus partially anticipated the incarnation of a later age, the man Christ Jesus. The prophet (Judges 6:8) came to reprove the people and show them the cause of their woes; the Angel came to commission their deliverer. Sat under an oak — Literally, the oak; a well-known tree hard by Gideon’s wine-press. The Angel took the form of a wayfaring man with a staff in his hand. Judges 6:21. Compare note on Judges 2:1. Ophrah — A village in the tribe of Manasseh, belonging to the family of Abi-ezer, but famous only in connection with the history of Gideon. It lay, probably, among the hills on the east of the great Plain of Esdraelon, but its exact location is unknown. Joash the Abi-ezrite — Abi-ezer was a descendant of Manasseh, (Joshua 17:2,) and his family, of whom Joash was probably now the head, was small in that tribe. Judges 6:15. Gideon threshed wheat by the winepress — Knocked or beat out the wheat with a stick, in distinction from threshing by means of oxen or by instruments used on the large open threshing floors of the country. To hide it from the Midianites — This was why he threshed by the winepress. “The summer threshing floors are in the open country, and on an elevated position, to catch the wind when winnowing the grain, and would be altogether unsafe at such a time; while the vineyards are hid away in the wadies, and out on the wooded hills, and thus adapted for concealment. I myself have seen grain thus concealed in this same country during the lawless days of civil war.” — Thomson. 12. The Lord is with thee, thou mighty man of valour — These inspiring words were designed to be a source of comfort and strength to Gideon. He is called a mighty hero, not because he has already distinguished himself by great deeds of valour, but in reference to what he is yet to do, all which was known to this Angel. 14. The Lord looked upon him — This clearly shows that this Angel was the manifestation of Jehovah himself and this looking upon him was an impressive gaze which made him conscious of the Divine Presence, and imparted to him a divine power. In this thy might — The might and strength which I herewith impart. Have not I sent thee — Language of divine assurance. Compare marginal references. 15. My family is poor in Manasseh. — Literally, my thousand. For convenience in government Israel was divided into thousands, hundreds, fifties, and tens. Exodus 18:21; Exodus 18:25. A thousand in this technical sense might become greater or smaller in the course of time. Its numbers, like those of a regiment of an army, might become much diminished, and yet the old title of thousand remain. That thousand in Manasseh to which Gideon belonged had become feeble, though its exact numerical strength might not have been known. 16. As one man — As if all the Midianitish host was a single individual, and he were executed at a stroke. 17. Show me a sign — Give me some miraculous evidence that this is no illusion, and that Jehovah really speaks to me. Gideon’s several answers show a trembling heart and a wavering faith. 18. My present — The original word, minchah, “does not mean a sacrifice in the strict sense, nor merely a gift of food, but a sacrificial gift in the sense of a gift presented to God, on the acceptance of which he hoped to receive the sign which would show whether the person who had appeared to him was really God. This sacrificial gift consisted of such food as they were accustomed to set before a guest whom they wished especially to honour.” — Keil. The sign by which Gideon would judge of the character of his guest was probably, as Henry says, “if he ate of it as common meat he would suppose him to be a man, a prophet; if otherwise, as it proved, he should know him to be an angel.” 19. A kid… cakes — Compare the similar meal which Abraham prepared for his divine guests under the oak of Mamre. Genesis 18:5-8. An ephah — A measure of about four and one half pecks. Flesh he put in a basket… broth in a pot — “The Orientals do not, as we do, use broth in which meat has been boiled as a soup. But they do use stews, such as the pottage for which Esau sold his birthright, and such as the sons of the prophet were preparing when they put into it by mistake some poisonous herb. Thus, we apprehend, part of the kid was prepared, and this was the part brought out in the pot. While this was in preparation over the fire, the other part had been cut up into slips and roasted before the fire upon skewers, in which way meat is very rapidly dressed in the East into what is called kaboobs, which stand in the same place as chops and steaks with us, only that the pieces are very much smaller. This, we apprehend, was what was brought in the basket.” — Kitto. 20. Angel of God — This expression is used here instead of Angel of Jehovah, as in Judges 6:11. The reason for the change is not easy to explain. Cassel thinks it is because “the nature of the angel, as a divine being, here begins to declare itself,” and Elohim is used instead of Jehovah to indicate “how the angel in his individual appearance can contain in himself the power of God.” 21. The staff that was in his hand — Hitherto the Angel had appeared like a wayfaring man. Fire out of the rock — Most startling and impressive miracle, showing beyond all possibility of doubt that this was indeed Jehovah’s Angel. Departed out of his sight — Vanished. “The expression does not warrant the assumption that time Angel ascended to heaven in this instance, as in Judges 13:20, in time flame of the sacrifice.” — Keil. 22. Because I have seen an angel — The wavering faith that asked for a sign now trembles and despairs because a sign is given. Gideon was awed and astonished at his divine commission to save Israel. To strengthen his faith he asked a sign, and so overwhelming in majesty and power was the sign granted that he trembled before it, and, forgetful of his divine commission, he began to fear that he must die. This whole narrative shows up Gideon as a man of sudden and strong emotions, yet unaspiring and simple, and honest in his modesty. Prevalent and strong was the conviction among the ancients that no man could behold the face of Jehovah and live. Compare Genesis 32:30; Exodus 33:20; Judges 13:22. 23. The Lord said — After having vanished to convince Gideon of his divinity, the Angel returns again to assure his heart. The Angel probably appeared and spoke again just as he did at the beginning of their interview. 24. Jehovah-shalom — That is, Jehovah is peace. He erected this altar both in gratitude to God for his mercy in remembering Israel, and as a memorial and witness of the blessed peace which was in that spot granted unto him. That revelation to Gideon was a sign and pledge that God was about to remove the rod of his anger from Israel, and be again at peace with them. That altar, with its sacred associations, long remained, and when this book of Judges was written, it was yet in Ophrah of the Abi-ezrites, still called by its old name. This altar must not be confounded with the one which Gideon was commanded to build on the top of the stronghold, (Judges 6:26,) in the place of the altar of Baal. 25. The same night — The same night on which he had seen the manifestation of the Lord. It was probably evening, perhaps after sunset, that Gideon threshed his wheat. For the darkness, no less than the seclusion of the winepress, (Judges 6:11,) would help to hide him from the Midianites. The interview with the Angel, and the building of the Jehovah-shalom altar, occupied the first part of the night; but after that miraculous scene it was not proper that Baal’s altar should see the rising of another sun. And, further, he feared to do it by day. Judges 6:27. All Gideon’s triumphs were partly owing to rapid and sudden onsets. The Lord said — That is, the same covenant Angel who had manifested himself to Gideon that night. He doubtless gave this commandment to overthrow the altar of Baal before he left him under the oak. Even the second bullock — Second in age among the bullocks that belonged to Joash. Gideon’s father had, probably, lost most of his cattle by the Midianite conquerors, (compare Judges 6:4,) so that it was easy to designate what he had left by giving to each particular epithets. The Hebrew indicates two bullocks. Literally, the ox-bullock, which belongs to thy father, and the second bullock. But as no mention is afterward made of the ox-bullock, many expositors understand that only one bullock is intended, and the second bullock is only an explanatory clause, as the English version makes it by translating å, even. This explanation seems best to suit the context; though it is possible that two bullocks were offered, and that only the one seven years old receives particular notice. Of seven years old — Its age covered exactly the period of Midianite oppression, (Judges 6:1,) and it would seem that for this reason its age is designated. The fact was a noticeable one.The grove that is by it — Rather, the Asherah that is upon it; that is, the pillar or wooden statue of Asherah, the female divinity of the Canaanites, as Baal was the male divinity. See notes on Judges 2:13; Judges 3:7. This verse shows how sadly the family of Joash had fallen into idolatry, and yet his family was only one of many in Israel similarly fallen. 26. Upon the top of this rock — Rather, the top of this stronghold. The reference is to the fortified summit of the mountain or hill on which Ophrah stood, not the rock on which Gideon had already built his Jehovah-shalom altar. In the ordered place — Rather, as in the margin, in an orderly manner; literally, with the arrangement; that is, with that order, arrangement, and disposition which becomes a thing so sacred as an altar to Jehovah. Some, without sufficient reason, understand the Hebrew word to refer to the materials of the overthrown altar of Baal, out of which the new altar was to be built; others to the pieces of wood at the Baal altar which were lying there in readiness for use in the idol sacrifices. The wood of the grove — Rather, the wood of the Asherah; that is, of the wooden statue mentioned in the preceding verse. 27. He feared his father’s household — He knew their devotion to the Baal worship, and that they would regard the overthrow of Baal’s altar as most impious sacrilege. He could not do it by day — He had reason to expect that he would be hindered from doing it if he attempted it by daylight. The angel did not command him to do it that same night; but, for the reason here given, he himself decided to set about it at once. 28. Behold… the second bullock was offered — Its carcass was not yet consumed, but was smoking and burning still, when the men of the city arose; for it was probably near morning when Gideon and his ten men finished their work. 29. They said, Gideon — Who said? The answer is uncertain. Perhaps some of the ten servants who assisted Gideon reported his deed, or else the men of the city may have suspected Gideon because of some well-known opposition of his to the prevalent idolatry. 30. That he may die — Such sacrilege, in their judgment, deserved immediate death. 31. Joash said — The father stands up bravely for his son. The son’s bold act seems to have inspired Joash with a kindred zeal, and, possibly, Gideon may have informed his father of his interview with the angel. Whilst it is yet morning — Literally, until the morning. But òã, until, here has the force of while, during, as in Judges 3:26; and so the English version gives the true sense. Keil makes until the morning an independent clause, referring to the morning of the following day, and exclaims: “Let us wait until to-morrow, and give Baal time to avenge the insult which he has received!” But this thought is not conveyed by the words of the text. If he be a god, let him plead for himself — Wise and all-sufficient argument. A poor god that, which in a case like this was unable to defend himself. 32. He called him Jerubbaal — The Baal-fighter. The subject or the verb called is indefinite — one called him, like the subject of cast down in the preceding verse. The idea is, that from that day Jerubbaal became Gideon’s common but honourable name. “When it became apparent to the people that Baal could not do him any harm, Jerubbaal became a Baal-fighter, one who had fought against Baal.” — Keil. FOR WAR, Judges 6:33-35. 33. Pitched in the valley of Jezreel — For purposes of plunder and oppression, as is explained in Judges 6:3-6. This was a fresh invasion. 34. The Spirit of the Lord came upon Gideon — Literally, clothed him; wrapped him round as with a garment, or a strong coat of mail, so as to make him secure against his foes. Compare the same expression in 1 Chronicles 12:18; 2 Chronicles 24:20; Luke 24:49. Blew a trumpet — The customary signal for calling troops together, or collecting an army. Comp. Judges 3:27. Abi-ezer was gathered — That is the family or descendants of Abi-ezer, who dwelt in Ophrah. His own kindred were the first to rally around him; next his tribe, and then other tribes. 35. Manasseh… Asher… Zebulun… Naphtali — These tribes were near at hand, and could be easily summoned; but why other tribes were not also notified does not appear. Subsequently the Ephraimites were summoned to head off the flying Midianites, (Judges 7:24,) but for all that took offence. Judges 8:1. They came up to meet them — That is, the men of Asher, Zebulun, and Naphtali came to meet the Manassites. THE SIGN OF THE FLEECE, Judges 6:36-40.Having assembled the thousands of Manasseh, Asher, Zebulun, and Naphtali, Gideon prays for one more sign from heaven, not so much for strengthening his own faith, (though that may have wavered again when he saw the vast host of the enemy in the plains below,) as for inspiring with confidence and holy heroism the hearts of those who rallied to his standard. 37. A fleece of wool — A homely sign, indeed, but none the less natural and appropriate among a simple, nomadic people. Jehovah’s condescension in using a sign so simple, and yielding to this seemingly presumptuous request of Gideon, affords two lessons: 1. That he makes the weak things of the world confound the mighty, (1 Corinthians 1:27;) 2. That he never ignores the prayer of the humble. The floor — The threshing floor, a small plot of ground in the open air, smoothed down and beaten hard. See on Rth 3:2. 38. A bowl full of water — Heavy dews are wont to fall in Palestine, especially on the highlands, and wool naturally absorbs much dew. Kitto says, that while travelling in some parts of western Asia he “often found cloaks of sheepskin, exposed to the open air, as heavy with dew as if they had been dipped in water.” The preternatural sign in this case of Gideon lay in the fact implied, but not stated, that, while the fleece was so heavy with dew, the ground all around was dry. 39. Dry only upon the fleece — This of the two was the more astounding miracle, for that the wool, which so naturally absorbs dew, should be dry, and all the earth around wet with the dews of night, was an all-controlling evidence in this case that God would save Israel by Gideon’s hand.This sign of the fleece has been thought to have its typical significance. Dew may well represent the grace and blessings of Almighty God. According to Origen, the fleece wet with dew while all around was dry represented the Israelitish people blessed with the Covenants and Law, while all surrounding nations were left without them. The reversed sign, of the fleece dry and dew on all the ground, prefigured the coming time when Israel for unbelief would be rejected, and all the Gentiles receive the dews of heavenly grace. Others have given the signs a slightly different reference. But we may better make the allusion more general, and say that this double miracle symbolizes the course of the Divine Government in the history of nations. That Almighty Power that wrought these miracles will ever, in his government of the world, bestow or withhold his grace according to his infinite wisdom and the deserts of men and nations. If Israel, or any other nation, honour his Name and Law, they shall receive the blessings of his heavenly grace and power; but if they reject him, vengeance is his, and they may not hope to escape the rod of his anger. GIDEON’S ARMY REDUCED TO THREE HUNDRED, Judges 7:1-8. 1. The well of Harod — Or, fountain of trembling. See on Judges 7:3. Probably the large fountain Ain Jalud, at the northern base of Mount Gilboa. It is a large pool forty or fifty feet in diameter, and from it flows, down the valley, eastward, a stream strong enough to turn a mill. By this same spring the Israelitish army encamped at a later day, before their disastrous battle with the Philistines. in which Saul was slain. See note on 1 Samuel 29:1. By the hill of Moreh, in the valley — This hill of Moreh is not to be confounded with the oak or oaks of Moreh, (wrongly rendered plain in English versions.) near Shechem, (Genesis 12:6; Deuteronomy 11:30,) but was the Little Hermon, lying directly north of the Ain Jalud; and the valley was the broad plain situated between this mountain and Mount Gilboa on the south. This valley is really the eastern arm of the great Plain of Jezreel, and runs quite down to the Jordan. It was doubtless the great highway by which the Midianites came from the Jordan and pitched in the Valley of Jezreel. Judges 6:33. Between Mount Gilboa and the Little Hermon the valley is about two and a half miles wide, and all along in it lay the children of the East, like grasshoppers for multitude. Judges 7:12. 2. Lest Israel vaunt themselves — As human nature is ever prone to do. Compare marginal reference. 3. Whosoever is fearful and afraid — The word rendered afraid is identical with the name Harod, given to the fountain in Judges 7:1, and hence some have supposed that the fountain took its name — fount of trembling — from the fears and tremblings of the people on this occasion. The same word is used of Saul’s trembling on the same battlefield. 1 Samuel 28:5. From Mount Gilead — This expression it is difficult to understand, since Mount Gilead is beyond the Jordan, and the Israelites were now at Mount Gilboa. The most natural supposition is, that the word Gilead is an error in the text, and we should read Gilboa. Le Clerc, Houbigant, Geddes, and others, adopt this conjectural reading. But as there is no authority for such a change of the text, some have supposed that there was a mountain by the fountain of Harod called Gilead, of which no other trace remains. Ewald suggests that the phrase “Mount Gilead” had become a synonym for the tribe of Manasseh, and is here used as a sort of war-cry for the tribe. This bidding the cowardly depart lest they should intimidate the rest was commanded even in the law. Deuteronomy 20:8. 4. Down unto the water — That is, the fountain Harod, and the stream that flowed from it. 5. Lappeth of the water with his tongue — The Hebrew word for lapping (éì÷, yalok) is onomatopoetic, and sounds in its pronunciation like the noise of a dog when drinking. It appears from the next verse that the three hundred that lapped took up the water from the fountain in the hollow of their hands, and thence licked it into their mouths. This manner of drinking was no evidence of fear and cowardice, as Josephus imagines, but rather a commendable qualification in a soldier. For in the heat of battle it might often give a warrior great advantage over his foe, if, coming to a stream, he could thus easily refresh himself with drink without being obliged, if he drank at all, to fall down on his knees, and thereby expose himself to almost certain death from his enemy. “Those only are the true warriors of Jehovah, who, when an enjoyment is offered, as for instance, refreshment at a living well, taste it only in passing, and while standing on the alert; not seeking enjoyment, and crouching down to it in indolent comfort, but, mindful every minute of the business in hand and the desired victory, only lapping the water like dogs upon their way.” — Ewald. 8. The people took victuals — Rather, They took the victuals of the people, and their trumpets. That is, the three hundred chosen men took the provisions of the people, the provisions and trumpets with which the people supplied them, after which the rest of the ten thousand (namely, nine thousand seven hundred) went to their homes. THE DREAM, Judges 7:9-14. 9. The same night — It was probably night, or late in the afternoon, when the rest of the people were sent away. 10. But if thou fear — The meaning of this verse and the preceding is thus well paraphrased by Keil: “Go with thy three hundred men into (á) the hostile camp to smite it, for I have given it into thy hand; but if thou art afraid to do this, go down first with thine attendant to (àì) the camp, to ascertain the state and feeling of the foe, and thou wilt hear,” etc. He who would give to a wicked and adulterous generation no sign but that of Jonah (Matthew 12:39) multiplied his signs to the simple minded and humble Gideon. 11. The outside of the armed men — On the word çîùׁ ?éí, rendered armed men, see at Exodus 13:18, and Joshua 1:14. It does not mean that every individual in this host of Midian was armed, any more than Exodus 13:18, means that every Israelite that went out of Egypt was armed with weapons of war. 12. Like grasshoppers… as the sand by the sea side — Examples of oriental hyperbole, as common among the modern Arabs as among the ancient Hebrews. 13. I dreamed a dream — Dreaming has ever been the subject of curious speculations, and the Scriptures afford us various and some wonderful specimens of dreams. Compare Genesis 20:3; Genesis 28:12; Genesis 31:11; Genesis 31:24; Genesis 37:6-11; 1 Kings 3:5. They were one medium of divine revelation.Numbers 12:6. The dream of this Midianite was a noticeable interposition of Divine Providence, and was designed to encourage Gideon. There may have been, and probably was, a natural psychological basis for the dream in the fears and suspicions of this Midianite, for the assembling of over thirty thousand Israelites at the call of Gideon could hardly be kept a secret from the entire host of Midianites. A cake of barley bread — Apt symbol, in the conceptions of a nomad, for a cultivator of the soil, whose life would seem to be all occupied in raising grain and baking bread. Tumbled — Rolled down the mountain like a wheel. Unto a tent — The tent of some Midianitish chieftain, which, in the mind of the dreamer, would be associated with nomadic habits of life, and therefore a symbol of his people’s freedom, greatness, and power. The tent lay along — The different expressions which describe the overthrow of the tent are noticeable. The barley cake smites it so as to knock it down; it falls, then is turned over upwards (ìîòìä) from having the tent pins torn out of the ground, and, rolling over and over, finally falls out flat upon the earth. This was a significant image of the complete overthrow of the Midianitish power. 14. This is nothing else, save the sword of Gideon — This ready interpretation of the dream shows that Gideon’s mustering of the thousands of Israel had already filled many of the Midianites with alarm and terror. So often, when the masses of a nation recognize no danger, the dark presentiment of approaching calamity throws its grim shadow over some anxious and restless spirits, which, though comparatively unknown, still yearn for the public weal. Into his hand hath God delivered Midian — “If Gideon had heard the dream only, and he and his servant had been left to interpret it themselves, it might have done him little service; but having the interpretation from the mouth of an enemy, it not only appeared to come from God, who has all men’s hearts and tongues in his hand, but it was likewise an evidence that the enemy was quite dispirited, and that the name of Gideon was become so formidable to them that it disturbed their sleep.” — Henry. DEFEAT OF THE , Judges 7:15-25. 15. He worshipped — Lifted up his heart in devout thanksgiving for the signal favour. Hath delivered — So confident is he of victory that he speaks of the enemy as already defeated. 16. Three companies — So as to form three attacking columns, and thereby give them the semblance of a mighty host. Empty pitchers — Earthen jars, which served to hide the lamps or torches as they approached the enemy’s camp, and by their noise when broken served to confuse and terrify the Midianites. 19. The beginning of the middle watch — At midnight. Anciently the Israelites seem to have divided the night into three watches — evening, midnight, and morning watches. Exodus 14:24; 1 Samuel 11:11. Later they adopted from the Roman’s the custom of four watches. Matthew 14:25; Mark 6:48. 20. Sword of the Lord — In Judges 7:18 the word sword is supplied from this passage. The battle cry as there given is, literally, For Jehovah and for Gideon. This cry, ringing out from the three companies on different sides of the camp, together with the sound of the trumpets and the crashing of the pitchers, and the sudden glare of three hundred torches in the midnight darkness, might well bewilder and confound an army just waking out of sleep. 21. They stood — They did not rush in among the Midianites, but kept their station on the outside of the camp, blowing their trumpets and leaving the enemy to fight in confusion among themselves. 22. Every man’s sword against his fellow — Midianite slaughtered Midianite, so that the sword of the enemy did service for the Lord and for Gideon. Beth-shittah — Possibly the modern Shutta, between Jezreel and the Jordan. Near this the Midianites must have passed in their flight towards the Jordan. Zererath — Identical with Zarthan, (1 Kings 7:46,) and Zereda-thah. 2 Chronicles 4:17. It was situated in the Jordan valley, and not far from Beth-shean, but its exact locality has not been found. The same must be said of Abel-meholah and Tabbath. 23. Gathered… out of Naphtali… Asher… Manasseh — Men out of these tribes might have been quickly summoned to the pursuit of the flying foe. Many of them, if not all, were probably the same as those whom Gideon had so recently sent to their homes. Judges 7:8. “The cities given to Manasseh, on the west of the Jordan, were along the southern margin of Esdraelon, and on the hills above. Asher came up to Carmel, at the bottom of this plain, and a swift runner could reach them in an hour. A portion of Naphtali occupied the western shore of the lake of Tiberias, and could be reached in the same way and about the same time. It was possible, therefore, for them to receive the summons and respond to it.” — Thomson. 24. Sent messengers throughout all mount Ephraim — The Ephraimites had not been summoned to the war, (compare Judges 8:1,) but are now called upon to intercept the flight of the foe. The waters unto Beth-barah — The various mountain torrents and water-courses which the Midianites would have to cross in order to reach Beth-barah and the fords of the Jordan. Others understand the waters of the Jordan at Beth-barah. The site of Beth-barah is unknown. 25. Oreb and Zeeb — These names mean respectively the raven and the wolf, and were, perhaps, descriptive of the fierce character of these Midianitish chieftains. They remind us of names common among chiefs of the American Indians. Rock Oreb… winepress of Zeeb — These places, now unknown, received their names from the slaughter of these two princes. The historian, writing some time after the places had received these names, very naturally speaks of them in this way. Pursued Midian — After beheading Oreb and Zeeb, the Ephraimites continued their pursuit and followed the Midianites. who had, in spite of them, forced their way to the other side of the Jordan. Brought the heads… to Gideon on the other side Jordan — That is, after Gideon had also crossed over to the other, or east, side of Jordan, they brought to him the heads of the slaughtered chiefs. Thus, as Bertheau and Keil show, the writer anticipates Gideon’s crossing of the Jordan in order to say what was done with the heads, and to mention in the same connexion the anger of the Ephraimites. Accordingly, Gideon’s crossing the Jordan, which is mentioned Judges 8:4, took place before these heads were brought to him, and before that war of words occurred which the writer next proceeds to record. Judges 8:1-3. ANGER OF THE , Judges 8:1-3. 1. The men of Ephraim — Those who had captured and slain Oreb and Zeeb. Said — This conversation occurred when the Ephraimites brought the heads of these princes to Gideon, and after the latter had crossed the Jordan. Note, Judges 7:25. Chide with him sharply — Fiercely and violently rebuked and blamed him. Theirs were the words of injured pride and jealousy. They felt that their tribe had been ignored and neglected in this war. 2. Is not the gleaning — Is not the slaughter of these two chieftains a greater glory than all that I have done? The gleaning of the grapes of Ephraim, here, means the victory which these Ephraimites had gained by destroying Oreb and Zeeb. So memorable was this victory that Isaiah alludes to it as an instance of utter defeat and ruin. Isaiah 10:26. The vintage of Abi-ezer refers particularly to what Gideon and his three hundred had done. Gideon was an Abi-ezrite, and perhaps the three hundred were largely of the same family, who were the first to rally around him at the trumpet call. Judges 6:34. This attributing to the Ephraimites greater honour than he claimed for himself settled the quarrel at once. His soft answer turned away their wrath, and became a proverb. PURSUIT AND DEFEAT OF ZEBAH AND , Judges 8:4-12. 4. Gideon came to Jordan — This in point of time, was before the heads of the captured princes had been brought to him. Note, Judges 7:25. Faint, yet pursuing — “An expressive description of the union of exhaustion and energy, which has given the words a place in the religious feelings of mankind.” — Stanley. 5. Succoth — A town of considerable size, as appears from its having seventy-seven princes and elders. Judges 8:14. It took its name from Jacob’s having there put up booths (Hebrews, succoth) for himself and his cattle.Genesis 33:17. It was on the east of the Jordan, but its site has not been certainly identified with any modern town. I am pursuing — He was engaged in the Lord’s work, and had reason to expect assistance from the towns through which he passed. 7. I will tear your flesh — I will thresh your flesh, that is, beat and lacerate, even unto death. Thorns — Which grew strong in the desert, and afforded a whip with which the keenest torment could be inflicted. Briers — The original word occurs here only, but without much doubt denotes some kind of prickly plant or shrub. Gesenius gives the meaning threshing sledges, but is followed by few scholars. Wilkinson relates that among the ancient Egyptians the parricide was sentenced to be lacerated with sharpened reeds, and, after being thrown on thorns, was burned to death. 8. Penuel — The place at the fords of the Jabbok (Zurka) where Jacob wrestled with the angel. Genesis 32:30. Its site has not been identified. 