Commentary on the Old Testament Volume 2-4

CHAP. V.

HEre after the victory obtained, is sung by Deborah and Barak a song of thanksgiving unto God, wherein first they that had obtained the victory are excited to praise God, and Kings and Princes to hearken to it; and Deborah exciteth herself to praise God in particular. 2. God is praised, and they that fought in this war commended, the employments of other tribes in the mean season being commemorated from v. 4. to v. 19. 3. It is declared how God fought against the Canaanites, v. 19, 29. &c. 4. Jael is praised, v. 24. 25. 5. The mother of Sisera is derided for her vain hopes, v. 28, 29. &c. Lastly it is concluded with an imprecation against God's enemies, and a prayer for such as love him, v. 31. And this song, as Ferus noteth, is the third; for two were made before by Moses, Exod. 15. and Deut. 32. and it was made as those, to be learned and sung publicly by the children of Israel, that it might remain as a monument of God's merciful and miraculous dealing in confounding their most potent enemies to the generations to come, that they might therefore fear and serve the Lord, and fly to him for succor in all times of misery. And herein an example is given to us to be highly thankful, and continually to praise God for great benefits and deliverances, and not for the present only; and herein the Prophet and the Captain should join, and go before others, the chief in Church and Common-wealth should be chief in glorifying God. For even the heathen, that knew not the true God, have given praise to their false gods, in the like cases. And this is in Hebrew in meeter.

Praise the Lord for the avenging of Israel: when the people willingly offered themselves, the vulgar latin rendereth this, qui sponte obtulistis animas vestras ad periculum de Israel, benedicite domino. But this doth greatly differ from the Hebrew, the first words for revenging revenges in Israel, as it is in Hebr. word for word, are quite left out, and the speech is turned to those that fought in the battle, whereas they are spoken of only, and not unto, and there is no mention of souls or of danger in the Hebrew; but the next words are, for the people's willing offering themselves. Vatablus expresseth this by a strange paraphrase thus, whilst God punisheth Israel for sin, whilst the people do voluntarily take arms to defend themselves against their enemies, at what time God gave them strength and courage, when he would deliver them, that is, in the time of affliction and of deliverance, of calamity and felicity, praise the Lord. For although in all things we ought to give thanks, yet deliverance only from misery is here mentioned toexcite to this duty.

Hear (O ye Kings) give ear (O ye Princes) &c. Here Deborah by an Apostrophe turneth herself to foreign kings, and men of greatest might in this world, that they might not be proud of their greatness and power, seeing how easily God had brought down so mighty a King as Jabin, but humble themselves therefore before him, and not despise inferior persons, seeing that when God will, a few, and they not so well armed, can overthrow many more, and better furnished. For such think themselves worthy to be praised and magnified, and through haughtiness of spirit are furthest from giving praise to God, and therefore they are specially invited to it, as the men, that should be most forward herein.

Lord when thou wentest out of Seir, when thou marchedst out of the field of Edom, the earth trembled and the heavens dropped, &c. the mountains melted, even that Sinai, &c. Dehorah being about to praise God for the great deliverance from Jabin and Sisera, pitcheth not at the first upon that, but beginneth higher, hence taking occasion to remember things done long before, thus enlarging herself in praising God, as we also should do, recounting all his benefits, as Psal. 103. This beginning with the Lord's coming from Seir, is taken from the speech of Moses, Deut. 33. 2. The Lord came from Sinai, and rose from Seir to them. Seir and the field of Edom were both one, about which place the children of Israel continued long, next before their coming to pass into the land of Canaan to possess it, Deut. 2. 1. 3. Now the Lord is said to go out of the field of Edom, when he led the people forth from thence, and accompanied them with the sign of his presence, then the earth trembled, that is, the inhabitants of the earth round about, the Edomites, Moabites, and Amorites, &c. as in an earth-quake, both the earth and mountains shake, and in horrible tempests of wind and rain all men are afraid, so the Lord now going forth with his people, all were terrified, as when a general most grievous tempest threateneth destruction to the whole world; to express which, this Metaphor is here used, the earth trembled, the heavens dropped, the cloulds dropped water, the mountains melted, &c. and to express this yet more, the state of Mount Sinai is added, where God appeared with such terror to give the law; see a like place to this, Psal. 68. 7, 8. Thus Ferus holding, that two most memorable apparitions of the Lord are herein pointed at; in Sinai, and in Mount Seir; by the melting of the mountains, that then elting of the hearts of the Kings of the Amorites was meant, for they were most high of all others. But some will have all properly to be understood of those things, that happened at the giving of the Law upon Mount Sinai, when the earth trembled, and thunder and lightening appeared, and a thick cloud, from whence rain might come, although it be not there expressed, and the mountain was all on fire, so that it might seem even to melt with the ardent heat thereof. Lyra therefore delivereth this, as the common exposition of our Doctors: when thou wentest from Seir, that is, thou leftest the Edomites dwelling there in their errors, not vouchsafing to give thy laws unto them, thou spakest from Mount Sinai to thy people Israel, being accompanied with all these terrible signs, which should cause all men to fear and tremble before thee. But I cannot see, how God's going from Seir, and marching out of the field of Edom should be understood of his leaving the Edomites in their wickedness, but of his going from thence in the Israeli ish Army towards the land of Canaan, where this famous Victory was now obtained. And that passing of his from Edom is here begun withal, whereupon so much trouble followed amongst the nations, and they were so miraculously overthrown, as if the earth had been moved, and the mountains melted, because another most notable exploit, was now done in the same country against the King of Canaan. Wherefore I subscribe rather to Ferus, and whereas it is added at the last, this Sinai, I understand it, as if it had been said, as this Sinai, or that Sinai where the Law was given, so those mountains melted, the mighty Kings of Canaan, that were as mountains, melted in their hearts, when God came near amongst his people.

In the days of Shamgar, &c. in the days of Jael, the high ways were unoccupied &c. Here the dangers past are recounted, when the people for fear of enemies, that were ready to rob and spoil them, durst not go in the usual ways, but in by paths, that the present state being herewith compared, might be the more extolled and God the author of it therefore. The meaning is, that although Shamgar greatly quelled the Philistines, enemies to the people of Israel, who robbed and spoiled them, when with an ox goad he slew so many together, yet the Israelites were still afraid, and durst not travail so freely for fear of being robbed, even to the time of Jael, who did execution upon Sisera, and so all fear of enemies was now taken away. Ferus understandeth it either thus, or by the high-ways civil Ordinances, by the travelers the magistrates, that should see to the keeping hereof, but then the course of executing justice ceased through the tyranny of the Canaanites: a description truly of a very miserable state, when neither husbandmen could go about their husbandry for fear of danger, nor magistrates do justice betwixt one man and another: and this continued from the death of Fhud unto this fact of Jael, who, although she were a woman and so of the weaker sex, yet shown to have the courage of a man in her in cutting off the head of that grievous oppression, and therefore she is named as most famous for this next unto Shamgar.

The Villages ceased, they ceased in Israel; the Vulgar Latin for Villages hath fortes, the valiant, but the word 〈 in non-Latin alphabet 〉 here used signifieth an unwalled town, and the inhabitants of it, according to Pagninus, Vatablus, Arias Montanus, Tygurini Interpretes, and all others skillful in the Hebrew, and so it is elsewhere rendered by Jerome himself, as Ester, 9. 19. where it is, 〈 in non-Latin alphabet 〉 coming of the same radix, and Deut. 3. 5. and 1 Sam. 6. 18. where it is 〈 in non-Latin alphabet 〉 . The Sept. have it 〈 in non-Latin alphabet 〉 , the Chaldee. the Cities of Towns were desolate, which were seated in Israel, and their inhabitants were driven out and dispersed: by this paraphrase showing the meaning of the words, for then Towns cease and are still, when all being fled out of them into walled Cities for fear of the enemy, there is no stirring anymore in them. Yet there may be some reason of rendering it the valiant, because to inhabit such Towns doth argue valor; as Lyeurgus forbad Towns to be fenced with walls, saying, that valiant Citizens are walls unto them. And Agesilaus King of the Spartans, when one asked him why Sparta was not compassed with walls, answered, pointing to his armed Men, these are the walls of my City. Untill I Deborah arose a mother in Israel; this is not spoken vauntingly by Deborah to extol herself, but to the praise of God, who had raised her up by his Spirit to excite Barak to go against Sisera, the great oppressor of those times; and she calleth her self a mother, for her motherlike affection to the people to seek their good. The Vulg. Latin rendereth it in the third person, until that Deborah arose; but it is the first in the Hebrew.

