Chap. II. ver. 1. — an angel of the Lord] From the words which follow, "I made you to go up out of Egypt," it appears that this was not a crested, but an uncrested angel, "the Angel of the covenant," the same which appeared to Joshua near Jericho, Josh. v. 13, which, as was there shewn, was the Son of God Himself. Bp. Patrick. — come up from Gilgal to Bochim.] The Divine Person spake first perhaps to some considerable persons at Gilgal, and then to the whole assembly at Bochim. Pyle. In all probability, the latter place was Shiloh, where the people of Israel were wont to assemble, and which was now called Bochim. Bp. Patrick. Or else it lay near to Shiloh. Dr. Wells. 3. Wherefore I also said,] "I said" means "I resolved." Dr. Wells. the people lifted up their voice, and wept. 6. And when Joshua had &c.] The inspired writer here repeats what had before been mentioned in the book of Joshua; probably in order to shew that the Israelites went to their possessions well disposed, although their love of the world and study of their own private advantages so increased, as to make them forget the publick good, and take little care of their religion. Bp. Patrick. 7. — served the Lord all the days of Joshua,] The Jews were strictly commanded to complete the expulsion of the Canaanites, fully empowered to do so, and warned of the guilt of neglecting it; of the temptation to which that neglect would expose them, and the certain punishment which would await their transgression. On their disobeying the Divine command, an angel was sent to remind them of their duty, and of the danger they incurred. Notwithstanding, however, their repeated and flagrant disobedience, the wonders they had already seen, and the discipline under which they had been trained, produced on that generation a decisive and permanent effect, for "Israel served the Lord all the days of Joshua, and of the elders that outlived Joshua." Dr. Graves. 10. — which knew not the Lord,] Which did not regard the Lord, nor cleave to His religion. Bp. Patrick. Which had not been eyewitnesses of the before-mentioned miracles, and therefore were thoughtless of God, and careless of their duty towards Him. Dr. Wells. The Jews were, at this period, mere children in moral and religious conduct: they were very inattentive to the history of past transactions, so that many of the very next generation after Joshua "knew not," that is, considered not, and therefore acted as if they had not known, the wonders which God had wrought for Israel. The temptations to intermarry with their neighbours, and adopt their manners and worship, were too powerful for their unsteady and carnal minds: the beauty of the women of Canaan, the pomp and gaiety of their festivals, the voluptuousness of their impure rites, the hope of gratifying their curiosity by idolatrous divinations, the overpowering fears impressed on their souls by idolatrous superstition; their anxiety to conciliate the favour Before CHRIST about 1455. That is, weeper. about 1444. prolonged days after Joshua. about 1450. Their wickedness after Joshua. God's anger and Before CHRIST about 1426. about 1406. yet the works which he had done for Israel. 11. — served Baalim.] The idol gods or deified men of the Canaanites and other nations. The word Baal, in Hebrew, signifies "Lord," and was applied as a general name to the idols of Syria, Palestine, and the neighbouring nations. Bp. Patrick, Dr. Wells, "Baal and Ashtaroth," ver. 13, the sun and the moon. Dr. Hales. 12. And they forsook the Lord God of their fathers.] It has sometimes been asserted, that the repeated relapses of the Jews into idolatry, at various periods of their history, render the reality of the Mosaick miracles suspicious: for, according to those who thus argue, it is not credible that the witnesses of such stupendous miracles, or their immediate posterity, should have so soon forgotten the Divine power thus plainly manifested, or apostatize from a religion thus awfully enforced. But these reasoners entirely mistake the nature of this apostasy, and forget the character of the people among whom, and the period when, it took place. These relapses into idolatry never implied a rejection of Jehovah as their God, or a doubt of the truth of the Mosaick Law. The Jewish idolatry consisted for the most part in worshipping the true God by images and symbols; or in worshipping Him in forbidden places, on high hills, and under groves; or in combining idolatrous rites with the Mosaick appointment, and joining together the worship of God and idols, none of which imply any doubt of the existence of the true Jehovah, but arose from their proneness to imitate the superstitions of the neighbouring nations. Even when they gave way to that most flagrant species of idolatry, the worship of idols without God; yet even then they did not so much reject the true God, as conceive that there were intermediate and subordinate deities, with whom they had more immediate concern. In truth, the temptations to some or all of these kinds of idolatry were so powerful, from errors in opinion widely spread, and sanctioned by the Egyptians and Canaanites, and strengthened by the habitual attachment of the Jews to the idols, the symbols, and the rites of Egypt, as well as the sensual allurements of idolatrous worship, and the overpowering terrours of idolatrous superstition; that we have rather reason to wonder that the Jews, dull, sensual, and stubborn as they were, could by any system of discipline be corrected, than to doubt that such Divine superintendence and control was actually exercised, because they relapsed so frequently into their idolatries. Dr. Graves. 14, 15. And the anger of the Lord was hot &c.] The Divine vengeance soon began to repay them the effects of their folly and ingratitude; the Canaanites became their masters, and treated them on all sides with desolation, insolence, and slavery. Thus God fulfilled His threatenings, Deut. xxviii; and, in proportion to the increase of their iniquities, they became weak and destitute, and a perfect prey to their enemies. Pyle. 16. — judges.] These were extraordinary rulers, inspired with courage and wisdom for their deliverance from slavery, and for effecting their reformation. Pyle. They appear to have had authority chiefly in time of war, so that, commonly, when they had wrought the deliverance for the people, and the army was dismissed, they became private persons again: still some had an established authority for their life, not over the whole commonwealth of Israel, but over that part of it which they rescued from slavery. The constant phrase concerning these great men, is, "that the Lord raised them up;" that is, stirred them, by an extraordinary motion, to undertake things beyond the reach of human wisdom or power. Bp. Patrick. They were governours, possessing a power between that of a king and an ordinary magistrate; inferior to that of the former, and superior to the latter. Scripture tells us, that God "raised them up;" that is, communicated to them gifts, natural and supernatural, according to the exigencies of the people; and, in all their encounters with their enemies, attended them with a peculiar providence. They were appointed by God; being, however, only marked out for the office by the gifts with which He invested them, and the exploits which He enabled them to perform. They were, in fact, God's vicegerents for the government of the people: every attempt at raising themselves to the regal dignity was deemed an usurpation on His right, who was the only Sovereign of the Hebrews; and therefore we find Gideon refusing this supreme authority when it was offered to him, chap. viii. 23. In short, these judges were by office the protectors of the laws, the defenders of religion, and the avengers of all crimes, particularly of idolatry. It must be owned, that, as the power of working miracles is not necessarily accompanied with a holy life, so the persons, thus employed by God, did not always lead lives answerable to this high character: they were men of the same passions and infirmities with others; and the great advantages which, under God, they procured for the Israelites, did not exempt them from that frailty, which is incident to pity towards them. The nations left to prove Israel. Before CHRIST about 1406. 18. — for it repented the Lord] That is, God altered the course of His providence towards them, when they groaned under their oppressions, and cried to Him for help with the promise of amendment, chap. iii. 9, 15; vi. 7, 8. Bp. Patrick. Chap. III. ver. 2. — that the generations — might know, to teach them war.] Another reason is here given for a portion of the Canaanites being left among the Israelites; namely, to keep up their warlike discipline and disposition, to prevent their growing sluggish from the want of occasions to exercise their courage, and to make them feel more sensibly their continued dependence on the power of God. Bp. Patrick. Chap. IV. ver. 1.—the children of Israel again did evil] Well might we wonder at the frequent relapses of the children of Israel into idolatry, did we not find the same evil propensity in ourselves, the same proneness to forsake God, and idolize the creature. Ease and prosperity are apt to produce in us as ungrateful returns to our great Benefactor, as they did in the Jews. No sooner were they delivered from the smart of punishment, but the next account of them is, that they "did evil again." Again they are punished; again they cry to God; again they are delivered. Thus, likewise, when affliction presses us sore, we cry unto the Lord in our trouble, and He saveth us from our distress. Yet no sooner are our fears and dangers over, than we abuse the mercy, and start aside like a broken bow. Thus our lives are made up, as was the history of the Jews, of acts of disobedience and of repentances; of judgments and mercies; chequered, as it were, with sin and punishment, with forgiveness and sin. Wogan. —the wife of Lapidoth.] Some understand Lapidoth to be a place, and translate a woman of Lapidoth. Bp. Patrick. —she judged Israel] Possessed the supreme authority, being so well known to be divinely inspired as to procure for her universal reverence, and submission to her judgment. Bp. Patrick. 2.—Jabin,—Hazor:] Hazor had been destroyed by Joshua, Josh. xi. 10, and the king of it, named Jabin, slain, chap. xi. 1; xii. 19. Thus it appears that Jabin was a common name of the kings, as Pharaoh was of the Egyptian kings; and either the place had been now rebuilt, or the name Hazor applies not to the city, but to the neighbouring country. Bp. Patrick. —Harosheth of the Gentiles.] So called perhaps because people of many different nations dwelt there under Jabin's protection. Bp. Patrick, Pyle. See the note on Gen. xiv. 1. 4.—Deborah, a prophetess.] The term prophetess is applied to Deborah in the same sense as it was to Mi- 5.—dwelt under the palm tree] She sat under the palm tree when she administered judgment. Bp. Patrick. 6. — took their daughters to be their wives.] Which was a much more flagrant breach of the law of God, than the mere making leagues with them. Bp. Patrick. 6.—Hath not the Lord God] A form of expression, which signifies, "Assuredly He hath commanded." Dr. Wells. —mount Tabor.] A famous mountain in Galilee, in the tribe of Zebulun. It appears to have been a remarkably commodious place for the rendezvous of Barak's forces, since it stood upon the confines of so many different tribes, was not accessible by the enemy's horses and chariots, and had on its top a spacious plain, where he could conveniently discipline his troops. What modern travellers tell us of this mountain is much to the same purpose; "After a very laborious ascent (says Maundrell) we reached the highest parts of the mountain, which has a plain area at top, fertile and delicious, about a furlong in length, and two in breadth. The top of this mountain was anciently environed with walls, trenches, and other fortifications, of which some remains are still visible." It has generally been believed that our Saviour's transfiguration took place on this mountain. Stackhouse. 7. — and the groves.] By "groves" we are here to understand the images of their gods in the groves. Seiden. Or, the idols fixed in temples, which were sur- Othniel delivereth Israel from the king of Mesopotamia. about 1402. about 1354. 7. I will draw unto thee] These are the words of Before CHRIST about 1316. about 1296. 8. — he sold them into the hand] Brought them under tribute, and forced them to buy their peace on hard terms. Bp. Patrick. — Mesopotamia:] The country which lay between the rivers Tigris and Euphrates. Bp. Patrick. 10. — the Spirit of the Lord came upon him.] He had an extraordinary impulse from God to take upon him the government of the country, and to judge Israel, that is, to rectify what was amiss, and especially to bring them back to the true worship of God. Bp. Patrick, Dr. Wells. "The Spirit of the Lord," by which he was said to be inspired, here and in many other parts of the Old Testament, intimates the spirit of fortitude, or extraordinary courage, as opposed to the spirit of fear or faintness of heart. Dr. Hales. 