10. Karkor — A city or district some distance east of the Jordan, but now unknown. Fifteen thousand — The remnant of the one hundred and thirty-five thousand that had spread themselves like locusts in the plains of Israel. A hundred and twenty thousand had either killed themselves in the suicidal night encounter, (Judges 8:22,) or had fallen before the victorious Israelites. No wonder this defeat of Midian was remembered long in Israel. Compare Psalms 83:11; Isaiah 9:4, 10, 26. 11. Way of them that dwelt in tents — A section of that eastern desert thickly dotted with the tents of resident shepherds. Nobah — The more ancient name was Kenath, but, having been captured by the Mannasite Nobah, it was afterwards called by his name. See at Numbers 32:42. It has been identified with the modern Kunnawat, far to the east of the Sea of Galilee. Jogbehah — No trace of this place has been found. The host was secure — Supposed themselves beyond pursuit, and out of the way of danger. OF SUCCOTH AND PENUEL, Judges 8:13-17. 13. Before the sun was up — Thus the Vulgate, Luther, and others. But most modern scholars take çøñ, here rendered sun, as a proper name, Cheres, and translate: Gideon returned from the battle by the ascent of Cheres. The ascent of Cheres was probably some mountain road, or pass, now unknown. 14. Described unto him the princes — Literally, wrote for him the princes. The young man probably gave him the names of the chiefs and elders in writing, and all other necessary information. Threescore and seventeen men — Succoth must have been an important city to have so many princes and elders. 16. Taught the men — Made them know his power, and their own guilt, in refusing him supplies. He gave them such a severe scourging, by means of the whips of thorns and briers, that the lesson of respect for God’s chosen conqueror could thenceforth neither be misunderstood nor forgotten. 17. Tower of Penuel — Penuel seems to have been an important stronghold commanding the ordinary route of travel to the far East; hence this tower, which may have served the double purpose of a watchtower and a fortress. Slew the men — The men of Penuel seem to have heard of Gideon’s dealing with the elders of Succoth, and had the folly to resist him. Hence their punishment with death, while the men of Succoth were only scourged. Some have thought the punishment of the men of Penuel and Succoth was much greater than the offence. But, according to the theocratic spirit of that age, their offence could only be construed as treachery of heart and open contempt towards a divinely chosen judge and conqueror, and, by consequence, contempt of Jehovah himself, who was leading Israel on to victory; and in the Hebrew mind no punishment was too severe for such a crime against Jehovah and his people. OF ZEBAH AND , Judges 8:18-21. 18. What manner of men — What was their appearance and general bearing? Whom ye slew at Tabor — Here comes out a fact of which we have no other account — that these Midianitish kings had actually killed several of Gideon’s own brothers. Resembled the children of a king — Stately and lordly in their movements and manner. 20. Said unto Jether — He would add to their disgrace by making them perish by the hand of a boy. They had dared to lift their hands against his kingly brethren, and now, as blood-avenger, he would have them perish with all possible ignominy and reproach. He feared — The youth was not used to such bloody work, and perhaps the threatening looks of the two captive kings terrified him. 21. As the man… his strength — As the boy is not a man, so he has not the strength to execute this order. Ornaments — Or, little moons; crescent-shaped ornaments, hung often, as here, upon the necks of camels, and also (compare Judges 8:26; Isaiah 3:18) upon the necks of men and women. OF GIDEON’S HISTORY, Judges 8:22-35. 22. Rule thou over us — Here we meet with the earliest indication of a general desire in Israel to have a king. The expression rule thou, not reign thou, might mean only the people’s desire to have Gideon execute the office of judge among them; but the additional words, thy son, and thy son’s son, clearly involve the idea of a hereditary monarchy. But, as Gideon rejected their proposal, there is no occasion to discuss what all the people may have meant by their request. This much is clear, that in that day of victory and deliverance Gideon’s popularity was unbounded, and the enthusiasm and gratitude of the people towards him were shown by this proposal to settle the government of the nation on him and his family. 23. The Lord shall rule over you — Your king shall still be Jehovah, not Gideon. By choosing a Gideon or a Saul the nation would be choosing a human instead of a divine sovereign. The people were ever in danger of forgetting the Divine Author of all civil government, and especially so in times of popular excitement and enthusiasm, when the masses either seem, or assume to be, sovereign. At such times all should be reminded that there is a power higher than the civil ruler. It does not appear that Gideon, during the forty years of peace (Judges 8:28) that followed this victory over Midian, performed any of the ordinary duties of a civil ruler. It is not said that he judged Israel at all, though the silence of the history must not be construed into evidence that he never did. He was raised up to deliver the nation from the yoke of Midian, and, having nobly accomplished that work, he retired to his native city and dwelt there till his death.But whatever the form of a government — whether it be a nation miraculously led and instructed, like Israel under Moses, Joshua, or the Judges, or a monarchy like that erected in the days of Saul, or modern empires or republics — the Lord is still the Ruler. All civil governments must have their officers, and these may differ widely in their character and powers; but “the powers that be are ordained of God,” and the civil ruler is “the minister of God.” Romans 13:1-6. This is a doctrine of the Old Testament as well as of the New, and it is therefore the duty of all civil governments to know and acknowledge their dependence on the Supreme Ruler. 24. The earrings of his prey — Rings worn either in the ears or nose. Large quantifies of these and other ornaments were taken from the one hundred and twenty thousand (Judges 8:10) who were left dead on the field of battle. Because they were Ishmaelites — Hence it appears that the Ishmaelites were noted for wearing ornaments of gold. And, according to Thomson, it is “still the custom for men among these Bedouin Ishmaelites to wear gold earrings. I have often seen them, and among certain of the tribes it is quite the fashion; but these gold earrings belonged in part, no doubt, to the women. Bedouin women not only have them in their ears, but also large rings are suspended from the nose.” Ishmaelites was a name commonly given to the children of the East, (Judges 7:12,) and included Midianites. See Genesis 37:25; Genesis 37:28. Ishmael was the great tribe-father of many of those sons of the desert; and the great territorial extent of his descendants (compare Genesis 25:18) seems to have given the name Ishmaelites so extensive a usage. 26. A thousand and seven hundred shekels of gold — About seventy pounds, Troy weight. Ornaments — Note, Judges 8:21. Collars — Rather, pendants; probably some sort of drops suspended from the earrings. Purple raiment — A costly article among the Orientals, and such as only the rich and great might wear. Chains — Neck ornaments or collars. “Even at the present day the Arabs are accustomed to ornament the necks of their camels with a band of cloth or leather, upon which small shells are strung in the form of a crescent. The sheiks add silver ornaments to these, which make a rich booty in time of war. The women in Oman spend considerable amounts in the purchase of silver ornaments, and their children are literally laden with them. I have sometimes counted fifteen earrings upon each side; and the head, breast, arms, and ankles are adorned with the same profusion.” — Wellsted in Keil. 27. Made an ephod thereof — The ephod was a sacred garment to be worn by the High Priest. Its form is described in Exodus 28:6-12, where see notes, and also note and cut at Matthew 26:3. There is no sufficient reason to suppose that ephod may here mean an image or statue of an idol, (as Gesenius,) nor that Gideon established a new sanctuary at Ophrah, and made, besides the ephod, a graven image and teraphim, as did Micah, Judges 17:4-5. Gideon made out of the Midianite spoils a splendid ephod, every way, probably, resembling the high priest’s ephod as described in Exodus 28:6-12. It was probably worked or woven throughout with golden threads, and adorned with precious stones, and perhaps had also a breastplate attached to it with chains and rings, as had the high priest’s ephod. See Exodus 28:15-29. It is not necessary to suppose that the whole of the gold was used in making the ephod; for, besides the amount necessary for the garment itself, a sum sufficient for the payment of the labour and the purchase of the precious stones had also to be provided.But what was Gideon’s object in making this costly ephod? First of all, we think, he wished to distinguish his native city with the possession of this splendid garment, which would naturally be a wonder to the people, and draw admiring crowds to see it. He would thus, also, ostensibly consecrate the spoils of his great national victory to a religious object. Next to the ark of the covenant, the chief vestment of the high priest was ranked among the most sacred things connected with the worship of Israel. But we are not to suppose that Gideon meant to introduce idolatry into Israel, or set up this ephod as an object of worship. Keil’s supposition has much to support it, “that Gideon himself put on the ephod, and wore it as a priest, when he wished to inquire and learn the will of the Lord. It is also possible that he sacrificed to the Lord upon the altar that was built at Ophrah.Judges 6:24. The germ of his error lay in the fact that the high-priesthood had probably lost its worth in the eyes of the people on account of the worthlessness of its representatives, so that they no longer regarded the high priest as the sole or principal medium of divine revelation; and therefore Gideon, to whom the Lord had manifested himself directly, as he had not to any judge or leader of the people since the time of Joshua, might suppose that he was not acting in violation of the law when he had an ephod made as a means for inquiring the will of the Lord. His sin, therefore, consisted chiefly in his invading the prerogatives of the Aaronic priesthood, drawing away the people from the one legitimate sanctuary, and thereby not only undermining the theocratic unity of Israel, but also giving an impetus to the relapse of the nation into the worship of Baal after his death.” So, again, at a later period, the calf-worship established by Jeroboam was not designed to introduce idolatry, but for all that proved a snare to Israel. Note, 1 Kings 12:26. Put it in his city — Kept it there as a trophy of his victory, and as a medium through which he vainly imagined he might inquire of the Lord. All Israel went thither — They were seduced by the evil example of the great deliverer. He who had grace and modesty to decline a crown and a throne corrupts a people by his foul private example. He will not rule the nation, but he invades the sacred prerogative of the priesthood. A whoring — A metaphor referring to the vile conduct of a faithless wife, who, having plighted her love and devotion to her husband, forgets or breaks her vows, and holds unlawful intercourse with other men. By this figure the sacred writers often depict the idolatries of Israel. Became a snare — A trap to take them unawares. They did not intend evil, but by wilful and open neglect of the law they fell into idolatry, as into a snare. 30. Many wives — So to the crime of sacrilege he added that of polygamy. 31. Whose name he called Abimelech — Literally, as margin, he set his name, from which expression Keil understands that Gideon gave his son this name, not at the time of his birth, but after he had grown up and shown such qualities as led to the expectation that he would be a king’s father.The name and maternity of this son prepare us for the history contained in the next chapter. 33. As soon as Gideon was dead — Compare Judges 2:19, note. Gideon’s own example had been a snare to Israel; but in spite of all that, there was so much of uprightness and goodness in his character that he restrained the people from idolatry all his days. Here mark the downward tendency of a questionable example. False, and even evil, opinions and practices may be held by some great minds with apparent innocence and harmlessness, but prove the ruin of others who presume to follow in their steps. Baal-berith — The covenant Baal. The name indicates that these Israelites entered into covenant with Baal, just as Israel, under Moses, had entered into covenant with Jehovah. From Judges 9:4; Judges 9:46, we learn that there was at Shechem a temple or house for his worship. He thus became to them the most sacred of deities, the god in whose name they might solemnize their oaths, thus corresponding with the Ζευςορκιος of the Greeks, and the Deus Fidius of the Romans. 35. Neither showed they kindness — They proved ungrateful as well as idolatrous. Instead of making one of Gideon’s legitimate sons ruler, (Judges 8:22,) they saw all these cruelly slaughtered, and chose their murderer, an illegitimate son, to reign over them for three years. Judges 9:22. Jerubbaal, namely, Gideon — The names should be written Jerubbaal-Gideon. The double name is here apparently used as a reflection on Israel’s baseness in neglecting the memory of the distinguished Baal-fighter, to whom they owed so much. Note, Judges 6:32.Thus closes the history of Gideon, another of the mixed and mysterious characters of the age of the Judges. He is the first of the deliverers of Israel whose history is given as a detailed narrative. He possessed gentleness and grace of heart and manner, with a lofty heroism and nobleness of character. This was enhanced by his commanding and kingly form.As the deliverer of Israel, following out the instructions of Jehovah, we see in him every thing to praise: as the retired warrior, peacefully living at his native city, and apparently refusing to exercise the ordinary office of judge, there is something about him that is at least strangely unambitious; and in his setting up the costly ephod in Ophrah, and allowing all Israel to go whoring after it, we discover that which resembles a Jeroboam-like attempt to establish a new and unauthorized form and place of worship in Israel, and in this he bears the censure of the sacred historian himself. Gideon was manifestly a great character, but not well balanced. “There is a sweetness and nobleness blended with his courage, such as lifts us into a higher region — something of the past greatness of Joshua, something of the future grace of David. But he was, as we should say, before his age. The attempt to establish a more settled form of government ended in disaster and crime. He himself remains as a character apart, faintly understood by others, imperfectly fulfilling his own ideas, staggering under a burden to which he was not equal.” — Stanley.The attempt of some expositors, ancient and modern, to make Gideon a type of Christ, is justly condemned by Dr. Clarke. It is farfetched and useless, and does more to confuse the sacred history than to explain it. The history of the Judges is manifestly designed, not to give us types of the Messiah, but rather to show up the lower and higher aspects of human character in the development of history. We see in this book the natural workings of humanity when confronted on the one side by the world, the flesh, and the devil, and on the other by the law and revelations of God.The conflict too often results in the victory of the flesh over the Spirit. ’S , Judges 9:1-6. 1. Abimelech — Son of Gideon by his concubine, who lived in Shechem.Judges 8:31. His mother’s family evidently possessed great influence in the city. 2. All the men of Shechem — Literally, all the lords of Shechem, that is, all the prominent citizens, whether Israelitish or Canaanitish. Comp. Judges 9:28. Abimelech’s usurpation was shrewdly planned and most skillfully executed. His address to the citizens of his native place was well adapted to win their hearts. The name of Jerubbaal, the Baal-fighter, was alone calculated to rouse the animosity of the Shechemites, who were devoted to the worship of Baal, and had a house erected to his honour. Judges 9:4. Then, the notion of being ruled by seventy kings instead of one would be anything but agreeable; and though there may have been no evidence that the seventy sons of Jerubbaal aspired to reign, it might have been thought wise to provide against such a contingency. But what most swayed their minds was Abimelech’s significant reminder, I am your bone and your flesh. His mother’s family stood high in Shechem, and her son seemed, therefore, to be a brother of them all. 4. They gave him — As a tribute to royalty, and to enable him to hire a body-guard and provide himself with the emblems of royalty. Threescore and ten pieces of silver — Silver shekels are probably meant, and this number would amount to about forty dollars. House of Baal-berith — The edifice or temple which the Shechemites had built for the worship of this heathen deity. Great treasure was usually laid up in such temples, and not unfrequently applied to political purposes. Compare 1 Kings 15:18.The treasures of Baal were thought to be well appropriated to the use of him who essayed to destroy the sons of Jerubbaal, the Baal-fighter. There was one piece of silver to each of the seventy sons of the Baal-destroyer. Vain and light persons — Loose and desperate characters, who were alike ready for the lowest meanness and the darkest crimes. 5. Upon one stone — That is, he made his brethren prisoners, and then led them out, and subjected them to a formal execution all at one place and time. Perhaps the place of execution was the rock where the angel had revealed himself to Gideon. Judges 6:20. This massacre, says Keil, was “a bloody omen of the kingdom of the ten tribes, which was afterwards founded at Shechem by Jeroboam, in which one dynasty overthrew another, and generally sought to establish its power by exterminating the whole family of the dynasty that had been overthrown. Even in Judah, Athaliah, the worshipper of Baal, sought to usurp the government by exterminating the whole of the descendants of her son. 2 Kings 11. Such fratricides have also occurred in quite recent times in the Mohammedan countries of the East.” Abimelech has the unenviable distinction of giving the first example of that barbarous system of state policy. 6. House of Millo — It seems best to understand Millo here, as in 2 Samuel 5:9, as the name of the principal fortress of the city, and identical with the tower of Shechem, mentioned Judges 9:46-47; Judges 9:49. It was, perhaps, situated on Mount Gerizim, where it would command the city of Shechem. On the summit of Gerizim, Robinson found the remains of an ancient fortress. The word Millo (ξμεΰ) comes from ξμΰ, to fill, and naturally designates a rampart filled in with earth or stones. The company or family of armed men who held possession of this citadel were a most important part of the population, and it would not be wise to inaugurate a new king without their presence and co-operation. Plain of the pillar — Rather, oak of the pillar, probably the famous oak under which Joshua set up the great stone for a witness in Israel. Joshua 24:26. The word ξφα, translated pillar, literally means, any thing placed or set up, and might designate either a monument or a military station. We may as well adhere to the English version, pillar. This oak was distinguished by a monumental pillar under it or near to it, and might itself have been a monumental tree that had, as we have suggested above, been standing there since the days of Joshua. It would have been a most natural spot to convene such an assembly as that which gathered to make Abimelech king. 7. Mount Gerizim — The steep mountain that overhangs Shechem on the south. See note and cuts at Joshua 8:30. Lifted up his voice — This discourse of Jotham seems to have been uttered to the same assembly that had gathered to make Abimelech king, and on the very day of the inauguration. Judges 9:19. “Several lofty precipices of Gerizim literally overhang the city, any one of which would answer his purpose. Nor would it be difficult to be heard, as every body knows who has listened to the public crier of villages on Lebanon. Indeed, the people in these mountainous countries are able, from long practice, so to pitch their voices as to be heard distinctly at distances almost incredible. They talk with persons across enormous wadies, and give the most minute directions, which are perfectly understood; and in doing this they seem to speak very little louder than their usual tone of conversation.” — Thomson. On the acoustics of the Shechem valley see note on Joshua 8:33. That God may hearken unto you — He addresses the Shechemites as one having divine authority, and evidently under divine inspiration. 89504e470d0a1a0a0000000d49484452000000c80000011c0803000000b55e0b2100000300504c5445000000010101020202 0303030404040505050606060707070808080909090a0a0a0b0b0b0c0c0c0d0d0d0e0e0e0f0f0f1010101111111212121313 131414141515151616161717171818181919191a1a1a1b1b1b1c1c1c1d1d1d1e1e1e1f1f1f20202020202022222223232324 24242424242626262727272828282828282a2a2a2b2b2b2c2c2c2c2c2c2e2e2e2f2f2f303030303030323232333333343434 3434343636363737373838383838383a3a3a3b3b3b3c3c3c3c3c3c3e3e3e3f3f3f4040404141414141414343434444444545 454646464747474848484949494949494b4b4b4c4c4c4d4d4d4e4e4e4f4f4f50505051515151515153535354545455555556 56565757575858585959595959595b5b5b5c5c5c5d5d5d5e5e5e5f5f5f606060616161616161636363646464656565666666 6767676868686969696969696b6b6b6c6c6c6d6d6d6e6e6e6f6f6f7070707171717171717373737474747575757676767777 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The trees — According to Dr. Thomson, the olive, the fig, the vine, and the bramble are the trees which most abound in the neighbourhood of Shechem. To anoint a king — There had as yet been no king in Israel, but the custom of anointing kings for their office was familiar to the people, and Abimelech had probably just now been inducted into royalty in this way before this same assembly. The olive — One of the most highly valued and extensively cultivated trees of Palestine. 89504e470d0a1a0a0000000d49484452000000cc000000f10803000000b018a8b300000300504c5445000000010101020202 0303030404040505050606060707070808080909090a0a0a0b0b0b0c0c0c0d0d0d0e0e0e0f0f0f1010101111111212121313 131414141515151616161717171818181919191a1a1a1b1b1b1c1c1c1d1d1d1e1e1e1f1f1f20202020202022222223232324 24242424242626262727272828282828282a2a2a2b2b2b2c2c2c2c2c2c2e2e2e2f2f2f303030303030323232333333343434 3434343636363737373838383838383a3a3a3b3b3b3c3c3c3c3c3c3e3e3e3f3f3f4040404141414141414343434444444545 454646464747474848484949494949494b4b4b4c4c4c4d4d4d4e4e4e4f4f4f50505051515151515153535354545455555556 56565757575858585959595959595b5b5b5c5c5c5d5d5d5e5e5e5f5f5f606060616161616161636363646464656565666666 6767676868686969696969696b6b6b6c6c6c6d6d6d6e6e6e6f6f6f7070707171717171717373737474747575757676767777 777878787979797979797b7b7b7c7c7c7d7d7d7e7e7e7f7f7f80808081818182828283838383838385858586868687878788 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My fatness — A reference to the olive oil, which was manufactured and used in great quantities among the ancients. The fatness of the olive, and its chief value, was its oil. Honour God and man — God was honoured by the fatness of the olive in its use for light in his sanctuary, (Exodus 27:20,) and for the holy offerings and rites of his house. Exodus 29:23; Exodus 29:40. Man was honoured by it in its various domestic uses, and especially by its use in anointing prophets, priests, and kings. To be promoted over the trees — Better, to wave over the trees. The Hebrew verb ðåò, to wave, to reel, is often used of the staggering motion of a drunken man, and also of a wandering person, going up and down, as the margin has it, and might aptly characterize a king like Abimelech, who reels and wanders to and fro among the people, and is no benefit to any one. Jotham may have meant, in the use of this word, to throw a contemptuous gibe at Abimelech. But the word is here in keeping with the imagery of trees; and the waving of one tree over another is a beautiful image of royal supremacy and power. 89504e470d0a1a0a0000000d49484452000000cf000001200803000000243ad78e00000300504c5445000000010101020202 0303030404040505050606060707070808080909090a0a0a0b0b0b0c0c0c0d0d0d0e0e0e0f0f0f1010101111111212121313 131414141515151616161717171818181919191a1a1a1b1b1b1c1c1c1d1d1d1e1e1e1f1f1f20202020202022222223232324 24242424242626262727272828282828282a2a2a2b2b2b2c2c2c2c2c2c2e2e2e2f2f2f303030303030323232333333343434 3434343636363737373838383838383a3a3a3b3b3b3c3c3c3c3c3c3e3e3e3f3f3f4040404141414141414343434444444545 454646464747474848484949494949494b4b4b4c4c4c4d4d4d4e4e4e4f4f4f50505051515151515153535354545455555556 56565757575858585959595959595b5b5b5c5c5c5d5d5d5e5e5e5f5f5f606060616161616161636363646464656565666666 6767676868686969696969696b6b6b6c6c6c6d6d6d6e6e6e6f6f6f7070707171717171717373737474747575757676767777 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The fig tree — Another of the excellent and highly valued trees of Palestine, the sweetness of whose good fruit is proverbial. 13. The vine — Palestine has ever been celebrated for the luxuriant growth, abundance, and excellence of its grape-vines, and also for the immense clusters of grapes which they produced. Compare what is said of the clusters of Eshcol, Numbers 13:23. The sap of the vine is sometimes used in the East as medicine; its ripe fruit, both fresh and in its dried state as raisins, is highly esteemed; but its chief use was for the production of wine. Which cheereth God and man — Wine was largely used in the sacred services of Jehovah, being poured out as a drink offering to him. Comp. Exodus 29:40; Leviticus 23:13; Numbers 15:5. In this sense, like the olive-oil, it might be said to cheer and honour Him. So, too, libations of wine were offered in the heathen sacrifices. From its exhilarating qualities, wine was also said to gladden the heart of man. Psalms 104:15; Proverbs 31:6. It was used as a common and highly esteemed beverage among the Israelites, and it is often spoken of in Scripture as one of God’s blessings, just as are corn and oil, and milk and honey. Its moderate use seems never to have been regarded dangerous or evil, though drunkenness is everywhere condemned. The importance of the modern “wine question,” and zeal for the doctrine of total abstinence, must not run us into false expositions of Scripture, or lead us to conceal or to evade the facts of sacred history. Customs and circumstances now seem clearly to make it a duty of Christians to abstain totally from wine; and self-denial, in whatever form it may serve to promote the cause of morality and religion, becomes always the bounden duty of the man of God. 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All the trees — Not one of all the trees was willing to be king, but all were willing that the bramble should rule over them — a stinging reflection on the Shechemites. \ The bramble — The word àùׂ ?ã, atad, occurs elsewhere only in Psalms 58:9, where it is rendered thorns, and Genesis 50:10, where it is rendered as a proper name. “It is generally thought to denote the southern buckthorn, a brier bush indigenous in Egypt and Syria, shooting up from the root in many branches, (ten to fifteen feet high,) armed with spines, and bearing leaves resembling those of the olive, but light coloured and more slender, with little whitish blossoms that eventually produce small, black, bitter berries. The Arabs still call it atad. Rauwolf found it growing at Jerusalem.” — M’Clintock and Strong’s Cyclopaedia. From this same bush it is supposed the Saviour’s crown of thorns was made. Compare note on Matthew 27:29. 15. Put your trust in my shadow — The bramble has no shadow worthy of the name, and the language here is a biting irony upon those who had chosen a worthless man for a king. A thorn bush give shade and protection to the olive or the fig tree! As well might one expect to gather grapes of thorns or figs of thistles. Let fire come out of the bramble — Thorn-bushes are commonly used for fuel in the East. They easily catch fire and soon burn out, and yet they may kindle a fire that will burn and destroy the greatest of trees, even the noble cedars of Lebanon. So a weak and worthless ruler may provoke civil discords, or incur foreign wars, which in their fiery progress swallow up and devour the brave, the virtuous, and the noble. So it was in the case of Abimelech. 16. Now therefore — Jotham proceeds to apply his fable, so that no one can possibly fail to see and feel its force. Truly and sincerely — Literally, in truth and integrity. These words, repeated again in Judges 9:19, when taken in connection with the mention of the debt of gratitude which the Shechemites owed to Jotham’s father, contain a most scornful and caustic rebuke for all the men of Shechem, and implied, as surely as he spake by inspiration, that their lack of truth and integrity would bring upon them swift destruction. 20. Devour Abimelech — The application transcends the fable itself. Not only shall Abimelech, the accursed bramble, kindle a fire to the destruction of many lords of Shechem, but also fires of revengeful judgment shall come out in fury from the latter, and devour Abimelech himself. All this, as the subsequent history shows, was a true prophecy. See Judges 9:49-57. 21. Jotham ran away — After such a burning application of his fable he knew that his only safety was in flight. The precipice from the top of which he spoke enabled him to get the start of any who might be disposed to pursue him. Beer — The locality of this town is uncertain. There was a place of this name east of the Dead Sea, in the confines of Moab, where the Israelites were encamped, (Numbers 21:16,) and possibly this was the very spot to which Jotham fled. Some identify it with Beeroth, the modern el-Bireh, seven miles north of Jerusalem. Joshua 9:17. Dwelt there — Probably in obscurity and sorrow. Nothing more is heard of him in Scripture. Thus many of earth’s noblest natures, like the lone desert flower, are doomed to pine in obscurity and neglect. OF , Judges 9:22-57. 22. Three years — So long a time it seems all Israel, not merely the men of Shechem, were content that the miserable Abimelech should rule over them. He probably confined himself to Shechem and the tribes of Israel contiguous, and his rule was but a weak specimen of royalty, with which most of the twelve tribes lightly concerned themselves. This abortive effort after a monarchy seems to have satisfied the Israelites until the days of Samuel. 