Egypt, that is for the space of eighty years. (Salien) --- Indeed the annals of all past ages could hardly furnish an instance of such barbarous lust. --- Done. In every city, people gathered together to consult how the crime was to be expiated; (Haydock) and all agreed to assemble before the Lord. (Calmet) --- Grabe's Septuagint observes, that the Levite "gave order to the men, to whom he sent, saying, these things shall you speak to every Israelite. If such a word ( or thing) has come to pass, from the day of the coming up of the sons of Israel out of Egypt, till the present day? Take ye advice concerning it, and speak." (Haydock) CHAPTER XIX. Bersabee, from the northern to the southern extremity of the land, (Calmet) west of the Jordan, as Galaad denotes that on the east, belonging to Israel. Only the Benjamites and the town of Jabes declined attending. (Haydock) --- Maspha, on the confines of the tribes of Juda and Benjamin. Here the people frequently assembled; and it was a place of prayer, 1 Machabees iii. 46. It is thought that an altar of the Lord had been erected. (Calmet) --- Maspha denotes, "a height or watch-tower," (Haydock) in Silo. (Mas.[Massius?] in Josue xviii. 26.) Chiefs. Literally, "angles and corner-stones," whose business it was to keep the people in order; or, all the different ranks of men might be designated. (Calmet) --- Septuagint, "the climate," or country. (Haydock) --- Syriac and Arabic, "the families of all the people." (1 Kings xiv. 38.) (Calmet) Levite. Hebrew and Septuagint do not say that the discourse was addressed to him; but he was the most interested, and capable of giving a true account. Hebrew, "The said the children of Israel, Relate (Septuagint, ye) how this wickedness happened, And the Levite," &c., answered. Kill me. He expressed an abominable crime by another less horrible. (Salien) --- But he does not say that he brought out his wife. He might conclude, that if he had been exposed to their fury, he would have experienced a similar fate. (Haydock) --- So determined was he to resist to the last extremity. The outrage would have been more hateful to him than death. (Calmet) --- We may reasonably conclude that his wife had the same sentiments, and that she died a martyr to her conjugal fidelity, resisting even unto death, and thus making some atonement for her past misconduct. Because, &c. Hebrew and Septuagint, "for they have wrought ( zimma, a word which the Septuagint (Alexandrian and Vatican) leave untranslated, others render dishonesty ) lewdness and folly," or a most impious act of lust. (Haydock) --- They do not compare this crime with every other that had been committed, as idolatry, and other sins, which directly attack God, are greater. But this was the most atrocious injustice which could be done to a fellow creature. (Salien) In common. Hebrew, "by lot." (Calmet) --- They chose one man out of ten to procure provisions, selecting 40,000 for that purpose, or the 10th part of the forces. (Haydock) With, &c. This is added to explain. (Calmet) --- Hebrew, "united as one man. " (Haydock) Sent. The law of nations requires that satisfaction be demanded, (Calmet) before a war commence. (Menochius) --- The former resolution (ver. 9,) was only conditional, if the Benjamites should prefer defending their brethren of Gabaa, before punishing them, as they deserved. (Calmet) --- Indeed their absenting themselves from this general assembly, implied as much, and the Israelites were determined, at any rate, to see that the guilty were duly punished. (Haydock) --- Tribe. Hebrew, "tribes," denoting the great families of Benjamin, Genesis xlvi. 21., and Numbers xxvi. 38. Men. This number is verified, ver. 35. The Benjamites had 25,700 in all, of whom they lost 25,100; so that 600 remained. Hebrew reads here 26,000; and some pretend (Calmet) that 1000 fell in the two victories which they obtained. (Grotius, &c.) --- But this is without proof, and the Vulgate is confirmed by Josephus, and by most of the copies of the Septuagint, though the Vatican copy has only 23,000. (Calmet) --- Gabaa. Hebrew and Septuagint add, "which were numbered 700 chosen men." Grabe repeats in the following verse with the Hebrew, "Among all this people, 700 chosen men," which seems to insinuate that these expert archers were selected out of all the army. (Haydock) --- But the other copies of the Septuagint agree with the Vulgate, that they were all of Gabaa, (Calmet) as if they were trained at this city with more particular care, to hit a mark how small soever. Right. Septuagint, "ambidextrous." Moderns generally translate the Hebrew, "left-handed." But we have seen that such a meaning is improbable, chap. iii. 15. --- Side. The inhabitants of Palestine formerly applied themselves very much to this exercise, and by them it was propagated over other parts of the world. (Pliny, [Natural History?] vii. 56.) Strabo (iii.) observes that eh people of the Balearic islands became famous for slinging, only after the Ph\'9cnicians had taken possession of their country, which is the present Majorca and Minorca. They could hit the mark without failing, and penetrate every sort of armour. (Florus iii.) Their bullets of lead were sent with such violence, as sometimes to melt in the air, according to Ovid and Seneca, q. 2. 