They chose new God's, then was War in the gates, &c. The Vulgar Latin, the Lord chose new Wars, and he overthrew the gates of the enemies. The Hebrew is 〈 in non-Latin alphabet 〉 , where because it is doubtful to whom the first word 〈 in non-Latin alphabet 〉 should be referred, whether to God, or to Israel, this diversity in expounding that clause ariseth; for if it be referred to Israel, then it must be rendered thus, he chose, that is, Israel chose new God's, this being set forth as the cause of all their troubles; if to God, then it is thus, God chose new, and because new must have reference to somewhat, it is not amiss to supply it, as Jerome hath done, with this word Wars, God chose new Wars, that is, when Deborah arose, he took wars in hand, in a different manner from all the wars made before; for he warred now by weaker means, a woman, that went to the battle, as the chief stay of all the rest; and an unarmed company, without shield or sword, as followeth in the next words; and a woman, a stranger that slew Sisera their great terror. For the next clause, then was war in the gates, because it is not expressed in whose gates, Jerome hath supplied it, in the enemies gates; the Septuagint, then the Cities of the Princes made war; and for the first clause, the Septuagint have, they chose new God's, so likewise the Chaldee, the Rabbins, Vatablus, &c. only Arias Montanus amongst new Expositors, and almost all the Ancients amongst Christian Expositors cleave to Jerome. By the most common received exposition, the gates must be understood of Israel's gates, and in saying, here wars were made, that this followed as a punishment upon their choosing them new God's, not only their unwalled Towns, as was shown before, were made desolate; but they that were fenced with walls and gates, were not sufficient to keep the enemy out from raging therein; the reason whereof followeth, there was neither shield nor spear seen amongst 40000 of Israel, all their weapons were by the enemies taken from them, and they were disarmed, and so unable to resist their violence. According to the other exposition, the gates of Harosheth and Hazor, and other Cities held by the Canaanites must be meant, they were now expugned by he Israelites getting the victory, and yet these expugners were unarmed, they had neither shield nor spear, so that the thing was the more miraculous. Whereas 40000 are spoken of, and yet the people going to the war with Barak were only 1000; Lyra saith well, that being at the first but 10000, when the victory began to fall to their sides, their number greatly increased, till that they were come to 40000. Another way of expounding this, Lyra hath more forced, was there a shield or spear seen when 40000 enemies were fighting in Israel? Ferus by these 40000, either understandeth others in Israel that durst not lift up a spear against the enemy, or be seen in these wars, yet by the 10000 only following Barak the enemies were destroyed.

St. Augustine reading the first words thus, They chose, as barley bread, new God's; then they expugned the Cities of the Princes, troubleth himself in vain, both in finding out a reason why false God's should be compared to barley bread, and how it could aptly be said, Then they expugned, &c. And to the last he saith, here is an Hyperbaton, which he reduceth thus into order, beginning at the verse before going, Inhabitants failed in Israel, they chose them new God's, till Deborah arose, then they expugned, &c. But all this is lost labor, seeing this verse carrieth a good sense in it self, as hath been already shown. And for my part, I do in this place prefer Jeromes Translation, because the calamities of the people were done withal in the former verse, at the rising up of Deborah; so that here in the next place must come in most aptly, how the Lord proceeded by Deborah to work an alteration, viz. by making a new kind of War, whereby the enemies gates, which were the strongest places, were expugned, the people that did it being also unfurnished with such weapons as were used in War. For the number spoken of, besides that which hath been hitherto said, there seemeth to be a better way to explain it thus; this Victory was obtained when as there was a general want of weapons offensive in Israel, a certain number of 40000, being put for an uncertain of a very great Company, it being probable hereby, that the Canaanites to reign over them the more securely, had taken their weapons from them in all places, as the Philistines did afterwards, 1 Sam. 13. 19, 20. And if it be taken thus, there needeth to be no trouble about the difference of the number here spoken, and the number of 10000 following Barak; for not only they, but all others generally in Israel are here meant, they had very great want of weapons.

My heart is towards the Governors of the people, that offered themselves willingly, &c. Here Deborah beginneth to praise the instruments of this victory, under God, the Governors of the people, Hebr. the Law-givers or Judges, who by right were such, although at this time suspended from executing their office by the tyranny of Jabin; and herein their forwardness in special is intimated, to lead forth the people to this Battail, that as hers, so the hearts of others might be affected towards them, and bless God for them.

Speak ye that ride on white Asses, that sit in Judgment, &c. A further description of Judges, who now might ride upon white Asses, or Asses shining with fat, taken from the enemy, and walk upon the way securely, which they could not do before without deadly danger. And Judges are thus described, because of old in Israel, they used not to ride upon Horses, but Asses, as all honorable Persons did. By these words following, and walk by the way, Junius will have Merchants to be understood, who used to travail further; so that they also, and all travelers that were now delivered from dangers, are excited to speak together the praises of God.

They that are delivered from the noise of Archers, in the place of drawing water, &c. that is, as Junius also hath it, Boys and Wenches that were in continual danger of the enemies arrows when they went to draw water. This place is very obscure, by reason of the words here used, which may be drawn divers ways. These words, They that are delivered, are not in the Hebrew, but supplied by the Translators; For Hebr. the verse beginneth thus, 〈 in non-Latin alphabet 〉 being rendered word for word, from the voice of the shooters of arrows, or of lightening and hailstones in the places of drawing water, or amongst the drawers of water, there they shall speak, &c. The Vulgar Latin hath it, Ubi collifi sunt currus, & hostium suffocatus est exercitus, by 〈 in non-Latin alphabet 〉 those that shot and fought out of the Chariots being understood, but the Chariots being now overthrown, and they cast upon the ground maimed, and trodden under the horses feet, they uttered a most lamentable voice, from which voice the Israelites are exhorted here to fetch matter of praise; and by 〈 in non-Latin alphabet 〉 they that fell into the River Kishon, and were there choked with water, being understood. The Septuagint join these words to the last word of the former verse, thus, 〈 in non-Latin alphabet 〉 , edite vocem pulsantium in medio gaudentium; but this goeth altogether from the signification of the words, as may be seen before; and Arias Montanus hath it, a voice sagittantium inter haurientes aquas, as having reference to 〈 in non-Latin alphabet 〉 speak ye, being the last word of the former verse. And so I take it to be one continued sentence, thus, Ye that walk by the way now safely, which ye could not do before, speak from the voice, or utter the voice of dividers, for so 〈 in non-Latin alphabet 〉 also signifieth, that is, of those that divide the spoils of the enemy, and do this amongst the drawers of waters, who also have cause now to rejoice, because they are out of the enemies danger in going out and coming in about this service, and so do this amongst them, is as much as do ye it, and let them utter the voice of joy also. It seemeth then to be an excitation of all, even to the drawers of water in Israel, which were the meanest of all others to praise God: And it is said amongst the drawers of water in particular to denote the place where this victory was gotten, even by the waters of the River Kishon, v. 21. There let them speak of the righteous acts of the Lord, towards the inhabitants of his villages, &c. Because now men might adventure to inhabit even such weak places, which in times past they durst not do, ver. 7. The Vulgar Latin hath it as before, towards the valiant in Israel; and unto the next words, Then shall the people of the Lord go down to the gates; it addeth, and obtained principality; for further explication of what is meant by their going down to the gates, viz. the Judges to sit there, and judge in Israel, and to see Justice executed, or to go freely in and out at the gates without fear, for business or recreation, as Junius hath it.