12. And the children of Israel did evil again] No sooner "had Israel rest," than it is added, "they did evil again." Thus the security of any people is too often the cause of their corruption. While the Israelites were exercised with war, how scrupulous were they of the least intimation of idolatry: the mere news of an altar beyond Jordan, Josh. xxii. 15, &c. drew them together for a revenge; now when they are at peace with their enemies, they become at variances with God. Bp. Hall. The most remarkable circumstance in the various Jewish apostasies seems to be this; that it was only in their prosperity the Mosaic Law was neglected and violated; in adversity, when reflection was awakened, and seriousness restored, they always cried to their God, as the only sure source of deliverance, and as 13. — went and smote Israel.] That part of Israel which lived east of Jordan; and also, passing over Jordan, took the city and territory of Jericho in the tribe of Benjamin. Dr. Wells. 15. — a man lefthanded.] The Hebrew word is thought to mean, properly, one who could wield a sword equally with either hand; could use both his hands as his right. Bp. Patrick, Pyle. 16. — upon his right thigh.] As men usually wear their swords on their left thigh, this was done to avoid suspicion, and also to draw it out the more readily with his left hand. Bp. Patrick. 18. — made an end to offer the present.] There is still preserved in the East a great deal of pomp and parade in presenting their gifts; they frequently load on four or five horses what might easily be carried on one. Something of this pomp is referred to, in the account of the present made by Ehud, when we read of a number of persons who conveyed it, and of their "making an end of offering the present." Harmer. 19. — the quarries] It is doubtful what is meant by Ehud killeth Eglon. The Moabites subdued. Before CHRIST about 1536. parlour of cooling. out at the fundament. emotional. silence. And all that stood by him went out from him. 20. — I have a message from God] This in some sense was true, but not in the sense in which the king understood it. He probably thought that Ehud had met with some divine apparition, or had been to consult some oracle. Bp. Patrick. — he arose out of his seat.] Out of reverence to the name of God, whose words he supposed he was to hear. This is a remarkable instance of the ancient veneration which men paid to all that carried the name and authority of God, and reproaches those who now behave themselves irreverently in the Divine worship and service. Bp. Patrick. We cannot but wonder at the devout reverence of this heathen prince: no sooner does he hear news of a message from God, than he rises up from his throne, and reverently attends the tenour thereof. Though he had no superiour to control him, yet he could not bear to be unmannerly in the presence of God. This man was an idolater, a tyrant; yet what outward respect does he pay to the true God! Bp. Hall. 21. And Ehud put forth &c.] This would have been a very unjustifiable act, if he had not been specially excited to it by an express order from God, for the punishment of so oppressive and wicked a tyrant. Pyle. How far such an assassination was justifiable, we cannot presume to say: Scripture barely states the fact, without any comment: the case is not to be judged by ordinary rules, nor drawn into a precedent in other times. Dr. Hales. The text at chap. iii. 15, expressly says, that "the Lord raised up Ehud:" it is well known that all the deliverances which the Jews had under the judges were directed and conducted by the immediate hand of God, according as the people, by their repentance, became fit to receive them. Ehud was under a special direction of Heaven, and proceeded under a Divine warrant, which is a clear foundation of action; but this can never be drawn into a precedent by others, who have no warrant to act upon. Dr. Waterland. Or it may be sufficient to understand that God made use of Ehud as an instrument; not by inspiring him with a disposition to kill Eglon, but by giving him, when found with such a disposition, power to execute his purpose. Edit. 23. — the porch.] There is uncertainty in the word thus translated: some understand the guard chamber, or place where the king's servants sat, through which Ehud boldly passed. Bp. Patrick. 24. — he covereth his feet] Or he is laid down to sleep: they were wont in those countries to sleep in the heat of the day, and then, lying down in their clothes, covered their feet with them. Bp. Patrick. 27. — from the moon.] From the mountainous country of Ephraim. Dr. Wells. 31. — with an ox goad:] The goad of Palestine is of enormous size, and well calculated for a military offensive weapon, according to the description of the intelligent Maundrell, who observes in his diary, "At Kane Leban, (a place about a day's journey from Jerusalem,) the country people were, at the time when I was there, ploughing every where in the fields. It was observable, that in ploughing they used goads of an extraordinary size: I found some of them, on measuring, to be eight Before CHRIST about 1536. Israel oppressed by Jabin and Sisera. Before CHRIST about 1316. # CHAP. IV. — river Kishon] This river rises out of mount Tabor, and, flowing westward, empties itself into the Mediterranean sea, near mount Carmel. Dr. Wells. Mr. Maundrell says, that when he saw it, its waters were inconsiderable; but it had the appearance of being liable to excessive swellings on sudden rains, chap. v. 21. Stackhouse. 4. — when thou wentest out of Seir, — Edom.] This is but a repetition of the same thing: Edom and Seir signifying the country where the posterity of Esau dwelt, who refused to give Israel a passage through their land, as the Lord led them unto Canaan: and therefore He conducted them another way, and made them encompass the land, Numb. xxi. 4; Deut. ii. 1. Bp. Patrick. — the earth trembled, &c.] These are poetical expressions, to denote the great consternation in which all those countries were, when they saw Sihon king of the Amorites, and Og the king of Bashan, suddenly overthrown by the Israelites, Numb. xxi. 21. Bp. Patrick. It should be observed, that Deborah, on praising God for present mercies, begins higher, and takes occasion to commemorate the more wonderful instance of his goodness to them, in their deliverance from Egyp- 8.—If thou wilt go with me,] Barak is commended for his faith in God by the Apostle, Hebr. xi. 32, though it was so weak and imperfect, that he made conditions with God's messenger, and absolutely refused to obey till they were granted. He seems to have wanted the advice of Deborah in doubtful matters, and her authority also to keep the soldiers in good order, and inspire them with courage. Bp. Patrick. Barak's answer is faithful, though conditionate; he does not so much intend to refuse to go with her, as to bind her to afford her presence with him. Bp. Hall. 11. Now Heber the Kenite,] What is related in this verse seems inserted to explain that which follows concerning Jael, who was Heber's wife. Bp. Patrick. Heber was of the posterity of Hobab, the son of Jethro, father in law of Moses, and is here called a Kenite, because originally he descended from those people who dwelt westward of the Dead sea, and extended themselves pretty far into Arabia Petrea. These 14.— hath delivered] Hath in purpose delivered. Dr. Wells. She speaks of the victory as already gained, that she might work in him a more perfect assurance of it. Bp. Patrick. The faith of Deborah and Barak was not appalled by the world of adversaries opposed to them. They knew whom they had believed, and how little the arm of flesh can do against the God of hosts. Bp. Hall. 19.— she opened a bottle of milk,] Out of respect to Sisera, she brought him the best liquor she possessed, and of the best sort. Bp. Patrick. Among the later Arabs, to give a person drink is thought to be the strongest assurance of receiving him under protection: hence we may infer, that the conduct of Jael, in destroying Sisera after shewing him this mark of hospi- Before CHRIST about 1296. e Ps. 83. 10. one. Or, ray, or, blanket. d Chap. 5. 25. Jael killeth Sisera. The song of Deborah and Barak. 21. — Jael — took a nail of the tent.] One of the great pins by which the tent was fastened to the ground. Bp. Patrick. These tents (of the Bedoween Arabs) are kept firm and steady, by bracing or stretching down their axes with cords tied down to hooked wooden pins well pointed, which they drive into the ground with a mallet; one of these pins answering to the nail, as the mallet does to the hammer, which Jael used in fastening to the ground the temples of Sisera. Dr. Shaw. Jael was moved probably to this action by some extraordinary and overruling impulse, making her the instrument of Divine vengeance: this can alone justify that otherwise unaccountable breach of hospitality, which is held so sacred among the Arabs, that a violation of it is the bitterest reproach that can be applied to any person in their language. This case, like that of Ehud, is not to be judged by ordinary rules. Dr. Hales. Although there is no necessity of justifying the conduct of Jael, and it may be sufficient to understand that God used her as an instrument for accomplishing His purpose; yet it can scarce be doubted, but that she had some Divine direction or impulse to stir her up to do what she did. The enterprise was exceeding bold and hazardous, above the courage of her sex: the resolution she took appears very extraordinary, and so has the marks and tokens of its being from the extraordinary hand of God. In this view, all is clear and right; she ought to obey God rather than man, and all obligations to man cease, when brought in competition with our higher obligations towards God. Dr. Waterland. It should be observed, that many actions here recorded were justifiable only on the supposition of Divine warrant, which superseded all general rules of conduct. Without this, the deeds of Ehud and of Jael would be pronounced censurable for their treachery, however prompted by commendable motives. Dr. Gray. Chap. V. ver. 1. Then sang Deborah &c.] On occasion of the foregoing deliverance, Deborah, by the assistance of prophetic inspiration, composed the following elegant and majestic hymn; which Barak the general, in conjunction with her authority, ordered to be sung by the people, in religious commemoration of so signal a mercy, and for preserving in the minds of the Israelites a sense of their future duty, and of their gratitude. Pyle. This hymn is evidently expressed in another kind of language than the historical part of the book; and in such variety of elegant figures, and such native expressions of those affections which the occasion required, that none of the ancient Greek or Latin poets have ever equalled. Hence it appears, that there was a most excellent spirit of poetry among the Hebrews, especially among such of them as were divinely inspired, when the Greeks lay in dark ignorance. Bp. Patrick. The design of this beautiful hymn, which breathes the characteristic softness and luxuriance of female composition, seems to be twofold; religious, and political: first, to thank God for the recent victory and deliverance of Israel from Canaanitish bondage and oppression; and next, to celebrate the zeal and alacrity with which some of the tribes volunteered their services against the common enemy; and to censure the lukewarmness and apathy of others, who staid at home, and thus betrayed the publick cause. Dr. Hales. 5. The mountains melted] All the inhabitants of the mountains melted with fear. Dr. Wells. 6.—the highways were unoccupied,] The people, being corrupted in their religion, broke out into all manner of violence, and turned highway robbers, so that men durst not travel on the common roads. Bp. Patrick. A strong expression of the miserable calamities, under which the people lately laboured, as the just reward of their folly, vice, and depravity. Pyle. 7. The inhabitants of the villages ceased,] Men were forced to forsake the villages, and fly into walled towns and fortified places. Bp. Patrick. —a mother in Israel.] A judge or ruler: as good rulers and deliverers are called fathers of their country, so Deborah calls herself "a mother in Israel." Bp. Patrick. 10.—ye that ride on white asses,] Contemptible as this animal may at present appear, from the beginning it was not so. In many countries, and particularly in Judea, persons of the highest distinction were usually so mounted. The governors of Israel are so described here: and the thirty sons of Jair, who was judge and prince over Israel twenty-two years, are said to ride on thirty asses, chap. x. 4: and another judge of Israel is recorded to have had forty sons and thirty nephews, that rode on seventy ass colts, chap. xii. 14. It would be easy to confirm this observation with many more authorities. Bp. Sherlock. She calls on governours and great men. There were no horses in Judea, so that the greatest persons rode on asses: these animals, in this country, were generally of a reddish colour; and therefore asses of a colour tending to white were highly esteemed for their rarity, and used only by honourable persons. Bp. Patrick. Others think, that the expression "white asses," refers to the white garments, which were spread upon them for the accommodation of the riders; none but white garments being used by persons of distinction, or on days of publick rejoicing. Burd. —and walk by the way.] Merchants who now travel in safety, which they durst not do before their deliverance. Bp. Patrick. 