Good. He was in hopes that the people would come and make their offerings with more zeal, so that he would derive greater advantage: the true character of superstitious misers, 1 Timothy vi. 5. (Calmet) -- He foolishly flattered himself that God would be pleased with his devotion; though he had done so many things contrary to the law. (Menochius) --- Thus many form a religion to themselves, and would still claim the title of Christians. But the judge will drive them away with, I never knew you, Matthew vii. 23. They think that if they believe some things (which they are pleased to call fundamental, though the cannot agree what they are) they may form a "true Catholic church" out of all the contradictory heresies which have made such havoc in the world! Perhaps Michas thus deluded himself with the idea that his innovations were not fundamental. It is rather ridiculous to hear J. Wesley, and a late very weak defendant of his, (Mr. Slack,) refusing the title of Christian to Roman Catholics, while they prostitute it to almost every sectary. But heretics have, indeed, no just pretensions to it. See St. Athanasius, &c. CHAPTER XVII. Days, after the death of Josue and the ancients. Debbora speaks of the tribe of Dan, as addicted to navigation, chap. v. 17. (Calmet) --- It had now conquered most of the enemies who had formerly forced some to seek fresh settlements, (Haydock) as it is hinted at, Josue xix. The particulars are here given in detail. (Calmet) --- Received, &c. They had their portions assigned them, Josue xix. 40. But through their own sloth, possessed as yet but a small part of it. See Judges i. 34. (Challoner; Worthington) --- Protestants supply, " all their inheritance had not fallen unto them among the tribes of Israel." (Haydock) Family. Hebrew, "From their extremity." Which may denote such as came to hand, (Calmet) or princes, (De Dieu) or people of mean appearance, (Castalion) unless we explain it "from their coasts," with Montanus, Protestants, &c. (Haydock) Voice. His pronunciation was different from that of the Ephraimites, chap. xii. 6. Lord A title sometimes given to false gods. The Levite answered in the name of Jehova; whence it is inferred that they all adored the true God, though their worship was not clear of superstition. (Calmet) Looketh with approbation. (Haydock) --- It is uncertain whether this prediction proceeded from God, from the devil, or from the crafty Levite, (Calmet) who might answer as he thought the messengers wished him to do. (Menochius) --- Their undertaking proved successful. But the devil, who knew the valour of the Danites, and the security of the citizens of Lais, or even a man of moderate prudence and sagacity, might have told what would be the probable event of an attack in such circumstances. (Calmet) --- Whether God approved or condemned the Levite's worship, he might speak by his mouth, as he did by that of Balaam. (Haydock) --- But it is generally supposed that Jonathan was the organ of the devil, (Calmet) who answered with a degree of obscurity, as he was accustomed, (Worthington) that, in any case, his credit might subsist. (Haydock) Lais, four miles from Paneas, towards Tyre. It is called Lesem Dan; (Josue xix 47.) both the ancient and the new name being joined together. --- Rich, Hebrew has almost as many different meanings as interpreters. De Dieu, "There was no one to put them to shame, no chief magistrate." (Calmet) --- Protestants, "and there was no magistrate in the land that might put them to shame in any thing." (Haydock) --- The citizens of Lais were perhaps a colony, and followed the manners and religion of Sidon, but were at a day's journey from their territory; (Josephus) so that the latter could not come to their assistance at a very short warning. The Danites were therefore encouraged to make the attack, (Calmet) particularly as this city was confident in its own strength and riches, and made no alliance with any other. (Haydock) --- Septuagint (Alexandrian, &c.), read, Aram instead of Adam. "They had no commerce with Syria." But the Roman edition (Calmet) has, "they are far off from the Sidonians, and have no (word or) commerce with man." The edition of Grabe repeats a great part of this verse again; ver. 9, with an obelus. There will, &c., is added to signify, that it will be necessary only to go to take possession. (Haydock) Secure. "No one is sooner overcome than the man who has no fear; and security is generally the forerunner of ruin." Velleius 2., initium est calamitatis securitas. War, besides their wives, &c., ver. 21. Behind, on the west. (Calmet) CHAPTER XVIII. To do. Whether we must take them by force or by craft. (Haydock) --- It seems they had a premeditated design to seize them. (Calmet) They. Hebrew and Septuagint, "and the five men that went to spy out the land." (Haydock) --- Off. The Levite's attention was drawn off for a while by the 600 men, till the five, who had formerly become acquainted with him, had ransacked his little temple. (Calmet) --- Perceiving them as they came out, he began to complain, but was soon persuaded to follow the Danites, and to abandon his former protector. So little dependence can be had on those who are faithless to their God! (Haydock) Mouth; to signify that silence must be observed, Job xxix. 9., and Ecclesiasticus v. 12.