Awake Deborah, awake, awake, utter a song, &c. V. 13. Then be made him that remaineth to have dominion over the Nobles of the people, the Lord hath made me to have dominion over the mighty. The Vulg. Latin, Salvatae sunt reliquiae populi, Dominus in fortibus dimicavit. Junius, Ex quo dominium residui tradit magnificis in populo, Jehovah dominium mihi in fortissimos tradit; and by the Princes to whom the dominion was given, he understandeth the Israelites, by the residue, the Canaanites remaining, by the time, since which the time, the time that Barak carried the Canaanites captive; by the mighty, over whom Deborah was set, the Israelites recited in the verses following, Ephraim, Judah, Simeon, &c. The Septuagint, Then was his fortitude magnified, the people of the Lord (ó Lord) humbled before me those that are mightier then I. Of all these Expositions our Translation is most agreeable to the original Hebrew, as expressing it word for word, and the meaning is, when Barak led the Canaanites captive, the people of Israel that remained, after so great oppressions and destruction of them made before by the Canaanites, which were weak and despicable, had the mightiest of them in subjection; and Deborah in special had them under by the Lord, who did all this. Wherefore as Hugo hath it, either the people are brought in stirring her up and Barak to praise God, or else she exciteth her self and him, saying, Awake, awake, awake, three times, or, Arise, arise, arise, to intimate that who so will perfectly praise God, must do it with heart, word, and work, or by faith, work, and perseverance.

Out of Ephraim was there a root of them against Amalek, after thee Benjamin among thy people, &c. Here, saith Ferus, are commemorated the Tribes, out of every of which, some went to these Wars after Barak, so likewise Junius. But Lyra, Hugo, Tostatus, and others, generally refer the first words here to Joshua, who was of the tribe of Ephraim, holding them to be a commemoration of the sight which he had against the Amalekites, Exod. 17. and the next to Saul, who was of the tribe of Benjamin, taking them to be a Prophesy of his going against them, which was done, 1 Sam. 15. This place is so obscure, that it is most difficult to give the right sense thereof. The Vulg. Latin hath it, Out of Ephraim destroyed he them in Amalek; and after him, out of Benjamin thy people, ô Amalek: the last words [ô Amalek] being supplied for further expression. The reason of the first difference here, is, because the word 〈 in non-Latin alphabet 〉 may either signify their root, or he planted them; or the pricks being altered, thus, 〈 in non-Latin alphabet 〉 he extirped, or rooted them out: And when the Scriptures were first written, till the days of the Masoreth, who invented the pricks, it might indifferently be read either way. Wherefore if it be read now, he rooted them out, or destroyed them, as Jerome hath it, there will be no violence done to the original Hebrew, but a corruption only acknowledged in the Masoreths pointing. And then the sense will be clear, God out of Ephraim, or stirring up men out of Ephraim, when the Canaanites being discomfited, fled some of them that way to Amalek, pursued and destroyed them there, for the word is not, against Amalek, but in Amalek; and Joshua fought not before in Amalek, but with the Amalekites in the wilderness; so that it cannot be understood of that fight, Exod. 17. neither can there be any good reason rendered, why that fight with the Amalekites should here be mentioned; but that the Amalikites dwelt not far from Ephraim and Benjamin, and so that the Canaanites might be chased by them thither, and slain, it appeareth, because the Kenites dwelt some of them amongst the Amalekites, 1 Sam. 15. 6. and yet Judge. 1. 16. they are said to have gone and dwelt in the Wilderness of Judah, near to which Ephraim and Benjamin lay. For the other words in the Vulg. Latin, I cannot so easily be drawn to subscribe unto them, for they are Hebr. word for word, Thy remainders, Benjamin, in thy people, or with thy people; the meaning being, that Benjamin, although now a small tribe, not worthy therefore to be called otherwise, but by the name of a remnant, did also help with his people in destroying the Canaanites. And then here is nothing to be understood but these words, and out of, and he destroyed; For that Benjamin received that great blow remembered, Judge. 20. before this time, and so that a remnant only of that tribe now remained, Junius proveth in his Notes upon that place. The Chaldee Paraphrast maketh all this place plain, according to the most common received sense before mentioned, thus, Out of the house of Ephraim arose Joshua the son of Nun in former times, and made war with the h • use of Amalek; and after him rose up Saul of the house of Benjamin, &c. One Septuagint Translation hath it, Ephraim rooted them out in Amalek, &c. The Rabbins generally follow the Chaldee, but the sense already approved is best, and most agreeable to the words, and the Septuagint maketh notably for it.

Out of Machir came Governors, and out of Zebulun they that handle the pen of the Writer. Machir was the most noted, if not the only son of Manasseh; and therefore in saying, out of Machir came Governors, she meant, out of the half tribe of Manasseh placed in the land of Canaan, near to mount Tabor, where the battle was fought, came down Princes and chief men to help in this war. The next words Hebr. are, 〈 in non-Latin alphabet 〉 word for word, drawing out, or such as draw out with the Scepter, Rod, or Pen of a Scribe; and the meaning seemeth to be, that as out of Manasseh, so out of Zebulun came primary men also, as many othrs (for the Army consisted chiefly of Zebulun and Naphtali) that led others forth, carrying in their hands the sign of their authority, a Scepter or a Rod; or as Junius hath it, leading them forth by Letters, which they wrote to summon them to come after them to this War. The Vulg. Latin hath it, Which led an Army to the War, not respecting the words, but the sense only. Ferus taketh this to be a description of Doctors of the Law, whom he saith Barak had in his Army, as well as Soldiers, and by such God subdued the Enemy. But because the word 〈 in non-Latin alphabet 〉 is most commonly put for a Scepter, or sign of Principality; the word 〈 in non-Latin alphabet 〉 a Writer, and 〈 in non-Latin alphabet 〉 Law-giverrs, before used in this verse, seem to set forth men of a like condition, Law-writers, or Law-makers, Princes of Families.