11. They that are delivered] The shepherds, who, before their deliverance, were disturbed by robbers shooting at them, when they went to water their flocks. Bp. Patrick. There is a beautiful rill in Barbary, received into a large bason, which bears a name signifying, "Drink and away," from the great danger of meeting there with rogues and assassins. Dr. Shaw. 12.—lead thy captivity captive,] Lead in triumph, to the honour of God, the principal persons and spoils taken from the enemy. Dr. Wells. 14, 15. Out of Ephraim &c.] Here follows a catalogue of those Israelites who bravely assisted in the war. "Out of Ephraim was there a root of them," namely, a small portion of them came from Ephraim. Bp. Patrick. 16.—For the divisions of Reuben there were great searchings of heart.] For the division of counsels among the Reubenites, and their separation from the rest of their brethren, there were many sad thoughts among the other tribes. Bp. Patrick, Dr. Wells. The song of Deborah and Barak. Before CHRIST about 1296. Or, port. Or, creeks. Hab. exposed to reproach. Asher continued on the || sea shore, and abode in his || breaches. 17.—in his breaches.] Or, in his creeks, as in the margin; that is, only minded his sea commerce. Dr. Wells. 20. They fought from heaven;] On the other hand, the angels of God fought for the Israelites, sending thunder, rain, &c. to discomfit their enemies. Dr. Wells. —the stars in their courses &c.] Either literally, by yielding light after it became night to the Israelites to pursue their victory: (Dr. Wells;) or figuratively, to express that God gave so entire a victory, as if the skies and stars had been their confederates against the infidel general and his army. Pyle. Or, the expression is poetical; the meaning may be, that, by mighty and sudden rains, which the common opinion ascribed to the special influence of the planets, the river of Kishon, near which Sisera's army lay, was so raised and sworn, as to drown the greatest part of that huge host. Abp. Tillotson. 21.—O my soul, thou hast &c.] This is an elegant turning of her speech to herself, whose happiness she applauds, in beholding the most powerful enemies quite vanquished by her commission from God, and her prayers to Him. Bp. Patrick. 23.—Meroz,] Probably a city not far from mount Tabor, or the river Kishon; near which the battle was fought. Dr. Wells. It seems to be a notable effect of this curse, that the name of this city is blotted out, and not the least remains of it left upon earth. Reading. 24. Blessed above women &c.] The action of Jael is not written for our imitation, but instruction. See notes on chap. iv. 21. But there is another point of useful instruction to be drawn from this passage; which is, that we should be very cautious how we condemn or approve what God has not condemned or approved. Wogan. 25.—butter in a lordly dish.] Butter, or buttermilk, which is still esteemed a great treat among the Arabs. Dr. Hales. Dr. Pococke, giving an account of an Arab's entertaining him in the Holy Land, says, that, among other things, they served him with some sour buttermilk. The Eastern way of churning is, by putting the cream into a goat's skin turned inside out, which the Arabs suspend in their tents, and then press it to and fro, in one uniform direction; thus a separation of the parts is quickly occasioned, and butter is produced. Harmer. 28. The mother of Sisera &c.] In the passage which follows is afforded an admirable representation of the impatience of the mother of Sisera at his delay in returning, and her sanguine anticipation of his success; in which she dwells, not upon the greatness of his exploits, or the slaughter of his enemies, but upon the circumstances most likely to engage a light female mind; such as captive damsels, and embroidered garments, the spoils of victory, which she repeats and amplifies with much grace and elegance. Dr. Hales. How exquisitively just a description have we here of a mother, longing for the return of her beloved son; nay, impatient not only to see him safe, and crowned with victory, but loaded with spoils. The spoils too are such as most affected a female passion; damsels, to set off the pomp and splendour of her retinue, vests of needlework of divers colours, and curiously wrought on both sides to adorn her person. This was the gaudy prey she longed to see brought by her son in triumph. How natural are these sentiments! the tenderness of a mother on one hand, the foible and vanity of the female breast on the other. How very aptly applied by a woman to one of her own sex; to the mother of Sisera, by a mother in Israel. Wogan. 29. Her wise ladies] The ladies of her court. Pyle. Before CHRIST about 1296. hammered. Babara. destroyed. words. head of a man. necks of the spoil. The Midianites oppress Israel. A prophet rebuketh them. 31. So let all thine enemies perish, O Lord:] This abrupt and unexpected apostrophe, which concludes the poem, tacitly insinuates the utter disappointment of their vain hopes of conquest and spoils more fully and forcibly than any express declaration of words; while it marks the author's piety and sole reliance on God's protection of His people, and the glorious prospect of a greater and future deliverance, perhaps by the Sun of righteousness, Mal. iv. 2. Dr. Hales. Chap. VI. ver. 3.— the children of the east.] Meaning, probably, the Arabians who inhabited Arabia Deserts, from the country of the Moabites and Ammonites, as far as the Euphrates. Calmet. The children of the East included the posterity of Abraham's sons by Keturah, of whom the Midianites were the principal, Gen. xxv. 6. It also included the Ishmaelites, Judg. viii. 24, who were settled near the Midianites, Gen. xxxvii. 28, in the wilderness of Paran, Gen. xxi. 21. Dr. Hales. Chap. VII. ver. 2. — lest Israel vaunt themselves] God knew the disposition of the Israelites, and foresaw that, from motives of vanity, they would be disposed to ascribe the victory to their own power and prowess, and not to Him: whereas He intended to shew to all the world that it was His miraculous work. Bp. Patrick. 4.— till thou come unto Gaza.] That is, they made an universal devastation from one end of the country to the other: for they came from the East, and destroyed as far as Gaza, which was on the western coast. Bp. Patrick. 5.— as grasshoppers] Rather, as locusts, which had Vol. I. cattle and their tents, and they came as grasshoppers for multitude; for both they and their camels were without number: and they entered into the land to destroy it. 10.— fear not the gods] Rather, worship not the gods. Dr. Wells. 11.— there came an angel of the Lord.] There came "the Angel of the Lord," many years after His appearance at Bochim, to deliver His people, when they cried to Him, from their oppressors. Dr. Hales. That He was not a mere created angel, is plain from the incommunicable name Jehovah, which He assumes, and by which He suffers Himself to be frequently called, ver. 14, 16, 23, 24, &c. Therefore the Jews, according to their Targum, which styles Him the Word of the Lord, look upon this angel not merely as a heavenly messenger sent from God, but as the Son of God Himself, appearing in the form of an angel. Bp. Patrick, Stackhouse. — Ophrah.— Gideon] Gideon was of the family of Abi-ezer, of the tribe of Manasseh; and so the Ophrah, where he dwelt, must be understood to be situated in the half tribe of Manasseh, on the west side of Jordan; and for this reason it is styled "Ophrah of the Abi-ezrites," chap. viii. 32, to distinguish it from another Ophrah, which lay in the tribe of Benjamin. Dr. Wells. — threshed wheat by the winepress.] The common mode of threshing corn was by treading it with oxen. The word here used signifies to thresh out with a stick. 25. — throw down the altar of Baal] Baal's altar must first be destroyed, ere God's be built; both cannot stand together: the true God will have no society with idols, neither will He allow it to us. In this instance, He does not desire to have consecrated to Himself, the altar which had been abused to Baal; but, as one whose holy jealousy will admit no worship, till there be no idolatry, He first commands them to destroy the monuments of superstition, and then enjoins His own service. Bp. Hall. 26. — in the ordered place,] Where the flesh and cakes were laid in order on the rock, ver. 20. Or the words may signify, as in the margin, "in an orderly manner." Although Gideon was no priest, yet he was here required to offer a burnt sacrifice, by God's special order; which would have been otherwise a presump- Joash defendeth his son. Gideon's signs Before CHRIST about 1240. cause he feared his father's household, and the men of the city, that he could not do it by day, that he did it by night. 31. — if he be a god, let him plead for himself.] Let the injured god, he tells them, avenge his own cause: if Baal be what he has been supposed to be, you may safely trust to him to maintain his own honour. Pyle. 33. — in the valley of Jezreel.] The city of Jezreel (which gave name to the valley) belonged to the half tribe of Manasseh, on the west of Jordan. In the history of the kings of Israel, this city is frequently mentioned, as, by reason of the pleasantness of the situation, some of them had a royal palace there, though their capital was Samaria. The vale of Jezreel is, according to Mr. Maundrell, of a vast extent, very fertile, but uncultivated, and only serving the Arabs for pasture. Some have supposed, however, that the valley of Jezreel, here mentioned, denotes some lesser valley, between mount Hermon and mount Gilboa. Dr. Wells. 34. — the Spirit of the Lord came upon Gideon.] Exciting him now to put in execution the commission which God had given him to deliver Israel, and filling him with an extraordinary degree of courage for such an undertaking. Dr. Wells. The Spirit of the Lord, by which Gideon was animated to undertake the deliverance of his country, was a spirit of fortitude and prudence, and of all the virtues requisite in a commander. Dr. Hales. 36. — If thou wilt save Israel, — as thou hast said,] He desires another miracle to confirm his faith, perhaps for the sake of those that were to follow him; or perhaps, wishing to know by a sign whether God would make him victorious at that particular time. Bp. Patrick. Of all the instruments which God used in so great a work, we find none so weak as Gideon. The former miracle was strong enough to carry him through his first exploit, of ruining the idolatrous grove and altar: but now, when he saw the swarm of the Midianites and Amalekites approaching, he called for new aid; and, not trusting to his thousands of Israel, flew to God for a further assurance of victory. The refuge was good, but the manner of seeking it savours of distrust. Bp. Hall. 39. — let it now be dry only upon the fleece, &c.] If we understand that the miracle of the dew on the fleece was a kind of publick testimony to satisfy the officers and people under him, we then see the reason of its repetition, with the opposite variation: for, if there were any of his adherents who suspected deception in the first instance, when the threshingfloor was dry, and the fleece wet with dew, they might be convinced by the contrary effect, when the fleece was dry, and the threshingfloor wet with dew. Script. illustr. Chap. VIII. ver. 2.—Is not the gleaning &c.] A common proverb, probably, in those days, by which they were wont to commend the smallest action of one, as superior to the greatest of another. It is as if he had said, These scattered parties, which you have gleaned and picked up at the fords of Jordan, are far more than those which I and my whole host have destroyed. Bp. Patrick. 3. — from mount Gilead.] Not the mountain of that name, often mentioned in Scripture, which was east of Jordan; but another, on the west side of Jordan, in the tribe of Manasseli. Bp. Patrick. 4. — The people are yet too many.] If human strength were to be opposed, there should have needed an equality of strength; but now that God meant to give the victory, His care was not how to get it, but how not to lose the glory of it. He was willing to give deliverance unto Israel, but the praise of the deliverance He would keep to Himself: it was the same with Him to save with many as with few; but He rather chose to save by few, that all the victory might redound to Himself. Bp. Hall. 5. — Every one that lappeth &c.] We may well suppose they were thirsty with the heat of the weather, likewise every one that boweth down upon his knees to drink. 15. — that he worshipped,] Gave humble thanks to God for His goodness, in giving this new encouragement to proceed in his undertaking. Bp. Patrick. 