[14?] Angerona, among the Romans, and Harpocrates, in Egypt, were represented in this posture; digitoque silentia suadet. (Ovid, Met. ix.) Houses. Hebrew, "near the house of Michas." The poor fellow called his neighbours, and pursued the Danites, (Haydock) despising as it were all his other effects, in comparison with his god. (Menochius) House. The violence and injustice of the Danites cannot be excused, particularly as they were stealing what they deemed sacred. (Calmet) And, &c. Hebrew, "and they took what Michas had made, and the priest,....and came." (Haydock) --- Fire, as they could not make themselves masters of it otherwise. They were forced afterwards to rebuild it. Some Rabbins have supposed, that Sidon and its colonies were not given by God to Israel: but their proofs are unsatisfactory. Lais was inhabited by the Chanaanites; and though it was in the territory of Aser, as the people of Dan had made the conquest, they were suffered to keep quiet possession of it. See Josue xvii. 10. Rohob, which stood at the foot of Libanus. The vale belonging to this city, extended for about twenty miles. Lais. Hebrew Ulam Layish, as the Septuagint express it. (Calmet) --- But the former term is explained by the Alexandrian and other copies in the sense of the Vulgate, before. (Haydock) --- Dan is often placed for the northern boundary of Palestine. (Calmet) Idol. Hebrew pasel. (Worthington) --- Grabe's Septuagint, "the graven thing of Michas, and Jonathan the son of Gersam, of the son of Manasses." The Roman copy omits "of Michas," but retains Manasses, as the present Hebrew reads, instead of Moses. (Haydock) --- It is suspected that the Jews have inserted an n over the word Mose[Moses?], that it might not be known that a grandson of their lawgiver had been guilty of such impiety. They have not dared, however, to place the letter in the same rank as the others, but have suspended it, (Calmet) as if it were suspected, says Michaelis. Abendana relates, that by (or on) the authority of the ancients, this nun was added from the honour of Moses, lest his granson might appear to be the first little sacrificing priest of an idol. The Latin Vulgate reads the name of Moses; and I am convinced that Moses, and not Manasses, ought to be understood: for how could a Levite have Manasses for his ancestor? (Grotius, Comm. 1753.) The Jews pretend that this relationship to the idolatrous king of Juda was not real, but figurative, in as much as Jonathan acted like him. But thus the reproach would fall on Gersam, who is said to be the son of Manasses, while the idolatrous priest is only placed as the son of Gersam. It is surely very absurd to say that he was the son of Manasses, because Manasses acted like him 800 years afterwards; and Sol. Jarchi honestly confesses that, "for the honour of Moses nun was written, on purpose to change the name, and it was written suspended, to indicate that it was not Manasses, but Moses." See Talmud Bava. fol. 109. The letter has, however, sometimes been suspended half way, and sometimes uniformly inserted, so that it has at last supplanted the genuine word. Some copies of the Septuagint agree with the Vulgate. (Brug.) --- Theodoret reads, "Jonathan, the son of Manasses, of the son of Gersam, of the son of Moses," retaining both words, in order to be sure the right one, as the copies varied. (Kennicott, Dis. 2., see Deuteronomy xxvii. 4.) Here we have a plain proof of the liberties which the Jews have taken with their text. But the providence of God has left us means to detect their fraud, by the Vulgate, &c. In other difficulties of a like nature, the collation of ancient manuscripts and versions will generally remove the uncertainty, and we may pronounce that the word of God has not been adulterated, though perhaps no one copy may now represent it in all its genuine beauty and integrity. See Pr\'9clog. in SS. Mariana, C. xxiii. T. iii.; Menochius, &c. Protestants here follow the corrupted Hebrew, "Manasseh." (Haydock) --- Captivity, under the Philistines, when many of their brethren were taken prisoners, (Psalm lxxvii. 