The Princes of Issachar were with Deborah, even Issachar and also Barak, he was sent on foot into the valley, for the divisions of Reuben there were great thoughts of heart. The Vulgar Latin agreeing with ours in the first words rendereth the next thus, and they followed the steps of Barak, who gave himself to danger, as it were headlong and into a gulf. The Sept. and Barak, so Barak: in the valley he sent his footmen into the valley. Junius, as Issachar, so Barak and he that was sent into the valley at her footsteps. Hebr. And Issachar, so Barak sent into the valley with his feet, or with his footmen, the meaning is, as Issachar with his Princes, so Barak was with Deborah, and was sent by her down from Tabor with his footmen into the valley against the Canaanites, and there fell upon them by the river Kishon and slew them. Lyra and others that follow the Vulgar Latin, expound these words, as showing, that some of Issachar remained with Deborah to praise God, and some went after Barak to chase the enemy down the hill, with such violence as if they would have cast themselves down head-long the valley and river. But here is nothing signifying to danger headlong, or gulf, but into the valley, so that if the words be otherwise placed, the nearest that they will come to Jerome is by rendering them thus: And Issachar so followed Barak at his feet cast into the valley. For the next words, for the divisions of Reuben, &c. it is most generally held, that here Deborah beginneth to tax those tribes that did not help in these wars, and first Reuben hindered by divisions amongst the Princes assembled to consult, whether they should send aide or not, which divisions came from their pride, and so no help sending could be agreed upon. And therefore great thoughts of heart, pride is to be understood, they were so proud, saith Hugo, that they scorned to go with such mean persons, as they of Zabulun and Naphtali: and besides pride and contention, Ferus taxeth them for covetousness. But Junius contrariwise rendering the words thus, magni institutis animi in partibus Reubenis, saith, that the notable faith of Reuben, God and the half tribe Manasseh on this side Jordan is here commended, in that they went up armed over Jordan before their brethren, showing the great courage that was in their hearts, and that they are excited to acknowledge Deborah to be sent of God to work this great deliverance. I subscribe to the former exposition, the words being in Hebr. In the divisions of Reuben great thoughts of heart, that is, pride and highmindednesse, which was the cause thereof; and the next words show this to be spoken in way of blaming Reuben, v. 16. Why abodest thou amongst the sheepfoolds to hear the bleatings of the flocks? as if it had been said, was this time, when thy brethren were laboring to achieve so great a victory, a time for thee to sit still and tend thy flocks? and of this it is spoken in particular, because Reuben and Gad, &c. were before noted to abound with cattle; and so it is concluded with a repetition of the same, as is usual in songs, for the divisions of Reuben there were great searchings of heart, the word rendered searchings differing but in one letter from that before rendered thoughts, for 〈 in non-Latin alphabet 〉 here being 〈 in non-Latin alphabet 〉 . Thus then the Reubenites are taxed, and in like manner the Gileadites who were of Manasseh, and God who are said to have abode, or to have sitten still also beyond Jordan, and of Dan, that he remained in Ships, that is, followed his merchandize, according to the situation of his country, and Asher by the Sea shore, &c. why anything should here be spoken in way of commending Reuben, Gad, &c. for their valor shown in times past, I can see no conlour of reason. Asher is not only said to abide on the sea shore, but also to continue in his breaches, the Vulgar Latin in his havens, but the Hebrew word signifieth breaches, and so the havens of the sea may well be called, because in them the violence of the waves is broken and determined: and his continuing here setteth fort his attending to his merchandize, this war being neglected. Here Zabulun and Naphtali are again commended for adventuring their lives, and the manner of the fight is described. The Kings came and sought, then sought the Kings of Canaan, &c. whereas Zabulun and Naphtali are said to have jeoparded their lives in the high places of the fields: the Vulgar Latin hath it, in regione Merome, 〈 in non-Latin alphabet 〉 in the field of Merome, if it be taken for a proper name, if appellatively, in the high places of the field, and this is preferred both by Lyra and Hugo, and others, for there was a plain upon the top of the hill Tabor, from whence this battle was begun, being therefore called the field of high places. The Kings of Canaan were the Kings confederated with Jabin; these are said to have come and sought, and took no gain of money or of silver, that is, after the manner of those, that go to war and conquer, they took not the spoil of the enemy, but they themselves were spoiled and destroyed, and their goods were made a prey to the Israelites, their enemy. The Vulgar Latin to express this hath it, nihil tulere praedantes. And this battle is said to have been fought in Taanach, which was a City belonging to the Levites in the half tribe of Manasseh, Josh. 21. 25. to which tribe also the City of Megiddo pertained, the waters whereof are here spoken of Judge. 1. 27. but that half tribe had both these Cities out of Issachar, Josh. 17. 11. for Issachar lay next to the tribe of Zebulun, where Mount Tabor was. Here I cannot but marvel, what Hugo meaneth to say that for Taanach Hebr. is Romoshache, the high places of the field, when as it is 〈 in non-Latin alphabet 〉 Taanach, as all read it.

They fought from heaven, the stars in their courses fought against Sis. Here is shown, from whence this great victory came, viz. from god, who from heaven sent lightening and hailstones upon the enemy, but the Sun and Moon did not now stand still, as in the days of Joshua, but they and all the stars went on in their course, wherefore it is added, the stars in their courses fought, the Vulgar Latin, the stars remaining in order and in their course fought: So Lyra: who will not have this to be understood of the stars fighting, but continuing in their course, whilst the tempest coming from heaven beat down and destroyed the Canaanites. But Hugo by the stars understandeth lightnings coming from heaven against them, like unto stars, as if they had flown from thence upon them; or cast out sparklings of fire against them, thus also Petrus Comestor, taking it to be spoken hyperbolically. Hugo de Sancto Victore is for God, the ruler over the stars fighting against them. Tostatus meteors are meant, which are like stars called comets. Rupertus by the stars understandeth Angels, because Angels are called morning stars, Job 38. and stars, Revel. 12. so likewise Glossa interlin. Vatablus, Mariana, and Esthius. Dionysius Carthusiauus saith, the stars fought by stirring up tempests by their influences, God at this time specially augmenting them for the destruction of the enemies, so likewise Cajetan; and this last I hold to be the best, and to intimate, that the stars do fight in their kind, when God will have them, they are often called the host of heaven.

The river of Kishon swept them away, &c. they fleeing thither and thinking by swimming over to escape, were by the violence of the stream carried away and drowned: The ancient river, the Vulgar Latin and Sept. the river Kadumim, by Lyra thought to be another river near to Kishon. But by that, which goeth before and followeth after, it is plain, that one and the same river only is meant, and so Hugo, by Cadumim the red sea is set forth, the word signifying antiquorum, because of old the Egyptians were miraculously drowned there, it is then meant here that Kishon was now become to the Canaanites, as the Red sea to the Egyptians, because hereby they were swept away. Serrarius thinketh, that the more easterly part of the river Kishon was called Cadumim, because Chedem signifieth the east. Bonfrerius, because 〈 in non-Latin alphabet 〉 signifieth praeoccupare, that it was called the river Cadumim, for preventing and carrying away the Canaanites, that thought to swim over it: Arias Montanus, the river of antiquity, because it was of old ordained of God, that the Canaanites should be drowned here: of all these I like that best, which holding this to be another name of the river Kishon or of some part of it, deriveth it from the east, because it must be a name not now first imposed, but whereby it was also known long before this time. O my soul thou hast trodden down strength, this is a clause of the victourer exulting for this mighty Kingdom of the Canaanites now subdued.

Then were the horse broken by reason of the pransings, &c. the Vulgar Latin, ungulae equorum ceciderunt fugientibus impetu et per praeceps ruentibus fortissimis bostium: in our translation the rest of the verse endeth thus, the pransings of their mighty ones, Hebr. it is 〈 in non-Latin alphabet 〉 were smitten or shaken with hasty treadings 〈 in non-Latin alphabet 〉 of his mighty ones, the meaning whereof can be nothing else, but that the mightiest and strongest of the Canaanites made such haste to flee in their charriots before the Israelites, that their very horse hoofs were broken, and bruised wonderfully, so that Jerome in his translation respected ore the sense, then the words.

Curse ye Meroz, said the Angel of the Lord, curse ye bitterly the inhabitants thereof, because they came not to the help of the Lord, &c. Comestor for Meroz hath Meroth, and saith, it was one of the Princes of Canaan, and that Deborah meaneth herself by the Angel, or Michael Meroth, signifieth areanum, and hereby was meant an evil Angel in arcano, that is, in secret fighting against Israel. Lyra having also mentioned this exposition, as the common exposition of our Doctors, that Michael was the Angel of the Lord here meant, and Meroz the name of an evil Angel, who with his company did not only not help, but oppose the people of Israel, preferreth yet another of the Hebrews, who say, that Meroz was a mighty man dwelling near the place, where this battle was fought, but would not come forth with his men to help the Israelites, wherefore, the Angel of the Lord, Barak curseth him and his people, for Barak may well be understood by an Angel, because he was sent, according to the signification of the word Malachi, an Angel, one sent. It seemeth to me, that an Angel properly may best be understood, and most probably Michael, the Prince of the Jews, Dan. 10. and by Meroz some City or Town near to the place where the battle was fought, because the inhabitants thereof are also named, although there be now no memory left of it either in Jerome or Adrichomius or any other, because happily by the force of this curse, it perished long ago. Others, that came not to help, are not cursed, because they dwelt further off, but Meroz being so near was without excuse. It is cursed and the inhabitants thereof, because they came not to help the Lord, that is, his people fighting against Sisera, for the Lord taketh that which is done to his people, as done to himself. Let rich men mark this, saith Ferus, who help not the poor by relieving, and such, as stand against any good cause, so far are they from helping it, and lastly, all that stand not for the glory of God, they are accursed. But how can the Angel of the Lord be said to curse, seeing Jude epist. Michael cursed not the Devil, neither durst he? Hugo answereth, it is true, the Devil himself must not be cursed with some kind of cursing, for the wicked cursing the Devil curseth his own soul, Eccles. 21. that is, by wishing evil to him, because he is the creature of God, but by saying, that he is evil, and by abhorring from his presence, as evil, he may be cursed. Thus he, but Michael is only said, Jude, v. 9. not to have dared to bring forth the judgment of evil speaking against the Devil, but he said, the Lord rebuke thee, Satan; which may better be expounded thus, as in my notes upon Jude, he of himself durst not by word take revenge upon the very Devil, because this belongeth to the Lord only, but having commission from God to curse, as in this place, he might curse and bid others curse, as other holy servants of God have cursed God's enemies, which was not their cursing, but the Spirits speaking by them, and denouncing all evil.