16. — with empty pitchers,] Earthen pitchers. Bp. Patrick. Though leathern bottles were much used by the people of the East, earthen jars or pitchers were sometimes used also. Dr. Chandler mentions having used an earthen jar for carrying water in travelling through Asia Minor. If this was the practice in Gideon's time, it could not be difficult for him to collect three hundred water jars from among ten thousand men. Harner. — lamps] Rather, torches, which were concealed in the pitchers. Bp. Patrick. Though God had promised by these three hundred men to chase the Midianites, yet Gideon neglected not wise stratagems to secure the victory. To wait for God's performance, and do nothing, is to abuse that Divine providence, which will always so work, as not to allow us to remain in inactivity. Bp. Hall. 18. — The sword of the Lord, and of Gideon.] This watchword was taken from the interpretation of the Midianite's dream, as referring to "the sword of Gideon," ver. 14; to which Gideon piously prefixed "the sword of the Lord," as the Author of the stratagem, of the dream, and of its interpretation. Dr. Hales. 19. — in the beginning of the middle watch:] The Hebrews and other Eastern nations divided the night into three parts, which were called the 1st, 2nd, and 3rd watches; because the guards or watches were changed three times. The Romans, and from them the Jews in later times, divided the night into four watches; whence we read in the Gospel of the 4th watch. Lewis. 24. — took the waters unto Beth-barah and Jordan.] That is, they secured all the fords or passes along the river Jordan, from Beth-barah, (which is thought to be the same as Bethabara, mentioned by St. John,) lying near the south end of the river Jordan, to the beginning of Jordan, or its issuing from the sea of Galilee. Dr. Wells. 25. — the rock Oreb,] The rock, called Oreb in future times, from the event here related. Bp. Patrick. Zebah and Zalmunna are taken. Succoth and Penuel are destroyed. Before CHRIST about 1940. What thing is this then has done unto us? strongly. spirit. army. 10 Zebah and Zalmunna are taken. 4. — vain and light persons.] The Hebrew word, which we translate vain, signifies empty; that is, poor and needy persons: and that translated light, signifies idle vagabond fellows, of loose lives, who could settle to no business. Bp. Patrick. 5. — and slew his brethren] There was never such a pattern of unthankfulness, as these Israelites: they, who lately, chap. viii. 22, thought a kingdom too small a recompense of Gideon and his sons, now think it too much for his seed to live; and take life away from the sons of him, who gave them both life and liberty. If this had been done some long time afterwards, when the memory of Gideon was worn out, it might have borne a better excuse; but, ere their deliverer was cold in his coffin, to pay his benefits with the extirpation of 6.—Are the hands &c.] They bid him first take those kings captive, and bring them with their hands bound behind them, before he made any demands upon swered him as the men of Succoth had answered him. 9.—this tower.] The tower of their city, in which they confided, and to which perhaps they pointed when they gave this rude answer. Bp. Patrick. 16.—with them he taught the men of Succoth.] With them he beat the elders of the city, for a warning unto the men of Succoth; who by their example were taught how dangerous it is to slight the agents of God. Bp. Hall. Before CHRIST about 1940. Or, an hundred and twenty thousand, seery out drawing a sword. terrified. to know. a. 1 Kings 12. M. Gideon refuseth to govern the Israelites. CHAP. VIII. His ephod a cause of idolatry. Before CHRIST about 1240. cording to the form, &c. were they whom ye slew at Tabor? And they answered, As thou art, so were they; each one † resembled the children of a king. 19. — if ye had saved them alive, I would not slay you.] As they were not Canaanites, he was not obliged to kill them; but, as they had slain his brethren in cool blood, he was by law the averger of their blood. Poole. 21. — as the man is, so is his strength.] They thought it more honourable to die by the hand of Gideon, who was a man of as great strength as dignity; and would sooner despatch them than a stripling could do. Bp. Patrick. — ornaments &c.] The Hebrew word used here is found no where else but at ver. 26, and in Is. iii. 18: our margin translates, "ornaments like the moon," as it was an ancient custom to wear ornaments of this figure. Bp. Patrick. These were probably chains, like those which Bp. Pococke saw in Egypt, hanging from the bridles of the ages of the seven military bodies of that country to the breastplates of the animals on which they rode, in the grand procession of the caravan, about setting out for Mecca. They were undoubtedly marks of distinction and grandeur. Harmer. They were golden ornaments, perhaps crescents, consecrated to the moon, which was worshipped in that neighbourhood before Abraham's days. These crescents are still in use among the Arabs, and even among the Mahometans in general, however scrupulous about images; being evidently a remnant of that ancient pagan superstition of the worship of the heavenly bodies, which too often infected the extraneous posterity of the faithful Abraham, and even the Israelites themselves. Dr. Hales. 22. — for thou hast delivered us &c.] They pretended to make this offer out of gratitude to him; but, in truth, they were disposed now (as their posterity were afterwards) to throw off the Divine government, being desirous to set a king over themselves, like the rest of the nations round about them: Gideon absolutely rejected their offer, because he considered God as their my son rule over you: the LORD shall rule over you. 23. And Gideon said, — I will not rule over you.] There is no greater example of modesty than Gideon. When the angel spake to him, he abased himself before all Israel: when the Ephraimites contended with him, he preferred their gleanings to his vintage, and cast his honour at their feet: and now, when Israel proffered him that crown which he had merited, he refused it. He that in overcoming would allow them to cry, "The sword of the Lord, and of Gideon," chap. vii. 18; in governing will have nothing but "the sword of the Lord." Bp. Hall. 24. — because they were Ishmaelites.] The Chaldee Paraphrase says, Because they were Arabians: called "children of the East," chap. vi. 3, it being the general custom of all those people to wear earrings. Bp. Patrick. 26. — a thousand and seven hundred shekels] In the same manner Hannibal, after the battle of Cannæ, measured the gold rings of the Roman knights by bushels. Dr. Wall. — purple raiment] Purple seems anciently to have been appropriated to kings, and to those on whom kings bestowed it. It is here mentioned by the sacred historian, as being found on the Midianitish kings. "A garment of fine linen and purple" is given to a favourite by king Ahasuerus, Esther viii. 15. The Jews made a decree that Simon should wear purple and gold, and that none of the people should wear it without his permission. Burdur. 27. And Gideon made an ephod &c.] Gideon had no other view, in asking these gold earrings and jewels of the soldiery, but to furnish out a costly and magnificent trophy or ensign, as a monument of this signal victory wrought by his hands. He accordingly made it in the form of an ephod, or long robe, to be hung up, and displayed like a military standard; and suspended it in Before CHRIST about 1240. § Or, most jewels. Gideon's children, and death. Abimelech made king. Before CHRIST about 1249. before the children of Israel, so that they lifted up their heads no more. And the country was in quietness forty years in the days of Gideon. 29. And Jerubbaal] Jerubbaal being another name for Gideon, chap. vii. 1. 31. — whose name he called Abimelech.] His name is here set down, when nothing is said of the names of the rest, because the story of the following chapter depends upon it. Bp. Patrick. 33. — Baal-berith] A new god, not known to them before, and mentioned only here and in the next chapter; reputed, as some think, the god that punished those who broke their covenants and contracts; or so called, as others think, because his servants covenanted to maintain his worship and service. Bp. Patrick. king. 7 Jotham by a parable rebaileth them, and forstelieth their ruin. 22 Gaal conspireth with the Shechemites against him. 30 Zebul rewealeth it. 34 Abimelech overcometh them, and soweth the city with salt. 46 He burneth the hold of the god Berith. 50 At Thebes he is slain by a piece of a milestone. 56 Jotham's curse is fulfilled. Before CHRIST about 1209. AND Abimelech the son of Jerubbaal went to Shechem unto his mother's brethren, and communed with them, and with all the family of the house of his mother's father, saying, 34. — remembered not the Lord their God.] It is a sore aggravation of sin, when it is committed after great mercies and deliverances vouchsafed to us; because it is an argument of great ingratitude. Thus we find it here recorded as a heavy charge upon the people of Israel, that they "remembered not the Lord their God," "neither shewed kindness," ver. 35, to Jerubbaal, who had been their deliverer. Abp. Tillotson. Chap. IX. ver. 2. — I am your bone and your flesh.] Meaning, your fellow-citizen, and belonging to the same tribe. Bp. Patrick. — upon one stone.] This stone some will have to be an altar, which Abimelech dedicated to the idol Berith, and erected in the same place where his father Gideon had destroyed his altar before: and so they account, that this slaughter of his sons was designed for an expiatory sacrifice of their father's pretended crime, in demolishing the altar and grove dedicated to that idol. Stockhouse, Bp. Patrick. melech.] How could Abimelech hope for fidelity from them, whom he had made and found traitors to his father's blood? He, that has been unfaithful to one, knows the way to be perfidious, and is only fit to be trusted by him, who deserves to be deceived. The friendship that is begun in evil cannot stand: wickedness, both of its own nature, and through the curse of God, is ever unsteady; whereas that affection which is knit in God is indissoluble. Bp. Hall. Chap. X. ver. 1.—after Abimelech there arose &c.] Abimelech was no judge or governour of God's appointment, but an usurper and a tyrant: these, who succeeded, appear to have arisen by Divine instigation and appointment; keeping the Israelites in the worship of the true God, maintaining their laws, and defending them from their enemies, without assuming over them a monarchical power. Dr. Wells, Pyle. 4.—that rode on thirty ass colts.] It is probable that this circumstance is here mentioned, because these persons were ordered by their father to ride circuit up and down the country, to administer justice according to the law, as Samuel did when he judged Israel, 1 Sam. vii. 16. Bp. Patrick. As in those days the Israelites had but few chariots, and were not allowed to keep many horses; the most honourable of them were used to be mounted on asses, which, in Eastern countries, were much higher and more beautiful than they are with us. Stackhouse. See the note on Numb. xxii. 21. —Havots-jair] Other towns had been called by the same name, Numb. xxxii. 41; Deut. iii. 14; by a former Jair, an ancestor probably of the person here mentioned. Bp. Patrick. 6. — all the house of Millo.] The word Millo, it is probably thought, is derived from a Hebrew word which signifies, "to be full or filled." Many learned persons consider it to denote in the sacred writings a large capacious place, which was designed for publick meetings. Accordingly, in this place, by "all the house of Millo," are meant all the principal inhabitants who were wont to assemble in the publick townhouse; and who on this occasion consented to the setting up of Abimelech as king. Dr. Wells. See note on 2 Sam. v. 9. — by the plain of the pillar] Our margin translates, "by the oak of the pillar," which refers us to the stone set up by Joshua, under the oak in Shechem. Jos. Mede. See the note on Gen. xii. 6. 7. — the top of mount Gerizim.] Which overlooked the city of Shechem. Deut. xxvii. 12, 13. Bp. Patrick. 7.—Philistines,—children of Ammon.] The Ammonites vexed them on the east, and the Philistines on the west: thus, by the invasion of their enemies on both sides, their punishment increased with their idolatry. The two oppressions seem to have happened at the same time; but, to avoid confusion, Scripture first gives an account of the war with the Ammonites, managed by Jephthah, ch. xi. xii. then of that with the Philistines, ch. xiii. Bp. Patrick. 