61.; Tirinus) and when Samuel obliged all Israel to renounce idolatry, 1 Kings vii. 4. (Estius) --- Serarius, (q. 7.) or the sacred penman, speaks of a captivity, the particulars of which are not recorded. Salien understands it of the captivity of Nephthali, 35 years before the rest of the kingdom of Israel was destroyed: (4 Kings xv. 29.; Haydock) though Lyranus and Bonfrere explain it of the latter event, under Salmanaser, 4 Kings xvii. (Menochius) --- We may allow that some interruptions took place under Samuel, David, &c. (Salien) --- In effect, Jonathan and his posterity might serve the idol of Michas till it was destroyed, at the same time as the ark was removed from Silo; (ver. 31.) and afterwards they might relapse into their wonted impiety, and act in the character of priests to the golden calves of Jeroboam; who, no doubt, would prefer such of the tribe of Levi as would come over to him, (Ezechiel xliv. 10.) though he was generally forced to select his priests from the dregs of the people, 3 Kings xii. In this sense they might be priests in Dan, till Salmanaser led them captives. But substituting galoth or geloth, we might translate, "till the deliverance of the land," which was effected by Samuel; (Calmet) who not only repressed the Philistines, (1 Kings vii. 13.) but also persuaded all Israel to renounce the service of idols, 1 Kings vii. 4. (Haydock) In Silo. The ark was taken by the Philistines, (1 Kings iv.) after remaining at Silo 349 years, and 217 from the idolatry of Michas and of Dan. (Salien) (Haydock) --- In those. The Hebrew here commences the following chapter, which contains an account of another instance of licentiousness, which probably took place after the two former. Phinees was high priest; but there was no civil head. (Calmet) Ephraim. Some think at Silo, to which place, he says, he was going, (ver. 18,) though it might be only out of devotion. (Calmet) --- A wife. Hebrew, "a concubine." Septuagint joins both together, "he took a harlot to wife." (Haydock) Left him. Hebrew Thozne. Now tizne, (Du Hamel) "his concubine, fell into fornication against (Junius improperly translates with) him." Chaldean, "She despised went from him." Septuagint, "She was vexed at or she left him." (Calmet) --- Josephus, "as he was deeply in love with her on account of her beauty, he was displeased that she did not correspond with his love. Hence a quarrel ensuing, the woman would not bear his continual expostulations, and leaving her husband, after four months, returns to her parents. Hither, overcome by his love for her, he follows, and, by the mediation of her parents, he is reconciled to his wife, both agreeing to lay aside all complaints." (Antiquities v. 2.) --- It is clear that the Septuagint, Vulgate, &c., have read the text in a different manner from what we do at present, and their explanation seems more rational than the Hebrew. For, is it probable that a Levite should go to be reconciled to an adulteress, contrary to the intention of the law (Deuteronomy xxiv. 2., Jeremias iii. 1., and Proverbs xviii. 22.) and the custom of the Jews, as well as of pagan nations, who looked upon those with contempt, who kept a woman of this character? The word concubine, we have often remarked, signifies a wife without a dowry, &c., (Calmet) such as the Mahometans still maintain as lawful wives. (Busbec. ii.) --- Months. Josephus explain this of the time she had remained with her husband. With him. Hebrew, "her husband arose and followed her to speak to her heart, to bring her back," Genesis xxxiv. 3. He shewed great condescension and love, (Haydock) and she received him with suitable sentiments of regard, and did not become more haughty, as women, who perceive themselves to be courted, frequently do. If she had been married to another, she could not have been received by her former husband. With him. A beautiful instance of hospitality, like that of the disciples at Emaus, Luke xxiv. 29. (Menochius) Advanced. Hebrew, "and they tarried until the evening." Septuagint, "rest till the day decline." (Haydock) --- He wishes them to wait till the hear of the day be over. (Calmet) --- When he had obtained this request, he made the late hour an excuse for detaining them longer. But unhappily, the Levite was too resolute and desirous of returning home. Depart. Hebrew and Septuagint add, "early," before the sun was up to render travelling incommodious. (Haydock) Jebus was about six short miles from Bethlehem, and as many from Gabaa. It had not yet fallen into the hands of Juda (Calmet) and Benjamin, (Haydock) or they had been expelled again, so that the old inhabitants held possession of it at this time, (Calmet) as they did of the citadel till the reign of David. See chap. i. 6, 21. (Haydock) --- Concubine. She was his lawful wife: but even lawful wives are frequently in Scripture called concubines. See above, chap. viii. 31. (Challoner) --- Ver. 2. Rama was not so far as Gabaa; so that, if they could not travel to the latter place, they might turn to the former, and lodge all night. They held on