Blessed shall Jael the wife of Heber be above women, &c. In commending Jael, saith Ferus, all that labor for the good of the Church, are commended and blessed, and the falling of Sisera is set forth in many words the more to set forth his shameful end. For what can be more shameful to a General of a great Army, then to be slain and to fall at the foot of a woman? And such confusion and shameful ends shall all the wicked which are God's enemies come unto, according to the Epiphonema used, v. 31. But the godly who love God shall become glorious as the Sun in his might: in the tent, that is, for that which she did in the tent, in so valiantly assaulting and slaying Sisera: above other women in the tent, that is, saith Lyra, above all that dwell in tents, for none of them ever did so valiantly and warily, as she before. Hugo also straineth this higher: blessed be Jael above other women, in the heavenly tent or tabernacle.

He asked her water, she gave him milk, she brought forth butter in a Lordly dish. By this it seemeth, that she gave him not only to drink, but to eat also, which was not before expressed, Ch. 4. 19. but only that she gave him milk, and the vessel, out of which, is said to be 〈 in non-Latin alphabet 〉 a bottle: but here 〈 in non-Latin alphabet 〉 in a dish of the mighty or of Princes she gave him butter. Junius rendereth it, simpulo magnificorum obtulit lacpingue, and saith, that Simpulum was in the form of Cyathus a cup, and was used either about holy things, as Ch. 6. 38. or in marriage feasts. The Sept. distinguish the sentence thus, she gave him milk in a bowle of potentates or of the mighty, she brought forth butter. And this is verbatim according to the Hebrew. And 〈 in non-Latin alphabet 〉 whereby a bowle is here set forth, is used only again, Ch. 6. 38. where not a dish, but a bowle must needs be understood by it, and that of great capacity, for which cause it is called here a bowle of Princes, containing a sufficient quantity of milk, and not a little, as in the cup of the poor, so that Sisera might drink his fill: For otherwise it could not be called a bowle of Lord's, because Lordly for price, seeing the Kenites used no such costly Vessells in their Tents. Now if a distinction be made, as by the Septuagint referring the milk to the bowle, and not the butter; there needs no question to be moved, as otherwise there may, how butter could aptly be brought in a cup or bowle? wherefore I prefer that Translation as best.

And with the hammer she smote Sisera, she smote off his head, when she had pierced and stricken through his temples. The word here rendered, she smote off, is 〈 in non-Latin alphabet 〉 used, as some note, nowhere else, and therefore of uncertain signification. The Septuagint render it 〈 in non-Latin alphabet 〉 , she bored through or pierced his head. Some Hebrews will have it to signify, she smote, or cut off, as in our new Translation, but the Septuagint is to be preferred, because the instrument that she used was an hammer, and therefore unfit to cut off his head. Junius hath it, abrasit caput ejus. The Vulg. Latin, quaerens in capite vulneri locum, going altogether from the Hebrew, & tempus valide persorans, having but one Participle and an Adverb, for two Verbes Synonymies, and distinguished by two Conjunctions 〈 in non-Latin alphabet 〉 and she transfixed and pierced: Wherefore I would rather read the whole thus, according to the Hebrew thus, She hammered Sisera, and perforated his head, she transfixed and pierced his temple.

Where he bowed, there he fell down dead. The Hebrew word for dead here, is 〈 in non-Latin alphabet 〉 wasted or spoiled; by the Septuagint rendered 〈 in non-Latin alphabet 〉 , miserabilis, and accordingly the Vulg. Latin, exanimis & miserabilis; but the meaning is best expressed by the word dead.

The mother of Sisera looked out at the window, and cried out through the lattesse, &c. Here beginneth the derision of Sisera his friends, who expected a far other event of this War. The Vulg. Latin hath it, per fenestram respiciens ululab at mater ejus, & de caenaculo loquebatur, understanding the place where she stood looking, to be an upper room, having windows narrow without, and broad within.

Her wise Ladies answered her, yea, she answered her self; thus the Hebr. word for word, and the Septuagint; yet the Vulg. Latin in words that are neither in the Hebrew nor Greek, hath it thus, Una sapienter caeteris uxoribus ejus haec socrui verba respondit. The next words, V. 30. Have they not sped, have they not divided the prey, to everyone a damsel or two, &c. in the Hebrew are so defective, that they must needs be thus supplied, for the words are these, Have they not found and divided the spoil, a damsel, two damosells to the head of a man; a spoil of divers colors to Sisera, &c. a spoil of two divers colors for the neck of the spoil. V. 31. And the Land had rest 40 years, that is, counting from the 80 years mentioned, Chap. 3. 30.

CHAP. VI.

AND the children of Israel did evil in the sight of the Lord, and the Lord delivered them into the hand of Midian seven years. Here is set forth the fourth oppression of Israel by the Midianites, by whom they were spoiled of their goods, and brought to a most poor and miserable estate. Lyra here noteth a difference between that, which is said of their sinning here, and Chap. 4. and Chap. 3. for there it is said, they sinned again, here only, they sinned, or did evil; the reason whereof, according to the Hebrews, was, because by the song of Deborah, as by a most pleasing sacrifice all their former sins were done away: but now after this atonement they sin, as formerly they had done, and are scourged. And therefore it is not said, as before, they added to sin, their former sins still remaining unexpiated. The evil that they did, saith Ferus, was idolatry, as also may be gathered from the following part of this History, which was evil enough alone to bring upon them this heavy judgment, as being against the first and chief Commandment of the Law, and it was the ground of all wickedness. Touching the Midianites, into whose hands they were delivered, it is to be understood, that there was a twofold Midian, one near the Red Sea, where Moses his Father in law dwelt, and another near the Moabites Country, Numb. 25. but they were all destroyed, Numb. 31. so that it should seem that it could not be this Midian that now oppressed them. But the description of Gideon's pursuing them over Jordan, Chap. 7. 24. and Ch. 8. 4. and of their associates Amalekites, and the children of the east, v. 3. and Ch. 6. 33. evinceth plainly, that this Midian is meant, which was not far from them eastward, and not the other which was southward. And although all that they could find before were destroyed, yet many doubtless fled, and so saved themselves, and afterwards returning to their Country, might well increase by this time to a great multitude.

Because of the Midianites, the children of Israel made them dens in the mountains, and caves and strong bolds; that is, saith Lyra, dens and caves for the poorer sort, and strong holds for the greater; thus pending themselves up in strait places, to be hidden from the fury of the enemy.

And so it was, that when the Israelites had sown, the Midianites came up, and the Amalekites, and the children of the East, &c. Of the Amalekites see before, Exod. 17. the children of the East are afterwards said to be Ishmaelites, Chap. 8. 24. Josephus calleth them Arabians. They were, as the Midianites, of the posterity of Abraham, sent by him to dwell in the East, Gen. 25. 6. and the Midianites with these their auxiliary Forces, are said to have destroyed and wasted all the increase of the Country, unto Gaza, that is, to the furthest part of all, for Gaza was a City of the Philistines, bounding the land of Israel southward. They passed then with their cattle from place to place all the Summer time, feeding up both corn and grass, and robbing them of all their cattle, from Jordan where they entered, to Gaza, so that no place escaped them, and this they did eight years together.

By these Midianites, Ferus mystically understandeth our spiritual enemies, who labor quite to exterminate the Church in like manner by all sorts of persecutions stirring up. 2. At once to spoil us of all the good things, that we have been long gathering, by drawing us to sin, and from righteousness: For when a righteous man turneth from his righteousness, and committeth iniquity, all his former righteousness shall not be remembered. 3. To beat down all beginnings of good in youth, set forth by their treading down of the Corn newly sprung up.