8. The trees went forth &c.] It hence appears, that such fictions as these, wherein the most serious truths are represented, were in use among the Jews in ancient times, as they are still in Eastern countries. They seem to have made choice of them for two reasons; 1st, Because men would suffer themselves to be reproved in this manner, when they would not endure plain words; 2nd, Because they heard these fictions with delight and 13. — wine, which cheereth God and man.] A poetical expression, denoting the common custom of the world, of offering up and drinking wine to the honour of their gods. Pyle. The words in the original may be rendered in the plural, "gods and men;" according to which we must suppose, that Jotham speaks of "gods" because he was addressing himself to the idolatrous Shechemites, and adapted his discourse to their notions. Dr. Waterland. Again, the words Elohim and anasim, translated God and man, may mean only "kings, and men of inferiour quality," "high and low." Dr. Wall. "Prince and peasant." Script. illust. 14. — the bramble.] The meanest of all trees, good for nothing but to be burnt; aptly representing Abimelech, from whom they could receive no benefit, but much trouble and vexation. 15. — put your trust in my shadow.] By this is admirably represented how ridiculous Abimelech was, in imagining that he should be able to maintain the authority of a king; for a bramble does not spread itself out, so as to afford any shadow or shelter. Bp. Patrick. — and devour the cedars &c.] By which is represented the vengeance which Abimelech would take of the greatest of them, if they proved unfaithful to him. Bp. Patrick. The preceding fable of the trees choosing a king, is the oldest and most beautiful extant. Jotham pointedly contrasts, with the mild and unassuming dispositions of his pious and honourable brethren, (represented by the olive tree, the fig tree, and the vine,) the upstart ambition and arrogance of the wicked and turbulent Abimelech, represented by the bramble; inviting his new and nobler subjects, the cedars of Lebanon, to put their trust in his pigny shadow, which they did not want, and he was unable to afford them; and threatening them imperiously, on their refusal, to send forth a fire from himself, and devour those cedars; The Shechemites conspire with Gaal against Abimelech. Before CHRIST about 1200. his life. and †adventured his life far, and delivered you out of the hand of Midian: 20. But if not, let fire come out &c.] This is not a prediction, but an execration or curse, as appears from the opposition to the foregoing verse, and from ver. 57, where it is called Jotham's curse. Bp. Patrick. The meaning of the expression, "let fire come out," is, May you prove a mutual destruction to each other. Dr. Wells. 23. — God sent an evil spirit &c.] God so ordered things in His providence, that they grew jealous and distrustful of each other, and fell into discords and dissensions: by which means He intended to punish Abimelech for the cruel murder of his brethren, and the men of Shechem for assisting him in the commission of that wickedness. Bp. Patrick. The meaning is, as it is explained in the following words, God permitted Abimelech to be deceived and dealt treacherously with by the men of Shechem, that his cruelty, and the blood which he had shed, might come upon him. It is nothing more than an acknowledgment of the justice and wisdom of Providence, in suffering wicked men to be judicially blinded, that they may fall according to their 26. — Gaal the son of Ebed] Gaal was probably a known enemy of Abimelech's, who, hearing that the men of Shechem were on terms of difference with him, came to offer them his service against him. Bp. Patrick. 27. — trode the grapes.] In the East they still tread their grapes after the ancient manner. Dr. Chandler, in his Travels, says, "The vintage (near Smyrna) was now begun; the juice of the grapes was expressed for wine: a man with his feet and legs bare was treading Before CHRIST about 1200. craftily, or, is Formah. He overcoweth them, and soweth the city with salt. Before CHRIST about 1208. thou and the people that is with thee, and lie in wait in the field: 45. — sowed it with salt.] As the last insult of a triumphant and enraged enemy. Salt lands are barren: thus, though the mere sowing a place with salt is not sufficient to make it perpetually barren, yet this action was a token of the conqueror's indignation, and implied his wishes for its utter desolation. Pyle. See the note on Jer. xvii. 6. 53. — and all to brake his scull.] "All-to" or "al-to" is entirely. Various instances occur in Chaucer and Abimelech is slain. The Philistines and Ammonites Before CHRIST about 1266. 56. Thus God rendered &c.] Here is the concluding lesson of the preceding story: that thus Providence returned upon the head of this man the proper reward of his insatiable ambition and cruelty towards the house of his own father; causing him, and the ungrateful and vain people which set him up, to become in a short space of time the instruments of each other's ruin and destruction. Pyle. How sure and just are the retaliations of God! Gideon's ephod is punished with the blood of his sons; the blood of his sons is shed by the procurement of the Shechemites; the blood of the Shechemites is shed by Abimelech; the blood of Abimelech is shed by a woman. The tyrant now has his payment; and that time, which he should have bestowed in calling for mercy on God, and in washing his soul with the last tears of contrition, he vainly spends in deprecating an idle reproach, "Slay me, that men say not of me, A woman slew him;"—a fit conclusion for such a life. Bp. Hall. The whole history of the manner in which "God rendered the wickedness of Abimelech, &c." supplies a further striking instance of the method of the Divine administration, now carried on towards His people. The apparent severity in some of these instances arose from the operation of human passions in the agents employed, or permitted, to execute the judgments, without being directly controlled in their conduct; or if in any case the severity was directly commanded, we may be well assured it was indispensably necessary to effect of Issachar; and he dwelt in Shamir in mount Ephraim. — his soul was grieved for the misery of Israel.] God had compassion on the miseries which the Israelites brought on themselves by their idolatry. Bp. Hall. 12. — the Maonites.] Another nation of the children of the East, that, together with the Amalekites, assisted the Midianites. Dr. Wells. 14. Go and cry unto the gods] After reproaching them for their vile stupidity and ingratitude, under the course of His mercies, forgivenesses, and deliverances; He bids them go and seek their refuge from the senseless idols, which they had worshipped so long, and so often. Pyle. It was an argument of a most perverse and incorrigible temper, and that which made the sin of the children of Israel so sinful above all measure, that, after so many signal deliverances, and so many terrible judgments, they fell into the same again. This circumstance it was which incensed God against them so highly on this occasion, and made Him upbraid them so severely. Abp. Tillotson. 16. And they put away the strange gods] This is the most remarkable repentance and reformation, of which we read in the history of the judges; and it seems to be so serious, that, in the time of the three judges who succeeded Jephthah, we read nothing of their relapsing into idolatry. As their repentance was sincere, so the expression of the Divine compassion towards them, namely, "that His soul was grieved for the misery of Israel," is the strongest that we meet with; although every one knows that the Divine nature is not capable of grief, properly so called; but the meaning is, that He 17. — in Mizpeh.] There were several towns of this name in Canaan; this was on the east of Jordan, in Gilead, under mount Hermon; mentioned before at Josh. xi. 3. Dr. Wall, Bp. Patrick. 18. — the people and princes of Gilead] Meaning the Gadites and Manassites, who inhabited the land of Gilead. Bp. Patrick. Chap. XI. ver. 1. — of an harlot:] Called "a strange woman," ver. 2, a concubine-wife, or one who was a stranger, of a different nation. Pyle, Dr. Wells. Among the Jews, if persons of a foreign nation embraced the law, their children were not stained; and on this account Jephthah complains of the injustice of his expulsion, ver. 7. Bp. Patrick. — coin men] Rather, poor and needy men. Bp. Patrick. — Chemosh thy god ] Otherwise Chamos, the god of the Ammonites, supposed by some to be the sun. Calmet. 3. — the land of Tob:] This name occurs only here, and at ver. 5: it is conjectured to be the same with Iahtob, mentioned at 2 Sam. x. 6: according to which, the country would lie not far from Gilead, the country of Jephthah. Dr. Wells. Jephthah is chosen captain. His fruitless embassy Before CHRIST about 1161. depr. 3. — I put my life in my hands.] Meaning, 'I exposed my life to the utmost hazard;' for he had but a small part of the people of Israel with him, to fight with their powerful oppressors. Bp. Patrick. 4. — drink not wine &c.] The child which was conceived in her was to be a Nazarite, ver. 5; and on this account she is desired to live as the Nazarites did, while she bare him in her womb. A Nazarite (see Numb. vi. 2, 3.) was one, who, under the Levitical Law, either to attain the favour of God, or to avert His judgments, or to acknowledge His mercies, vowed a vow of particular purity, and was separated in an extraordinary manner to the service of God. Samson's Nazaritism, to which he was consecrated by his parents, was to last the whole term of his life; but his frequent intercourse with the Philistines, and the great havock and slaughter which he so often made among them, render it probable that he had a particular dispensation, exempting him from the observation of many of the rules. Stackhouse, Bp. Patrick. 5. — he shall begin to deliver Israel] Samson, as will appear, did not perfectly deliver the Israelites from the yoke of the Philistines, for this was not accomplished till after his death, by Samuel, who put an end to their tyranny by his victory at Ebenezer, 1 Sam. vii. 13; but Samson put a check to them by the damage and 6. — Say now Shibboleth.] To find out whether they spake the truth, they put them to the test of pronouncing the word Shibboleth; which the people of Ephraim, having a pronunciation different from the other tribes, were accustomed to speak as Sibboleth. This word was chosen, probably, as being fit for the purpose: Shibboleth means floods of water; so that the test to which they put them was this, to make them say, "Let us pass over the waters." Bp. Patrick. Nothing is more notorious, than that the people of the same nation, who speak the same language, differ very much in their pronunciation of it, in different parts of the same country. In Palestine, the people of Galilee, and those that lived at Jerusalem, spake the same tongue; and yet in the time of Christ, the latter could say to St. Peter, "Thy speech bewrayeth thee," Matth. xxvi. 73. In Greece all spake Greek, yet the Ionians, Atticks, &c. spake very differently. And here, though the Vol. I. Gileadites and Ephraimites were of the same nation, yet the latter could not pronounce the Hebrew letter schim, the first in Shibboleth. Stackhouse. — and there fell — of the Ephraimites forty and two thousand.] This was a terrible slaughter for one tribe to make of another; but the Ephraimites seem to have deserved it, as a just punishment of their pride and insolence, in despising so great a man as Jephthah, who had saved all the people of Israel, and threatening to destroy his house after so glorious a victory; also in reviling their brethren, invading them without a cause, and attempting to drive them out of the country. Stackhouse. 6. — A man of God] She took him probably for a Prophet sent from God. Bp. Patrick. — like the countenance of an angel] Of a form and countenance perfectly angelick, mixed up with terrour and sweetness, plainly bespeaking something more than human. Pyle. 8. — and teach us what we shall do unto the child] When we see the strength of Manoah's faith, we cannot marvel that he had a Samson for his son. He saw not the messenger, he heard not the errand, he examined not the circumstances; yet now he took thought, not whether he should have a son, but how he should order the son whom he should have: he sued to God, not for the son whom as yet he had not, but for the direction of governing him when he should be. "Blessed are they that have not seen, and yet have believed," John xx. 29. True faith takes all for granted, yes for performed, which is once promised. Bp. Hall. 9. — whom he sent abroad.] That is, whom he disposed of in marriage, and sent to their husbands' houses. These circumstances seem mentioned to shew the great blessing of God on Ibzan and his family. Bp. Patrick. 11. — uttered all his words before the Lord] He appears to have laid before God, in a solemn address or prayer, all that he had said to the Gileadites, imploring, probably, His approbation and direction. Bp. Patrick. 12. And Jephthah sent messengers] Jephthah was noted for his valour, yet he treated with Ammon before he fought; it was only when reason would not prevail, 14. — that rode &c.] See the note on chap. x. 4. Chap. XIII. ver. 1. Ana the children of Israel &c.] The sacred historian, having detailed the events which 16. — if thou wilt offer a burnt offering,] If thou wilt offer a burnt offering to express thy thankfulness to God for the favour vouchsafed unto thee, thou must offer it wholly unto the Lord. Dr. Wells. Before CHRIST about 1161. 