56. The slingers commonly stood 600 paces from the mark of white, which they seldom missed. (Veget. ii. 23.) The stones which they used weighted a pound among the Romans. The sling would frequently carry farther than a bow. (Xenophon, Anab. v.) Yet the exploits of bowmen are not less extraordinary than what is here recorded. Philostorgius (ii. 12,) assures us that the Indians, after they have been drinking, will shoot at a child, and only touch the ends of his hair. Domitian would shoot from a great distance, and make the arrow pass between the extended fingers of a child, and at other times would divest himself with piercing an animal with two arrows, so that they would stick out like horns. (Suetonius) Soranus could send an arrow into the air, and pierce it with another as it fell. The emperor Hadrian writes of him,"Emissumque arcu dum pendet in aere telum, Ac redit ex alto, fixi fregique sagitta." (Calmet) Thousand. Their numbers had decreased since they came out fo Egypt, (Numbers i., and xxvi.) when they were 600,000 fighting men. (Menochius) --- But we must reflect, that some would be left to garrison the cities, &c. The Benjamites must surely have been infatuated to encounter so great a force in such a cause. (Haydock) Silo. Hebrew simply "to Bethel," which the Septuagint, Syriac, Josephus, and others, explain of the city: but others generally understand "the house of God," at Silo, for which Bethel is placed, chap. xxi. 2, 9, and 12. Phinees resided near the tabernacle, and was desired to consult. --- Juda is not the name of a man, but of the tribe; (Calmet) and probably Othoniel would have the chief command. (Salien) --- The Israelites do not ask whether they ought to make war on their brethren, &c., but only desire to know which tribe shall begin the attack, chap. i. 1., and x. 18. They manifest a degree of presumption, which God soon chastised, (Calmet) as well as the idolatry of Dan, &c., which they had neglected to punish, though they had an express command to do it, Deuteronomy xiii. 12. (Salien) --- They were full of pride, and only concerned to revenge their own wrongs. (Haydock) Trusting in their strength. The Lord suffered them to be overthrown, and many of them to be slain, though their cause was just; partly in punishment of the idolatry which they exercised or tolerated in the tribe of Dan, and elsewhere: and partly because they trusted in their own strength: and therefore, though he bid them fight, he would not give them the victory, till they were thoroughly humbled, and had learned to trust in him alone. (Challoner) --- God's thoughts are often different from ours; and he frequently delays to crown with success the most holy enterprises, that man may learn to be more humble, and to trust wholly in his mercy. (Calmet) And join battle. This is an explanation of Hebrew, "against him." (Haydock) --- The Israelites still neglected to sue for the divine protection, trusting in their numbers. God sends them again to battle, and suffers them to be routed. Did he deceive them? By no means. He wished them to learn the important lesson of self-diffidence, and he had not promised them the victory. (Haydock) --- But after they had humbled themselves, He acts like a master. I will deliver, &c., ver. 28. (Calmet) Sword. In each battle the Benjamites kill almost as many as their whole army, in all 40,000 Israelites, without losing a man, ver. 15. (Haydock) Evening. Till then the Jews never eat on fasting days. The Turks still do the like: but they only change day into night, as they sleep till sunset, and then begin to feast and to make merry. (Calmet) Was over. Hebrew, "stood before it at that time," (Haydock) in the camp, (Calmet) or perhaps at Silo, which was not so remote; but some, if not the whole army, might go thither to weep, and to consult the Lord. Phinees had formerly displayed his zeal against the impiety of Beelphegor, Numbers xxv. 7. He was contemporary with Jonathan, the priest of Michas. (Kennicott) --- Hence it appears that this took place not long after the death of Eleazar, Josue xxiv. (Worthington) CHAPTER XX. To Gabaa, from some other city. (Haydock) --- This body of men consisted of 10,000, who were designed to draw off the Benjamites from the city into the midst of the forces of Israel, at Baalthamar; while another division, in ambush, on the west of Gabaa, had to enter the city, and having set it on fire, were to prevent the inhabitants from re-entering. (Calmet) --- They use a similar stratagem to that which Josue (Josue viii.) had employed against Hai. (Salien) Baalthamar, the plain of Jericho; (Chaldean) or rather a village in the vicinity of Gabaa, which Eusebius calls Besthamar. West side. Hebrew mare, "a cavern," (Calmet) "a plain," (Chaldean) "the thickets." (Vat.