And the Lord sent a Prophet to the children of Israel, who said, &c. This Prophet, saith Lyra, is commonly held by our Expositors to have been an Angel; and Comestor saith, that the Angel sent to Gideon, v. 11. was this Prophet. The Hebrews say it was Phinehas, but he must needs by the course of nature, be dead long before this, and all that generation of which he was, is expressly said to have been dead before the first Judge Othniel; yet that opinion that he was an Angel, is as much to be disliked as this, because an Angel is nowhere called a Prophet, as St. Augustine himself confesseth, who yet is for this opinion, because an Angel foretelleth things to come, and reproveth sin, and herein acteth the part of a Prophet, for which in reason he may be so called, as well as a Prophet an Angel, because sent by the Lord, which is a thing not unusual. But because a Prophet, as Lyra hath it, hath things revealed to him in aenigmate, but an Angel plainly, and everywhere else, when an Angel is meant, it is said an Angel, and not a Prophet, it is rather to be held, that this Prophet was a man, and so the Vulg. Latin hath it, virum Prophetam, and likewise the Hebrew. When the people cried unto the Lord, this Prophet was sent first, and then an Angel to stir up Gideon to become a deliverer; whereupon Ferus well noteth, that because this Prophet reproved the people for their sins, to hear and to profit by reproof unto repentance for our sins in the time [Note.] of misery, is to lay a foundation of deliverance. The sending of a Prophet now unto them might seem ridiculous, and that to do nothing, but reprove them for their sins; but because God will not deliver but the penitent, and to stir up to repentance, preaching, and reproving of sin is necessary, a Prophet is now sent, teaching us by Preaching to seek the welfare of our State.

And there came an Angel of the Lord, and sat under an Oak in Ophrah, that pertained to Joash the Abiezrite, and his son Gideon threshed Wheat by the Winepress, to hide it from the Midianites. We may gather hereby, that the people being penitent at the reproof of the Prophet, the Lord was moved to take compassion upon them, and sent this his Angel to stir up Gideon, and to help him in their deliverance. Ephra was a City where Gideon dwelt, as we may see, Chap. 8. 27. There was another City called Ephratah, in the tribe of Judah, otherwise called Bethlehem, but this Ephra was in the half tribe of Manasseh, and here the Angel sat under an Oak, having taken to him the shape of a Man. Whereas it is added, this Oak pertained to Joash the Abiezrite, the Vulg. Latin hath it, to Joash the father of the family of Ezri; but in Hebr. and in Greek there is no mention made of a family, but only it is said, Joash Abiezri, being expounded the father of Ezri; but it is best rendered as a proper name, the Abiezrite, for Abiezer was a son of Machir, the head of a family in Manasseh, Josh. 17. 2. from whom they of that family were called Ahiezrites, see v. 34. and Chap. 8. 2. Gideon is spoken of, as being of Abiezer. For, by the wine. press, the Vulg. Latin hath, in the winepress, and so the Hebrew word most properly signifieth; and Gideon is noted by some to have threshed corn here, because it was a more secret place then a threshing floor, and because he durst not for fear of the Midianites do it more openly. If it be said, how was it secret, when as he could thence see and talk unto the Angel sitting abroad under an Oak? Answ. It was more secret notwithstanding then a threshing floor, which being the proper place to thresh in, the enemies would most probably have an eye unto, when a place of Winepresses might pass unsuspected. If it be doubted, considering the enemies wasting of all, how Gideon could now have any corn to thresh? It is to be thought, that in their general wasting of all, some particular places escaped. But why did the Angel come to send Gideon to be a deliverer, when as the Angel himself could have destroyed the enemies, and delivered his people? Answ. An Angel indeed destroyed the Assyrians in Hezekiah's time, but now God took another order, first to send a Prophet to reprove, then an Angel to point out the man that should be the Deliverer, lastly, this man Gideon to fight against the enemies, and to save Israel: hereby saith Ferus, figuring out three, Moses, John the Baptist, and Christ; the first being sent to reprove and threaten, the second to point out the Savior, and the third to save us from our sins.

The Angel appearing to Gideon, said unto him, The Lord is with thee thou mighty man of valor. This is spoken to comfort and encourage him, because he was now threshing in fear, to hide it from the Midianites; neither had he hitherto shown any such valor, but by this speech it was portended, that he should show it, so Lyra, and that through the Spirit of God coming upon him, and filling him with magnanimity and courage. St. Augustine rendereth these words, The Lord is with thee mighty in fortitude; holding, that Gideon's fortitude is not commended here, but the Lord's, who was with him. I see not but that it may be taken either way; yet because the word 〈 in non-Latin alphabet 〉 here used, is often put for a man; it may best be read so, Thou mighty man of valor.

And Gideon said, If the Lord be with us, why then is all this befallen us, &c. He complaineth here of miseries, and how that nothing was miraculously done for their deliverance. Because they suffered such things, he spake as if the Lord were not with them, as the Angel said, and as if he could not or would not do so for them, as they had heard he did in times past for their Fathers. But this was a fault, saith Ferus, seeing the Lord's hand is notshortened, but sin separateth betwixt him and his people.

And the Lord looked upon him, and said, Go in this thy might, and thou shalt save Israel, &c. that is, the Lord represented by the Angel, looked upon him, Go in this thy might, that is, not bodily, but spiritual by faith, in the might which the Spirit of God now indueth thee with to fight against Midian.

Behold my family is poor in Manassch, and I am the least in my Fathers house. Gideon in humility here excuseth himself, as unfit for this high office of a Deliverer. For these words, My family is poor, Hebr. is, 〈 in non-Latin alphabet 〉 my thousand is poor, which Procopius and Augustine expound, as if Gideon were a Chiliarke, or Captain over a thousand; but nothing else is meant, but the family consisting of a thousand, of which he was, so the Chaldee Paraphrast, Theodoret, Pagninus, &c. Josephus understandeth his tribe, Vatablus and Cajetan his Chiliad, or the company of a thousand, within which his family was included, according to the distinction made, Exod. 18.

And the Lord said, Surely I will be with thee and thou shalt sinite the Midianites as one man. The more Gideon humbled himself, as unworthy, the more the Lord graceth him, who chooseth the poorest and most despicable oft times to confound the mightiest, but not by their own, but by his power; for, I will be with thee, saith he, and thou shalt smite the Midtanites as one man, that is, as easily, as if they were all but one man, and they had but one head to be cut off.

Then Gideon desired a sign, and that the Angel would stay, till he had prepared a sacrifice, and so he went in and made ready and brought forth a kid and unleavened cakes and broath, and at the command of the Lord poured them out upon the rock, and the Angel put forth the end of his staff and touched them, and a fire coming out of the rock consumed them, and the Angel vanished out of his fight. It was not out of unbelief, that Gideon asked a sign, but out of prudence, that he might prove, whether he spake unto him by God's Spirit, for we must try the Spirits, whether they be of God or not: yet it is not lawful always to ask a sign, for to the confirming of old doctrine signs are not to be asked, but only of new revelations. The old doctrines of truth have been already sufficiently confirmed by miracles, and therefore the Jews asking a sign are called an evil and adulterous generation, and the rich man in hell craving that one might be sent from the dead to his five brethren, is rejected: thus Ferus, so likewise Hugo, for the Devil can transform himself into an Angel of light. For the sacrifice brought forth by Gideon to the Angel, in our translation it is called a present, but in the Vulgar Latin a sacrifice, and in the Sept. transl. till I bring forth a sacrifice and sacrifice before thee, and accordingly it is held by Augustine, Theodoret, Lyranus, Tostatus, Mariana, &c. that Gideon prepared a sacrifice to be offered unto God by the Angel. And whereas the place did not agree, for all sacrifices ought to be offered in the tabernacle, Lyra saith, this was extraordinary, and therefore by divine dispensation might be offered in a place extraordinary. The Hebr. word is, 〈 in non-Latin alphabet 〉 , my offering, but it may as well set forth any other gift offered to one as a sacrifice, as Judge. 3. 15. 17, 18. 2 King. 8. 8, 9. and the manner of preparing it by seething the Kid and bringing it thus sodden and the broath showeth, that it was a dinner prepared for him, whom he yet knew not, whether he were a man or an Angel, but the Angel made a sacrifice of it, doing wonderfully in his sight for his assurance that he came from the Lord: unleavened bread was prepared now, because it might more readily be done, as in the like case, Gen. 18. and not because it was a time of the Passover, as the Rabbins do hence fondly gather. Gideon seeing the miraculous burning of the meat and cakes cried out, as being afraid, because he had seen an Angel, but the Lord comforted him, telling him that he should not die. The like fear was afterwards in Manoah Samsons Father, Ch. 13. and it seemeth to have been generally grounded in the minds of the Jews by reason of that saying, Exod 30. 20. No man shall see my face and live. The Angel of the Lord is said before to have gone out of his fight, so that when Gideon expressed this great fear, he saw him notbut, only heard him speaking unto him.