24. Wilt not thou possess that which Chemosh thy god &c.] He appeals to themselves, whether, as they ascribed their victories and possessions to their supposed deity Chemosh, the Israelites have not the same right and duty to what their God had bestowed upon them. Pyle. Before CHRIST about 1145. c Deut. 2. 9. d Numb. 20. 14. e Numb. 21. 13. &21. 24. f Deut. 2. 26. g Deut. 2. 26. to the king of the Ammonites. Jephthah's rash vow. Before CHRIST about 1143. b Numb. 22. 2. Deut. 23. 4. Josh. 24. 9. LORD our God shall drive out from before us, them will we possess. 27. — the Lord the Judge be judge &c.] He concludes by committing his cause to God, the righteous Judge of the whole world, who, he had no doubt, would decide, by the event of the war, on the justice of his cause. Bp. Patrick. 29. Then the Spirit of the Lord came] God now publicly declared His approbation of the people's choice, by making Jephthah their judge, as He had done others before, chap. iii. 10; and by endowing him with an extraordinary measure of courage, wisdom, and all other qualities necessary to render him fit to be the ruler of His people. Bp. Patrick. 30. And Jephthah vowed a vow] He appears not to have had any doubt of the victory, but still to have thought he might be the more assured of it, if he made a religious vow beforehand, of being very grateful to God for it. Bp. Patrick. — If thou shalt — deliver the children of Ammon] Jephthah began his war, in craving victory from God, and pouring out his vow to Him: while his hand took hold of his sword, his heart cleaved to God. He who is especially commended for his strength, dared trust in none but the arm of God. If Jephthah had not looked upwards for his victory, in vain had the Gileadites looked up to him. And this is the disposition of all good hearts: they look to their sword or their bow, as servants, not as patrons: and, while they use them, trust in God. If men would do so in all their actions, they would have more joy in their success, and less discomfort in their miscarriage. Bp. Hall. 31. — shall surely be the Lord's, and I will offer it up] The more true translation of these words may be, "Shall be the Lord's, or else I will offer it up for a burnt offering," for so the Hebrew particle is often used. See the margin. The sense of the vow will then be, Whatsoever cometh out of the house to meet me shall be the Lord's; if it be a human person, servant, &c. it shall be dedicated to his service; or, if it be a beast fit to be offered, it shall be offered for a burnt offering. Pyle, Dr. Wall. 34. — came out to meet him] To congratulate him on his victory, with musick and dancing: such was the ancient custom, Exod. xv. 20, which continued afterwards, 1 Sam. xviii. 6. Bp. Patrick. 35. — thou hast brought me very low, — for I have opened my mouth &c.] Thou art unwittingly a cause of much sorrow and affliction to me: for I have made a vow unto God, and cannot reverse it. Bp. Hall. The issue of Jephthah's rash vow. The Ephraimites are slain father, if thou hast opened thy mouth unto the LORD, do to me according to that which hath proceeded out of thy mouth; forasmuch as the LORD hath taken vengeance for thee of thine enemies, even of the children of Ammon. 36.—do to me according to &c.] Many a daughter would have dissuaded her father with tears, and would have wished rather her father's impiety than her own prejudice: but she sues for the performance of her father's vow. We learn how obsequious children ought to be to their parents, when we see this holy maid willing to abandon the world on the rash vow of a father. Bp. Hall. It has been the subject of endless controversy, whether Jephthah did really offer up his daughter "for a burnt offering" to the Lord, or only devote her to perpetual virginity, which might be considered as a sacrifice in those times, especially when every woman looked forward to the production of the promised Seed. The Jews, and early Christian Church, believed that Jephthah actually sacrificed his daughter; and the compilers of the Homilies of our Church agree in substance with the same opinion. On the other hand, there are some strong objections to this opinion: for the terms of the vow do not necessarily imply that he really sacrificed her: see note on ver. 31: also human sacrifices were so forbidden by the Jewish law, and declared so abominable to God, that it is scarcely possible to believe Jephthah would have been guilty of so great a crime. Again, the consequence of the vow recorded at ver. 39, that "she knew no man," seems to imply that she was devoted to perpetual virginity; and the excessive lamentations on the occasion may be sufficiently accounted for, by the prevailing ideas in those times respecting a state of celibacy. Stackhouse, Dr. Grey, Pyle. Jephthah's extreme grief on the occasion, and the request of his daughter for a respite of two months to bewail her virginity, are both perfectly natural. Having no other issue, he could only look forward to the extinction of his name or family; and a state of celibacy, which is reproachful among women every where, was peculiarly so among the Israelites, and was therefore no ordinary sacrifice on her part, who, though she generously gave up, could not but regret the loss of becoming "a mother in Israel." That Jephthah could not possibly have sacrificed his daughter, (according to the vulgar opinion founded on incorrect translation,) may appear from the following considerations, among others. 1. The sacrifice of children to Moloch was an abomination to the Lord, of which, in numberless passages, He expresses his detestation; it was also prohibited by an express law, under pain of death, Lev. xx. 2, 3. 2. No father, merely by his own authority, could put an offending, much less an innocent child to death, upon any account, without the sentence of the magistrates, and the consent of the people, Deut. xxi. 18—21. Dr. Hales. However the more disputable points be determined, it can never be inferred that the God of Israel commanded or countenanced human sacrifices. Those that interpret the vow in the harshest sense, call it rash, and censure Jephthah as ignorant of the Law of God. Others, who think the vow capable of a milder construction, acquit the Scripture and Jephthah of any imputation in the affair. What is most probable is, that Jephthah did not sacrifice his daughter, nor intend any such thing. Dr. Waterland. From this history of Jephthah's vow, we should be led to copy after the faith, the piety, the strict sense of honour, and religion, so eminently conspicuous in Jephthah and his daughter. As, on the one hand, we should be cautious how we make rash vows, which may involve us in difficulty and perplexity; so, on the other hand, let us neither seek nor admit of any pretenses for dispensing with our duty. Let no distresses or difficulties shake our constancy, or prevail with us to go back from the paths of virtue and religion; but let us prefer our duty and our honour to all considerations of interest or affection. Let us "ever follow that which is good," "abstaining from all appearance of evil," and "keeping a conscience void of offence towards God and man." Dr. Randolph. 40.—went yearly to lament] Went yearly to talk with, as in the margin; or, as the Hebrew word may also be rendered, to make presents to, the daughter of Jephthah. And according to either of these significations, it will be evident that she must have survived the completion of her father's vow. Dr. Randolph. Chap. XII. ver. 1. And the men of Ephraim &c.] The Ephraimites at this time seem to have been a haughty and quarrelsome people; they had before envied Gideon his glory, chap. vii. 1, &c. though it tended so much to their common advantage: and now, when Jephthah returned victorious, quarrelled with him on the pretence of his not having consulted them in the war. Pyle. —went northward,] To the country of Manasseh, east of Jordan, towards the north. Bp. Patrick. by the Gileadites. CHAP. XII, XIII. Ibzan, Elon, and Abdon judge Israel. Before CHRIST about 1143. to fight against the children of Ammon, and didst not call us to go with thee? we will burn thine house upon thee with fire. 17. — What is thy name, &c.] Manoah, still taking him for a Prophet, probably asked him his name, in order that he might shew his gratitude by making him some suitable present. Bp. Patrick. 18. — it is secret [?] Rather, as in the margin, "it is wonderful," or admirable. Bp. Patrick. 19. — did wonderously [?] Wrought a great miracle, according to the name, which he had just given himself; for he caused fire from heaven to consume the provisions, as an acceptable offering to God, and then ascended up himself in the flame, and vanished out of sight. Pyle. This was a significant sign to this pious couple, that He was the Angel of the Lord Himself, ver. 16, who formerly had appeared to Gideon, and set fire to his sacrifice upon the rock, and now vanished in the flame, by a fuller manifestation of His divinity. His name wonderful is repeated among the magnificent titles, applied in prophecy to the great Deliverer of the faithful, when His future birth was announced by Isaiah: "His name shall be called Wonderful, &c." Is. ix. 6; or "He shall be great," as in the application of this prophecy to Christ, by the angel Gabriel, Luke i. 32, at the annunciation of the Virgin Mary. And from the fears of death expressed on seeing Him by Manoah, ver. 22, and intimated by Gideon before, chap. vi. 22, 23, it appears that He was the same God who told Moses, "There shall no man see Me and live," Exod. xxiii. 20.—or, the Son of God. Dr. Hales. 23. — If the Lord were pleased] She argued that such gracious appearances, on so comfortable a message, with 24. — Samson:] The meaning of this name is uncertain: it is probably derived from the Hebrew Shemesh, the sun, denoting him to be the light and strength of Israel. Bp. Patrick. 25. — the Spirit of the Lord began to move him] To perform extraordinary things, as specimens of singular strength and valour. Dr. Wells. — in the camp of Dan between Zorah &c.] The sense is, "In the camp of Dan, and between Zorah and Eshtaol:" for that place did not lie near the two latter, but in or near the tribe of Judah. Pyle. The camp of Dan was so called from the Israelites encamping there in their expedition against Laish: it is the same as Mahanah-dan, chap. xviii. 12. Dr. Wells. Chap. XIV. ver. 1.—to Timnath.] Timnath was a city in the tribe of Dan, but had fallen, it is probable, into the possession of the Philistines, (near to whose country it lay,) who at this time oppressed the Israelites, and made them their tributaries. Bp. Patrick. 3. — to take a wife &c.] The Israelites were forbidden by their law to intermarry with any inhabitants of Canaan, Exod. xxiv. 16; Deut. vii. 3. Though the Philistines were not of the seven nations of Canaan, yet they were under the same condemnation, and their land was given to the Israelites. Bp. Patrick. Of all the 4. — knew not that it was of the Lord.] The expression, "it was of the Lord," means, that God intended to fetch good out of Samson's evil; not to approve that for good in his conduct, which seems to have been really evil. Bp. Hall. 6. — the Spirit of the Lord came — upon him.] The Lord endued him suddenly with an extraordinary measure of strength. Bp. Hall. 8. — a swarm of bees—in the carcase of the lion.] It is observed by some naturalists, that bees abhor stinking smells, and abstain from flesh; on which account it may be thought strange that a swarm of bees should be found in the carcase of the lion. It may be well supposed, however, that either time may have consumed, or birds and beasts devoured, all the flesh, so that only the skeleton was left. Stackhouse. 10. — for so used the young men] This was according to the custom of all countries; the feast was called by the Jews the nuptial joy, with which no other was to be intermixed; and all labour ceased as long as it lasted. Bp. Patrick. 12. — I will now put forth a riddle] This shews how ancient was the custom, which we find afterwards amongst the Greeks, of proposing questions to be resolved in their festival meetings, in order to exercise and sharpen the wits of the company. Bp. Patrick. This riddle of Samson is an instance from Scripture of a custom common in the East; the proposing of ambiguities and enigmas for solution to a party met for merriment. Script. illustr. 17. — she lay sore upon him.] Made him uneasy by her importunities. Bp. Patrick. 18. — If ye had not plowed with my heifer,] If ye had not tampered with my wife. Dr. Hales. Used the He is denied his wife. He burneth the Philistines' corn. Before CHRIST about 1141. Or, apparat. came upon him, and he went down to Ashkelon, and slew thirty men of them, and took their || spoil, and gave change of garments unto them which expounded the riddle. And his anger was kindled, and he went up to his father's house. 19. — went up to his father's house.] Left his wife with her own relations, and went to live at home with his father. Bp. Patrick. 