23. God sent an evil spirit — Not merely “permitted jealousies to take place, which produced factions, but actually sent, or permitted to go, a personal evil demon, to generate discords among the Shechemites, and thus bring judgment on them for their wickedness. The Scriptures everywhere recognise a kingdom of darkness, as well as a kingdom of light; and it is contrary to reason and experience, as well as Scripture, to assume the impossibility of personal evil spirits having influence over the human soul. But these powers of darkness are held in check, and their agency is circumscribed, by the mightier power of God, who sometimes sends them, as a huntsman sends his dog after the game, by unbinding their powers and letting them loose to their own route. See note on Mark 5:13. The evil spirit that troubled Saul came by permission and command of God, (1 Samuel 16:14,) and even Satan goes forth to afflict pious Job by permission of Jehovah. Job 1:12; Job 2:6. Dealt treacherously — The very men who had been so ready to make Abimelech king are the first to seek his overthrow. 25. Liers in wait for him — Ambushed warriors, who watched particularly for an opportunity of assassinating the king when he should chance to pass out of the city, but meantime robbed all that came along… by them, innocent travellers, and thus brought the government itself into disrepute; for the people would feel that a worthless king was the occasion of the troubles. It was told Abimelech — And it seems he at once took measures to put down the banditti, but before he had moved far the matter assumed the proportions of a fierce rebellion. 26. Put their confidence in him — Entrusted him with the command of the rebellion, which he was but too ready to accept. Gaal seems to have been, as Keil expresses it, a sort of “knight-errant, who went about the country with his brethren, that is, as captain of a company of freebooters, and was welcomed in Shechem, because the Shechemites, who were dissatisfied with the rule of Abimelech, hoped to find in him a man who would be able to render them good service in their revolt from Abimelech.” 27. Went out into the fields — To gather the vintage, as the context shows. Made merry — Rather, made a thanksgiving festival, as was the common custom at the time of the harvest. House of their god — The temple of Baal-berith. Judges 9:4. They honoured their god with thanksgivings similar to those which the law prescribed for the praise of Jehovah. Leviticus 19:24. 28. Who is Abimelech — A most contemptuous question, implying that Abimelech was unworthy of respect. Compare 1 Samuel 25:10. Who is Shechem — Shechem is not here opposed to Abimelech, as many commentators have supposed — that is, How contemptible is Abimelech on the one hand, and how noble is Shechem on the other! — for both words have the same grammatical and logical construction; but Shechem is to be understood of that part of the citizens of the place who were loyal to the king, and obedient to the authority of Zebul, the governor of the city. Among these were probably many of Abimelech’s kindred, for “the house of his mother’s father” had evidently no little influence in Shechem, (note, Judges 9:1,) and they would naturally be opposed to this insurrection against the rule of their brother. Judges 9:3. Zebul, the governor, was opposed to the rebellion, for his anger was kindled when he heard of what Gaal had said and done, (Judges 9:30,) and with him, doubtless, many of the Shechemites sympathized. So to the question, Who is Abimelech? corresponds the answer, Son of Jerubbaal; and to Who is Shechem? corresponds, Zebul his officer, involving, of course, all the Shechemites who sympathized with Zebul and were loyal to Abimelech. The antithesis is between Abimelech and this part of the Shechemites on the one hand, and the we, with whom Gaal identifies himself, on the other. These latter are called the men of Hamor the father of Shechem, that is, descendants of that ancient and noble prince who had founded the city, and called it Shechem, after the name of his son. Genesis 33:19. It is altogether probable that a remnant of that ancient Hivite family still abode in Shechem, and might, with much plausibility, assume to be patricians of that capital of their fathers. Why should the descendants of such a family serve the son of the hated Baal-fighter, the destroyer of their idols? 29. Under my hand — The boastful language of one who yearns for political power. Compare 2 Samuel 15:4. Increase thine army — The noisy swaggerer, heated with wine, and still more intoxicated with the thirst for power, boldly challenges Abimelech to battle. 31. Sent messengers unto Abimelech — Who was dwelling at Arumah. Judges 9:41. Privily — Literally, in deceit; that is, so as to deceive and blind Gaal, who might have been led to infer from his silence that Zebul would not oppose him in his war with the king. They fortify the city against thee — Rather. according to Gesenius and Keil, they urge on, or stir up, the city against thee. 34. Four companies — So as to attack the city at different points. 36. Shadow of the mountains — Zebul speaks to him in deceit; that is, for the purpose of deceiving him, just as he had sent to Abimelech. Judges 9:31. He wishes to gain time for Abimelech, and pretends that the advancing forces are but the moving shadows of the heights of Ebal, which in the early morning always spread themselves upon the landscape of Shechem. 37. Middle of the land — Rather, height of the land, some neighbouring summit. The plain of Meonenim — Rather, By the way of the oak of the magicians, a place (no longer known) in the vicinity of Shechem, that was probably noted as a favourite haunt of diviners and soothsayers. 38. Thy mouth — Zebul now suddenly flings off the mask, and upbraids Gaal for his recent swaggering and his present apparent cowardice, and provokes him to go forth to the battle, in which he is miserably defeated. 39. Gaal went out before the men of Shechem — It must have been a hasty gathering and a hurried advance, so that they were ill prepared to meet Abimelech. 41. Arumah — A city evidently near to Shechem, but now unknown. Van de Velde proposes to identify it with the ruin El-ormah, on the brow of a mountain southeast of Shechem. To this place Abimelech retired after the fight before the gates of Shechem. Zebul thrust out Gaal — By taking advantage of his defeat and confusion. After his failure to defend them, the people opposed to Abimelech would not care to have Gaal dwell in Shechem. 42. On the morrow — After the thrusting out of Gaal. The people went out into the field — Apparently to attend to their agricultural pursuits. They seem to have thought the war was over, and Abimelech had retreated to some place far away. “Notwithstanding their treasonable practices, they think the matter is now settled, and that Abimelech is content with the banishment of Gaal. They have forgotten, to their own hurt, what Jotham told them. The thorn-bush emits fire, and consumes those who despise it.”— Cassel. They told Abimelech — Probably Zebul again sent messengers to carry the information. Compare Judges 9:31. 45. Sowed it with salt — A symbolical act denoting the utter desolation of the city, as if henceforth it were to become a barren desert. Note on Matthew 5:13. This terrible massacre of the people and destruction of the city was one part of the fulfilment of Jotham’s prophecy. Judges 9:20. By it Abimelech sought to punish the rebellious tendencies which were becoming so manifest among some of his subjects, doubtless in the hope of deterring others. 46. Men of the tower — These were the same as the house of Millo. Judges 9:6; Judges 9:20. Fire had already come out from Abimelech and devoured the men of Shechem, but the lords of the castle are yet more literally to feel its burnings. A hold — öøéç, a pit, a cellar, a hole for concealment, a deep covered place. (Furst, Lex.) The word occurs again only at 1 Samuel 13:6. The lords of the tower of Shechem, feeling no longer secure in their citadel, fled for refuge into a covered hold in the sanctuary of their god, but fire came out from Abimelech and devoured them even there. 48. Mount Zalmon — A wooded hill near Shechem, but now unknown. Many suppose it referred to again in the much disputed passage, Psalms 68:14, where it is wrongly spelled Salmon. Took an axe — Literally, took the axes; but the allusion is to the axes which the people also took, after the example of their leader. 49. Set the hold on fire upon them — Burned down the house of Baal-berith, so that those who had fled for refuge into its cellars and secret holds perished under its falling ruins. Some, doubtless, were burned, others suffocated by the smoke of the green wood, while others were crushed under falling beams. 50. To Thebez — Where another insurrection had broken out. The site of Thebez is marked by the modern village Tubas, about ten miles northeast of Shechem. 51. A strong tower within the city — Unwalled cities and villages were often provided with such a strong tower or castle, to which the inhabitants resorted in time of danger. Walled cities, too, sometimes had a tower built in the wall. 53. All-to brake his skull — Better, and she brake his skull. The phrase all-to was used by some of the old English authors in the sense of entirely, but is now obsolete. 54. A woman slew him — This was reckoned a terrible disgrace to a warrior. Like his next successor in Israelitish royalty, (1 Samuel 31:4,) he implored his armour-bearer to despatch him; but he did not thereby escape the dreaded ignominy, for the manner of his death was written in history, and long after familiarly associated with his memory. 2 Samuel 11:21. And thus was ultimately fulfilled the prophetic curse of Jotham.“Much more beautiful is the otherwise tragical death of Saul. His attendant, influenced by reverence, refuses to kill him, and finally follows him in voluntary death. The songs of David celebrate Saul’s memory; but Abimelech’s epitaph is his brother Jotham’s curse.” — Cassel. TOLA AND JAIR, Judges 10:1-5. 1. There arose — In the providence of God. To defend — Rather, to save Israel. No particular acts of Tola are recorded, but only the general statement (Judges 10:2) that he judged Israel twenty three years. Hence it has been a question among the commentators, How did Tola save Israel?There is no record of any new oppressions, or of any special dangers. But the chief difficulty comes from assuming that there was no sense in which he might have saved Israel unless they had been in bondage to some foreign foe. He might have saved them from civil discords and fearful feuds by his wise and prudent judgments. He may have saved them from foreign invasions by a timely and prudent caution. We should also remember that the silence of Scripture respecting an individual is not sufficent ground for assuming that he did no mighty works. Tola was raised up to defend Israel; that is, for the purpose of defending or saving them in case any difficulty or danger came; and perhaps an important part of his labour was to save or reclaim the people from the idolatry into which they had fallen after the death of Gideon. A man of Issachar — One of that tribe by birth. Dwelt in Shamir — The site of Shamir has not been satisfactorily identified. “It is singular that this judge, a man of Issachar, should have taken up his official residence out of his own tribe. We may account for it by supposing that the Plain of Esdraelon, which formed the greater part of the territory of Issachar, was overrun, as in Gideon’s time, by the Canaanites or other marauders, of whose incursions nothing whatever is told us, (though their existence is certain,) driving Tola to the more secure mountains of Ephraim. Or, as Manasseh had certain cities out of Issachar allotted to him, so Issachar, on the other hand, may have possessed some towns in the mountains of Ephraim.” — Grove, in Smith’s Bib. Dict. Others have supposed that at this city in the mountains of Ephraim he was more accessible to the various tribes, and could thus more conveniently judge Israel. 3. Jair, a Gileadite — That is, a native or resident of Gilead, the mountainous country east of the Jordan. On the silence of Scripture respecting the particulars of his life the same may be said as of Tola, in Judges 10:1. 4. Thirty sons… thirty ass colts… thirty cities — These facts are mentioned to show the power, dignity, and wealth of the house of Jair. Havoth-jair — That is, villages of Jair. These villages, possessed by Jair’s sons, were called after their father’s name even at the time when the Book of Judges was written. They probably comprised the same “towns” which Jair, the son of Manasseh, took in the days of Moses, (Numbers 32:41; Deuteronomy 3:14,) and called by this very name. Their number may have been increased so as to furnish one for each of the thirty sons of this Gileadite judge. This name was not now given them for the first time, but was a bringing into use again of an old name which had, perhaps, become partially forgotten. 5. Camon — This was, probably, one of the thirty cities mentioned above, but its exact situation is now unknown. Possibly it is represented by the modern Reimun, a few miles northwest of Jerash. Though little is said of Tola and Jair’s life, the fact of their death and the place of their burial are carefully noted. AND , Judges 10:6-9. 6. Did evil again — This apostasy, as appears from what follows respecting the number of false gods they worshipped, was of a most aggravating character. Baalim, and Ashtaroth — See note on chap. Judges 2:13. Gods of Syria — These are nowhere in Scripture mentioned by name. Gods of Zidon — The peculiar forms of the Baal and Asherah worship as practiced among the Phenicians. Compare 1 Kings 11:33. This worship was, in its principles, common among several of the surrounding nations, but each nation seems to have given it some peculiar modification of its own. Gods of Moab — Among whom Chemosh was the principal deity. Numbers 21:29; 1 Kings 11:33. Gods of… Ammon — Particularly the abominable Moloch, the fire-god, to whom human sacrifices were offered. 1 Kings 11:7. Gods of the Philistines — Dagon, the fish-god. Compare chap. Judges 16:23. Here we have the mention of seven classes of gods to whose worship Israel had turned, thus filling up the measure of a sevenfold idolatry. This seems more execrable still when we compare with it the seven deliverances of Jehovah mentioned in Judges 10:11-12. They had seemed to choose a new idol for every deliverance. 7. Anger of the Lord — Note, Judges 2:14. Philistines… Ammon — They had felt the oppression of these foes before, but had been graciously delivered. See on Judges 3:31. 8. Vexed and oppressed — Literally, broken and crushed. Henry forcibly suggests that with the Philistines on one side and the Ammonites on the other, Israel was miserably crushed as between two millstones. That year… eighteen years — The oppression commenced that very year in which they were sold into the hands of their enemies, and continued eighteen years; not, as some say, that year completed eighteen years of oppression. The bitterness of the oppression was enhanced by the fact that it came not on gradually, but a breaking and crushing tyranny over them began with the very first year of their subjection. Israel… on the other side Jordan — So this oppression distressed especially the tribes east of the Jordan. Land of the Amorites — Which Israel had formerly taken from their king, Sihon. See at Numbers 21:21-32. “Gilead, being a more precise epithet for the land of the Amorites, is here used in a wider sense to denote the whole of the country east of the Jordan, so far as it had been taken from the Amorites and occupied by the Israelites, as in Numbers 32:29; Joshua 22:9.” — Keil. ISRAEL’S AND , Judges 10:10-16. 10. Israel cried — But it seems to have been only a half-hearted repentance. They did not put away their idols, and their confession was inspired by a terror of their enemies, not by a genuine abhorrence of idolatry and desire to return to the Lord. Not until after Jehovah refused to deliver them in that state did they thoroughly repent. 11. The Lord said — How the Lord spake on this occasion we are not told, and the question can only be a subject of conjecture. Some have thought he spoke by a prophet; others, by some sublime theophany. Keil thinks the answer was given in front of the tabernacle at Shiloh, where the people had assembled to call on the Lord, and came either through the high priest, or by an inward voice which aroused in their consciences the memory of the Lord’s gracious acts and their ingratitude and apostasy. From the Egyptians — By all the miracles of the exodus from that house of bondage, minutely described in the first fourteen chapters of Exodus. Amorites — In the days of Moses. Numbers 21:21-32. Ammon — Who joined with Moab in the oppression from which Ehud delivered Israel. Judges 3:13. Philistines — In the days of Shamgar. Judges 3:31. 12. The Zidonians — Who probably joined with Jabin and other northern Canaanites against Israel, but were defeated by Barak. Judges 5:19.Amalekites — From these ancient foes they had been repeatedly delivered in the days of Moses, and Ehud, and Gideon. Compare Exodus 17:13; Judges 3:13; Judges 6:3. Maonites — The Hebrew is Maon, but, like Amalek, it here denotes a people, not a place. We have no record elsewhere of any oppressors of Israel bearing this name; hence the Septuagint reads Midian, and this reading Ewald and Keil follow. It is urged that unless we adopt this reading no mention at all is made of the terrible oppression of Midian. But it may be replied, No mention is made of the Moabite oppression, which lasted eighteen years. Judges 3:14. The sacred writer does not profess to give an exhaustive history; but, true to the spirit of the Old Testament theocratic history, he selects just seven deliverances of Israel, in apparent allusion to the seven classes of false gods mentioned in Judges 10:6, where see note. In such an instance it is not ours to say what he ought to have written, and what omitted.The Maonites may be included under “the children of the East,” chap. Judges 6:3. “Traces of the name Maon are found in several localities. It is given to a town in the south of Judah, (Joshua 15:55,) now identified with the ruins of Tell Main. It is given to the bleak and hilly pasture lands which extend away to the southward of the town of Maon. 1 Samuel 23:25. Jeremiah (Jeremiah 48:23) mentions Beth-meon, which may be the same as Beth-baal-meon of Jos 13:17, and Baal-meon of Num 32:38, and would thus be identical with the ruins of Main, three miles south of Heshbon. Still another Maon is mentioned. 2 Chronicles 26:7. It is probable that all these names indicate the presence of an ancient and powerful nomad tribe, whose earliest settlements were in the vale of Sodom, and with the Amalekites who dwelt in the wilderness south of Palestine.”-Porter. 13. I will deliver you no more — But it appears in the following history that he did deliver them, even again and again. Was God therefore false to his word? By no means. This, like all other similar declarations of Jehovah, is to be regarded as conditional. “This he tells them,” says Henry, “not only as what he might do, but as what he would do, if they rested in a mere confession of what they had done amiss, and did not put away their idols and amend for the future.” So it is always with the divine threatenings or promises. Both “the goodness and severity of God” are conditioned on the responsible actions of man. Note, Romans 11:22. 14. Cry unto the gods — A bitter and taunting irony. Thus Divine Wisdom deals with the rebellious and profane. It laughs at their calamity and mocks when their fear cometh. Proverbs 1:26. 15. We have sinned — Now their repentance becomes deeper and profounder. They had before (Judges 10:10) confessed their sins, but had not forsaken them. Now, brought into deep humiliation by the divine threat, (Judges 10:13.) they are ready to do or receive whatsoever seemeth good unto Jehovah. 16. Put away the strange gods — They no longer repented in words only, by a mere confession of their guilt, but proceeded to bring forth fruit worthy of repentance. So in every genuine conversion there must be added to confession an earnest revolt and turning away from the old sins. His soul was grieved — Literally, was shortened; that is, thrilled with the most intense emotions of distress and anxiety. Compare the similar sense of the verb ÷öø, in Judges 16:16; Numbers 21:4; Job 21:4; Zechariah 11:8. This text shows that Jehovah’s nature is profoundly emotional, which fact, instead of detracting from our reverence of him, should serve to give us a more affecting view of the divine character. See notes on Judges 2:14; Judges 2:18, and 1 Samuel 15:11. FOR WAR, Judges 10:17-18.These two verses serve as an introduction to the history of Jephthah, and ought not to have been separated from it by a division of chapters. Chapter 11 should have begun here. 17. Were gathered together — Literally, let themselves be called together. Clarke’s rendering, they cried against Israel, is not allowable. Gilead — The mountainous tract of country on the east of the Jordan, extending from the northern end of the Dead Sea to the Sea of Galilee. In what particular part of this region the Ammonites encamped is not said, but probably at the southern base of Mount Gilead, (Jebel Osha,) or between that place and Rabbah, their capital. This whole region was wrested from the Ammonites and ruled by Jephthah. See map, page 234. Mizpeh — Probably identical with Mizpeh of Gilead, (Judges 2:29,) and the Ramoth-mizpeh of Jos 13:26, near or at the modern es-Salt. It was the great gathering place of the Israelites east of the Jordan. “About three miles northwest of es-Salt is the highest peak east of the Jordan, commanding one of the widest and most interesting views in the country.Its top is broad and flat, and would form a fine gathering place for a nation of warriors. On its northern shape is an ancient ruin called Jiliad. It is probable that this is the true site of Mizpeh of Gilead, the gathering-place of the eastern tribes. Mizpeh was situated close to the frontier of the Ammonites, and apparently near their capital, Rabbath, (Judges 11:29;) consequently it must have been on the south side of the Jabbok, and could not have been identical, as some have thought, with the Mizpeh where Jacob and Laban met. Genesis 31:49.” — Porter. 18. The people and princes of Gilead — The English version adds and, but it should be omitted. Princes is in apposition with people. The people spoke on this occasion in the persons of their representatives, the princes or chief men. The people of Gilead here means the Israelitish tribes that dwelt in Gilead. What man is he — The object of Israel’s gathering at Mizpeh evidently was to choose a leader, and to prepare to defend themselves against their oppressors. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/whedon/ OF , Judges 11:1-11.This chapter should have begun with Judges 11:17 of the preceding chapter, where the history of Jephthah properly begins. 1. Gileadite — Like Jair, Jephthah was a native of the land of Gilead, and, what is noticeable also, his father’s name was Gilead. He was probably a descendant of Gilead, the grandson of Manasseh. Numbers 26:29. We see no sufficient reason to take Gilead here as the name of the country, or a tribal name used in place of an unknown personal name. A mighty man of valour — Distinguished for great physical strength, skill in the use of arms, and boldness of character. 2. They thrust out Jephthah — Their father, Gilead, was a man of wealth and power, and they were unwilling that the son of a strange woman and a harlot should share with them the paternal inheritance. Compare Genesis 21:10; Genesis 25:6. The law placed a bastard on the same footing with an Ammonite or a Moabite. Deuteronomy 23:2-3. Neither could enter the congregation of the Lord until the tenth generation. Mark that he who by the law was placed in the same category with the Ammonites was called to be the conqueror of those incestuous sons of Lot. Strange woman — Hebrew, another woman. “Other is here to be taken in a bad sense, as in the expression other gods. As those are spurious gods, so another woman is a spurious wife.” — Cassel. 3. Fled — Violence and abuse were apparently used in thrusting him out. Land of Tob — A district lying northeast of Gilead, and apparently between the Syrians and Ammonites. Compare 2 Samuel 10:6. It has not been identified with any modern name. Vain men — Loose and desperate characters like those whom Abimelech made his friends.Judges 9:4. These eastern deserts were the common resort of such characters. See note on 2 Samuel 13:37. Jephthah’s mode of life during this period has been aptly compared to that of David when he fled from the court of Saul, and gathered round him a company of lawless characters, (1 Samuel 22:2,) and also to that of a Scottish border chieftain in the Middle Ages, and that of Robin Hood in England. 5. Elders of Gilead went — These were doubtless delegates from the assembly of princes of Gilead, mentioned Judges 10:18. There the question was raised, Who shall be our leader against Ammon? and this verse shows that their choice had fallen on Jephthah. His fame as a bold and warlike chieftain was doubtless the reason of this choice. 7. Did not ye hate me — Jephthah treats all the Gileadites as partakers in the abuse and violence which expelled him from his father’s house. Probably the act of Gilead’s sons in thrusting out Jephthah was generally approved by the elders, for in the next verse they seem to acknowledge their wrong. 8. Therefore — Inasmuch as we did thee wrong, we turn again to thee now to repair, as far as possible, that wrong by electing thee our head, that is, our captain and chief. 9. Shall I be your head — Better to make this a positive declaration, I will be your head; for the response of the elders in the next verse is not so much an answer to a question, as an expression of submission to Jephthah’s will. 10. The Lord be witness — A solemn oath and covenant. According to thy words — We will accede to thy wish. See on Judges 11:9. 11. The people made him head and captain — The elders made the choice, and the people confirmed it by a public election. The distinction between head and captain, if any, is that between civil and military leader and chief. The people chose him to be not only their leader in this war with Ammon, but their judge and ruler after the war was over. Jephthah uttered all his words — Publicly stated the terms and conditions on which he accepted his new position, and the vows and oaths by which both he and the people bound themselves to be governed. Before the Lord — Not before the ark, for that was at Shiloh; but by a solemn appeal to Jehovah as witness of the vows they all took upon themselves. This whole transaction was done as if all realized that they were in the very presence of Jehovah. On Mizpeh see note, Judges 10:17. ’S MESSAGE TO AMMON, Judges 11:12-28. 12. Sent messengers — He would know the ground and reasons on which the Ammonites pretended to wage war with Israel. “This is highly interesting, because it shows that even in that age a cause for war was judged necessary — no one being supposed to war without provocation.” — Kitto. Me… my land — The messengers speak in the name of the nation, as represented by the chosen leader. 13. Israel took away my land — This was probably in a certain sense tree, for, according to Joshua 13:24-25, Moses gave to the tribe of Gad half the land of the children of Ammon; and though Israel captured the land from Arnon even unto Jabbok, not of Moab nor of Ammon, but of Sihon, king of the Amorites, yet Sihon had previously fought against the king of Moab, and taken all his land out of his hand. See Numbers 21:24-26. So, though Israel strictly observed the divine order (Deuteronomy 2:9; Deuteronomy 2:19) not to disturb Moab or Ammon, they took from the Amorites lands which seem to have anciently belonged to those descendants of Lot. Israel was not to blame for conquering these lands of Sihon, and fairly owned them by the right of conquest, yet both Ammonites and Moabites might feel that they were the ancient owners. But having neglected their claim for three hundred years, (Judges 11:26,) it was idle for them to urge it now. 15. Israel took not — Israel took the land in question not of Ammonites or Moabites, but of Sihon, king of the Amorites, and therefore with previous owners they had nothing to do. Jephthah’s messengers proceed to state the real facts in the case. For the facts which they state, see the passages referred to in the margin. This whole message of Jephthah is a most primitive and honest piece of diplomacy, and a weighty argument for the antiquity and genuineness of the Pentateuch. 17. In like manner they sent unto the king of Moab — This fact is not recorded in the Pentateuch along with the other facts here mentioned, for it was a matter of comparatively little moment with Moses to record the refusal of Moab after he had mentioned that of Edom, but it was important for the purpose of Jephthah’s argument.Some have wondered why so much is here said about Moab in a message to the king of Ammon; but it should be noticed that as Jephthah, who really represented only the eastern tribes of Israel, speaks as the representative of all Israel, so the king of Ammon represents the children of Lot. 23. Shouldest thou possess it — Is it right for thee to seize upon possessions which our God has so signally given to us? 24. Wilt thou not — The thought involved in the previous verse is here expanded in a sort of argumentum ad hominem. You yourselves, it is urged, would most earnestly insist on possessing that which your god had given into your hands; and shall not we do the same? Chemosh — The great deity of the Moabites and Ammonites. “Jewish tradition affirms that he was worshipped under the symbol of a black star; and Maimonides states that his worshippers went bareheaded, and abstained from the use of garments sewn together by the needle. The black star, the connexion with Arabian idolatry, and the fact that Chemosh is coupled with Moloch, favour the theory that he had some analogy with the planet Saturn.” — Kitto’s Cyclopaedia. He is here spoken of as a local and national deity, but it is not necessary to assume that Jephthah himself believed in his real existence and divinity. He speaks with respect, however, of the religion of his foe, and this fact, together with the recent existence of Ammonitish idolatry in Israel, (Judges 10:6,) affords some ground to believe that there was still among the Israelites too much reverence for the gods of the heathen. \ 25. Better than Balak — Hast thou any better claim on these lands than Balak? The… king of Moab had even a better title to the lands than Ammon, for from him the greater part of them had been taken by the Amorites, (Numbers 21:26;) and the fact that he did not strive against Israel to recover his lost possessions was further evidence of the futility of Ammon’s claim. 