[Vatable?] &c.) But the Septuagint have read marbe, "the west," with the Vulgate. (Calmet) --- The Vatican copy leave Maraagabe. (Menochius) --- Gabaa was situated on a hill, and the ambuscade might be concealed in a cavern, some of which in Palestine are very spacious. (Calmet) The sword. It seems the slingers also used the sword, ver. 16. Flee; some towards the city, others to the wilderness, and to Remmon, ver. 45. (Haydock) --- That. Hebrew, "because they confided in those whom they had place din ambush, near Gabaa." Hence they were not so eager to prevent their flight, by surrounding them. Arose. Hebrew, "drew along (advanced or sounded the trumpet a long time,") perhaps for a signal, (Calmet) though the firing of the city seems to have been designed for this purpose, ver. 40. (Haydock) Saw. Hebrew, "retired in the battle, Benjamin began to smite and to kill....about thirty men; for they said, surely they are destroyed before us, (or flee) as in the first battle." It is wonderful that they should thus so easily fall into the very snare laid formerly for the men of Hai, Josue viii. 5. Them. Hebrew, "and those who came out of the cities, (of Benjamin) they (destroyed, (Haydock) or the other Israelites) destroyed them who fled in the midst of them." Rest. Hebrew, "with ease, or at leisure they crushed them," &c. Others translate, (Calmet) Monvee, from Nucha, Noua, (Septuagint Roman; Haydock) Menucha," &c. We read of a place in the tribe of Juda, called Menuchta, 1 Paralipomenon ii. 52. (Calmet) --- The same word may be taken as a proper name, or may signify rest. (Menochius) In that. Hebrew, "and they gleaned of them in the highways 5000 men, and pursued them close to Giddom," of which the Vulgate takes no notice. The Roman Septuagint reads "Gedan;" the rest have "Galaad." War. The Scripture, and other authors of the greatest exactitude, sometimes use round numbers. (Calmet) --- An odd hundred (ver. 35, and 15.; Haydock) is here neglected. (Calmet) Escape. Mercy was shewn to these, as the tribe had been already treated with sufficient severity. St. Jerome says, they were "reserved for the sake of the apostle Paul," (epit. Paul.; Menochius) who was descended from some of them. (Haydock) --- Remmon, near Gabaa, Zacharias xiv. 10. Eusebius places it fourteen miles north of Jerusalem. (Calmet) And villages, is not expressed in Hebrew, &c. But as both cities, and all the inhabitants were destroyed, the villages would share the same fate, (Haydock) as being under a curse. The Israelites concluded, from the exemplary vengeance which had been taken of Sodom and Gomorra, that they were authorized to treat their brethren in guilt with the utmost severity. (Calmet) Sworn, (juraverunt.) The mention of Maspha, seems to determine that this oath was taken before the battle; though it would otherwise appear, that the Israelites engaged themselves to extirpate the tribe in the hear of their fury, and after they destroyed the women of Benjamin. If they could lawfully slay their brethren indiscriminately, as connected in the same wicked cause, (Haydock) they might surely refuse their daughters to any of those (Menochius) who might chance to make their escape. (Haydock) --- But they ought first to have consulted the Lord, as this was a matter of as great consequence as to know who was first to go to battle. They seem to have discovered the rashness of their proceedings, and to have repented when it was too late; and they ridiculously attempt to elude the obligation of the oath, which lay heavy on their consciences. (Salien) --- They think it sufficient to adhere to the letter, while they neglect the spirit of their oath. (Haydock) --- The ancients had a scrupulous regard for oaths, and did not allow themselves the liberty of interpreting them away, Genesis xxiv. 5., Josue ix. 15., and 1 Kings xiv. 24. (Calmet) --- But here the Israelites wish to keep and to evade the oath at the same time. (Haydock) --- Serarius, &c., declare that their oath was lawful, as they did not consider the inconveniences which would attend its execution. As soon as they perceived them, the obligation ceased; though, if their erroneous conscience dictated the contrary to them, they were obliged to follow it, (Tirinus) if they could not receive a more certain information. (Haydock) --- Tostat and others maintain that the oath was null, as being illegal, and consequently of no force. Grotius (Jur. ii. 2, 21,) lays it down as the right of nature, for people to marry with their neighbours, (Calmet) though an individual may refuse such connexions; (Haydock) and St. Augustine (de C.