20. But Samson's wife was given to his companion.] We can no more justify Samson in the leaving of his wife, than in choosing her. He chose her, because she pleased him; and because she deceived him, he left her. Though her fear made her false to him in his riddle, yet she was true to his bed; that weak treachery was worthy of a check, not of a desertion. Slight occasions may not break the knot of matrimonial love; and, if any just offence have slackened it on either part, it must be fastened again by speedy reconciliation. Bp. Hall. Chap. XV. ver. 1. — with a kid.] This was no contemptible present, as appears from the story of Judah and Tamar, Gen. xxxviii. 17. The flesh of a kid was esteemed delicious food, not only in Judea, but in other countries. Bp. Patrick. Chap. XVI. ver. 1.—to Gaza.] This city was made by Joshua part of the tribe of Judah; but, after him, it fell into the hands of the Philistines, being situated towards the southern extremity of the promised land. The advantageous situation of this place was the cause of its becoming subject, in following times, to many revolutions. Stackhouse. —saw there an harlot.] The general corruption and debauchery of manners, spreading through the Israelitish nation, discovered itself but too much in Samson himself. While he appeared among the Philistines as an instrument of special Providence for giving a check to their oppressive power, he suffered himself to become a slave to the inordinate love of women, and that without any distinction between those which were Israelites, or the daughters of idolaters. Pyle. We cannot wonder more at Samson's strength than his weakness: he that began to cast away his love upon a Philistine wife, went on to misspend his time on a Phi- 3. — Now shall I be more blameless] He seems to have turned away in scorn and indignation, without making any reply to his father in law; exclaiming aloud, or revolving in his mind, that he would be revenged of the Philistines for the wrong that had been done him, and that they would have to blame themselves for the mischief he intended them. Bp. Patrick. 4. — three hundred foxes.] Some have made a difficulty of this passage, on the ground that so large a number of foxes are not easily caught. It should be considered, however, that this country abounded, if not with foxes, yet with other creatures, very like the fox, called thoes, or jackalls, which go together in large herds; so fairer than she? † take her, I pray thee, instead of her. 8. — smote them hip and thigh] It is not easy to determine the sense of this phrase. The Chaldee Paraphras interprets it, that he smote both horsemen and footmen. They, that think this to be forced, take the meaning to be, that he smote them both on their legs and thighs, as they fled away, so as to disable them from any service. Bp. Patrick. By the supernatural strength with which he was endued, he killed some, wounded and disabled others, by bruising and breaking their legs and thighs with the violence of his strokes. Pyle. Or literally, "hip upon thigh," a proverbial phrase to express an utter rout. Edit. Before CHRIST about 1140. be thine. shall I be blameless from the Philistines, though, &c. Samson killeth a thousand of the Philistines. Before CHRIST about 1140. went down and dwelt in the top of the rock Etam. 9.—in Lehi.] This word signifies a jawbone: the place was so called afterwards from the jawbone with which Samson smote the Philistines, ver. 16. Bp. Patrick. 15.—slew a thousand men] To such a miraculous degree did God enlarge, and continue his activity, strength, and swiftness; without which no human power could have done the like in the same space of time. Pyle. This victory was not in the weapon, was not in the arm; it was in the Spirit of God, which moved the weapon in the arm. O God, if the means be weak, yet Thou art strong! Bp. Hall. 15. And Samson said, &c.] On this victory Samson composed a short song of praise and triumph, and called the place Ramath-lehi, as much as to say, the lifting up or casting away of the jawbone; but it commonly went by the name of Lehi or the jawbone. Pyle. 19.—clave an hollow place that was in the jaw.] Rather, clave a hollow place in the ground or rock, which bore the name of Lehi, the jawbone. Bp. Patrick, Abp. Usher, Dr. Wells, Dr. Wall, Dr. Hales, &c. Those who have travelled through this part of Paletine inform us, that, in the suburbs of Eleutheropolis, took it, and slew a thousand men therewith. 3. — kill that is before Hebron.] Meaning, "that is in the way leading from Gaza to Hebron:" Hebron was distant twenty miles from Gaza. Bp. Patrick, Dr. Wells. 4. — in the valley of Sorek.] Or, as in the margin, "by the brook of Sorek:" it was a brook which passed through the tribe of Dan. Eusebius says, there was in his time a town called Caphar Sorek, or the town of Sorek, near Zorah, where Samson was born. Calmet. — Delilah.] It is not mentioned whether she was an Israelitish woman, or a daughter of the Philistines; nor whether Samson was married to her, or kept company with her, as an harlot: the story which follows proves that she had not the affection of a wife towards him, and that she was a mercenary woman, who would do any thing to obtain money. Bp. Patrick. St. Chrysostom and others are of opinion that he was married to her; but, had this been the case, it is probable some mention would have been made of his marriage ceremonies, in this as in his former wife's case. It appears from her whole behaviour that she was a most 6. — Tell me,—wherein thy great strength lieth.] Was ever such a request made to a reasonable man? Who would not have spurned such a suitor out of doors? Yet he, that killed the thousand Philistines for coming to bind him, endured this harlot of the Philistines enticing him to his ruin; and when upon the trial of a false answer, he saw such manifest treachery, yet wilfully betrayed his life by her to his enemies: all sins and passions have power to infatuate a man, but lust meet of all. Bp. Hall. 7. — If they bind me &c.] He probably suspected something from her last words, and was now too wise to trust her with so important a secret; and therefore either intended to tell her a direct falsehood, or else jested with her, deeming it impossible that she could take so improbable a thing for truth. Bp. Patrick. 10. — now tell me, I pray thee.] She probably did not say this immediately after the former attempt, but waited a favourable opportunity, when Samson had ceased to suspect her. 13. — If thou weavest the—locks of my head] Samson, being a Nassrite, never cut his hair, but curled it up in locks, or plaited and braided it, after the manner of a chain. He seems to direct Delilah to wrap these (seven) locks about a weaver's beam, (as the Chaldee understands it,) or to weave them one within another, so that they should be but one lock. Bp. Patrick. As a hoodwinked man sees some glimmering of light, but not Before CHRIST about 1190. sentileth. wherewith work hath not been done. Delilah's falsehood to Samson. He is made blind, and imprisoned. Before CHRIST about 1120. pin, and said unto him, The Philistines be upon thee, Samson. And he awaked out of his sleep, and went away with the pin of the beam, and with the web. 16. — his soul was vexed unto death:] He was so racked by two contrary passions struggling within him, love of Delilah, and regard for his own life and strength, that he became weary of life, and careless what became of him: God now forsook him because he abandoned himself to sensual pleasure; and his love of the harlot prevailed over his care of himself. Bp. Patrick. 21. — and he did grind in the prison house.] Before the invention of mills turned by wind and water, men made use of hand-mills to grind their corn. This being laborious work, was assigned to malefactors and slaves; and probably in this prison where Samson was confined, a public mill was placed, to be worked by those who were imprisoned. From this and other circumstances we collect, that the Philistines' purpose was, not to put Samson to death, but to punish him in a manner more severe and intolerable than death itself. Le Clerc. 22. — the hair of his head began to grow] In his present miserable condition, he probably passed his time and she caused him to shave off the seven locks of his head; and she began to afflict him, and his strength went from him. Before CHRIST about 1120. 23. — Dagon] The name of this image signifies "a fish:" and its figure is represented to have been that of a man from the navel upwards, and that of a fish downwards. Pyle. He pulleth down the house upon the Philistines, and dieth. Before CHRIST about 1120. them. son out of the prison house; and he made † them sport: and they set him between the pillars. 27. — there were upon the roof &c.] Every one knows that the roof of the houses and temples in those countries was flat, so that men might stand or walk there. Bp. Patrick. The Eastern method of building may assist us in accounting for the particular structure of the temple or house of Dagon, and the great number of persons that were buried under it, by pulling down the two principal pillars. The palaces and courts of justice, in those countries, are frequently built with a court or inclosure, surrounded entirely, or in part, with some plain or cloistered buildings: in these, on their times of festival and publick rejoicing, the wrestlers, &c. perform in the area, while the roof of the cloisters round about is crowded with spectators. In such open structures as these, in the midst of their guards and counsellors, are the bashaws and other great officers assembled to distribute justice, and transact publick business. Here likewise they have their public entertainments, as the lords of the Philistines had in the house of Dagon. On the supposition, therefore, that in the house of Dagon there was a cloistered structure of this kind, the pulling down of the front or centre pillars only, which supported it, would be attended with the catastrophe which befell the Philistines. Dr. Shaw. It is remarkable that the exploits of Samson against the Philistines were performed singly, and without any co-operation from his countrymen to vindicate their liberties: whether it was, that the arm of the Lord might be more visibly revealed in him, or that his countrymen were too much depressed by the severity of their servitude, to be animated by his example. They seem also to have feared him almost as much as they did the Philistines: else why should 3000 men of Judah have gone to persuade him to surrender himself to the Philistines; when, with such a leader, they might naturally expect to be invincible. Or why, when he destroyed a thousand Philistines with so simple a weapon, did they not join in the pursuit of the rest? So true was the prediction of the angel to his mother, that he should only begin to deliver Israel.—The case of Samson affords an instructive and awful example, that extraordinary gifts of the Spirit are not always accompanied with corresponding graces, or fruits of the Spirit. Dr. Hales. Chap. XVII. Here begins the second part of this book, which gives an account of several memorable transactions, in or about the time of the judges; the history of whom the writer was unwilling to interrupt, and accordingly reserved these events to be related apart by themselves, in the five following chapters. In the present chapter, he relates the manner in which idolatry first crept into the tribe of Ephraim. Bp. Patrick. After the tenth verse of the second chapter is the proper place and order of these chapters: for, though they be laid at the end of the book, yet the events mentioned in them occurred in the beginning of their wickedness, after the death of Joshua and the elders. Dr. Lightfoot. Ver. 2. — about which thou cursedst.] Meaning, that she adjured all her family to discover the money, with a curse upon them if they knew where it was, and concealed it. 3. — to make a graven image] To make some resemblance of God for the convenience of Micah and his family, that he might worship at home, without the Micah's idolatry. He hireth a Levite to be his priest. Before CHRIST about 1406. now therefore I will restore it unto thee. 5. — had an house of gods,] The Hebrew words should rather be translated, "a house of God;" for his intention was, to make, at his own home, an imitation of the house of God at Shiloh: still it is not improper to say, (as we translate,) "an house of gods," because, whatsoever his intention was, to worship God by images was accounted the worshipping of other gods. To increase this resemblance to the true Divine service, he caused priestly garments to be made, especially an ephod, (like that which the high priest wore;) and teraphim, or images, by means of which probably he thought he might consult God; and consecrated one of his sons to be priest. Bp. Patrick. His intention was to set up an oracle in his own house in imitation of the sanctuary of Moses; and, to make the resemblance the greater, he appears to have erected a kind of ark, on which he placed his two teraphim, (in imitation perhaps of the two cherubim in the tabernacle,) and caused the priest, who officiated for him, to wear an ephod, in the manner of the high priest when he consulted God. Since the laws of God condemn the making of images of any kind, as objects of adoration, it is certain that Micah was guilty of a violation of these prohibitions, and cannot be excused from the crime of idolatry. Stackhouse. a priest, and I will give thee ten shekels of silver by the year, and So the Levite went in. 6. In those days there was no king] That is, this was before the time of the judges, who had a sovereign power to correct abuses, and especially to suppress idolatry. Bp. Patrick. It is thought to have been between the death of those elders that outlived Joshua, and the first oppression of Israel by Caahan. Dr. Wells. It is well seen that there was then no king in Israel, when the laws of God were thus violated: if Moses or Joshua had been their king, their sword would have awed them; if any other, the courses of Israel could not have been so heedless. We are beholden to government for order, for peace, for religion. Bp. Hall. 8. — to sojourn where he could find a place:] By this it appears, that he rambled about from place to place to find a subsistence. Sufficient provision was made for the Levites by the tribes of the land; but we may suppose they were not well paid in a time of such confusion, when there was no supreme authority. Bp. Patrick. 