26. Three hundred years — This of all others was the most overwhelming refutation of Ammon’s claims. The peaceful possession of a country for such a period was of itself an all-sufficient title to possession — a “statute of limitations:” “for,” says Le Clerc, “if there be no rule respecting time, and long possession is of no value, nothing could ever be safely possessed by any people, nor would there ever be an end of wars and dissensions.” ’S VICTORY AND VOW, Judges 11:29-40. 29. Then the Spirit of the Lord came upon Jephthah — He was roused and fired for his warlike work by an extraordinary supernatural influence from on high. But this must not be imagined identical with the New Testament gift of the Holy Ghost, and thence twisted to show that Jephthah’s rash vow was uttered under divine inspiration, and therefore pleasing in the sight of God. Note, Judges 3:10. Passed over Gilead and Manasseh for the purpose of collecting troops and necessaries for the war. Gilead and Manasseh are here to be taken as a name for the territory of the trans-Jordanic tribes. Mizpeh of Gilead — See note on Judges 10:17. Having collected his warriors, Jephthah passed over the lofty eminence on which Mizpeh was situated, and soon came to the border of the children of Ammon, between whom and himself the Lord was to decide that day. Judges 11:27. From the heights of Mizpeh the whole camp of the enemy was visible, spread over the beautiful knolls of the undulating plateau towards Rabbah. The sight fired the soul of Jephthah, and led him to utter his rash vow. 30. Vowed a vow unto the Lord — Bound himself by a strong oath and solemn appeal to Jehovah. So Jacob did at Bethel, (Genesis 28:20,) and Hannah at the tabernacle. 1 Samuel 1:11. Although vows were not commanded in the Old Testament, they were often taken, and the law made provision for different kinds of vows. They might be pleasing or displeasing to God, according to their real character. A rash vow could never be pleasing to God, though it might be excusable from the ignorance of him that vowed.It is not to be assumed that Jephthah uttered this vow under divine inspiration. The Spirit of the Lord came upon him, and quickened him with energy and heroism to go and conquer Ammon, but not to make this vow. It is to be noted that no sacred writer commends Jephthah’s vow. 31. Whatsoever cometh forth of the doors of my house to meet me — Rather, whosoever comes forth. It is hardly possible to avoid the conviction that Jephthah had a human being in his mind. For what else could he expect to come out of the doors of his house to meet him? Surely not a cow, nor a sheep, nor a goat, nor a herd of these animals, for their place was not in his house, or else, as Hengstenberg remarks, “the house of the Gileadite chieftain must have been a kind of Noah’s Ark — cattle and men in one room, going out and in at the same door, stall-fed alike — a thing surely not to be seriously thought of. Every thing that we know of the arrangements of houses among the Hebrews is against it.” And surely not a dog, or any unclean animal. No animal, clean or unclean, would be dignified with such lofty emphasis, for “how strange it would be,” says Pfeiffer, “if some great prince or general should say, ‘O God, if thou wilt grant me this victory, the first calf that comes to meet me shall be thine!’” If he meant to offer an animal, would he not have selected the best of his flocks, and have offered, not a single victim, and the first he found, but many sacrifices? Every feature of the passage indicates that Jephthah consciously vowed the sacrifice of a human being, and the tremendous force and awful solemnity of the vow appear in the very fact that not a common but an uncommon offering is pledged, and the victim is to be taken from the members of his own household. And as the most loving and affectionate would be likely to be the first to come and meet him, he hazards even that contingency, holding nothing back, but leaving it, as it were, for the Lord to select the victim. When I return in peace — Having conquered the enemy, and thus secured a lasting peace. Shall surely be the Lord’s, and I will offer it up for a burnt offering — Some have construed this passage so as to give the suffix pronoun it or him (δε) a dative sense, and refer it to the Lord. Thus, I will offer HIM (that is, to Jehovah) a burnt offering. In this case the vow is made to contemplate two distinct things, (1) a person to be consecrated to Jehovah, and (2) the additional offering of a burnt sacrifice. But such a construction would be a solecism in Hebrew. Were the sense dative, as above indicated, με, to him, would have been used, for the suffix to the verb is always the accusative. In 2 Kings 3:27, where it is said the king of Moab took his son and offered him a burnt offering upon the wall, we have precisely the same construction. Compare also 1 Samuel 7:9. This explanation must therefore be rejected as critically untenable.The marginal reading, OR I will offer, etc., is also untenable. According to this reading the import of the vow would be, as Kimchi and others have paraphrased it, “I will offer it for a burnt offering if it be fit for such a purpose, or, if not fit, I will consecrate it to the Lord.” But every passage in which Vav (ε) is supposed to be used disjunctively is capable of a different explanation. The notion that the Hebrew language is so destitute of connecting particles that Vav must be often used in a disjunctive sense is an almost inexcusable blunder, especially when it is brought to bear on the simple and positive phraseology of Jephthah’s vow. It does not appear that this vow was uttered in the heat of battle or in a moment of confusion. If Jephthah contemplated divers methods of fulfilling it, the Hebrew language did not lack words by which to express precisely his intention. If he meant to say or, there was the proper disjunctive ΰε, which is used more than a hundred times in the Old Testament in the sense of or.Another attempt to escape the obvious import of the vow is to take the word ςεμδ, burnt offering, in a figurative or spiritual sense. But such a deep spiritual sense of burnt offerings as this passage would involve was alien to the age of the Judges, and no passage in the whole Old Testament can be found where the word in question has such a meaning. Every passage cited in Hengstenberg’s essay on this subject fails most signally to help his argument. Hosea 14:2; Psalms 40:7-9; Psalms 51:17; Psalms 119:108. Take, for instance, the passage oftenest quoted, Psalms 51:16-17, where the spiritual idea of sacrifices in general is expressed, and the sacrifice of a broken and contrite heart, so far from being identified with burnt offering, is put in direct opposition to it. The whole attempt to put a figurative or spiritual sense upon the word ςεμδ, especially in our text, is a manifest striving after something which the Scriptures nowhere offer, and a prodigious effort to get rid of the common meaning of an oft-recurring word.It follows, then, that the only translation of this verse that will bear the test of criticism is substantially the following: “Whosoever comes forth from the doors of my house to meet me, when I return in peace from the sons of Ammon, shall be for Jehovah, and I will offer him for a burnt offering.” The last sentence is not tautological nor superfluous, but epexegetical of what immediately precedes, and shows the manner in which he meant to consecrate to the Lord the first person that came to meet him on his return home. So the language of Jephthah’s vow, according to the only defensible meaning of the words, clearly involved a human sacrifice. 32. The Lord delivered them into his hands — The time was full for judgment to break upon the idolatrous Ammonites, and Jephthah was the chosen instrument for this work. The penitence and reformation in Israel, and the prayers for help that touched Jehovah’s heart, (Judges 10:15-16,) soon brought them this great deliverance. Strangely have some thought that deliverance came because of Jephthah’s vow, or as a token of the divine approval of that pious act. As if his vow, at best of doubtful morality, moved God more than the reformation, prayers, and public interests of all Israel! As well might one argue that Saul’s rash oath (1 Samuel 14:24) brought victory to Israel’s arms that day when Jonathan offended. \ 33. Aroer — See at Joshua 13:25. Minnith — A place that was noted for its wheat, (Ezekiel 27:17;) but its exact site is unknown. Plain of the vineyards — This is a literal translation of a Hebrew proper name — Abel-keramim — so called, probably, because of its vineyards. The place is mentioned by Eusebius as lying six miles from Rabbah, and was still rich in vineyards in his day.For want of precise details of the battle, and from uncertainty as to the exact sites of Aroer and Minnith, we find it impossible to trace the course of Jephthah’s victory. We most naturally suppose that from the height of Mount Gilead he marched southward and encountered the Ammonites near Aroer, somewhere between Jordan and Rabbah, probably at Ayra on the Wady Nimrin. Here he put them to flight, and chased them towards the south and east, probably capturing Rabbah, their capital, among the twenty cities which fell into his hands by this great victory. See the map of Gilead, page 234. 34. His daughter came… with timbrels and with dances — She had, doubtless, heard from some swift messenger of her father’s victory, and of his approach towards home, and with a band of her young female companions she went forth to celebrate the great triumph over Ammon. Such celebrations of victory were a common custom in Israel. See marginal reference. Only child — This fact is here emphasized to explain the intensity of Jephthah’s agony, which is described in the next verse. 35. Rent his clothes — A sign of intense agony and grief. He had, probably, hoped to meet first some other less cherished member of his family. Thou hast brought me very low — The idea here is, that of one bent down under the pressure of an almost crushing burden. One of them that trouble me — Literally, thou art among my troublers; that is, like one whose work is to give me trouble and anguish. To sacrifice her is to end his family, since he had no other child. Judges 11:34. I cannot go back — They who took upon themselves a solemn oath were expected to keep their word, (Numbers 30:2;) but he who swore to some one’s hurt was under condemnation if he did not change, (Psalms 15:4,) and the law (Leviticus 27) provided for the redemption of singular vows. 36. My father — Her mission and devotion were in the highest degree touching and beautiful. Forasmuch as the Lord hath taken vengeance for thee — Here was a point of view from which hers would be a sublime and enviable death. It was dying for her father, her country, and her God, inasmuch as her memory would be associated sublimely with one of Israel’s greatest national triumphs. 37. Bewail my virginity — Mark, not to bewail her death, for that, by itself considered, might be regarded as a glorious end. Die she must, sooner or later, and no more honourable death could ever be her lot. But she would bewail that which gave her death its only woful pang, and was to her far worse than death itself; a thing above all others deplorable in the estimation of that age and race — the fact that, in the flower of youthful womanhood, she must close life without a husband and without a child, leaving no heir to her father’s house. It is difficult for us, with our loose attachments to the coming ages, and familiar with the modern prevalent lack of interest in posterity, and the noticeable desire among multitudes of females to remain childless, to appreciate the depth of feeling on this subject among the Hebrew women. A husbandless and childless state was a reproach to any marriageable female. Keil makes a misleading assertion when he says, “To mourn one’s virginity does not mean to mourn because one has to die a virgin, but because one has to live and remain a virgin.” More truly should it be said, that the expression has as much respect to the past as to the future, but contemplates not specially life or death, but the fact of virginity. Could Jephthah’s daughter only have perpetuated her father’s house and name; could it only have been that sons and daughters survived her, to take away her reproach among women, there would have been no pang in her death.But why, some ask, if she was doomed to death, did she not rather spend those two months at home, and enjoy all the comfort she could during the short respite of her life? To one thus appointed to death, we answer, home affords no soul comforts, and earth’s festal scenes and sociality no pleasure. It is not human, under such circumstances, to find entertainment in the common joys of home. Far more congenial to the feelings of the dying maiden would be the mountain solitudes than any thing her father’s house could furnish. Then, also, the two months were asked, not for one more round of pleasures, but for mourning her virginity; and for that purpose the solitudes of the mountains, not the peopled town, with the presence of men, were appropriate.But if, on the other hand, she knew she was to live and remain a virgin, and be shut up in seclusion for the rest of life, what sense or object in taking those two months to mourn? And in what sense would she be more really consecrated to celibacy after than during the two months of sorrow? Much more natural, as we conceive, would it have been for her, in that case, to have said: Let me stay at home, and enjoy the scenes of common life yet a month or two, since I must give all after-life to tears and solitude. 39. Did with her according to his vow — Literally, Did to her his vow which he had vowed. This plain and positive statement throws us back for the meaning of Jephthah’s act to Judges 11:31, where the language of his vow is carefully recorded. Whatever act his vow contemplated, that certainly he did. Nothing more, nothing less. He devoutly kept his word. He had opened his mouth unto the Lord, and, notwithstanding all his anguish, he went not back from his solemn oath. So, according to the previous exposition of his language, we can understand nothing else than that he offered her for a burnt offering unto the Lord. And she knew no man — This fact the sacred writer adds as that alone which, in the estimation of that age, was the sting of death to the heroic maiden. It is very natural that those expositors who seek to show that Jephthah’s daughter was not put to death at all, should regard these words as indicating the manner in which he fulfilled his vow. Why else, they ask, is this fact of her virginity again mentioned? If she was sacrificed, they affirm, the record would have been: “He did to her his vow which he had vowed, and offered her for a burnt offering.” Such an addition, we reply, was not necessary, and, after the full and careful statement of his vow in Judges 11:31, would have been superfluous. But if, as we have shown above, and as most modern scholars are constrained to admit, he contemplated a human sacrifice, and if, instead of offering her as a burnt offering, he devoted her to a life of celibacy, then plainly he did NOT according to his vow which he had vowed, but contrary to it; and the mere addition, she knew no man, would be a most inexplicably strange way of informing us that Jephthah failed to keep his word. The sacred historian uses no needless word, nor does he attempt to picture the sad spectacle of the sacrifice; but he records, not as the manner in which Jephthah fulfilled his vow, but as the most fearful knell that, in the ears of her father and companions, sounded over that daughter’s funeral pile, and sent its lingering echo into the after-times — she knew no man. It was a custom in Israel — What was a custom in Israel? For fathers to sacrifice daughters, after the example of Jephthah? This no one will pretend. To offer human sacrifices to Jehovah? No; for such a custom never prevailed to any considerable extent in Israel, and least of all was it occasioned by Jephthah’s example. To consecrate young maidens to perpetual virginity? There is not a particle of evidence that such a custom prevailed after this time more than before, and no certain evidence that it was ever a custom in Israel. On the contrary, the whole tendency of Hebrew laws and civilization was against a forced celibacy on the part of either sex. — What custom, then, sprang up in Israel on this occasion? Clearly, the custom described in the next verse, of the yearly celebration of Jephthah’s daughter. The Hebrew is, She became a custom in Israel; that is, her heroism and sublime submission to be sacrificed made such an impression on the daughters of Israel that they instituted a yearly celebration of her memory. 40. Went yearly — Went, probably, into the solitudes of the mountains. Those that lived near Mizpeh would naturally go to the same mountains where Jephthah’s daughter had bewailed her virginity. To lament the daughter of Jephthah — So all the ancient versions, but, doubtless, incorrectly. The word is better rendered rehearse, as in Judges 5:11; that is, to commemorate, to celebrate, to praise. After her death they ceased to bewail her virginity, and only celebrated the sublime heroism which led her, as she and they conceived, to die for God, her country, and her sire. Before her death she and her friends went to the mountains and bewailed all that they thought lamentable in her lot; and two months were deemed enough to mourn the dark side of her history, and that mourning they would have before her death, so that afterwards they need speak only of the bright side, and commemorate her lofty devotion.It has been sometimes asked: “If she were really put to death, is it not strange that the fact of her death is not once spoken of?” The fact of her death, we answer, is sufficiently indicated in the statement, “He did to her his vow which he had vowed;” and as for the silence of the other parts of Scripture on this subject, that is no more strange than its silence on a hundred other things. With more show of reason may we ask, How is it, if she were not slain, that we have no mention of her subsequent life? The marginal reading, to talk with, is certainly untenable. It was natural for the daughters of Israel to go yearly and celebrate the sublime devotion and lofty heroism that haloed around the memory of the saintly maiden; but if she were still alive, it is inexplicably strange that no intimation of that fact is given.Another exposition of Jephthah’s vow, at war with that presented in the foregoing notes, has largely prevailed among both Jews and Christians. It maintains that the maiden was not put to death at all, but was consecrated to a life of celibacy. Most of the arguments by which it is supported, and the objections and difficulties which it raises against our exposition, have been as fully met and answered in the foregoing notes as the limits of this work will allow. For more full and thorough discussion of the subject the reader is referred to the author’s article in the Methodist Quarterly Review for April, 1873. It remains for us to notice in this place the arguments; and objections which, for the sake of unity and clearness, we omitted to notice above.The great objection against the literal interpretation is, that the offering of a human sacrifice was incompatible with Jephthah’s faith, piety, and knowledge of the law. But how is this to be shown? It is alleged that an inspired writer of the New Testament, in Hebrews 11:32, commends Jephthah’s faith. But be it noted that he does not commend Jephthah’s vow. Mark his words: “The time would fail me to tell of Gideon, and Barak, and Samson, and Jephthah; David also, and Samuel, and the prophets.” What parts or acts of their lives, now, shall we suppose this verse commends? All they ever did, or said, or were? Then must we include Barak’s cowardice, and Gideon’s idolatry and polygamy, and Samson’s lewdness with Delilah, and David’s lies, and adultery, and murder of Uriah! The six verses following, through which the writer to the Hebrews goes on to specify particular instances of faith, which distinguished those ancient worthies, contain no allusion which can with any rational probability be made to mean the consecration of one’s daughter to perpetual celibacy. Did it ever occur to the advocates of this consecration theory that for a father to doom his daughter, in the bloom of her youthful beauty, to a life of seclusion and celibacy, and thus rob her of the honour and joys of Hebrew womanhood, could scarcely be the ground of an apostle’s commendation? The faith which the inspired writer praises in the ancient worthies is not to be confounded with all the acts which, because of ignorance, may have sometimes sprung from their faith. It is well to observe that the faith of the harlot Rahab, ex-tolled by the same sacred writer, was compatible with what the ethics of the New Testament would pronounce a life of shame and an act of falsehood. Jephthah’s vow, as we view it, was an act at once of mighty faith and fearful ignorance. Our Christian instinct revolts both from the vow and the fulfilling of it. But we must not ignore and deny the spirit of exalted faith and piety from which his action sprang. The correctness of one’s doctrinal opinions is no sure criterion of his heart’s faith in God. The Lord Jesus found among the Gentiles a faith unparalleled in Israel.But the main strength of the consecration hypothesis lies in the supposition that a judge in Israel must needs have been acquainted with the law against human sacrifices, (Leviticus 18:21; Leviticus 20:2; Deuteronomy 12:31; Deuteronomy 18:10.) But let it be observed that this is only a supposition; it has no positive evidence to support it, and may be opposed by considerations which make the very contrary supposition much more probable. First, the fact, which the Book of Judges makes no secret, that that was a lawless and degenerate period of Hebrew history. “Every man did that which was right in his own eyes.” Judges 17:6; Judges 21:25; Judges 2:16-19. Then consider Jephthah’s early exile from his father’s house, and the fact that about the time of his expulsion the multiplied idolatry described in Judges 10:6.must have been at its height in Israel. They had even gone so far as to serve “the gods of Moab and the gods of the children of Am-mon.” To what extent they worshipped Chemosh and Moloch we are not told; but let the impartial student of history judge whether it is safe to affirm, that while they shamefully apostatized from the Lord and openly served those gods whose most signal honour was a human sacrifice, they could never, even in a single instance, be supposed to have shown them such signal honour.And how natural for the youthful Gileadite, under all the circumstances of his lot, to suppose that the substance and methods of religion were about the same among all the nations; and, since human sacrifices were offered by some, and he had possibly known of instances even in Israel, they entered into and helped to form his notions of what would be most specially noble and pleasing in the sight of God. What supposable opportunities did his wild border life afford him for becoming acquainted with the law of Moses? It there was great ignorance of the law in the very heart of Israel, and near to Shiloh, the seat of the tabernacle, what greater ignorance must have prevailed far off on the border of Ammon! These considerations lead us to conclude that, so far from being absurd or impossible, it was both natural and probable that Jephthah’s knowledge of the law was exceedingly meagre and confused, and that the savage discipline of his border life, often in contact with the Ammonites, had led him to suppose that the sacrifice of a human being was the noblest possible offering to God.The hypothesis of Bush demands a passing notice. He supposes that during the two months’ mourning the affair became notorious throughout the land, and the subject of great lamentation and discussion. He imagines that when the vow passed Jephthah’s lips it had more of the character of a devotement (cherem, Leviticus 27:28) than of a vow, (neder,) but that he was subsequently instructed by the priests that a burnt offering was incompatible with the nature of a devoted thing, “and that the law having made no provision for the latter being substituted for the former, he was even, according to the very terms of his vow, rightly understood, not only released, but prohibited from performing it. Accordingly, he conceives that Jephthah executed his vow by devoting his daughter to perpetual celibacy — “a mode of execution which did not, in the first instance, enter his thoughts.” The one and all-sufficient answer to this hypothesis is that from beginning to end it is a tissue of conjectures, and can claim no support from the sacred narrative. It may do for poets and romancers to weave such fancies around the facts of Scripture, but not for a commentator sagely to give us such conjectures for exposition.Some have been puzzled to know by whose hand Jephthah’s daughter could have been sacrificed. It would have been unlawful, they urge, for Jephthah to have done it, for he was not a priest, and the priests at Shiloh would surely have not polluted the tabernacle with a human sacrifice. This difficulty is all imaginary. A reference to Judges 6:19-20; Judges 6:26-27; Judges 13:19, will show that in that age it was no uncommon thing for persons to offer sacrifices without the aid of priests, and at places far from the tabernacle. And a man who, like Jephthah, thought that a human sacrifice would be pleasing to God, would not be likely to scruple over forms; and to suppose that between the time he was made judge and the time he performed his vow he must have become acquainted with the regulations of the Levitical priesthood, is to suppose what has no evidence in Scripture. The same remarks will apply to the objection that none but a male victim could be offered in sacrifice, according to the law. Is it assumed, then, that Jephthah might have legally offered his son, if he had had one?Finally, it is said that our exposition enables the oppugners of a divine revelation to urge a capital objection against the morality of the Bible. But how is this possible when the Bible nowhere approves or sanctions Jephthah’s vow? Must we accept as sanctioned of God every action in Bible history that is not specifically condemned by some sacred writer? Or will it be pretended that the Bible anywhere sanctions human sacrifices? Amazingly shallow are they who presume to oppugn divine revelation with such logic, or they who seriously fear the attacks of such objectors. We shudder at Jephthah’s ignorance and superstition, and revolt from his bloody deed: but with the daughters of Israel, who lived in that darkest of historic ages, we cannot but commemorate the mighty faith and zeal of Jephthah, and the sublime devotion of his daughter. 1. The men of Ephraim — The warriors of that tribe. Gathered themselves together — Were summoned by their leaders to muster for battle. The warriors gathered from this single tribe were more than forty-two thousand. Judges 12:6. They meant to make a great demonstration in Israel, and show Jephthah and the eastern tribes how powerful they were. It was passionate ambition and jealousy taking up arms for self-gratification. Went northward — So the ancient versions; but the better rendering is, went over to Zaphon. Zaphon was a city in the tribe of Gad. See at Joshua 13:27. 2. When I called you — Jephthah speaks in the name and as representative of the eastern tribes. These tribes were the ones specially afflicted by Ammon, and when they could no longer endure the oppression they resolved on fight. See Judges 10:17-18. Then they looked for a leader; and then it doubtless was they appealed to the western tribes, and especially to Ephraim, to come and save them from their bitter foes. Jephthah himself, too, when collecting his forces to go against the Ammonites, probably called on them to come and help in the war. Keil thinks the Ephraimites probably refused their co-operation because the eastern tribes had appointed Jephthah as commander without consulting them. The designed brevity of the history led to the necessary omission of many minor facts and details. 4. The men of Gilead smote Ephraim — This was the first actual tribal war, and was brought about by a rash tribal jealousy. Ephraim wasin every sense to blame. Because they said — That is, the men of Ephraim said. Fugitives of Ephraim — This taunting charge from the men of Ephraim is given as a further reason why the victorious Gileadites dealt so severely with the Ephraimites who fell into their hands. To the rash arrogance of their language, as given in Judges 12:1, they also added this insult to those who rallied to the support of Jephthah. Among the Ephraimites, and among the Manassites — The meaning of Ephraim’s insulting charge will be seen by regarding it as an allusion to Jephthah’s early history. He was an outlaw and fugitive from the tribe of Manasseh, (Judges 11:1-3,) and for most of his life had been the leader of a band of border ruffians, who resorted to him from various tribes. The men of Ephraim would insinuate that all who followed Jephthah were of this class, and now, by making him judge in Israel, they meant to settle down among the ancient and honoured tribes of Ephraim and Manasseh, and thus monopolize the dominion of all Israel. Thus the words Ye Gileadites are equivalent to Jephthah’s clique of ruffians. Another rendering of this passage is, Fugitives of Ephraim are ye; Gilead is in the midst of Ephraim and in the midst of Manasseh. The meaning then would be, that Jephthah’s warriors were fugitives from the Ephraimites, and a set of rebels wishing to form a rival government on the east of Jordan, and pretending to be Gileadites. But Gilead, the true descendants of Manasseh’s grandson, (Numbers 26:29,) Ephraim urges, is altogether swallowed up in the great tribes of Manasseh and Ephraim, which join each other in the centre of Israel on the west of the Jordan. 5. Took the passages of Jordan — Compare marginal reference. Before the Ephraimites — Or, towards Ephraim, that is, towards the territory of that tribe. Across these fords would the defeated and retreating Ephraimites seek to make their escape from the land of Gilead. 6. Shibboleth… sibboleth — The word means a stream, and the slight difference of pronunciation between Ephraimites and Gileadites here casually mentioned, shows that dialectic modifications of the Hebrew language had begun to manifest themselves between the tribes that were separated by the Jordan. It is impossible to decide which is the earlier or more correct pronunciation. The word has become the symbol of needless religious strifes, for “many a party watchword, many a theological test,” says Stanley, “has had no better origin than this difference of pronunciation between the two rough tribes.” — There fell… forty and two thousand — A bloody raid! Thus pride went before destruction. ’S DEATH, Judges 12:7. 