Then Gideon built an Altar there unto the Lord, and called it Jehovah Shalom &c. This, saith Lyra, is spoken by anticipation, for he built it not, till that the Lord had bidden him, v. 26. so likewise Ferus and Cajetan; and that 26. verse seemeth to make for it, because he is bidden to build an Altar upon the rock in the ordered place, and v. 20. it was said before, that the meat and the cakes were laid upon the rock, that is, as must needs be understood, in order. Yet Tostatus will have an Altar meant here, which was built before that, but so two Altars must be yielded to have been built in one place which cannot be. For the setting up of an Altar for sacrifice, besides the standing Altar, it might doubtless lawfully be done by special command from God, and an Altar might be built for a monument of God's singular mercy to his people in their distress, as there were both these uses of this Altar. Jehovah Shalom, signifieth the peace of the Lord, because there he spake peace to Gideon, being afraid. The same night the Lord bad Gideon take his Fathers bullock and the second bullock, and having first destroyed the Altar of Baal, to build an Altar upon that rock, and to offer that second bullock upon it. In our new translation it is, thy fathers bullock, even the second bullock of seven years old, but Hebr. it is, and the second Bullock, &c. being spoken, as if two bullocks were meant: so likewise in the Vulgar Latin, and in the Sept. take thy Fathers fatted bullock and the second bullock, and so it hath anciently been most commonly understood, that he was bidden to take two bullocks: but seeing we read but of one only, that was offered upon the new erected Altar, it may be demanded, for what cause he was bidden to take the other? Some think, that although the offering of one only is spoken of, yet the offering of the other also is implied, because that, which he is expressly bidden to offer, is called the second. But if the Lord had meant, that he should offer them both, it should certainly have been so expressly commanded, whereas it is only said, thou shalt offer the second bullock, &c. If it be demanded, then, to what other end he was to take the first bullock? I suppose, that because it was a bullock prepared to be offered to Baal and fatted for that purpose, the meaning of the Lord was, that he should take it as an abominable thing and destroy it, as the Altar of Baal in detestation of that idol, and then take a second bullock and offer that up to the Lord, that having done so great an act of zeal against idolatry and made an atonement for sin by sacrifice, he might the more auspiciously proceed in his wars against the Midianites. For that question moved and answered by Tostatus, Comestor and others, whose this second bullock was, they holding that it was not his fathers, but the congregations, prepared also for Baal by fatting it 7 years, I see no probability of that, and therefore I think rather it was a bullock of his own, seeing God accepteth not of sacrifices taken by stealth from others, but would have his servants offer to him, as David did, of their own cost. And throw down the Altar, that thy father hath. Hereby it appeareth that the Father of Gideon was an idolater, yet God chose the son, who happily still worshipped the true God, to do this great work, as he had before chosen Abraham, the son of Terah an idolater. But this Altar, which is said to be of Joash, Gideon's father, seemeth to have been common to the people of that City, and not his peculiarly, because they contend about it when it was broken down, v. 28, 29. And hereby we may see the greatness of the sins that the Israelites lived in, for which they were now so grievously punished.

Gideon, as he was commanded, brake down Baals Altar, and cut down the grove, &c. but because he durst not do it by day, he did it by night, taking ten men of his Servants to help him in this work; but in the morning the men of the City seeing what was done, require Joash to bring forth his son Gideon that he might be put to death, who taketh his part, and biddeth, Let Baal plead for himself if he be a God; at which answer they were appeased, saith Ferus, expecting what Baal would do against him, and when they saw that he did nothing, they thought that Gideon was stirred up by God thus to do, and called him Jerubbaal, that is, as Lyra hath it, stronger then Baal, because Baal was not able to take any revenge upon him for breaking down his Altar. But the name is composed out of the words used by Joash, If he be a God, let him plead for himself, Hebr. 〈 in non-Latin alphabet 〉 whence cometh Jerubbaal, an adversary to Baal, or one against whom Baal may contend or plead, as it is expounded, v 32. 2 Sam. 11. 21. he is called Jurubesheth, an adversary to shame or confusion, that is, to a most vile and shameful Idol. Joash, Gideon's father, in thus taking his sons part, seemeth so to have served an Idol, as that he was easy to be inclined again to serve the true God, the Idol being destroyed; and happily his son had disclosed to him by what authority he had done such things, whereby he was moved thus to stand for him.

But what mean these words, He that will plead for him, let him be put to death whilst it is yet morning? Junius saith, that Joash useth three Arguments against the men of his City. 1. Because it was a bold attempt in them to take upon them to patronize a God, and to offer themselves as revengers of his wrongs. 2. Because God would be avenged and strike with death such as pleaded for Baal. 3. Because if Baal were a God, he could easily be avenged upon such as wronged him; so that he taketh these words as threatening death by God's just judgment to such as stood for Baal, and that forthwith; and according to this, the words may properly be rendered, He shall die yet this morning. The Vulgar Latin rendereth the whole sentence thus, He that is an adversary to him, let him die before the next mornings light cometh, that is, saith Lyra, let him be stricken dead by the power of the God Baal: which Joash spake to stay them from execution, in expectation, of some judgment to come from Baal upon Gideon. But because the word here used is 〈 in non-Latin alphabet 〉 for him, and not, against him; I prefer that of Junius, followed in our new translation; and the next words seem to make for it, If he be a God, let him plead for himself; and if not, but an abominable Idol, let him fear death and destruction from God that contendeth for him.

Then all the Midianites, and the Amalekites, and the children of the East were gathered together, and went over, and pitched in the valley of Jezreel. Gideon being prepared by God, as hath been said, to smite the Amalekites, &c. now the providence of God worketh to bring them on with speed to their own destruction. They came maliciously to prey upon the Israelites, and to spoil them, as in times past they had used to do, as was noted, v. 3, 4, 5. but God had another end at this time, viz. to bring them thither to be all cut off by Gideon, as they had deserved. And therefore the very name Gideon was not given him without a special instinct from above, for 〈 in non-Latin alphabet 〉 from whence it cometh, signifieth to cut down, or to cut off, according to which he had cut down the Grove of Baal, and should soon cut off these Barbarians. Jezreel where they pitched, was a City where the Kings of Israel had afterwards a Palace to retire unto for their pleasure, 1 King. 21. 1. when the head City of their Kingdom was Samaria, as both Jerome, Borcardus, and Adrichomius agree, it was situated at the foot of mount Gelboe westward, and was the boundary of Manasseh and Issachar, having a Watch-tower, from whence, seeing the coming of the enemies, they might give notice by fire to all the Country about; so that this place was not far from Gideon's house in Manasseh, v. 15. And from hence there was a prospect throughout all Galilee to Carmel, and the mountains of Phenicia, and Tabor, and to Gilead beyond Jordan. One saith, that it was 48 miles from Jerusalem northward, and Ophrah where Gideon dwelt 44 miles from Jerusalem northeast, wherefore Tostatus erreth, in that he saith it was in the tribe of Judah, for that was another Jezreel, Josh. 15.