13. — Now know I &c.] By this it is evident, that he did not intend to forsake the Lord; but was so blinded by false notions, that he took one small benefit for a sufficient sign of His favour, when he was guilty of such great offences; first, in making idols, then in appointing one of his sons a priest, and afterwards in taking upon him to consecrate a Levite to be priest, of which office he was not capable. Bp. Patrick. Chap. XVIII. ver. 1. — sought them an inheritance] They had an inheritance allotted to them like the rest of the tribes, Josh. xix. 40, &c. but, from their own sloth, and the want of that brotherly assistance which the other tribes should have afforded them, they could — until the day of the captivity] Some have endeavoured to frame an argument from this passage, that this book was written in later times, after the ten tribes were carried away by Shalmaneser; but it is highly improbable that these images should have been suffered to continue so long, especially through the reign of David. It is therefore with the greatest reason concluded, that by "the captivity of the land," is meant the taking of the ark by the Philistines, and the carrying of it captive into the temple of Dagon, 1 Sam. iv. 11, &c. This interpretation is confirmed by the next verse, which says, that the images remained during the continuance of the ark and sanctuary at Shiloh; which continuance ended in Eli's time, when the ark was taken by the Philistines, and never after carried back to Shiloh. Bp. Patrick. Chap. XIX. ver. 1. — a concubine] A concubinewife; one who was really his wife, but was taken without a dowry, and had nothing to do with the government of his family. Dr. Wells. 2. — went away from him] To escape the punishment to which she was liable as an adulteress. 5. — Ask counsel, — of God.] By this it appears, that they were as ignorant or regardless of true religion as the Levite and Micah, in thinking that God would answer them as well there as at His own tabernacle. Dr. Wells. 7. — they were far from the Zidonians.] And therefore could not obtain assistance from them on any sudden invasion. 14. — consider what ye have to do.] They desire them to consider, whether it might not be expedient to carry those sacred things along with them, which, they seem to have supposed, would afford an assurance of the Divine presence with them; and by means of which they appear to have thought that the Levite had before given them an answer. Bp. Patrick. Micah is robbed of his idols. Idolatry is set up in Dan. Before CHRIST about 1406. one man, or that thou be a priest unto a tribe and a family in Israel? 30. — set up the graven image:] Thus was this kind of superstitious worship introduced into the tribe of Dan, and by these means it spread and was propagated through the country, the town of Dan long continuing the seat of this impiety. Pyle. This false worship continued in this place, notwithstanding the seal of many judges, who were good men and great reformers, but could not extend their authority to the very skirts of the country, where idolatry still lurked. And it was probably owing to this place being much addicted to idolatrous worship, that when Jeroboam set up his golden calves, he erected one of them here at Dan, as the other at Beth-el. Lewis. Now the wildfire of idolatry, which was confined before to the private hall of Micah, flew furiously through all the tribe of Dan, who, like to thieves that have carried away contagious clothes, have insensibly infected themselves and their posterity to death. Heresy and superstition have small beginnings, dangerous proceedings, pernicious conclusions. This contagion is like a canker: at first it is scarcely visible, afterwards it eats away the flesh and consumes the body. Bp. Hall. of the sword, and burnt their city with fire. Chap. XX. ver. 1.—all the children of Israel] Except the people of Jabeah-gilead, chap. xxi. 8, 8, and the tribe of Benjamin. Bp. Patrick. —from Dan even to Beer-sheba.] See note at Gen. xxi. 31. The city Dan was the utmost of all Israel to the north or northeast, as Beer-sheba was to the south or southwest; hence this expression is frequently used to denote the length of the land of Israel. —unto the Lord in Mizpeh.] To the tabernacle which was in Shiloh, to consult the Lord, and to encamp together in Mizpeh, which was near Shiloh, on the confines of Judah and Benjamin. Dr. Wells. 9. — the day draweth toward evening.] In the Hebrew the words are, (as stated in the margin,) "It is the pitching time of the day." The term pitching, here used, undoubtedly refers to tents, and intimates that the day is so far advanced, as to make it proper to pitch a tent, and halt for the night. So it is said, in Dr. Shaw's Travels, "Our constant practice was to rise at break of day, set forward with the sun, and travel till the middle of the afternoon: at which time we began to look out for the encampments of the Arabs; who, to prevent such parties as ours from living at free charges upon them, take care to pitch in woods, valleys, or places the least conspicuous" Harmer. 10.—that they may do, &c.] One man in every ten was selected to provide forage for the army, in order that the rest might be wholly intent on punishing the inhabitants of Gibeah according to their deserts. Bp. Patrick. 12. — the city of a stranger.] Jebus or Jerusalem was now occupied by its old inhabitants, and the children of Israel had little or no power there. Bp. to morrow get you early on your way, that thou mayest go † home. 15. — he sat him down in a street of the city.] See the note on Gen. xix. 2. 16. — there came an old man from his work] This good old man, seeing one who was a stranger, an Israelite, a Levite, an Ephraimite, and that in his way to the house of God, proffered him the kindness of his houseroom. Industrious spirits are the fittest receptacles of kind emotions; whereas those, who give themselves to idle and loose courses, are careless even of themselves. We hear but of one man at his work in all Gibeah, the The Levite's concubine abused. He divideth her into twelve pieces. Before CHRIST about 1666. pattereth. 16.—seven hundred chosen men lefthanded:] It is probable, as commentators observe, that when the Philistines had disarmed the Israelites of swords and spears, as we read they did, this oppressed people became so much the more diligent in the exercise of the sling, which could not be taken from them. Many ancient nations were trained to peculiar skill in the sling; among others, it is said that the Baleares, or ancient inhabitants of Majorca and Minorca, bred their children to this exercise from their cradles, and that their mothers used to set up the food of their children as a mark, which they were obliged to strike with a sling before they were permitted to eat. Reading. —lefthanded:] Who could use the left hand as well as the right, in any exercise. See chap. iii. 15. So expert, that they could even with their left hand wield their weapons. Bp. Hall. The Israelites lose forty thousand. They destroy Before CHRIST about 1406. arose, and went up to the house of God, and asked counsel of God, and said, Which of us shall go up first to the battle against the children of Benjamin? And the LORD said, Judah shall go up first. 18. — going to the house of the Lord.] To Shiloh, where the house of God was settled, in the tribe of Ephraim: he was perhaps going thither, either to return thanks for the restoration of his wife, or to offer an expiation for her sin. Bp. Patrick. 21. — and they washed their feet.] As was the custom in those countries, after travelling. See the note on Gen. xviii. 7. 21. — twenty and two thousand men.] In just punishment for the general vices and idolatrous practices of the whole nation, God suffered the Benjamites to gain this signal victory over them. Pyle. Their erreur consisted in this, that, from an excessive confidence in the goodness of their cause, and their superiority of numbers, when they went to consult God, they only inquired of Him, which of the tribes should lead the van, without placing their confidence in Him, or depending on His assistance for success, which repeated disasters soon brought to their recollection: before the third engagement, therefore, they humbled themselves, ver. 26, before God in a proper manner. Stackhouse. They fought in a holy quarrel, but with confidence in themselves: for, as presuming of victory, they asked of God, not what should be their success, but who should be their captain. Number and innocence made them too secure: it was just therefore with God to let them feel, that even good zeal cannot bear out presumption, and that victory lies not in the cause, but in the God that owns it. Bp. Hall. 25. — so the man took his concubine.] This was done probably with the consent of herself and of her husband, as the least of the evils between which they had to choose. Bp. Patrick. — and abused her] How just and even is the course which the Almighty Judge holds in all His retributions. This woman had shamed the bed of a Levite by her former wantonness, and had thus far gone away smoothly with her sins. Now, when the world had forgotten her offence, God called her to reckoning, good unto you: but unto this man do not † so vile a thing. 26. — fell down at the door] Fell down dead, probably with grief and shame, and the injury she had received. 27. — enquired of the Lord,] They had inquired of the Lord before, but not as they ought to have done, and therefore no mention is made till now of the presence of God continuing among them; confiding in the justice of their cause and their vast forces, they seem to have made but slight and hasty addresses to God before they undertook the war. Bp. Patrick. It might have been feared that this double discomfiture would have made Israel either distrustful or weary of a good cause; but still we find them no less courageous, with more humility. Now they fast, weep, and sacrifice. These weapons would have been victorious in their first assault. Benjamin would never have been in danger of pride for overcoming, if this humiliation of Israel had preceded the fight. Bp. Hall. 28. And Phinehas, — stood before it] To stand before the ark, means, to minister to God before the ark; see Deut. x. 8; xviii. 7. The fact of Phinehas being the person who now ministered, shews that the time, when the war now related took place, was not long subsequent to the death of Joshua. Bp. Patrick. 29. — divided her, — with her bones, into twelve pieces.] That every tribe, Benjamin not excepted, might have a portion of her body: he hoped that there would be found among them some who would resent so foul an act, though committed by their own brethren. Bp. Patrick. The ancients had several ways of uniting themselves together in strict ties, which lasted for a stipulated time: amongst these it was very common to sacrifice a bullock or other animal, and to distribute the pieces of the body to different persons; who hereby entered into a strict engagement to espouse the interests of the person concerned. The conduct of the Levite on this occasion seems to have had a reference to this established usage; and to have been intended to bind the several tribes by an indissoluble engagement, to see justice done him for the injury he had received. Burdur. Before CHRIST about 1666. matter of this folly. The Levite declareth his wrong. CHAP. XX. The Benjamites go against the Israelites. Before CHRIST about 1400. 29. And Israel set liers in wait] This seems to intimate that, in the former onsets, they had relied too much on their numbers: but now, though they were encouraged by God Himself, they grew more humble, and less audacious in their enterprise, laying ambushes secretly in several places. Bp. Patrick.