7. Judged Israel six years — His dominion, probably, never extended to the west of the Jordan. The elders of Gilead had made him their “head and captain,” (Judges 11:11,) and after his victory over the Ammonites, and his defeat of the Ephraimite invasion, he seems to have been content to rule over the inhabitants of Gilead. Buried in one of the cities of Gilead — From this indefiniteness about the place of his burial, compared with the fact that the burial of Abimelech is not mentioned at all, Wordsworth infers that a dark shadow hung over the name and memory of Jephthah. But he seems to have been honoured and respected among the eastern tribes, though we have no record of his making any efforts to lead back his people to the first principles of the theocracy, from which they had greatly departed. The eastern tribes still felt themselves to be of Israel, and never lost that feeling; but their isolation from the western tribes, causing the dialectic variation noticed Judges 12:6, and their remoteness from the tabernacle, whereby they were cut off in a great measure from the practice of the divine worship, greatly weakened the ties of nationality. Jephthah’s offering, too, of a human sacrifice, taken in connexion with the fact that it seems not to have occasioned any feelings of horror among the people, creates the belief that they had become generally ignorant of the requirements of their own law, and estranged from the principles of Moses.\ IBZAN, ELON, AND ABDON, Judges 12:8-15. 8. Ibzan of Beth-lehem — Nothing is said by which we can certainly know whether the Beth-lehem of Judah or that of Zebulun (Joshua 19:15) is meant. From the absence of the addition Judah, (compare Judges 17:7,) and the fact that the next judge was also a Zebulonite, most commentators suppose that the Beth-lehem of Zebulun is meant. The notion that Ibzan was identical with Boaz, the second husband of Ruth and father of Obed, has nothing but a distant resemblance in the names to support it, and has very much against it. 9. Thirty sons, and thirty daughters — This fact alone would make him great in Israel, and might have been one reason of his being elected judge. Notice that the daughters were sent abroad to find homes in Israel, but the sons remained at home to inherit the paternal estate. Notice, also, how complete a contrast between Ibzan’s family fortunes and those of Jephthah. 11. Elon… judged Israel ten years — But we have no record of his particular acts. See note on Judges 10:1. 12. Aijalon — Supposed by Van de Velde to have been at the modern Jalun, about fifteen miles east of Akka. This was really in the territory of Naphtali, but so near the border as to be popularly called in the country of Zebulun. 13. A Pirathonite — A native and resident of Pirathon, a. city in the tribe of Ephraim, the modern Ferata, about six miles southwest of Shechem. In Judges 12:15 it is described as being in the mount of the Amalekites, from which we infer that a colony of this people had early settled on this hill, and given it its most common name. Hence Ephraim’s root was in Amalek. See note on Judges 5:14. 14. Thirty nephews — Rather, grandsons. His family greatness was much like that of Ibzan and of Jair. Forty sons and thirty grandsons, seventy in all, made up a perfect number, and was of itself a fact worth recording.Threescore and ten ass colts — One for each child. Compare notes on Judges 5:10; Judges 10:4. , Judges 13:1. 1. The Philistines — From the narrative of the Ammonite oppression, and Jephthah’s rule in eastern Palestine or Gilead, the historian now passes to the extreme west — the Shephelah, or maritime plain of Philistia — and introduces us to a nation of warriors that gave Israel more trouble than they had hitherto experienced from any heathen power. These warlike foes have been frequently mentioned before, (see note on Joshua 13:2,) but here they appear for the first time as having dominion over Israel. For this dominion they had doubtless been aiming many years, and they had met with at least one check from the heroic Shamgar. Judges 3:31. But the successful invasions of northern and eastern powers, and Israel’s many misfortunes, gave them marked advantages for extending their conquests over the southern tribes. Forty years — This period seems to have included the twenty years of Samson’s judgeship, (Judges 15:20;) at least the Philistine power was not fully broken in his day, but only greatly weakened. These foes maintained their rule, with only occasional breaks, till the time of Samuel. It was a most memorable period in the history of the chosen people. The tribe of Judah lost all spirit, and quietly succumbed, (Judges 15:11;) and long before the night of oppression ceased, the ark of God was captured, and the sanctuary at Shiloh made desolate. SAMSON’S BIRTH, Judges 13:2-25. 2. Zorah — Identified by Dr. Robinson with the modern Surah, which is situated on a high conical hill about thirteen miles west of Jerusalem, and overlooking the Wady Surar. It was first assigned to Judah, (Joshua 15:33,) but afterwards to Dan. Joshua 19:41. Family of the Danites — This expression is used interchangeably with tribe of the Danites. Compare Judges 18:1-2; Judges 18:11; Judges 18:30. Manoah — “A person of such great virtue,” says Josephus, “that he had few men his equals, and, without dispute, the principal person of his country. He had a wife celebrated for her beauty, and excelling her contemporaries.” 3. The angel of the Lord — See note on Judges 6:11. This Angel of the covenant himself performed the mission, so like that which Gabriel afterwards was sent to fulfil, (Luke 1:26,) when the woman was Mary, and the child to be born was the Wonderful, (Isaiah 9:6,) even the incarnation of Him who now appeared as a mysterious theophany, 4. Drink not wine — The mother of the mighty Nazarite must herself be a Nazarite for the time. 5. A Nazarite unto God from the womb — For the law concerning Nazarites, see Numbers 6:1-21. The key to the divine side of Samson’s history is to be found in this Nazarite condition. Unless we keep this earnest and solemn background of his life-consecration to Jehovah in view, his buffoonery and lewdness, and even his mere feats of strength, would seem strange and inexplicable when detailed with such elaborate fulness. From the theocratic standpoint Samson was a sacred character, a great national hero; and his consecration as a Nazarite from the womb, together with his agency in delivering Israel from the Philistine yoke, is the great redeeming fact and feature of his romantic life. See note at end of chap. 16. He shall begin to deliver Israel — But he was not to complete that deliverance. His giant feats of valour were but to weaken the Philistines’ power over Israel, and prepare the way for that more pure and spotless Nazarite, Samuel, who should complete that work of national salvation. 1 Samuel 7:13. 6. A man of God — The human form he bore led her to mistake the Angel for a prophet, and yet she thought that he was more than human. Very terrible — Majestic. His presence was such as to command a holy fear. 8. Manoah entreated — His faith, like Gideon’s, demands a repetition of wonders. 9. As she sat in the field — Pausing to rest, perhaps, as she was going or returning from some fountain to draw water. Dr. Robinson observed near the fountain of Zorah several women, “toiling upwards towards the village, each with her jar of water on her head. The village, the fountain, the fields, the mountains, and the females bearing water, all,” says he, “transported us back to ancient times, when in all probability the mother of Samson often in like manner visited the fountain, and toiled homeward with her jar of water.” 12. Manoah said — Manoah’s words are not correctly rendered in our English version, but should read, Now thy words shall come to pass; what shall be the manner of the child and his work? The former sentence has the relation of a protasis to the following, as, When thy words come to pass, what shall be, etc.? By the manner and work of the child, Manoah meant both their manner and work towards their son, as expressed in the English version, and also his manner and work towards them and Israel. The Angel answers so far as their work is concerned, but leaves it for the future to tell the rest. 15. Let us detain thee — Manoah would observe those rites of oriental hospitality by attention to which Abraham entertained angels unawares.Genesis 18:1-8. 16. I will not eat of thy bread — But the same Angel did eat of the food (Genesis 18:8) which Abraham prepared; why not do the same with Manoah? Abraham, we may answer, was “heir of the world,” (Romans 4:13,) and a far more important person in the history of the Old Covenant than Manoah, and so with him the Jehovah-Angel might well come into closer fellowship than with other saints. For Manoah knew not — This statement is given as a reason for the Angel’s suggestion that Manoah might, perhaps, now appropriately offer a burnt offering to Jehovah. He does not tell him that he is the Angel Jehovah, but he powerfully suggests that thought to the mind of Manoah, and thus leads the latter to inquire after his name. 18. Why askest thou thus after my name — Not a rebuke, but one of those profound questions which lead a man to look into the depths of his heart, and read its inner motions. It was designed to lead Manoah to ponder thoroughly, then and afterwards, the several facts in this memorable theophany. Seeing it is secret — Rather, and it is Wonderful. It is the adjective form of the same word which in Isaiah 9:6 is rendered Wonderful. There is a deep significance beneath this word, involving the marvellous person, character, and works of Him who in the fulness of times “was made flesh and dwelt among us… the glory of the only-begotten of the Father, full of grace and truth.” John 1:14. 19. Manoah took a kid — Here notice another instance of a person offering a burnt-offering with his own hands, and far from the tabernacle. Offered it upon a rock — As Gideon offered his kid and unleavened cakes. Judges 6:20. Did wondrously — His acts accorded with his name. The great miracle was his ascension in the flame of the altar; by which sublime manifestation he overwhelmed Manoah and his wife with a sudden conviction of his divine essence and glory. This conviction only deepened and became more permanent with the lapse of time, and the fact that the Angel no more appeared. 22. We shall surely die — Compare note on Judges 6:22. 23. If the Lord were pleased to kill us — Reason and faith united, in the heart of the wife develop into a noble and devout trust, and triumph over the fears and trembling of the husband. The essential element of her faith and reason was identical with that which led the apostle to write: “He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?” Romans 8:32. 24. Samson — The name signifies, according to Josephus, one that is strong. Some have doubted this signification, because the root shemesh means the sun; but Furst shows that from the sense of being bright, shining, comes easily the metaphorical sense of being distinguished, strong. Hence the name indicates a distinguished hero. The Lord blessed him — By endowing him with remarkable physical powers, and thus preparing him for the great mission of his life — to begin to deliver Israel from the oppression of the Philistines. Judges 13:5. 25. Spirit of the Lord began to move him — Literally, began to strike him; that is, to urge or impel him to perform marvellous feats of strength. He may have rent many a lion in his youthful days, and such feats had as much to do in developing his faith in God, and preparing him to smite the Philistines, as David’s smiting of the lion and the bear had in preparing him to cope with Goliath. 1 Samuel 17:37. Camp of Dan — In Judges 18:12, the word is rendered as a proper name, Mahaneh-Dan. It was the district belonging to the Danites lying between Zorah and Eshtaol. This latter place has not been clearly identified with any modern site, but probably lay between Zorah and Kirjath-jearim. Compare Judges 18:12, and Joshua 15:33. 1. Went down to Timnath — About five miles southwest from Zorah, and identical with the modern Tibneh. To reach it from Zorah one has to “descend through wild rocky gorges, just where one would expect to find a lion in those days, when wild beasts were far more common than at present.” — Thomson. 2. Get her for me to wife — Proposals for marriage were made by parents at the request of their sons, (Genesis 34:4; Genesis 34:8,) and hence must Samson’s parents go down with him to Timnath. 3. Daughters of thy brethren — That is, women of the tribe of the Danites. All my people — All Israel, in distinction from the tribe of Dan. A wife of the uncircumcised — The law forbade marriages with Canaanitish women, (Exodus 34:16; Deuteronomy 7:3,) and therefore the opposition of Samson’s parents to his marriage was well founded. The Philistines are not usually classified with the Canaanitish tribes, but in respect to Israel and the law they were aliens and idolaters. Compare Joshua 13:3. She pleaseth me well — Literally, She is righteous in my eyes. Samson saw in her no evil, no wrong. 4. It was of the Lord — Our historian is writing SACRED history, and he marks everywhere the working of Divine Providence. Samson was raised up of God to begin to deliver Israel, and therefore every event of his life that was associated with that work was providentially ordered. That he sought an occasion — Not that Samson had a foreknowledge of what would be the outcome of this marriage, and purposely sought this woman to wife that he might find some opportunity of working mischief and ruin among the Philistines; but that the Lord overruled all these events for the purpose of weakening the Philistines’ power. Samson evidently had some suspicion or impression that the marriage would lead to great results. He at least recognised, as his parents did not, the hand of God in the matter, and he felt assured that his love for the woman, and her righteousness in his eyes, were providential indications that in marrying her he was boldly entering on the great mission of his life. But how the matter would terminate neither he nor his parents then knew. Against the Philistines — Rather, From the Philistines. The provoking and responsible occasion for Samson to injure the Philistines was to be on their side, not on his. For at that time — This sentence is added as the general reason why the Lord was providentially preparing the way to weaken and overthrow the Philistine dominion over Israel.\ 5. Then went Samson down, and his father and his mother — He overcame their scruples, and they accordingly accompanied him to Timnath to consummate the betrothal. The laws and customs of the age required the parents of the bridegroom to be parties in negotiating the marriage of a son, and for this purpose must Samson’s parents go down with him to the residence of the desired maiden. The vineyards of Timnath — “There were then vineyards belonging to Timnath,” says Thomson, “as there now are in all these hamlets along the base of the hills and upon the mountain sides. These vineyards are very often far out from the villages, climbing up rough wadies and wild cliffs.” A young lion roared against him — His parents seem to have been in advance. “At present lions do not exist in Palestine, though they are said to be found in the desert on the road to Egypt. They abound on the banks of the Euphrates between Bussorah and Bagdad, and in the marshes and jungles near the rivers of Babylonia. But though they have now disappeared from Palestine, they must in ancient times have been numerous. The names Lebaoth, (Joshua 15:32,)Beth-lebaoth, (Joshua 19:6,) Arieh, (2 Kings 15:25,) and Laish, (Judges 18:7,) were probably derived from the presence of lions, and point to the fact that they were at one time common. The strength, courage, and ferocity of the lion are proverbial. The terrible roar of the lion is expressed in Hebrew by four different words, between which the following distinction appears to be maintained: shaag (here and Psalms 22:13; Psalms 104:21; Amos 3:4) denotes the roar of the lion while seeking his prey; naham (Isaiah 5:29) expresses the cry which he utters when he seizes his victim; hagah (Isaiah 31:4) the growl with which he defies any attempt to snatch the prey from his teeth; while naar is descriptive of the cry of the young lions. Jeremiah 51:38.” — Smith’s Bible Dictionary.A recent ingenious attempt (in “Scribner’s Monthly” for July, 1871) to explain away the common and traditional sense of this passage, and to give a new solution of Samson’s riddle, demands, perhaps, a notice here. It asserts that Samson rent no young lion, but smashed or demolished a winepress, and renders this sentence, “Behold, the lion-cup called loudly to invite him.” It affirms that λτιψ, young lion, is meant for λτεψ, a cup, and that cup of lions means a winepress, which was made of hewn stone and resembled a great cup or goblet, and was hence called cup of lions, or lion-cup. The roaring (ωׁ ?ΰβ) is explained of the raging of wine when it is red in the cup. Samson being a Nazarite, wine was his enemy, and when he heard it raging, and saw it giving its colour in the mammoth cup, he treated it as a tempting foe, and rent the winepress to fragments. It is also claimed that ξτμϊ, in Judges 14:8 means properly a ruin, or heap, and is applicable to a broken winepress, but not to the dead carcass of a lion; and βֶ ?ειϊ rendered carcass in the same verse, is, when we leave out the matres lectionis εand ι, the same word (βϊ) which is rendered winepress in chap. Judges 6:11. Further, it is argued that a broken winepress would be a tempting receptacle for bees, while a dead carcass would be repulsive; and that by destroying this property of the Philistines he was injuring the enemies of his people and thus fulfilling his mission, while the rending of a lion would have been no act of destruction against the Philistines, but a blessing, in thus ridding their vineyards of dangerous beasts. The writer finally gives the following solution of the riddle: Out of the wine-press, which consumes or eats grapes by the million, came forth wine, one of the three leading meats of the Bible, (corn, wine, and oil;) and out of the strong (or the lion-cup, capable of overcoming the mightiest potentates of the earth) came forth sweetness, (or the honey Samson had taken out of the ruins of the winepress.)To all this it may be easily replied: 1. The changing of λτιψ into λτεψ is wholly arbitrary, and opens the way to such unbounded license in criticism as is not to be accepted unless for weightier reasons than this expositor has offered. 2. To speak of a winepress roaring to meet one, is, to say the least, a very strange expression, and a use of Hebrew that has no parallel in the Bible. ωׁ ?ΰβ is often used of the roaring of the lion, but never of the fermentation of grapes, or the raging of strong drink. 3. The rent carcass of a lion may be as appropriately called a ruin (ξτμϊ) as a smashed winepress, or the fallen trunk of a tree, (Ezekiel 31:13,) or the misfortunes of the wicked, Proverbs 29:16. 4. To omit the two letters εand ιfrom the word βειϊ, in which they each have the full power of a consonant, and thus make the word βϊ, is to set at defiance all sound principles of criticism. To omit or ignore the so-called matres lectionis, or assume that they are nowhere consonants, is violently to change the orthography of perhaps a tenth or more of all the words in the Hebrew language. 5. The notion that bees would not have entered a lion’s carcass is sufficiently refuted in our note on Judges 14:8; and the idea that Samson, when suddenly attacked by a lion, would have paused to reflect whether he would injure or bless the Philistines by rending it, may be safely passed over without further notice. 6. Finally, this new solution of Samson’s riddle is less apt and clear than the traditional one, and is of too little worth to justify such a laboured effort and such arbitrary criticism as must be undertaken to make it even plausible. We should add, that, contrary to the evident import of Jdg 14:17, which says that Samson told his wife the riddle, and she explained it to the Philistines, this new exposition assumes that Samson, by a play on words, (like lion-cup and lion-cub,) deceived his wife, and so his thirty companions never correctly solved his riddle. In this case he surely should have demanded of them the thirty changes of garments, and not have succumbed to their treachery and fraud. 6. Spirit of the Lord came mightily upon him — A remarkable supernatural quickening and strengthening of his physical powers, which enabled him to perform a feat beyond the measure of his ordinary strength. Observe that here the expression does not imply any great sanctity or moral purity in Samson, and is therefore not to be confounded with the New Testament gift of the Holy Ghost. 7. Talked with the woman — He had only seen her before, (Judges 14:1,) but found no opportunity to talk with her till the betrothal was arranged by his parents. 8. After a time he returned to take her — That is, to consummate the marriage. Several months, often a year, elapsed between the betrothal and the wedding. A swarm of bees and honey in the carcass of the lion — “This, it must be confessed,” says Dr. Thomson, “is an extraordinary occurrence. The word for bees is the Arabic for hornets, and these we know are very fond of flesh, and devour it with the greatest avidity. I have myself seen a swarm of hornets build their comb in the skull of a dead camel, and this would incline me to believe that it was really our debabir — hornets — that had settled in the carcass of Samson’s lion, if it were known that they manufactured honey enough to meet the demands of the story. However, we find that not long after this bees were so abundant in a wood at no great distance from this spot that the honey dropped down from the trees on the ground, (1 Samuel 14:26;) and I have explored densely-wooded gorges on Hermon and southern Lebanon where wild bees are still found, both in trees and in clefts of the rocks. It keeps up the verisimilitude of the narrative that these are just the places where wild beasts still abound, and though bees ordinarily avoid dead carcasses, it is possible that they on this occasion selected that of the lion for their hive.” Rosenmuller in his “Bible Archaeology” says: “In the desert of Arabia the heat of a sultry season will often dry up all the moisture of men or camels that have fallen dead, within twenty-four hours of their decease, without their passing into a state of decomposition and putrefaction, so that they remain for a long time like mummies, without change and without stench.” In such a case it would be very possible and likely that a swarm of bees would take up their abode in what more resembled a crust of rock than a decayed carcass. Or we may suppose that the carcass had become a dry and naked skeleton, and that some sort of wild bees had formed their nest and combs within it. On this point we may well add the weighty testimony of Dr. Kitto: “In the East, vultures and insects, particularly numerous swarms of ants — and these abound in vineyards — will, in an astonishingly short time, clean completely out all the soft parts of any carcass, leaving the skeleton entire, covered by its integuments, for, the flesh having been picked out, the skin would not be rent and destroyed. All the softer parts being thus removed, the bones and skin will rapidly be deprived of all their moisture by the heat of the sun; and the skeleton, covered over with the dry parchment into which the skin has been turned, becomes a sweet and very convenient habitation, in which a swarm of bees would be very likely to settle, especially in a secluded spot, among the shrub-like vines. In the East, bees establish themselves in situations little thought of by us; many wild swarms, being left to find homes for themselves, fix in any hollow which seems to them suited to their wants.” 9. Came to his father and mother — His parents seem to have accompanied him down to Timnath this second time in order to be present at the wedding feast. He told them not — He perhaps at once conceived the riddle he would propound, and for that reason kept it secret from his parents. But also he might have thought that his approach to the dead carcass was a violation of his Nazarite purity, and he might better keep it to himself; or he may have thought that his parents would regard the honey as unclean if they knew whence he had taken it. 10. Samson made there a feast — The marriage feast lasted seven days, (Genesis 29:27,) at the close of which the bridegroom led his bride in joyful procession from her father’s house to his own, or to the house of his father. Samson probably held his feast at the house of a friend or acquaintance in Timnath, for as the sexes did not feast together, and the nuptials were not completed till the close of the seventh day, the feast of the bridegroom would not have been held in the house of the bride’s father. Had his own residence been in Timnath, Samson would have made his feast at home; but as Zorah was some five miles away, it only remained for him to hire a house for his feast, or else use the house of some friend. 11. When they saw him — That is, when the bride’s parents and relatives saw him. Bush and others think these words indicate that they saw in Samson’s stature and bearing something that aroused their suspicions, and told them he was a man to be watched, and they therefore brought thirty companions more, for the purpose of setting so many spies about him rather than for showing him respect or honour. But the phrase to be with him hardly harmonizes with such a thought, and the joviality and good cheer of their intercourse is against it. The parents and friends of the bride had seen Samson before, and had there been any thing suspicious about his stature and countenance they would have discovered it before this time. The verse merely means that when they saw him make his appearance with his parents in Timnath, to celebrate the wedding feast, they proceeded at once to do their part in furnishing him guests. 12. I will now put forth a riddle unto you — Literally, I will twist you a knot. The custom of telling riddles at banquets for the purpose of entertainment was an ancient custom, and is often mentioned or alluded to by Greek writers. Within the seven days — That is, within the rest of the seven days which now remained of the feast. See notes on Judges 14:14; Judges 14:17. Probably the amusement of telling and guessing riddles had been going on for several days of the feast before Samson proposed this one. Thirty sheets — One for each guest. Sheets is not a proper rendering of the Hebrew word, but shirts, as in the margin. They were under-garments woven of fine linen, and probably very costly. Change of garments — Costly dresses, which were frequently changed on festal occasions. Compare Genesis 45:22; 2 Kings 5:5. The prize of such inner and outer garments was therefore worth contending for. 14. Out of the eater came forth meat, And out of the strong came forth sweetness.Riddles were generally put in a poetical form, and so here the two parts of the riddle are made to form a distich. Out of the carcass of a lion, a ravenous and devouring beast, Samson had taken food which both he and his parents had eaten; and out of the strong beast, for the lion is a symbol of strength, had he taken the sweet honey. One would not look into the body of the strong lion to find sweetness. This was a riddle which surpassed the ordinary powers of man to solve, for the facts on which it was built were unknown to any one but Samson. To solve it would be like interpreting Nebuchadnezzar’s dream when the dream itself was not made known. Could not in three days expound — Probably the three remaining days of the feast, for very possibly the riddle was not proposed till the third or fourth day of the feast. Keil thinks they occupied themselves three days in trying to find the solution, and after that let the matter rest till the seventh day. 15. On the seventh day — Not of the week, (as Bush,) but of the feast. It was not till the last day of the feast that, feeling their case was hopeless, they went to the barbarous extreme of threatening to burn her and her father’s house with fire. It is probable, as Keil remarks, that “the woman had already come to Samson every day with her entreaties, from simple curiosity; but Samson resisted them until the seventh day, when she became more urgent than ever in consequence of this threat of the Philistines.” It is probable, too, that they had, without any threat, asked her before the seventh day to find out for them the meaning of the riddle. Entice thy husband — Persuade him; induce him. That he may declare… the riddle — Evidently their meaning was, that she should persuade Samson to tell her the solution of the riddle, and then that she should privately make it known unto them. Have ye called us to take that we have — Literally, Is it to make us poor ye have called us? Do you intend to rob us of our property, that you and your father are leagued together to make us the victims of Samson? 16. I have not told it my father nor my mother — A thing kept secret from one’s parents is, with the Orientals, a thing not to be told in other ears, or, at least, very rarely. “The greatest proof of confidence,” says Roberts, “is to say, I have told you what I have not revealed to my father. In proof of the great affection one has for another, it is said, He has told things to him that he would not have related to his parents. ‘My friend, do tell me the secret.’ ‘Tell you? Yes, when I have told my parents.’” 17. She wept… the seven days — That is, the rest of the seven days after he put forth the riddle, and while their feast lasted. See notes on Judges 14:14-15. “Samson’s wife was a weak and wicked woman, who had no real love for her husband, and this is certainly common enough at the present day. Wives are procured now as then by the intervention of parents, and without any of that personal attachment between the parties which we deem essential. They are also very often ready to enter into any treacherous conspiracy against their husbands by which they can gain some desired advantage for themselves or their friends. Indeed, there are very many husbands in this country who neither will nor dare trust their wives. And yet these distrusted but cunning wives have wonderful power over their husbands. “By their arts and their importunity they carry their points, often to the utter and obvious ruin of their husbands. It is not at all contrary to present experience, therefore, that Samson’s wife should conspire against him in the matter of the riddle, nor that she should succeed in teasing him out of the secret.” — Thomson. 