[City of God?] ii. 17.) allows, that he Romans had "a right, perhaps, to seize the Sabine women, in a war declared on account of the unjust refusal." We can excuse the Benjamites for taking the women of Silo, by force, on no other plea, (Calmet) unless the consent of the parents and of the virgins intervened. (Haydock) (Ver. 22.) --- If, therefore, the Israelites could not lawfully deny their daughters in marriage to the Benjamites, their oath was unjust, and nowise obligatory. (Calmet) --- They had not right to punish the innocent with the guilty, as they had received no order from God; (Salien) and therefore they ought not to have slain the unoffending females of Benjamin, or of Jabes, ver. 11. It is not necessary for us to defend the rash oaths or conduct of the Israelites in exterminating their fellow creatures, who were innocent; nor in the rape, &c. Silo. Hebrew simply, "to Bethel," as chap. xx. 18. Septuagint (Alexandrian), "to Maspha and Bethel." (Haydock) Evil. Thus they style their own cruelty, in destroying the women and children, and in taking an oath to prevent the remaining Benjamites from having any posterity, unless they married with strangers, which the law forbade, (Calmet) though it would hardly bind in cases of such necessity. (Haydock) --- Hence the sons of Noemi are excused from entering into such marriages, Ruth i. 4. (Tirinus) --- Hebrew and Septuagint do not mention, so great an evil, but only this. The context however shews, that the people considered the extermination of a whole tribe, as a dreadful misfortune; and, as it was going to take place in consequence of their oath, unless some expedient could be discovered to prevent it, without the guilt of perjury, they were moved with repentance, and endeavoured to appease God's wrath by a multiplicity of victims. How much better would it have been not to have made a vow, than after making it, to strive to render it ineffectual! (Ecclesiastes v. 3, 4.) It does not appear that God gave them any answer in all this affair; and the concluding verse seems to indicate, that their conduct was displeasing to him. Perhaps he punished this, as well as the other faults of his people, by delivering them over to Chusan for eight years, as Salien and Usher place the first year of servitude immediately after the close of this unfortunate war, which would enable the Chanaanites to gain fresh strength, and to rejoice at the civil broils of Israel, chap. iii. 8. Aod, who slew Eglon, about 94 years afterwards, was not yet born. (Haydock) Altar, within the tabernacle, to suffice for the number of victims as Solomon did; (3 Kings viii. 64.; Tirinus) or out of the court, by God's dispensation, as they were defiled with blood; (Numbers xxxi. 24.; Calmet) though this is not certain, as four months elapsed between the battle and the reconciliation of the remaining Israelites with their brethren: (chap. xx. 47.) so that during that interval, they might have committed the massacres in the different cities, and still have had time to be purified seven days, as the law required, before they could be allowed to enter the camp or the tabernacle. (Haydock) --- Some think that one altar was prescribed only during the sojournment in the desert. See Serarius. (Menochius) Slain. Why then did they deem it lawful to reserve the virgins? or if they meant only those who were fit for war, why were the married women, &c., involved in the common ruin? The people of Jabes deserved chastisement, for seeming to connive at the wickedness of Gabaa, and by separating themselves from the religious sacrifice of the rest. But it does not appear that they were legally summoned, nor had the majority of the people a right to execute such summary justice upon a few, who perhaps might not have been acquainted with their vows and new made laws. (Haydock) Say. Governors should use great discretion, and correct with justice and mercy. (St. Gregory 1. ep. 24.) (Worthington) In general. Hebrew, "by the Lord," with an imprecation, ver. 18. (Menochius) Jabes was between Pella and Gerasa, upon a mountain, east of the Jordan. It was after its destruction rebuilt, (Calmet) and became very famous, (1 Kings xi.; Menochius) if it was indeed ever demolished. We know not what prevented the inhabitants from joining in common cause. (Haydock) Ten. Hebrew, Chaldean, Septuagint, and Josephus read, twelve. The refusal to serve in the national army was punished like a sort of rebellion, with death, no less than to desert. Debora cursed the inhabitants of Meros, on this account, chap. v. 23. But, &c. This is not expressed in the Hebrew or the Septuagint, though it be sufficiently implied, (Calmet) as the males and married women only are ordered to be slain. (Haydock) --- It is doubted whether the virgins, who were not fit for marriage, were reserved or butchered. But probably all the younger children were saved (Calmet) of that sex, though the order was to kill the wives and children; and the reason for sparing any was, that the Benjamites might be supplied with wives immediately. (Haydock) --- Hebrew and Septuagint insinuate, that the citizens were to be treated as those who were under an anathema: "ye shall utterly destroy;" anathematize. Yet the house and cattle were spared. (Menochius) Them, the messengers to, &c. Hebrew, "and to make unto them a proclamation of peace." (Haydock) Sorry, and. Hebrew, "for Benjamin, because the Lord had made a breach in Israel." (Calmet) And we, &c. Hebrew, "and they said: an inheritance for those Benjamites who have escaped, that a tribe," &c. They wished to repair the breach as