their journey, however, till they came not very late, to Gabaa. Lodge. No one invited them in. How much had these people degenerated from the manners of Abraham and of Lot, to imitate those of the men of Sodom! (Haydock) --- There was no inn it seems at Gabaa, though we read of some at Jericho, Gaza, &c., chap. xvi. 1., Josue ii. 1., and Genesis xlii. 27. (Calmet) Jemini. That is, Benjamin. (Challoner) --- Chap. iii. 15. Bundles. Hebrew, "saw a traveller in," &c. Of God. Septuagint, "to my house I return in haste; and no one brings me into his house." The tabernacle was fixed at Silo in Ephraim. (Haydock) --- Chaldean, "the house of the sanctuary of God." (Menochius) (Ver. 1.) Straw. It used to be cut small, as hay was very scarce. (St. Jerome in Isaias xxv.) Hebrew, "straw and provender." I will. Hebrew, "all thy wants be upon me." I will furnish all that may be requisite. In this wicked city, there was at least, one generous soul, like Lot in Sodom, Genesis xviii., and xix. That is, &c. An interpretation of the Vulgate. Belial is sometimes rendered "devilish, apostate," &c. Septuagint, "lawless, or transgressors." (Menochius) --- Aquila, "rebels." Symmachus, "libertines," without education or restraint. (Calmet) --- Josephus lays the blame on some young men, who had been captivated with the charms of the Levite's wife, whom they had seen in the street. But they seem to have had designs still more criminal, though they were prevailed upon to desist, when she was abandoned to them. (Haydock) --- The demanded the Levite himself. (Calmet) I have, &c. A similar proposal was made by Lot; (Genesis xix. 8,) and hence the old man, who was brought up to hard labour, and the young Levite might, through ignorance, suppose it lawful for them to do the like. (Menochius) --- IT is lawful to advise a man, who is about to commit two crimes, to be satisfied with the less: but we cannot persuade any one to do even the smallest offence, that good may ensue, Romans iii. 8. The ignorance or good intention of these people might extenuate, but could hardly excuse their conduct, as it was unjust to the woman, whom the people of Gabaa did not ask for; and they ought rather to have encountered the utmost fury of the populace. Had the latter even come to the extremity proposed, if the Levite had made all possible resistance, his virtue could not have been injured. (Calmet) --- His crown would have been doubled, as St. Lucy observed when the judge threatened to have her prostituted. Castitas mihi duplicabitur ad coronam. (Dec. xiii.) (Haydock) --- Perhaps in the agitation of mind, caused by such a brutal proposal, the old man might have been so disturbed, as scarcely to know what he was saying, and he did not afterwards expose his daughter. (Calmet) --- But the Levite, seeing him in such a dilemma, on his account (Haydock) took this wife by force. (Hebrew, &c.) See Tostat; Bonfrere. (Estius) (Calmet) --- Against nature. Hebrew, "unto this man do not so vile a thing." And abandoned. Hebrew, "and they knew her and abused her." (Haydock) --- Interpreters say in the most unnatural manner. (Calmet) Lord. So wives styled their husbands, 1 Peter iii. 5. --- Down dead through fatigue, (Menochius) shame, and grief. (Josephus) --- She had not power to knock. (Calmet) --- Though the former misconduct of this unhappy woman might call for punishment, yet, after she was reconciled to her husband, we cannot but think he used her ill, though he acted through a sort of constraint and ignorance. (Haydock) --- Instances of women dying under a similar treatment, may be found in Herodotus, and in the Russian and Turkish historians. (Calmet) Israel. One part, like an epistle, written with blood, to every tribe. (Salien) --- Some, without reason, think that Benjamin was neglected: but they were to be summoned, to bring their guilty brethren (Calmet) to condign punishment, or to share in their fate, as accomplices of the crime. (Haydock) --- The state of the republic authorized the Levite to take this extraordinary method of rousing all to a sense of horror for what had been done. (Calmet) --- His brethren, dispersed through the country, would no doubt take part in his grief. Egypt, that is for the space of eighty years. (Salien) --- Indeed the annals of all past ages could hardly furnish an instance of such barbarous lust. --- Done. In every city, people gathered together to consult how the crime was to be expiated; (Haydock) and all agreed to assemble before the Lord. (Calmet) --- Grabe's Septuagint observes, that the Levite "gave order to the men, to whom he sent, saying, these things shall you speak to every Israelite. If such a word ( or thing) has come to pass, from the day of the coming up of the sons of Israel out of Egypt, till the present day? Take ye advice concerning it, and speak." (Haydock)