18. Men of the city — The thirty companions mentioned in Judges 14:11.Before the sun went down — Just in time to save themselves the mulct.What is sweeter than honey? And what is stronger than a lion?They answer thus sententiously, and by a distich similar to that in which he propounded the riddle. It was not necessary that they utter particulars, but only say so much as to assure him that they knew his riddle. Their triumph had been gained at such pains that they seem to have sought to make their answer poignant, in order to irritate Samson. Ploughed with my heifer — A proverbial expression implying the illegal use of that which was not their own. The expression was, indeed, not a delicate or chaste one, but does not charge, as some have thought, lewd and criminal intercourse between Samson’s wife and his thirty companions. 19. Ashkelon — Some twenty-five miles distant to the southwest. Slew thirty men of them — That is, men of Ashkelon. He would not stain his hands with the blood of the citizens of Timnath, but goes far off to take his spoil; yet will he make Philistine blood pay for this Philistine treachery. His whole object in going to Ashkelon to get his spoils is not clear. To justify this wholesale murder by any standard of New Testament morality is idle and absurd. His anger was kindled — He doubtless felt that he did well to be angry, and his slaughter of the thirty men of Ashkelon is to be regarded largely as a fearful revenge, by which he would awe and terrify the Timnathites who had treated him so treacherously. The changes of garments which he paid them he probably flung at their feet all stained with human blood, and in a spell of ferocious indignation at their perfidy left them, and went up to his father’s house at Zorah. 20. To his companion — One of the “thirty.” “To treason she adds infidelity. Meanness of disposition gives birth to every thing that is bad. It can neither love nor be faithful; but least of all can it comprehend such a man as Samson was.” — Cassel. Whom he had used as his friend — Used most confidentially of the thirty, and had intrusted the most delicate matters to his hand. The one who was used for this purpose is called in the New Testament the friend of the bridegroom. John 3:29. The father of Samson’s wife understood from his anger that he utterly hated her, (Judges 15:2,) and renounced all claim to her; but, instead of apologizing, or trying to turn away his wrath, he gave another exhibition of Philistine perfidy by giving her to a rival, and so made the breach utterly irreparable. Here notice how low was this Philistine’s notion of the sanctity of marriage. 1. The time of wheat harvest — Dr. Robinson saw the peasants in the Philistine plain, not far from Timnath, beginning their wheat harvest on the 19th of May. The harvest time is here mentioned in view of the facts about to be told of Samson’s burning both the standing corn and shocks. Judges 15:5. Visited his wife with a kid — Samson’s nuptials had not been fully consummated, and the rage and disgust with which he broke them off hindered his visiting his wife as an ordinary husband. He proposed, therefore, to visit her as one would visit a strange woman, and took the customary present. Compare Genesis 38:17. Into the chamber — The apartment of the women; the harem. 2. Utterly hated her — He surely had reason for so thinking, but to give her to that treacherous companion, who had so basely misused the confidence and responsibility reposed in him as friend of the bridegroom, was only to make matters worse, and to drive Samson to some other fearful act of retaliation. Under such circumstances, to propose to him her younger sister was to add insult to abuse, and render Samson more blameless than the Philistines (Judges 15:3) in the fiery destruction which speedily visited their fields and vineyards. 89504e470d0a1a0a0000000d49484452000000d90000008808030000005db2be1600000300504c5445000000010101020202 0303030404040505050606060707070808080909090a0a0a0b0b0b0c0c0c0d0d0d0e0e0e0f0f0f1010101111111212121313 131414141515151616161717171818181919191a1a1a1b1b1b1c1c1c1d1d1d1e1e1e1f1f1f20202020202022222223232324 24242424242626262727272828282828282a2a2a2b2b2b2c2c2c2c2c2c2e2e2e2f2f2f303030303030323232333333343434 3434343636363737373838383838383a3a3a3b3b3b3c3c3c3c3c3c3e3e3e3f3f3f4040404141414141414343434444444545 454646464747474848484949494949494b4b4b4c4c4c4d4d4d4e4e4e4f4f4f50505051515151515153535354545455555556 56565757575858585959595959595b5b5b5c5c5c5d5d5d5e5e5e5f5f5f606060616161616161636363646464656565666666 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Caught three hundred foxes — We are not to suppose that he caught them alone, or in a single day, nor that foxes were as scarce in Palestine then as they are now. The Hebrew word for foxes, shualim, is also used of jackals, and these latter are, doubtless, the animals which Samson caught for his purpose. They are gregarious in their habits, and may be easily taken in large numbers by means of traps and pitfalls. Dr. Kennicott felt that this narrative was so improbable that he sought out what he thought a more rational explanation, and, on the authority of seven Hebrew MSS., he read ωׁ ?ςμιν, handfuls, instead of ωׁ ?εςμιν, foxes, and supposed that Samson “took three hundred handfuls, or sheaves, of corn, and one hundred and fifty firebrands; that he turned the sheaves end to end, and put a firebrand between the two ends,” and so accomplished his work of destruction. To this, however, it is replied: 1. Even granting the proposed reading handfuls, the word cannot mean sheaves. 2. The verb μλγ, rendered caught, is never used of taking handfuls or sheaves of grain, but always of seizing something by violence or stratagem, and is specially used of catching animals. 3. Then the task of bringing three hundred sheaves together in the open field, and using them as Kennicott supposes, would have been a difficulty as great as the one he seeks to explain away, and would have exposed Samson to detection and opposition before he could well have accomplished his purpose. We abide, therefore, by the common reading, and on the supposed difficulty of catching three hundred foxes we give Dr. Thomson’s very comprehensive statement: “It is probable that by foxes jackals are intended; and these are even now extremely numerous. I have had more than one race after them, and over the very theatre of Samson’s exploit. When encamped out in the plain with a part of Ibrahim Pasha’s army, in 1834, we were serenaded all night long by troops of these hideous howlers. But if we must limit Samson to the ordinary fox, even these are to be found here. I started up and chased one when I passed over that part of the plain where Timnath is believed to have been situated. In those days this country was infested with all sorts of wild animals to an extent which seems to us incredible. This is evident from the almost numberless incidental allusions in the Bible; but the use of firearms for so many centuries has either totally exterminated whole classes, or obliged them to retire into the remote and unfrequented deserts.… Not having firearms, the ancients were much more skilful than the moderns in the use of snares, nets, and pits for capturing wild animals. A large class of biblical figures and allusions necessarily presuppose this state of things. Job and David, and all the poets and prophets, continually refer in their complaints to snares, nets, pits, etc. We are justified, therefore, in believing that, at the time in question, the commander of Israel could, with no great difficulty, collect even three hundred foxes. We want no correction of the text to render the whole account credible, nor need we call in the aid of miracles.It was merely a cunning device of Israel’s champion to inflict a terrible chastisement upon his enemies.” Firebrands — Or, torches. The Hebrew word is the same as that rendered lamps in Judges 7:16. These torches, one hundred and fifty in number, and made of material that would probably long hold fire and burn, were what Samson set on fire, not the tails of the foxes. Turned tail to tail — The sense obviously is that two foxes were fastened together by a cord tied to their tails — a cord perhaps several yards long — and when he put a firebrand in the midst between two tails, they would probably at first pull in opposite directions; but when they saw the brands on fire, and themselves freed from the hands of their captors, they would be likely to learn very soon to run in parallel lines, and would thus scatter the fire with most disastrous effect through the neighbouring corn-fields. “On this and on many other matters,” says Dr. Kitto, “people write large dissertations to prove or disprove points which might be determined in five minutes by a simple experiment. We happened lately to see two dogs somewhat similarly attached, and paused to see how they would act. They wasted some minutes in rather awkward movements, but, finding the futility of their efforts, they inclined their heads to each other, and, after a hasty consultation, turned round so as to bring their bodies parallel to each other, and then ran off with considerable speed. Now foxes have not the reputation of being duller than dogs.” 89504e470d0a1a0a0000000d49484452000000ce000000860803000000a2ca45f700000300504c5445000000010101020202 0303030404040505050606060707070808080909090a0a0a0b0b0b0c0c0c0d0d0d0e0e0e0f0f0f1010101111111212121313 131414141515151616161717171818181919191a1a1a1b1b1b1c1c1c1d1d1d1e1e1e1f1f1f20202020202022222223232324 24242424242626262727272828282828282a2a2a2b2b2b2c2c2c2c2c2c2e2e2e2f2f2f303030303030323232333333343434 3434343636363737373838383838383a3a3a3b3b3b3c3c3c3c3c3c3e3e3e3f3f3f4040404141414141414343434444444545 454646464747474848484949494949494b4b4b4c4c4c4d4d4d4e4e4e4f4f4f50505051515151515153535354545455555556 56565757575858585959595959595b5b5b5c5c5c5d5d5d5e5e5e5f5f5f606060616161616161636363646464656565666666 6767676868686969696969696b6b6b6c6c6c6d6d6d6e6e6e6f6f6f7070707171717171717373737474747575757676767777 777878787979797979797b7b7b7c7c7c7d7d7d7e7e7e7f7f7f80808081818182828283838383838385858586868687878788 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Let them go — Hebrew, éùׁ ?ìç, sent them. A hundred and fifty pairs, starting forth from different points and running in different directions, each pair carrying a firebrand, would rapidly spread destruction far and wide. The standing corn — Wheat yet uncut. This often, in the East, as on our western prairies, extends as far as eye can reach in one apparently unbroken field. Shocks — Not carefully arranged shocks of bound sheaves, as with us, but heaps of the grain, either bound or unbound, loosely piled up for temporary convenience. Vineyards and olives — Rather, gardens of olives. Large olive groves still abound in the plain of Philistia. “The cornfields of Philistia,” says Stanley, “then as now interspersed with olive groves, lay stretched in one unbroken expanse before him, to invite his facetious outrage. The mischievousness of the conflagration of the cornfields by means of the jackals is subordinate to the ludicrousness of the sight, as, from the hill of Zorah, the contriver of the scheme must have watched the streams of fire spreading through corn-fields and orchards in the plain below.” SAMSON’S REVENGE OF HIS WIFE’S DEATH, Judges 15:6-8. 6. Burnt her and her father with fire — This was the first outburst of popular indignation and fury. Not finding at hand the perpetrators of the deed, they wreak vengeance on those who had been the occasion of it. And so that weak and deceitful woman, who had sought to save herself and her father by teasing Samson’s secret from him and telling it to his rival, meets at length the very doom she thought to turn away. 8. Smote them hip and thigh — Rather, leg upon thigh. A proverbial expression that seems most naturally to denote a ferocious and indiscriminate slaughter, as when we say of slaughtered troops, “They were utterly cut to pieces.” Gesenius explains that he smote them so that the scattered limbs fell one upon another. It was a great slaughter, and convinced the Philistines, if they knew it not before, that Samson was their great national enemy. Top of the rock — Better, cleft of the rock. Some deep and wild gorge or cleft, such as abound in the hill country of Judea. Etam — This many have been inclined to identify with Etam of 2 Chronicles 11:6, a city which Rehoboam fortified, and which Dr. Robinson and others have supposed to be the modern Urtas, about a mile south of Bethlehem. But to this place, which is located on high ground, Samson could hardly have been said to go down, and hence the Etam of the tribe of Simeon, mentioned 1 Chronicles 4:32, is more probably intended here. Its exact location has not been certainly identified. SAMSON’S EXPLOIT WITH THE JAWBONE OF AN ASS, Judges 15:9-20. 9. Philistines went up — At least a thousand strong. Judges 15:15. The territory of Judah lies higher than the Philistine plain; hence the Philistines went up. Spread themselves — Scattered about in small companies to hunt for Samson. Lehi — This word means a jawbone; and Gesenius thinks might have been so called from a chain of steep, craggy rocks, which resembled a jawbone, just as some single rocks are for a like reason called teeth. 1 Samuel 7:12. The place, however, may have derived its name from Samson’s exploit. See Judges 15:17. 10. Why are ye come up against us — Judah was at peace and submissive to his Philistine masters, and demanded reason for any show of further oppression. 11. Went to the top of the rock — Hebrew, went down, that is, from the higher hill country of Judah. Knowest thou not that the Philistines are rulers over us — The lion of Judah was cowed by the presence of the enemy; and so utterly humbled and subdued by the Philistines were the leaders of this tribe that they readily became instruments in their hands to capture and deliver up to them their nation’s great champion. 12. Swear unto me — He is willing to risk a combat singlehanded with the Philistines, but would not fight or injure his own countrymen. His work was to smite Philistines, not Israelites. 13. Brought him up from the rock — Led him a prisoner out of the cleft which he had made his stronghold. 14. Shouted against him — Raised a joyful shout of triumph to meet him as a bound captive and prisoner. They exulted as if their victory was now complete. The cords… his bands — “The description rises,” says Keil, “to a poetical parallelism, to depict the triumph which Samson celebrated over the Philistines in the power of the Spirit of Jehovah.” 15. New jawbone — Moist or fresh, as would be the case if the animal had recently died. Such a bone would be less liable to break than one old and thoroughly dried. A thousand men — The host was, doubtless, more numerous, but many escaped. They probably became panicstricken when they saw this fearful foe suddenly break his bands, as with miraculous power, and rush upon them, smiting to the earth every Philistine that he encountered. 16. Samson said — Samson’s words form a short poetical distich, and contain, in the Hebrew, a noticeable paronomasia, which may be thus presented in English:With a jawbone of the ass, a mass, two masses, With a jawbone of the ass have I slain a thousand men.It deserves notice, also, that the Hebrew word for mass or heaps is the same as that for ass and the word for thousand means also an ox; so that a further idea of Samson’s pun may be given by rendering:With a jawbone of the ass, an ass, two asses, With a jawbone of the ass have I slain an ox of men.This saying, like the method devised to burn the Philistines’ corn, shows us the extent of Samson’s humour. “His most valiant, his most cruel actions, are done with a smile on his face and a jest in his mouth. It relieves his character from the sternness of Phenician fanaticism. As a peal of hearty laughter often breaks in upon the despondency of individual sorrow, so the joviality of Samson becomes a pledge of the revival of the greatness of his nation. The whole point of the massacre of the thousand Philistines lies in the cleverness with which their clumsy triumph is suddenly turned into discomfiture; and their discomfiture is celebrated by the punning turn of the hero, not forgotten even in the exultation or the weariness of victory.” — Stanley. 17. Called that place Ramath-lehi — The name means hill or height of the jawbone, and seems to have originated with this triumph of Samson. In this case the name Lehi is used proleptically in Judges 15:9. 18. Sore athirst — Having become exhausted by his fierce conflict with the enemy. Called on the Lord — With all his wit and humour he did not forget the source of his strength, nor fail to understand that he was fighting for Jehovah. 19. God clave a hollow place that was in the jaw — So the ancient versions render, and so many expositors understand that God miraculously caused a stream of water to flow out of the jawbone with which Samson had wrought his massacre. But much more properly is the Hebrew rendered, God clave the hollow place which is in Lehi; and the remark at the end of the verse, that the place or fountain remains in Lehi unto this day, fully confirms our rendering. The meaning obviously is, that God caused a spring or fountain to break out in Lehi, which became permanent, and was existing in the historian’s day. His spirit came again — He was reinvigorated and restored from his exhaustion. He revived — He lived, did not perish from his extreme exhaustion. The whole passage shows that Samson’s effort on that occasion had well nigh exhausted all his bodily powers. Called the name thereof — That is, the name of the fountain in the hollow place — En-hakkore — which means, as the margin has it, the well or the fountain of him that called. It was long known as the fountain that burst forth in answer to Samson’s prayer, but its exact location is not at present known. 20. Judged Israel… twenty years — The same statement is repeated at the close of Samson’s history, (Judges 16:31,) but seems to have been introduced here to indicate the time when he first became fully recognized as judge in Israel. His previous exploits had not gained him great influence or recognition as judge outside of the tribe of Dan, as Judah’s action (Judges 15:12) shows. But we may believe when the three thousand men of Judah saw his slaughter of the thousand Philistines, they, too, acknowledged him as judge. He never succeeded, however, in delivering Israel, for his mission was only to begin to deliver them, (Judges 13:5;) so that the term of his office was wholly in the days of the Philistines. The days of the Philistines’ power extended on through the judgeship of Eli, and though at all times they may not have ruled and oppressed Israel, they were a constant source of trouble and fear. Complete deliverance was wrought by Samuel, the great Nazarite, to whom Samson was a sort of John Baptist. 1 Samuel 7:13. The historian having, in the last chapter, shown how Samson became recognized beyond his own tribe as Israel’s great champion, and having told us that his judgeship lasted twenty years, during all which time the Philistines were not subdued, passes over the incidents of those twenty years, which, probably, offered nothing of any considerable importance, and proceeds, in this chapter, to tell us how the mighty Samson fell. SAMSON’S EXPLOIT AT GAZA, Judges 16:1-3. 1. Gaza — A very ancient city, mentioned as early as Genesis 10:19, and situated in the extreme southern portion of the Philistine plain. It stood upon a low round hill that rises some fifty or sixty feet above the surrounding plain. Its modern name is Ghuzzeh. It was the most celebrated city of the Philistine pentarchy, and was the scene of Samson’s last triumph and death. 2. Samson is come hither — Samson may have thought to pass unrecognized in that large town, but his fame was too extended, and too many Philistine eyes had seen him before. His stalwart form and long growth of hair would also, probably, anywhere attract attention. Compassed him in — Probably, compassed the city about with spies to guard against a sudden and sly departure of their foe. Quiet all the night — After night set in they supposed he would not be likely to leave the harlot before the morning, and so the watchmen gave so little heed to the gate of the city that Samson carried it off without their knowledge. 3. Lay till midnight — He, perhaps, knew or suspected what his enemies were doing, and his humour took occasion again to make them the butt of ridicule. Doors of the gate — The two leaves, or double folding doors. Two posts — The two sideposts to which the doors were hung, being fastened either by hinges or by sockets. Bar and all — Better, as in the margin, with the bar. The bar was a large heavy crosspiece or bolt of wood or iron, sometimes reaching across the entire breadth of the two doors, and fastened in sockets in the sideposts or walls, and sometimes merely sliding backward and forward like an ordinary bolt. Samson tore away the whole gateway — doors, posts, and bar — and put them upon his shoulders, and carried them up to the top of a hill that is before Hebron. “The present town of Gaza has no gates, being like an open village; yet the places of the former ones remain, and are pointed out around the hill. One of these, at the foot of the slope on the southeast, is shown as the gate whose doors and bars were carried off by Samson.” — Robinson. About half an hour’s walk southeast of the town is a partially isolated hill, (el-Muntar,) from which the mountains of Hebron are visible, and also a wide view over all the surrounding country. An old tradition calls it “Samson’s Mount,” and points it out as the hill to which he carried the gates of Gaza; and Dr. Robinson says, “There is nothing improbable in the supposition.” The expression before Hebron does not mean in the immediate vicinity of Hebron, but is better rendered towards or over against, as in Deuteronomy 32:49, where Mount Nebo is said to be over against Jericho, though it was many miles away, and on the other side of Jordan. 89504e470d0a1a0a0000000d49484452000000910000011708030000009a98566000000300504c5445000000010101020202 0303030404040505050606060707070808080909090a0a0a0b0b0b0c0c0c0d0d0d0e0e0e0f0f0f1010101111111212121313 131414141515151616161717171818181919191a1a1a1b1b1b1c1c1c1d1d1d1e1e1e1f1f1f20202020202022222223232324 24242424242626262727272828282828282a2a2a2b2b2b2c2c2c2c2c2c2e2e2e2f2f2f303030303030323232333333343434 3434343636363737373838383838383a3a3a3b3b3b3c3c3c3c3c3c3e3e3e3f3f3f4040404141414141414343434444444545 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Loved a woman… Delilah — She was, doubtless, a Philistine woman, and it comports well with Samson’s history that among the daughters of that people he found his earliest and his latest love. The name Delilah — languishing, or enfeebling — suggests, says Cassel, how “sensuality sings and lulls the manly strength of the hero to sleep.” The valley of Sorek — Sorek means a vine or vine plantation, and probably took its name from the extensive cultivation of the grape. No trace of any town of this name has been found; but just south of Zorah runs the Wady-es-Surar, a wide and fertile valley, which, at least, bears some resemblance to the name, and is admirably adapted to the cultivation of the vine. 5. Entice him — The same demand put upon his first female betrayer.Judges 14:15. The lords of the Philistines well knew wherein Samson’s great weakness lay, and by taking advantage of that knowledge they at last found out wherein his great strength lay; but the secret of his strength was yet to them a mystery. They thought, perhaps, that it arose from some amulet or charm which he wore about him. Eleven hundred pieces of silver — The silver shekel was worth about sixty-two cents of our currency, and eleven hundred shekels would be six hundred and eighty-two dollars. This amount from each of the five lords would make three thousand four hundred and ten dollars. Surely a tempting bribe. 6. Tell me, I pray thee, wherein thy great strength lieth — We shall better understand both the words and conduct of Delilah and Samson if we regard her questions and persuasion touching the secret of his strength as the price she laid on Samson for the privilege of intercourse with her. Instructed by the Philistine lords, she demands of Samson that he shall, before he gratifies his love with her, tell her this great secret of his life. 7. Seven green withs — Or, seven moist cords. The rendering withs comes from Josephus’s statement that these cords were twisted of a vine, and the well-known fact that strings were often made of tough and pliant wood twisted in the form of a rope. Samson was too shrewd not to see Delilah’s possible designs, and he thrice deceived her. The question of his veracity and morality need not be entertained, for if he was not too good to go in unto a harlot, he was not too good to practice deception on his wily mistress. 9. Men lying in wait — Hebrew, the lier in wait. She had a spy lying in ambush in an adjoining apartment, ready to take care of the fettered giant when it became evident that he was helpless. It is not likely that she went so far as to betray her real purposes by having this spy rush out upon Samson when she uttered her alarm cry. The Philistines be upon thee, Samson — This she uttered to awake him in fright, and see what he would do. 10. Told me lies — This charge would have little effect coming on one from the lips of a harlot. My moral character, Samson might have said, will compare well with yours. 11. New ropes that were never occupied — Never used for any other purpose; ropes of the very firmest description. 89504e470d0a1a0a0000000d4948445200000096000000b4080300000041bb25ed00000300504c5445000000010101020202 0303030404040505050606060707070808080909090a0a0a0b0b0b0c0c0c0d0d0d0e0e0e0f0f0f1010101111111212121313 131414141515151616161717171818181919191a1a1a1b1b1b1c1c1c1d1d1d1e1e1e1f1f1f20202020202022222223232324 24242424242626262727272828282828282a2a2a2b2b2b2c2c2c2c2c2c2e2e2e2f2f2f303030303030323232333333343434 3434343636363737373838383838383a3a3a3b3b3b3c3c3c3c3c3c3e3e3e3f3f3f4040404141414141414343434444444545 454646464747474848484949494949494b4b4b4c4c4c4d4d4d4e4e4e4f4f4f50505051515151515153535354545455555556 56565757575858585959595959595b5b5b5c5c5c5d5d5d5e5e5e5f5f5f606060616161616161636363646464656565666666 6767676868686969696969696b6b6b6c6c6c6d6d6d6e6e6e6f6f6f7070707171717171717373737474747575757676767777 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The seven locks — He probably wore his long Nazarite hair in seven braids or flowing tresses. If thou weavest… with the web — The meaning is, that she should weave his seven braids of hair fast into the warp of the cloth which was upon her loom. “This time,” says Kitto, “he approached dangerously near his great secret. His infatuation was like that of the moth, approaching gradually nearer and nearer to the flame which destroys it at last. This device was suggested by the presence of the small loom in which the women of these days wove their household stuffs — a kind of industry from which it would seem that females even of Delilah’s stamp did not hold themselves exempt. These looms, as shown in Egyptian sculptures, and as still subsisting in the East, are very simple and comparatively light, and must by no means be confounded with the ponderous apparatus of our own hand-loom weavers.” 14. She fastened it with the pin — This was an effort to make him still more secure. Not only did she weave his hair fast in her woof and warp, but made it faster still in some way by the pin of the beam. The meaning of this latter expression is doubtful. Some think that this pin was a large nail by which she fastened the web to the wall or floor; others, that it was the roller or beam to which the threads of the warp were fastened, and round which the cloth was rolled when woven. Keil thinks it was “the comb or press itself, which was fastened to the loom, so that it could only be torn out by force.” Whatever it was, when he was again suddenly aroused by the startling cry, The Philistines be upon thee! he tore out with his hair both the web and the pin, and went off with them. Perhaps, as Bush suggests, “he took away the whole apparatus together.” 16. She pressed him daily — We are not to suppose that her efforts to find out his secret and the three acts of binding him followed close upon one another on a single day. Weeks, perhaps, intervened between his visits to her, and now, after having been mocked three times, she will not admit him to her embrace unless he tells her all his heart. Daily he comes, and vainly says, I love thee. She refuses to receive him, and torments him by such words as are given in Judges 16:15, yet still urging him to reveal his secret, and so, being long hindered from indulging his lustful love with her, his soul was vexed unto death. So fierce was the conflict between his passions and his better sense. 17. Told her all his heart — Lust and love conquered at last. “Samson, when strong and brave,” says St. Ambrose, “strangled a lion, but could not strangle his own love. He burst the fetters of his foes, but not the cords of his own lust. He burned up the crops of others, and lost the fruit of his own virtue when burning with the flame enkindled by a single woman.” 18. Delilah saw — She perceived from the character of what he said, and his solemn behaviour, and perhaps agitation, that now he had told her the fatal secret. 19. She called for a man — “Probably a barber. The business of eastern barbers lies in shaving the head rather than the beard, and they do it so skilfully and gently that, so far from a sleeping man being awaked, a waking man is lulled to sleep under the operation. Considering the great mass of hair of which Samson had to be deprived, he would probably have been roused by inexperienced hands, which may be the reason why Delilah herself did not operate upon the recumbent Nazarite, as painters falsely represent that she did.” — Kitto. She began to afflict him — In what particular way is told in the next verse. 20. Shake myself — Alluding to his former shaking himself loose from fetters. She perhaps bound him in some way to ascertain if his strength had left him, and, not readily breaking himself loose, he proposes not to embarrass himself with apparently vain efforts in her presence, but to go out and do it. In the confusion and drowsiness of the time he was not conscious of the awful fact that the Lord was departed from him, and before he fully realized it he was a hopeless captive. SAMSON’S AND DEATH, Judges 16:21-31. 