fast as possible, so that each of the 600 may have a wife. Counsel, among themselves. (Haydock) --- Solemnity. It is not known which is meant, as all the three great festivals occurred during the time that the vines were covered with leaves; (ver. 20) or this feast might be one peculiar to the city of Silo, in memory of the ark being transported thither. Vatable thinks that the description here given, regards the place where the dance was to be, as all must have known the situation of the city. Silo rather lies to the west than to the east, (Calmet) if we draw a line from Bethel to Sichem, but the road might be circuitous. (Haydock) --- St. Jerome places Silo ten miles west of Sichem. --- Lebona may be Chan Lebna, four miles to the south of it. (Calmet) To dance; not in a lascivious manner, as a certain heretical interpreter would have it, but out of a religious motive. (Menochius) --- Such dances were formerly very common among all nations. The Therapeuts, who are supposed to have been the first Jewish converts to the Christian faith, in Egypt, and were remarkable for their modesty and serious deportment, danced nevertheless in their religious assemblies, first in two separate bands, and afterwards men and women together. (Philo, contemplat.) The women still dance round the tombs of their relatives, in Palestine, with solemn lamentations. (Roger, and Le Brun's Voyages) --- Come. Josephus insinuates, that the women were to be seized as they came from different parts to the solemnity. But it hance appears that they were coming out to the city; (Calmet) though it is very probable that the virgins did not all belong to it, but came from all Israel: for why should the people of Silo be forced to supply wives for these surviving Benjamites, against whose character they might reasonably entertain such strong objections? But, if all the assembly agreed that the Benjamites should select from among their daughters whomsoever they could lay their hands on, they could not complain that they were treated with peculiar severity. (Haydock) --- But did not the Israelites offend by giving this counsel, so contrary to the import of their vow? And were not the Benjamites equally guilty in following such advice? It is answered that, in odious matters words must be taken in all their rigour, and the person who vows not to give, does not engage himself to reclaim if the thing be taken. Those who gave the advice are not perhaps deserving of excuse, on account of the artifice which they employ to get rid of their oath; but the rest, who were not apprised of it till after the execution, were surely without blame; and the Benjamites, who followed the counsel of respectable men, in such circumstances, cannot be considered as guilty of a rape, &c. (Grotius, Jur. ii. 13.; Cornelius a Lapide) (Calmet) --- St. Ambrose (ep. 6,) seems to be of this opinion. Tostat and others cannot, however, approve of these arguments. "As they erroneously supposed that they were bound by their oath, they prudently turned aside to advise the rape." (Tirinus) --- So Liranus, &c. --- But this was only a human prudence. (Haydock) --- The ancients gave counsel to the Benjamites, to ask the people of Silo to give them their daughters in marriage, knowing they would not grant the request, that they might afterwards have recourse to the expedient of taking them by force. "No doubt they were not without blame. For as they believed that their oath was binding, they ought neither to have done nor to have advised any thing, by which it might be violated." (Salien, in the year of the world 2622.) --- The rape at Silo preceded that of the Sabines, at Rome, about 700 years, and both probably happened in September. (Tirinus) Part. Hebrew is variously translated; but the Septuagint and Arabic agree with the Vulgate. By your refusal, and by your oath, you have constrained them to take what you would not, (Calmet) or could not grant. Protestants, "Be favourable to them for our sakes, because we reserved not to each man his wife, in the war; for ye did not give unto them, at that time, that ye should be guilty." (Haydock) --- You have not to answer for the infraction of the oath, since you did not give your daughters. (Calmet) --- They had not objections to the Benjamites on any other head, and the young women were not very reluctant. (Tirinus) --- It is wonderful that the high priest, Phinees, appears so little on this occasion. If he had spoken in the name of God, the rest would have been under no perplexity. Himself. This remark has been made twice before, respecting the conduct of Michas and of Dan, both which deserved reprehension. It seems to be added here for the same purpose, that we might not be so much startled at the relation of such strange proceedings. Soon after this event, the angel came to upbraid the Israelites, chap. ii. 1. (Haydock) --- There was not judge perhaps, but anarchy then prevailed. (Du Hamel) --- At least the people were under more restraint when they had kings, (Worthington) or judges divinely appointed at their head. (Haydock)