21. The Philistines took him — He probably was seized at once, and did not succeed in getting out of Delilah’s chamber free. Put out his eyes — The Hebrew verb means to bore, and indicates that they thrust his eyes out by very violent means. This they did as soon as they had secured him, and thus rendered his case apparently helpless and hopeless. Brought him down to Gaza — Because it was the chief city of the nation, and far removed from the vicinity of Israelites who might seek to rescue him, and there was their great State prison. How changed from that Samson who so recently departed in scoffing triumph from that city with its gates upon his shoulder! Then he left at midnight, when the eyes of the men of Gaza were closed in slumber; now he is brought back with a deeper than midnight darkness on his eyes, while is broad daylight they laugh at his calamities. Bound him with fetters of brass — Literally, for the word is dual, with double brass, so called, perhaps, because both of his hands or feet were fettered. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/whedon/ 23. Dagon their god — The name is derived from the Hebrew ãâ, dag, a fish, and the diminutive ending on with the sense of endearment — “dear little fish,” (Gesenius.) According to Kimchi and most scholars this idol had a human head and arms and the body of a fish. He was the great national deity of the Philistines, but was worshipped under modified forms and names by other nations. He was the representative or symbol of all those life-giving forces of nature which produce their effects through the medium of water. Kindred to Dagon were the Atargatis of the Syrians and the Babylonian Oannes or Odakon, who, according to Berosus, had the body of a fish, but the head, hands, feet and voice of a man, (see cut and note on 1 Samuel 5:4,) and from the very beginnings of their history had taught the people arts, religion, law, and agriculture. Among the Assyrian ruins have been found several representations of this fish-god. 24. When the people saw him — In all his apparent misery and helplessness. Praised their god — They ascribed to Dagon the glory of making this great national enemy a blind and helpless captive. They gazed and wondered at the spectacle of one who had been so great a terror to all Philistia brought to the low condition of a blind and insulted prison slave. None but a god could, in their view, have wrought a victory like this, and they very naturally recognised, with festal rejoicings, the superiority of their national marine god over Jehovah, the national god of the Hebrews. 25. When their hearts were merry — By songs and dances, eating and drinking. “They were in high spirits over a victory for which they had not fought.” — Cassel. Made them sport — Probably by exhibitions of strength, but especially by the awkward movements caused by his blindness, and exhibitions of his natural wit and buffoonery. “The closing scenes of his life,” observes Stanley, who gives special prominence to this characteristic of Samson, “breathe throughout the same terrible yet grotesque irony. When the captive warrior is called forth, in the merriment of his persecutors, to exercise for the last time the well known raillery of his character, he appears as the great jester or buffoon of the nation; the word employed expresses alike the roars of laughter and the wild gambols with which he made them sport; and as he puts forth the last energy of his vengeance, the final effort of his expiring strength, it is in a stroke of broad and savage humour that his indignant spirit passes away. ‘Strengthen me now, only this once, O God, that I may be avenged of the Philistines (not for both of my lost eyes — but) for one of my two eyes.’ That grim playfulness, strong in death, lends its paradox even to the act of destruction itself, and overflows into the touch of triumphant satire with which the pleased historian closes the story: ‘The dead which he slew at his death were more than they which he slew in his life.’” Set him between the pillars — To rest awhile from the fatigue of his exertions. 26. The lad that held him — The blind man needs a lad to show him the way, and how humiliating this alone, leaving out other considerations, that the once mighty Samson is now led about by a lad! The pillars whereupon the house standeth — This passage shows the existence in that early time of pillars or columns in Philistine architecture. In Egypt, Syria, and the farther East, they were doubtless common long before this, and not a few of the broken columns still found in the ruined cities of Palestine probably belong to the same period. It has been a question how such a large building could have been torn down by merely pulling out two pillars. But the possibility of such a thing is hardly to be questioned. The plan of the building and the style of its architecture are now unknown, but from the known plans of many partially ruined temples and palaces of the East we may at least infer that, whatever else it comprised, this house at Gaza had a spacious court or hall, on which rested several rows of columns, supporting an equally spacious roof above. The roof was covered and the great hall filled with men and women, and under such a pressure it is in the highest degree probable that the sudden removal of two central pillars would precipitate the whole house into a heap of ruins. Dr. Thomson, who made observations on the spot, finds a further explanation in the peculiar topography of Gaza. “Most of it,” he writes, “is built on hills, which, though comparatively low, have declivities exceedingly steep. The temple was erected over one of these beyond a doubt, for such was and is the custom in the East. There is such a steep declivity on the northeast corner of the present city, near the old dilapidated castle and palace, and the houses in that vicinity have fragments of columns wrought into the walls, and laid down as sills for their gates. I am inclined to believe,” he adds, “that the immense roof which rested upon these columns was sustained by arches. If this were so, and the centre columns stood on the brow of the declivity, near the old castle, the whole edifice would be precipitated down the hill merely by tearing away those centre supports.” 27. Upon the roof about three thousand — A roof one hundred and fifty feet square would afford a space of nearly a square yard for each one of these, and probably the roof of this building was still larger than this. 28. Only this once — Samson does, upon attempting this last act of his life, what he is not said to have done before when he undertook his great feats of strength — invokes the help of Jehovah. The ancient expositors raise the question whether Samson, by his last act, committed suicide. This prayer and its context answer in the negative. Samson no more committed suicide than does a brave general when, with certain death before him, he rushes into the thickest battle, confident that his fall will save his country from a hated foe. For my two eyes — Hebrew: for one of my two eyes. See Stanley’s note above, on Judges 16:25. But instead of viewing, as he does, this expression as an instance of grim humour in the very moment of death, we may see a deeper meaning. Samson may have felt that the utmost vengeance could not requite him for the loss of both his eyes, and, with profoundest earnestness and emotion, he prayed that the present destruction might be great enough to measurably answer for the loss of at least one of his eyes. 30. More than they which he slew in his life — All that he slew in his life, as far as we know, were the thirty men of Ashkelon, (Judges 14:19,) the thousand at Lehi, (Judges 15:15,) and the unnamed number of the great slaughter mentioned Judges 15:8. He probably slew more than these, but all together would not amount to five or six thousand — the number that perished by the fall of this temple. If three thousand were on the roof, there were doubtless as many more below. 31. His brethren — The Danites. House of his father — His immediate relatives. Took him — For the terrible calamity of the Philistines rendered them unable or indisposed to hinder the removal of Samson’s body. In the burying place of Manoah his father — There is nothing in all this narrative so full of pathos as this record of Samson’s burial. Amid those native hills, and near the spot where the Spirit first began to move him to his famous exploits, (Judges 13:25,) and by the side of that father who had watched with pride the growth and wondrous power of his son, but, probably, never lived to see his misery and shame — there they laid the great Danite hero in his dishonoured grave, and with mingled pride, reverence, and sorrow, remembered that he judged Israel twenty years.Some writers find in Samson a type of Christ; others, the original from whom all the Egyptian, Grecian, and other fabulous myths of Hercules have sprung.The union of great physical and mental powers are not to be looked for in one and the same individual. In Samson we find great strength united with wit and humour. No evidence of great wisdom and strong mental powers appears, but abundance to show that he was the slave of amorous lusts. He was rough and savage towards his enemies, yet coolly shrewd about it all; never showing sudden outbursts of fiery passion, but perpetrating some of his fiercest cruelties as if with a smile on his face. In these respects he is the most singular and eccentric character of the Old Testament history.His prominence in the sacred history is to be explained, as in note on Judges 13:5, with special reference to his Nazariteship, and his divine commission as a deliverer of Israel. Stanley observes that the order of Nazarites was the nearest approach to a monastic institution that the Jewish Church affords us, and he calls attention to the fact “that the character of the Jewish chief who most nearly resembles the founder of a monastic order was the most frolicsome, irregular, uncultivated creature that the nation ever produced. Not only was celibacy no part of his Nazarite obligations, but not even ordinary purity of life. He was full of the spirits and the pranks, no less than of the strength, of a giant. But in all his wild wanderings and excesses amid the vineyards of Sorek and Timnath, he is never reported to have touched the juice of one of their abundant grapes.”17PART THIRD.. Judges 17-21.The remaining chapters of Judges have the form of two distinct appendices, one contained in chap. 17 and 18, the others in chap. 19-21, and though they record facts which probably occurred before the time of Samson, they may have been added by a later hand. But whether added by the same writer or another, they serve to show further the lawlessness and misrule that prevailed in those times when there was no central governing power in Israel. See Introduction.\ MICAH AND THE LEVITE, Judges 17:1-13. 1. Mount Ephraim — The exact limits of this mountain range are nowhere indicated in the Scriptures. It ran midway through the territory assigned to the tribe of this name, extending as far north as Shechem, (Joshua 20:7; Joshua 21:21,) and at least as far south as Ramah. Judges 4:5. It was the central portion of the great mountain range that forms the backbone of Palestine, and took this name from the early allotment of this section of the country to the tribe of Ephraim. 2. About which thou cursedst — Having missed the money, she uttered imprecations against the thief. Also in my ears — She so uttered and kept repeating her curses that among others Micah also heard her. I took it — The son had been the thief, but his mother’s curses seem to have awed him, and led him to make restitution. This act of robbery, and the thief being allowed to go unpunished, show the lawlessness of the time. Blessed — Instead of reproof and penalty for his theft he receives a blessing. This blessing sprang from sudden joy at receiving again her lost silver. 3. I had wholly dedicated — Rather, I have wholly dedicated. Her purpose to sanctify the silver unto the Lord seems to have originated with the pleasure with which she received it from the hand of her son. Graven image and a molten image — The former was carved out of either metal or wood, the latter cast or poured; but the difference of form or make between the two is hard to determine. Keil conjectures that the graven image was an image of a bull, like the golden calf at Sinai. But these images were not meant for idols to be worshipped, though they naturally led to idolatry. They seem to have been looked upon as household or tutelary gods, not to be worshipped as gods, yet to be reverenced as talismans. This act of Micah and his mother was, however, a coming nearer to idolatry than the act of Gideon in setting up his famous ephod in Ophrah, and yet this home idolatry of Micah may have been a consequence of Gideon’s wrong example. Compare note on Judges 8:27. Now therefore I will restore — Rather, and now I restore it to thee, that is, for the purpose of making images to place in Micah’s house of gods. Judges 17:5. 4. Two hundred shekels — Less than one fifth of the eleven hundred shekels. What was done with the remaining nine hundred? They were probably used for making the ephod and teraphim mentioned in Judges 17:5, and paying the founder who made all the images; for, according to Judges 17:3, the silver was to be in some way wholly dedicated to the Lord. This mention of the founder, or smelter, indicates the knowledge at this time in Israel of the art of metallurgy. 5. House of gods — Or, a house of God, a sanctuary after the model of that at Shiloh. He would have a tabernacle of his own. An ephod — Probably after the fashion of Gideon’s. See on Judges 8:27. Teraphim — Idolatrous images among the Syrians, but in Israel connected rather with corrupt notions of religion than with open idolatry. It does not appear that they were ever worshipped. But see on Genesis 31:19, and Joshua 24:14. Consecrated — Literally, filled the hand, in allusion to the sacred and solemn duties which filled the hands — required all the care — of those who occupied the priest’s office. One of his sons — This fact affords further evidence of the looseness of that age, and shows how completely some of the most solemn enactments of the law had become a dead letter. But Micah did not feel fully satisfied with this priest of his own household, and hence his subsequent consecration of the wandering Levite. 6. No king — This verse seems here, as everywhere, to explain the irregularities and evils of the age. It here explains how a man in central Palestine could establish such a semblance of idolatry, and profanely make a priest contrary to the requirements of the law. There was no central government to look after such irregularities, and bring the whole nation to uniform methods of worship, or counteract and destroy the growth of various evils. 7. Of the family of Judah — This does not mean that this young man was a descendant of Judah, for he is immediately called a Levite, but that he belonged to the Levites who occupied by divine appointment cities within the tribe-territory of Judah. Compare Joshua 21:8-16. In Judges 18:30, this Levite is called “Jonathan the son of Gershom, the son of Manasseh.” He seems from Judges 18:3, to have been a person of some distinction, known at least to leading persons in the tribe of Dan. See notes on those passages. Beth-lehem-judah was not one of those cities allotted to the Levites, and hence it is added that this young man had only sojourned there, that is, dwelt there for a time as a stranger; it was not his native city nor his permanent home. 8. To sojourn where he could find a place — The irregularity and neglect of sanctuary worship, and of the several enactments of the law concerning the priests and Levites, probably left many of this tribe to wander idly through the land, seeking a residence wherever they might chance to find one. 10. A father and a priest — A spiritual counsellor as well as a priest. The word father is here a title of respect and reverence. Compare Genesis 45:8; 2 Kings 6:21. Ten shekels of silver by the year — A little more than six dollars. A small sum, indeed, but, with food and clothing, probably ample for his comfort in those simple times. 13. Now know I — Micah had not felt easy and safe before. He seems to have feared that he had gone too far, and he evidently knew enough of the law to understand that the tribe of Levi had been set apart to the priesthood and ministry of the sanctuary. But now, having a priest from the divinely chosen tribe, he begins to feel sure of Jehovah’s favour. THE DANITE IN THE NORTH, Judges 18:1-31.1. The Danites sought them an inheritance — The Danites were the last of the tribes to receive their portion of the Promised Land, but, according to Joshua 19:47, their coast “went out too little for them.” Their lot fell in the rich and fertile plain of northern Philistia. but, according to Judges 1:34, “the Amorites forced the children of Dan into the mountain; for they would not suffer them to come down into the valley.” Being thus shut in among the hills about Zorah and Eshtaol, they felt the necessity of seeking an addition to their inheritance, and, finding themselves unable to drive out the inhabitants of the neighbouring valley, they sent an exploring party northward to spy the land. 3. They knew the voice of the young man — They overheard his conversation, and, looking upon him, they at once recognised him as an old acquaintance. Most commentators understand that the Danites knew by his dialect or mode of pronunciation that he was not an Ephraimite, but the words they knew the voice are not adapted to convey such an idea, and the questions, Who brought thee hither? etc., are the natural language of old acquaintances that have unexpectedly met. And if this Levite was a grandson or great grandson of Moses, the lawgiver of Israel, as appears from Judges 18:30, it is not strange at all that he was personally known to these Danites. 5. Ask counsel — By means of the urim on the ephod which Micah had made for his sanctuary and priest. Judges 17:5. It was a common custom in Israel thus to inquire of the Lord. Comp. Judges 1:1; Judges 20:18; 1 Samuel 23:1; 1 Samuel 4:9-12. 6. Before the Lord is your way — That is, ordered of him, and acceptable in his sight. The Danites requested him to inquire of God; he reports a favourable response from Jehovah, and in this interchange of the names Elohim and Jehovah some find that Micah’s illegally constituted priest had purer notions of religion than these Danites. They speak more like idolaters, he like a true prophet. But did Jehovah really answer through the medium of this illegal priest? Why should he not? Did he never use for communication of his will any medium but that of a person altogether pure and good and conformed to his law? Or is it clear that a refusal to answer through this Levite would, in this case, have been wiser, or accomplished a better purpose, than the answer that was given? God winked at (Acts 17:30) the darkness and ignorance of those times, and we do wrong to judge those ancient characters and facts by the standard of New Testament ethics. Micah and his priest had certainly turned aside from the exact regulations of the law of Moses, but everything recorded of them shows an earnest purpose to serve and please Jehovah. Their fault was largely excused by the circumstances of their age, and the response which Jehovah gave this inquiring Levite is a representative of the ten thousand instances in which his blessings have come to devout worshippers through systems and forms of religion far from pure. 7. Laish — Called Leshem in Joshua 19:47, and afterwards Dan. Judges 18:29, where see note. Manner of the Zidonians — That is, as explained in the immediate context, careless, quiet, and secure. The inhabitants of Zidon lived by commerce, and took no interest in war and conquest. They consequently took no thought of danger from armed forces; and in their more peaceful pursuits enriched themselves, while other nations weakened and impoverished themselves by constant wars. It is commonly supposed that these people of Laish were originally a colony of the Zidonians, and hence the resemblance named. No magistrate in the land, that might put them to shame in any thing — A very difficult passage, finding little agreement among critics as to its meaning. The versions all vary, and give little help. Bertheau, as usual, supposes an error in the text, and suggests that possibly the reading ξλμιν originated in overlooking the letters ηρεψ, which, being restored, give, by dropping the ending ιν, the reading in Judges 18:10, no want of any thing. Furst proposes to amend ξλμινγαψ by joining the ξ to the following word, ξλμιΰ, a hinderance. He also gives ςφψ a cognate sense with ξηρεψ, want, of Judges 18:10, and, repeating ΰιο from the preceding clause, would read, There was no hinderance to any thing in the land; no one had need: (literally, no possessor of want.) But such emendations are not to be followed, except as a last resort. Keil renders it, No one who seized the government to himself did any harm to them in the land; Cassel, No hereditary ruler was in the land, who in any way oppressed. The main difficulty attaches to the word ςφψ, which occurs here only. Furst, as we have seen, renders it need; Gesenius renders it wealth, riches, after the Septuagint. But the verbal root, ςφψ, often means to be able, to have strength or power, and hence we incline to substantially the meaning which our common version, and Keil and Cassel, put upon the noun, ςφψ, namely, power, dominion, rule. The Hebrew text, without any alteration, would then literally read, No one harming a thing in the land — a possessor of power; and the meaning, as we take it, is, No possessor of power — that is, no neighbouring king, prince, or ruler of any kind, for a ruler or magistrate may aptly be called a possessor of power — disturbed or injured any thing in the country belonging to Laish. They acknowledged no allegiance and paid no tribute to any government, nor did any government meddle with any thing in their land. The statements which immediately follow confirm this view of the passage. They were far from the Zidonians, the only people who might lawfully claim allegiance and tribute from them; and because of this their remoteness from Zidon, whence they had originally emigrated as a colony, they were, on the one hand, quietly ignored by the ruling powers of the home government, and could, on the other, expect no help from them in case of danger. Compare Judges 18:28. Had no business with any man — Not only were they thus separated from the Zidonians, but they formed no alliances with any other people. Hence it was, as stated above, that no possessor of power meddled with them to the injury of a thing in their land. 11. Six hundred men — So confident were they of victory that they took along with them, as appears from Judges 18:21, their little ones, and their cattle and precious things. This entire expedition was a fulfilling of Jacob’s prophetic words: “Dan shall be a serpent by the way, an adder in the path, that biteth the horse’s heels, so that his rider shall fall backward.” Genesis 49:17. So, too, Moses likens Dan to a young lion of Bashan that leaps forth suddenly from his ambush upon the prey. Deuteronomy 33:22. 12. Kirjath-jearim — Identified by Dr. Robinson with the modern Kuriet el-Enab, which lies about ten miles northeast of Zorah and five northwest of Jerusalem. See on Joshua 9:17. They pitched in Kirjath does not mean that they encamped within the city of this name, but, as the context shows, in the open country behind the city. Called that place — The place where they encamped, not the city Kirjath-jearim. Mahaneh-dan — That is, the camp of Dan. It probably lay some distance west or southwest of the city of Kirjath, and hence is said to be behind it. Compare note on Judges 13:25. 14. The five men — They had spied the land, and acted now as guides to the six hundred. Consider what ye have to do — They meant more than they said, but their meaning was well understood: Let us not miss this opportunity of supplying ourselves with sacred images and a priest for our new settlement. 16. Stood by the entering of the gate — The gate or doorway that led to Micah’s sanctuary is meant. By this the six hundred stationed themselves to prevent any one from hindering the five men as they took possession of Micah’s gods. 17. Went up, and came in thither — That is, in Micah’s sanctuary. The images, etc., seem to have been kept in an upper chamber. Comp. 2 Kings 23:12; Jeremiah 19:13. The priest stood in… the gate — Having saluted him, (Judges 18:15,) the six hundred detained him at the door while the five spies brought out the sacred images and the ephod. 19. Lay thine hand upon thy mouth — A proverbial expression for maintaining utter silence. Better for thee — “Almost in the same words was the like bribe offered by one of the greatest religious houses of England to the monk who guarded the shrine of one of the most sacred relics in the ancient cathedral of Canterbury: ‘Give us the portion of St. Thomas’ skull which is in thy custody and thou shalt be Abbot of St. Augustine’s.’ As Roger accepted the bait in the twelfth century after the Christian era, so did the Levite in the fifteenth century before it.” — Stanley. 20. The priest’s heart was glad — It was an honourable promotion, as they suggested, to be advanced from being a priest unto one man to that of a tribe in Israel, and he who had sold his service to Micah for little more than his food and clothes (Judges 17:10) would surely be happy in the change. 21. Little ones — They had taken their families with them. See note on Judges 18:11. The carriage — The baggage, consisting of their valuables. This sense of the English word carriage has become obsolete. Before them — They anticipated pursuit and trouble from Micah, whom they had so lawlessly robbed, and therefore set their families, cattle, and other possessions in front. 22. The men that were in… houses near to Micah’s house — These neighbours of Micah probably had an interest in his sanctuary and priest, and felt it no small blessing to have a Levitical minister and worship so near them. Hence their readiness to go with Micah to recover his gods and priest. 24. My gods — This language of Micah shows that, however earnest and deep was his desire to serve and please Jehovah, his sanctuary and images had already carried him far towards idolatry. 28. Because it was far from Zidon — The Zidonians were the only people likely to give them assistance at such a time of disaster, for they originally belonged to Zidon. See note on Judges 18:7. No business with any man — No alliance with nearer governments. from whom, in such case, they might have received help. Beth-rehob — Dr. Robinson is inclined to identify this place with Hunin, an ancient fortress several miles southwest of Dan, and commanding a fine prospect of the plain of the Huleh. With him agrees J.L. Porter, who says: “The site is most commanding — a terrace on the steep mountain side, a thousand feet above the plain of Dan. Facing it, on the opposite range of Hermon, I saw the ruins of Caesarea Philippi. The sacred writer, in telling the story of the capture of Laish by the Danites, says it was situated in the valley that lieth by Beth-rehob. There was the valley before me, and yonder little rounded hill in the midst of it is the site of Laish.” It was an important stronghold, and was occupied, in the time of David, by the Syrians. 2 Samuel 10:6. It is not to be confounded with the Rehob in the tribe of Asher, further west. Judges 1:31; Joshua 19:28. 29. Called the name of the city Dan — It henceforth became the northern limit of the land of Israel, and the formula “from Dan to Beer-sheba” is of frequent occurrence throughout the historical books. Compare Judges 20:1. This city is mentioned as early as the time of Abram. Genesis 14:14. It was situated about twelve miles north of the waters of Merom, on a circular hill, (the modern Tell el-Kady,) half a mile in circumference, and nearly eighty feet above the level of the surrounding plain. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/whedon/ 30. Jonathan, the son of Gershom — Here, at length, comes out the name of the Levite of whom already we have heard so much. Son of Manasseh — But Gershom was the son of Moses, (Exodus 2:22; Exodus 18:3; 1 Chronicles 23:15,) not of Manasseh; and son of Moses is the reading of some Hebrews MSS. of the Vulgate, and of some codices of the Septuagint. The Masoretic text has ξπωׂ ?δ with a hanging π, and one of the Rabbins says: “The prophet studiously avoided calling Gershom the son of Moses, because it would have been ignominious to Moses to have had an ungodly son; but he calls him the son of Manasseh, raising the nun, however, above the line, to show that it might either be inserted or omitted, and that he was the son of Manasseh through imitating his impiety, (2 Kings 21:1-16,) of Moses by descent.” Here, then, has doubtless been a wilful corruption of the sacred text, made with the pious design of shielding the venerable name and character of Moses. Jewish zeal thought it detrimental to Moses to have a near descendant so far gone aside from the Law as this Levite was, and therefore attempted to substitute the hated name of Manasseh, the idolatrous son of Hezekiah. As the Levite was a young man, (Judges 18:3-15,) it is probable that he was not strictly the grandson of Moses, but a near descendant, probably a great-grandson, for the word αο, son, is often used in this sense. Such a near descendant of Moses would very naturally be widely known in Israel, and hence his recognition by the Danites. Judges 18:3. But such was the looseness of the age, and the want of a powerful central government, that this descendant of the great Lawgiver was a homeless wanderer, and became one of the first ministers of an illegal sanctuary service. The day of the captivity of the land — That Philistine captivity which reached its darkest night of horror when the ark was captured, (1 Samuel 4:11,) and Jehovah “forsook the tabernacle of Shiloh, and delivered his strength into captivity, and his glory into the enemies’ hand.” Psalms 78:61. Houbigant and others propose to read δΰψεο, the ark, instead of δΰψφ, the land; but this is unnecessary, for we may well believe that the terrible calamity of the nation in the loss of the ark was regarded by the sacred writer as a most wretched captivity of the whole land. See note on 1 Samuel 2:32. Many interpreters have thought that the reference here was to the Assyrian captivity under Tiglath-pileser. 2 Kings 15:29. But it is hardly credible that the image worship and illegal service of these Danites were tolerated all through the reigns of David and Solomon, especially after the latter built the temple, and gathered all the tribes to Jerusalem to witness its dedication as the central seat of the national worship. Nor would Jeroboam have been likely to set up one of his golden calves at Dan (1 Kings 12:29) had this illegal worship been still existing there. 31. All the time that the house of God was in Shiloh — This statement confirms our view in the last note, that the captivity of the land was that which followed the capture of the ark, and the consequent desolation of Shiloh. About the same time, it would seem, the Danite sanctuary in which the sons of Jonathan the Levite ministered was also made desolate. It had probably stood more than a hundred years. THE LEVITE AND HIS , Judges 19:1-30. 1. In those days — When Phinehas, the grandson of Aaron, was high priest, (Judges 20:28;) consequently, not long after the days of Joshua. Sojourning on… mount Ephraim — So that he was in the same vicinity where Micah dwelt. Judges 17:1. A concubine — A wife of second rank, who had no other rights than those of cohabitation and subsistence, and even then the husband could send her away with a small present, as Abraham did Hagar. Genesis 21:14. The practice is condemned by New Testament ethics, but by this standard we are not to judge the examples of Nahor, (Genesis 22:24,) Abraham, (Genesis 25:6,) Jacob, (Genesis 30:3; Genesis 35:22,) and other of the Old Testament worthies. The Law of Moses made provision for concubinage; but even its regulations touching man and wife were set aside by our Lord, and treated as a politic measure, in view of the hardness of the people’s hearts. Matthew 19:8. 2. Played the whore — Dr. Clarke, on the authority of Josephus and several of the ancient versions, understands that they had contentions, and, being alienated in her affections from her husband, she ran away, and went home to her father’s house; but the Hebrew word here used ever means a criminal act of conjugal infidelity. 3. To speak friendly unto her — Literally, to speak to her heart. “To conciliate her affection, to rekindle her tenderness, to whisper forgiveness to her, and to implore her to return to the home she had left desolate. He had, perhaps, heard that she was penitent; for the phrase often denotes the giving of comfort to one who is in sorrow.” — Kitto. Rejoiced to meet him — To meet him on such an errand, for he might have come not to speak friendly to her, but to scourge her for her crime of conjugal infidelity. Leviticus 19:20. 8. Until afternoon — Literally, until the declining of the day. “All the painful results grew out of this detention and late setting out, and may help, if every day did not supply lessons enough, to teach us the danger and weakness of allowing our better judgment to be overcome by even the kind importunities of others.” — Kitto. 10. Jebus — The ancient name of Jerusalem. See at Joshua 15:63, and chap. Judges 1:21. This was a journey of about two hours north of Beth-lehem. 13. In Gibeah, or in Ramah — Cities of Benjamin lying northward from Jerusalem, one about an hour, the other two hours, or more, distant. See Joshua 18:25; Joshua 18:28. 15. He sat him down in a street of the city — This, we are told by Orientalists, is a way of making known one’s want of entertainment, and is a custom still existing in the East. Usually one is allowed to wait but a little while in such a place. For there was no man that took them — Rather, And no man took them. This implies that the inhabitants of that town were wilfully inhospitable. It was a reproach to them that they allowed a wayfaring man to wait so long in a street of their city before entertainment was offered him, and Judges 19:18 implies that the Levite himself felt misused. 19. Straw… provender… bread… wine — “This shows that the Israelites did then, as the Orientals do now, take with them the provisions for themselves and beasts that they required during a journey, replenishing their stores from time to time when they came to a town that could supply them. The straw was chopped straw, used in the East instead of hay; and the provender barley. This is carried in hair bags, something like the mouth-bags of our horses, but of larger size.” — Kitto. 21. Washed their feet — One of the most ancient usages of Eastern hospitality, (Genesis 18:4; Genesis 19:2,) being regarded as a mark of respect to a guest, and of kind attention on the part of the host. 22. Making their hearts merry — By eating, drinking, and conversation. This indicates the warmth and cheer of ancient friendship and hospitality. Sons of Belial — Low, lewd, worthless fellows, such as their conduct showed them to be. See note on 1 Samuel 1:16. Bring forth the man — Most shameful and impudent demand, the revived voice of wicked Sodom. Compare Genesis 19:1-11. That we may know him — “These,” says Clarke, “were genuine Sodomites as to their practice; rascals and miscreants of the deepest dye; worse than brutes, being a compound of beast and devil inseparably blended.” 24. Humble ye them — This was a proposition most shocking to our Christian instincts, but far less revolting, though not blameless, in that ancient time. It was a thing that had not occurred before in Israel. The fact here related shows how degraded was woman’s condition even in ancient Israel. She was regarded principally as the object meant for man to gratify his sensual lust upon, and held well nigh the position of a slave to him. But was it strange when, even now, in Japan and other lands, it is a common custom for parents to sell their daughters to persons to be subjected to lives of prostitution? A Christian lady, writing from Yokohama, Japan, in August, 1871, says: “In the suburbs of this city my friend pointed out to me a square of native houses in which, he told me, the licensed prostitution of the city is carried on. The victims are the fairest, choicest young girls of the place. They are sold by their parents, and the more beautiful they are, the higher price they command. From eight hundred to a thousand were confined in that square; and this is only what is found in every city in this land.” 29. Together with her bones — Rather, According to her bones, that is, severing her limbs, as he would those of an animal, according to the joints of the bones. Twelve pieces — One for each tribe in Israel. Compare Saul’s similar act in 1 Samuel 11:7. Sent her into all the coasts — The messengers who bore these pieces doubtless told the shocking story in all the coasts through which they passed. 30. No such deed done nor seen — It has its only parallel in the history of ancient Sodom, long before Israel’s exodus from the land of Egypt. Compare Genesis 19:1-11. THE COUNCIL AT MIZPEH, Judges 20:1-11. 1. From Dan even to Beer-sheba — The common formula to designate the entire country, from its northern to its southern boundary. Compare 1 Samuel 3:20; 2 Samuel 3:10; 2 Samuel 17:11; 2 Samuel 24:2; 2 Samuel 24:15; 1 Kings 4:25. In the later books the formula is reversed: 1 Chronicles 21:2; 2 Chronicles 30:5. On Dan, see at Judges 18:7; Judges 18:29; on Beer-sheba, Genesis 21:31. Land of Gilead — The country east of the Jordan. See on Judges 10:8; Judges 10:17. Unto the Lord — The meaning is, that the assembly was held as in the sight of the Lord. The tribes came together in the name of the Lord, and bound themselves by solemn oaths and execrations to destroy Benjamin. Compare Judges 21:15; see note on Judges 11:11. In Mizpeh — Not the Mizpeh in the land of Gilead, where the eastern tribes assembled in the time of Jephthah to prepare for war against Ammon, (Judges 10:17,) but the Mizpeh of Benjamin, which is mentioned in Joshua 18:25-26, in connexion with Gibeon and Ramah, and which was probably identical with the modern Neby Samwil, a little northwest of Jerusalem. See note on 1 Samuel 7:5. This was an appropriate place for the council. Commanding a wide prospect, it was a central place for all the tribes, and was in the territory of Benjamin, near the spot where the offence took place, so that all proper witnesses to the case might be near at hand. 2. Four hundred thousand — On the possibility of collecting so vast a number in a short time, see note on 1 Samuel 11:9. 3. How was this wickedness — The members of the assembly had heard the substance of the horrid tale before, but the purpose of the council required that the particulars be now publicly related in the hearing of all. 9. By lot against it — That is, We will deal with Gibeah just as our fathers, by divine commandment, dealt with devoted Canaanitish cities: we will subdue it, destroy all its inhabitants, and then divide its territory by lot among our families, See Numbers 32:53, 54. Some expositors understand this of the selection by lot of the tenth of the men to supply the rest with provisions during the war, as narrated in the next verse; but such a construction of the passage would be strangely inapposite. FOR WAR, Judges 20:12-19. 12. Sent men — The Benjamites knew of Israel’s gathering at Mizpeh, (Judges 20:3,) and they had themselves, probably, been notified to meet there, as had the other tribes; but no Benjamite seems to have appeared in that assembly. 89504e470d0a1a0a0000000d49484452000000df000000d108030000007b2d976e00000300504c5445000000010101020202 0303030404040505050606060707070808080909090a0a0a0b0b0b0c0c0c0d0d0d0e0e0e0f0f0f1010101111111212121313 131414141515151616161717171818181919191a1a1a1b1b1b1c1c1c1d1d1d1e1e1e1f1f1f20202020202022222223232324 24242424242626262727272828282828282a2a2a2b2b2b2c2c2c2c2c2c2e2e2e2f2f2f303030303030323232333333343434 3434343636363737373838383838383a3a3a3b3b3b3c3c3c3c3c3c3e3e3e3f3f3f4040404141414141414343434444444545 454646464747474848484949494949494b4b4b4c4c4c4d4d4d4e4e4e4f4f4f50505051515151515153535354545455555556 56565757575858585959595959595b5b5b5c5c5c5d5d5d5e5e5e5f5f5f606060616161616161636363646464656565666666 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Benjamin would not hearken — Here was amazing perversity. For a whole tribe to assume the responsibility of the crime of Gibeah, and fight to defend it, was another folly in Israel. But the measures taken to punish the crime, from their fierceness and suddenness, were not calculated to conciliate, but rather to provoke the Benjamites to war, and thus was brought to pass the saying of Jacob: “Benjamin shall raven as a wolf.” Genesis 49:27. 15. The inhabitants of Gibeah — These are specially mentioned because they were specially interested in the war. For their sake it was carried on, and so they furnished seven hundred men. 16. Lefthanded — See on Judges 3:15. Sling stones at a hair breadth — Literally, to the hair. Seven hundred men thus disciplined argues that this lefthanded skill of Benjamin was acquired. “This is a region where such a mode of warfare would be cultivated in ancient times, and be very effective. The stones for the sling are everywhere at hand, and the country is cut up by deep gorges with impracticable banks; and before the invention of guns there was no other weapon that would carry across these profound depths, and reach the ranks of the enemy. David, while following his flocks over these rough mountains, practised other arts besides that of playing on the shepherd’s pipe, for he became as expert in the use of the sling as any of the chosen men of Benjamin.” — Thomson. This writer also states that he had seen boys fighting battles with slings among the gorges of Mount Hermon, and at times almost darkening the air with their whizzing pebbles. By similar practices, perhaps, the ancient youth of Benjamin and other tribes were disciplined for warfare. 18. Went up to the house of God — Rather, went up to Beth-el, because, as Judges 20:27 informs us, the ark of God was there at that time. See note on Judges 20:27. Asked counsel of God — By means of the urim on the ephod of Phinehas, the high priest. Compare notes on Numbers 27:21, and Judges 18:5. Which of us shall go up first — The same question that was asked when they went to battle against the Canaanites, (Judges 1:1,) and the same answer was given. They felt that all preparations for battle were incomplete until they had received a communication from God; but it was a grievous mistake in them not to have asked counsel of the Lord before declaring war against their brother Benjamin, and for this neglect and their self-confidence they pay dearly before the war is over. “Nothing can be clearer,” says Kitto, “than that they never once thought of consulting the Divine oracle till the war had been fully resolved upon and settled beyond recall by solemn pledges and oaths.” THE WAR AGAINST , Judges 20:20-48. 21. Destroyed down to the ground — That is, smote them so that they lay dead upon the ground. Twenty and two thousand — Almost as many as all Benjamin’s host contained. Compare Judges 20:15. But of the Benjamites very few seem to have fallen. 22. Encouraged themselves — “They did not seek for courage from God, but they cheered one another with vainglorious vauntings of their own strength, and with confident assurances of victory, and therefore God punished them.” — Wordsworth. 23. Went up and wept — Though they had sought to speak lightly of their losses, and to assure themselves of victory, there was a secret sadness and a gloomy sense of loss. Though their loss had not thoroughly subdued them, it had manifestly humbled them, and now they weep as well as ask of God; and their question is not, Who shall go up first? but, Shall I go up again to battle against the children of Benjamin my brother? There is a noticeable humility behind this question, as compared with that of Jdg 20:18, but it lacks the depth and penitence that appear in Judges 20:26-28. It is noticeable, too, that in Judges 20:18 they ask of God, while here and afterwards they inquire of Jehovah, the covenant God of Israel, as if in the former instance they had failed to recognise Jehovah in his proper character as their covenant God. Go up against him — Jehovah does not espouse the cause of Benjamin, though he grants him signal victories. His purpose is first to humble the mightier forces of Israel, who have been glowing too much in their own strength. 25. The second day — Not necessarily the next day after the first conflict, but the second day of actual battle. Several days may have intervened between the two battles. Eighteen thousand — Four thousand less than the loss of the first day’s battle; but Israel’s self-confidence was also less than then. 26. And all the people — These, as distinguished from the children of Israel, were those not capable of bearing arms — old men and women — who nevertheless assembled with the warriors to weep and fast and pray before the Lord. Came unto the house of God — Rather, came unto Beth-el, as in Judges 20:18. Sat there before the Lord — Their object in going to Beth-el was a religious one, and their assembling was in the name of the Lord, as had been the case at Mizpeh. Judges 20:1, note. But the solemnity of this meeting at Beth-el was increased by the presence of the ark. See next verse. Fasted — This was an additional and very significant way of expressing their profound humiliation and heart penitence before the Lord. Offered burnt offerings and peace offerings — They had become deeply convinced that they had offended God, and they sought by burnt offerings to propitiate him, and by peace offerings to renew their covenant, and realize again his fellowship and love. 27. The ark… was there in those days — When and why it was brought there, and how many days it continued there, the sacred writer does not tell us, and we must be content to remain uninformed. Some understand, as our translators seem to have done, that the adverb there refers to Shiloh, and that Beth-el in the Hebrew text of Jdg 20:26; Judges 20:18 should be rendered house of God, meaning the tabernacle at Shiloh; but the tabernacle is never called Beth-el. Hengstenberg and Keil suppose that the ark was brought only temporarily to Beth-el, and to serve some special design on this occasion; but the phrase in those days is hardly consistent with such an explanation. Compare the same phrase in Judges 18:1; Judges 19:1; Judges 21:25, and frequently. And if the ark had been brought from Shiloh merely for this occasion, it is not clear why it was not brought to Mizpeh rather than to Beth-el. More plausible is the supposition, that as Beth-el was a sacred place in Israelitish history, the ark was sometimes brought there, accompanied by the high priest, and abode there for many days at a time, in honour of the holy spot which Jacob regarded as the gate of heaven. Genesis 28:17. Hence, after Shiloh’s desolation, it naturally became a central seat of worship. See 1 Samuel 10:3, note. 28. Phinehas — This mention of the grandson of Aaron, like that of Moses’ grandson in Judges 18:30, (where see note,) shows that the events of this chapter, like those recorded in chaps. 17 and 18, must have occurred early in the period of the Judges, and not many years after the death of Joshua. 29. Liers in wait — Armed warriors in ambush. They probably went out under cover of the night, and concealed themselves in the meadows around Gibeah. Judges 20:33. 31. To smite of the people, and kill — Rather, to smite of the people the wounded, or pierced. Some thirty men were hit and wounded by the slingers, and the Benjamites rushed upon them and smote them. In the highways — The contest shows that the highways here mentioned was a spot where two roads parted, one leading up to Beth-el, (not house of God, as here again rendered,) the other to Gibeah. In the field designates not the site of Gibeah, (as Gibeah in the field,) but the place where the two roads parted. 33. All the men of Israel rose up out of their place — These were the main forces of the army, while those mentioned in Judges 20:30 were probably a lesser body of men, several thousand, perhaps, whose object was to draw the Benjamites off from Gibeah. When they fled and the Benjamites pursued them, then this vast army, called all the men of Israel because they comprised the vast majority of the Israelitish warriors, rose up and marched to action. Baal-tamar — A place near Gibeah, mentioned also by Eusebius, but not now known. Meadows of Gibeah — Some interpreters, after the Septuagint, take the Hebrew words Maareh gaba as a proper name; others, after the Syriac, render it cave of Geba. These renderings come from the idea that a meadow or plain would be unsuitable for an ambush; but the plain around Gibeah may have afforded numerous hiding places; and then, as Keil well says, “There is no necessity to understand the words as signifying that the treeless country formed the actual hiding-place of the ambush; but that when the men broke from their hiding-place, they came from the treeless land toward the town.” 34. Ten thousand chosen men out of all Israel — These may have been identical with the “liers in wait,” (Judges 20:29; Judges 20:33,) but were more probably a detachment from the main army that marched from Baal-tamar, sent to assist the men of the ambush in capturing and smiting Gibeah, while the rest marched on to smite the Benjamite forces outside of the city. They knew not — That is, the Benjamites knew not the evil that was about to befall them. 35. Twenty and five thousand and a hundred — The historian here gives the result of the battle, and then proceeds, in Judges 20:36-46, to give more of the details. It appears that eighteen thousand fell in battle, (Judges 20:44,) five thousand were gleaned along the highways, (Judges 20:45,) and that two thousand more were killed as they fled to Gidom. This makes exactly twenty-five thousand; but no account is given in this latter part of the other one hundred. So also no account at all is given of the number of Benjamites who fell in the previous battles. According to Judges 20:47 only six hundred men of Benjamin escaped; but before the first battle they numbered twenty-six thousand seven hundred. Judges 20:15. Consequently twenty-six thousand one hundred were killed and missing in the war. The historian records twenty-five thousand one hundred killed on this last day of battle; the other one thousand, not accounted for, probably fell in the battles of the previous days, for it is not supposable that the Benjamites killed twenty-two thousand on one day (Judges 20:21) and eighteen thousand on another without any loss to themselves. 36. Gave place — Fled, as described in Judges 20:32. 37. Drew themselves along — That is, marched forward, advanced; or, as we often say, drew on; not, as margin, made a long sound with the trumpets. 38. Make a great flame with smoke — More literally, Do greatly to make them raise an elevation of smoke from the city. δψαis a shortened Hiphil imperative, from ψαδ, and means to multiply, to increase, to do greatly. The reference of the suffix ξ, them, is not clear, but it probably refers to the incendiaries who should be employed to raise the smoky signal. 42. Way of the wilderness — The wild mountainous country northeast of Gibeah. Them which came out of the cities — That is, the old men, women, and children, that fled for their lives out of the cities of Benjamin.In the midst of them — Rather, in the midst of it; that is, the wilderness. 43. With ease — The Hebrew word thus rendered is better taken as a proper name, Menuchah, as in the margin. Translate the verse thus: They enclosed Benjamin, pursued him, trod him down at Menuchah unto the place over against Gibeah eastward. The sense is, that Menuchah itself was over against Gibeah on the east, so that the battle was fought principally on the east of the city. Menuchah was probably the same as Manahath, (1 Chronicles 8:6,) and lay somewhere to the east or northeast of Gibeah. 45. Rock of Rimmon — “About ten miles north of Jerusalem, and nearly four east of Beth-el, is a very conspicuous white limestone tell, rising like a cone above the neighbouring hilltops, and overlooking the whole wilderness down to the Jordan valley. Upon it stands a large modern village called Rummon. This is unquestionably the rock Rimmon, on which the Benjamites took refuge. It is admirably adapted for the purpose. A deep and wild ravine cuts off the approach from the south, and others skirt its western and northern sides, rendering it a natural fortress of great strength. The sides of the tell are steep, bare, and rocky, and could be defended by a few resolute men against a host. The top is rounded, affording ample space for the refugees, while along the sides are some large caverns.” — J.L. Porter. Gleaned of them in the highways — That is, they discovered many small companies of men fleeing or seeking to defend themselves here and there along the roads, and they at once enclosed them and cut them off; like gleaning scattered stalks of grain which the reapers had overlooked. Gidom — Another place northeast of Gibeah, whose exact site is now unknown. 46. All these were men of valour — The brave Benjamites, though conquered at last, compelled the victors to acknowledge their heroism and valour. On the number of the slain, see note on Judges 20:35. 48. Israel turned again upon… Benjamin — Turned upon the old men, women, and children that remained unarmed and helpless in the cities; and smote men and cattle together, and burned the cities, just as they had done when warring with the idolatrous or Canaanites. THE REMNANT OF , Judges 21:1-25. 1. Israel had sworn — This fact, not recorded before, shows up the impetuous zeal and fury with which Israel had been inspired, and during the whole conflict feelings of personal revenge held too much sway on both sides. Not… give his daughter unto Benjamin — They meant to treat Benjamin as one of the heathen nations among whom they were forbidden to marry. Deuteronomy 7:3. 2. House of God — Rather, Beth-el; see notes on Judges 20:18; Judges 20:26-27. Abode… before God — In solemn penitence and humiliation before the ark of the covenant which was there. Wept sore — Not so much over their sins, as over the calamities of Benjamin. 3. One tribe lacking in Israel — A fearful thought thus came over them after the hour of bitterness and passion had gone, and calm reflection returned, “God had taken care of every tribe,” remarks Henry; “their number twelve was that which they were known by; every tribe had his station appointed in the camp, and his stone in the high priest’s breastplate; every tribe had his blessing, both from Jacob and Moses, and it would be an intolerable reproach to them if they should drop any out of this illustrious jury, and lose one out of twelve; especially Benjamin, the youngest, who was particularly dear to Jacob, their common ancestor. Benjamin is not; what then will become of Jacob? Benjamin become a Benoni! the son of the right hand — a son of sorrow!” Genesis 35:18. 4. Built there an altar — The altar on which they had sacrificed a few days before (Judges 20:26) was perhaps not large enough for the purposes of the present occasion, or there may have been thought something meritorious in the building of a new altar there. 5. A great oath — Here is the record of another oath, of which nothing was said in the account of the council at Mizpeh given in Judges 20:1-11. According to Henry, this oath was taken “while the general convention of the states was gathering together, and was waiting for a full house before they would proceed.” But all the tribes felt bound by it. It was an age of fearful oaths and vows, and when such vows were once uttered it was not thought possible or honourable to be released from them. Witness the case of Jephthah. 8. Came none… from Jabesh-gilead — This was the chief city of the mountainous land of Gilead on the east of the Jordan, and its name is still preserved in the valley in which it was situated — Wady Yabis. Its exact site has not been positively ascertained, but there remains hardly a doubt that it was identical with the modern ruin ed-Deir, which lies on a hill on the south side of the wady Yabis, some six or seven miles east of the Jordan. “The name ed-Deir,” says Dr. Robinson. “is often given to ruins of which the Arabs can make nothing else; while the existence of columns, and the position upon the road from Beisan to Jerash, are circumstances of great weight. The distance too, of six miles from Pella, as specified by Eusebius and Jerome, seems entirely applicable to ed-Deir.” The fact that none came from this city to fight against Benjamin has led some writers, with reason, to suspect that a secret alliance existed between this city and Benjamin. 10. Go and smite — They attempt to help one calamity by causing another. It is noticeable that in all this action it is not said that they asked counsel of Jehovah. 12. Brought them unto the camp to Shiloh — Shiloh was the seat of the tabernacle, and lay ten miles north of Beth-el, and hither, after sending the twelve thousand to smite Jabesh-gilead, the rest of the people seem to have removed their camp. The ark and Phinehas the high priest probably accompanied them on this occasion. 13. Call peaceably unto them — That is, proclaim to them a proclamation of peace, and invite them to their homes again. 16. Wives for them that remain — Two hundred were yet destitute of wives, for the virgins of Jabesh numbered but four hundred, and the remnant of Benjamin were six hundred. 19. A feast of the Lord in Shiloh — One of the great yearly festivals, which, notwithstanding the irregularities of the age, were still observed at the seat of the tabernacle. Compare 1 Samuel 1:3, note. The context shows that the festival occurred about this time. Lebonah — Identical with the modern village Lubban, about three miles northwest of Shiloh. The particular description here given of the location of Shiloh seems to have been given to the men sent to capture the dancing maidens there, and make off with them without hinderance. 21. To dance in dances — As did the women of the exodus under the leadership of Miriam, (Exodus 15:20;) only they danced for triumph, these for pleasure. “There are not in eastern towns places where assemblies can be held for such festivities. It is, therefore, usual to assemble in such pleasant spots as may be in the neighbourhood — in any small valley through which a stream flows, near some secluded fountain, in gardens or plantations. The women especially affect this mode of enjoyment, which agreeably diversifies their somewhat monotonous existence. A few years ago the ladies of Aleppo bribed an astrologer to predict a coming plague, for no other reason than that they might — as they knew to be usual in such cases — be sent out of the way into the suburban gardens. That these festivities are held by the different sexes apart explains that there were no men present to oppose the Benjamites in carrying off their daughters and their sisters.” — Kitto. 22. Come unto us to complain — Unto us, the elders and warriors of the nation. It seems that for four months or more (compare Judges 20:47) the elders and the larger part of the army of Israel remained encamped at Beth-el and at Shiloh in order to settle the affairs of Benjamin, and provide against the utter ruin of that tribe. While thus encamped the fathers and brothers of the captured maidens would naturally appeal to them, especially as the children of Benjamin did this act by their command. Judges 21:20. Be favourable unto them for our sakes — That is, for the sake of our common nation and kindred do not seek to recover the captive maidens, or injure their captors, but be favourable unto them. Literally the Hebrew is, Favour us as regards them. Keil thinks that the elders proposed to speak these words in the name of Benjamin, in which case us refers to the Benjamites, and them to the maidens. But this is less natural than to understand that the elders speak in behalf of the common interests of Israel, and with special allusion, perhaps, to the fact that they themselves were personally involved in the seizure of the maidens, having counselled and commanded it. Because we reserved not — Rather, because we did not take each man his wife in the war. That is, in the war with Jabesh-gilead we did not succeed in capturing virgins enough to supply each man of the six hundred Benjamites with a wife. For ye did not give unto them — They were taken stealthily and by force; ye did not give your daughters and sisters unto them, so ye have not broken the oath which we all took that we would not give our daughters unto Benjamin to wife. Judges 21:1. At this time… ye should be guilty — Thus these words should be construed, and not according to the punctuation of our common version. The words might be better rendered, as at the time ye would have been guilty. More is implied than is said. The sense is, If ye had given these maidens freely, ye would have been guilty of violating your oath by which at the time ye were bound. This decision probably satisfied the people of Shiloh. 23. Repaired the cities — A great work for six hundred men to do, for all the cities of their tribe had been destroyed. Judges 20:48. 24. Israel departed thence at that time — As remarked in note on Judges 21:22, the great body of the army remained encamped with the elders until these affairs of Benjamin were settled. So great a civil war demanded for a time afterwards a standing army. 25. In those days there was no king in Israel — With this familiar text, in part or in whole so frequently repeated in this book, the historian of the Dark Ages of Israel appropriately closes his narrative. And thus, says Wordsworth, “he prepares the way for the record of a better condition of things under David, the king of Judah and Israel, whose genealogy and history are described in the next following books of Ruth and Samuel, and who was the ancestor and type of the Divine King of Israel, JESUS CHRIST, to whom, with the FATHER and the HOLY GHOST, be ascribed all honour and glory, now and forever. Amen.”