And the Spirit of God came upon Gedcon, and he blew a trumpet, and Abiezer was gathered unto him &c. What Abiezer was, see v. 11. and not only the Abiezrites, which were of the same family with him, but the tribe of Manasseh, Asher, Zebulun, and Naphtali came unto him, so that he had speedily a great Army, even of 32000. as we may see Ch. 7. 3. yet God spake not of an Army, when he promised that he should smite the Midianites, but Gideon knew that the means were not to be neglected, and therefore he gathereth these together. whereas the Spirit of God is said to have come upon him, Ferus noteth well, that this was done to make him fit for his high office and calling, that he might have courage, wisdom and strength accordingly, it being hereby intimated, that God is ready likewise at all times to give every man gifts needful for the calling, whereunto he hath called him, that none may be discouraged by reason of the weighty works required at their hands, in the said callings.

Gideon having gathered together so great an Army, yet feared the enemy, as it seemeth, and therefore for his further confirmation asked a sign of the Lord, first, that the dew might be upon the fleece of wool in the floor only and not upon the ground; secondly, another night, that the dew might be upon the ground and not upon the fleece, both which were done accordingly. And about this it is questioned, whether Gideon sinned not in asking these signs? [Qu.] Some say, that he did, because God had given him a figne before, and made it manifestly known unto him, that it was an angel that talked with him, wherefore he ought not after this to have doubted or feared anymore: but others better, that he sinned not, because he might be moved of God to ask this sign for his own further confirmation and the confirmation of the people gathered unto him, that they might know, that he was called of God. Origen saith, that he asked it for a mystery, Lyra, bearing himself upon some familiarlty attained with the Lord. And it is certain, that a man in some extraordinary case may ask a sign without sin, as Abraham after that God had appeared unto him, and assured him of his favor before, Gen. 15. and Hezekiah, Esa. 38. and Abaz is censured, because he would not ask a sign. And God's granting his asking, and nowhere reproving him therefore doth sufficiently justify him against all oppugners.

Mystically by Gideon, we may understand Christ, of whom he was a type in his delivering and saving of the people from their enemies: 1. As he threshed and winnowed Corn, so Christ had his Fan in his hand. 2. The Lord was with Christ the most valiant of men. 3. He was comforted by the Angels before his passion, as Gideon before his battle. 4. Christ destroyed idolatry, and set up the true Religion, as he built an Altar to the Lord, Baals Altar being cast down. 5. As Gideon's Fleece was first wet, and the ground dry, then the ground about wet, and it dry; so Christ coming, the Jews first had all the dew of grace, and the Gentiles, as the ground about, were altogether without; but since the Jews are without this heavenly dew, and the Gentiles have it, so Ferus. And Origen long before maketh the same Allegory of the Fleece in more words, applying that of Gideon's wringing out of the dew into a bowle, to our Lord's taking water in bason, and washing his Disciples feet; but this doth nothing agree, and therefore not worthy the naming, yet doctrine or grace is well compared to dew, see Deut. 32. and to dew coming upon a fleece, Psal. 72. and of grace under this name, we may read, Esa. 35. Chap. 41. Chap. 43. &c. and both Augustine, Theodoret, Procopius, Jerome, Ambrose, and Chrysostom, are for this Allegory of Gideon's Fleece.

CHAP. VII.

THen Gideon, and all the people with him, rose up early, and pitched by the well Harod; so the host of the Midianites were on the north of them, by the hill of Moreh, &c. Where this well Harod was, is uncertain, but one saith it was in the tribe of Manasseh, 16 miles from Jezreel, in the valley whereof the Enemies lay by the hill Moreb, supposed to be the high hill Gilbee, and therefore the hill Moreh, or a most high hill, as the Vulg. Latin rendereth it. Harod seemeth to have had the name from that which happened here, the fearfulness of many, for 〈 in non-Latin alphabet 〉 signifieth to fear, as it is used, v. 3. when they that were fearful were commanded to depart. And here the Lord causeth Gideon first to dismiss all such as were timorous and fearful, for the people with him were too many to deliver Midian into their hands, lest they should vaunt that by their own power they gotten the victory, and so 22000 depart from the Army. And all this was done, as Ferus noteth well, that the victory might plainly appear to come of the Lord only, and not of any human power, that he only may be trusted in and praised, and that we might learn to flee [Note.] to him in the time of danger. And herein God's ways appear to be wonderful, and not like unto man's; for man in the time of War gathereth as great Forces as he can, but God contrariwise diminisheth the number; and finally leaveth Gideon almost alone, that helping, when things are most desperate, he may have the greater glory. That the fearful should depart, was given as a general Ordinance, Deut. 20. 8. because such may do more hurt in the battle then good, by discouraging others. But it is a marvel that so many after such a sign for confirmation, should be found fearful; and why were they fearful, but because they yet believed not? so that faith is but of a few, even in Gideon's Army, in Christ's congregation. But what meaneth this, Let him depart early from Mount Gilead. Most hold, that this was a mountain in the tribe of Manasseh, so called from the general name of the Manassites, because they came of Gilead the son of Machir, the son of Manasseh. There was indeed a Gilead on the other side of Jordan, where the other half of this Tribe dwelt, so called from the heap of stones placed there, and the Covenant made by it betwixt Jacob and Laban, Gen. 37. but the mount Gilead from whence these men departed, was on this side Jordan, near the place where Gideon dwelt.

When so great a number of the people were gone for fear, the Lord used another way to distinguish betwixt the 10000 remaining, because they were yet too many, viz. by causing to be brought to the water to drink, for most of them kneeled down and drank, but 300 of them lapped the water like dogs, and by these only God would save Israel, the rest being dismissed. For the manner of their lapping, it was by taking up water with their hands, and so drinking it a little at once out of the hollow of their hand, as appeareth, v. 6. as a dog drinketh a little at once by lapping. For the reason why God would have them again thus tried, Josephus and Theodoret say, that hereby it would appear yet further, who were most basely and timorously minded, that durst not stay to kneel down and drink for fear of the enemy, but catched up now a little and then a little, as the dogs about Nile, who stay not to drink as they pass by that River, for fear of Crocodiles and other hideous Serpents, but drink a little and then run away again and again. And by such, and a few such would God destroy the Midianites, that the greater glory might be to his name. But how this exposition may be received, I cannot see, forsomuch as all the fearful were sent away before. Wherefore Lyranus. and Ferus, and others better say, that God tried those whom he would use in this War two ways: 1 By the strength and stability of the mind, as before v. 3. 2 Of the body at this time; for they that are saint and weary lie down, when they come to take refreshing; but the unweariable stand, and only stooping put their hands down to take up a little water for their refreshing, and these are the men whom God chooseth, and not the other. And the mystery hereof is excellent; Out of those that are gathered together to fight under Christ's banner, the far greater company shall be rejected, for many are called, but few chosen. The rejected are of two sorts: 1 The fearful and unbelieving, who in time of danger fall away, that is, when the heat of persecution ariseth. Wherefore our Lord warneth all that will be his Disciples, to deny themselves, and not to fear men; Pastors then that fear to reprove sin in great ones: Subjects that fear their Princes more then God; and Children and Servants, that thus fear Parents and Masters, shall be dismissed and separated from Christ's elect Company. 2 Such as kneel down to drink of the water, that is, have their hearts taken up with the pleasures and profits of this life, as the covetous and the voluptuous, who are most eagerly set upon these things, and lie down, as it were, at these waters to take their fill of them; but if anything adverse happeneth to them in the world, they are most impatient and discontented. These are rejected as unfit for the spiritual warfare; but they that only lap these waters, that is, use worldly things moderately, are received. To this effect Ferus, who also applieth it two ways more: 1. To adversities and sufferings, wherewith they that are wearied and faint fall down at the waters, and are rejected. 2. To doctrine and life, they that lapped the water, taking it up in their hands, setting forth such as are enlightened with the knowledge of heavenly doctrine, and show it in the piety of their lives; but they that kneeled down to drink, such as have only knowledge but no piety in their lives. But leaving these as not so apt, I embrace the former, because waters in thirst and weariness are a refreshing to the body. And here I cannot omit one good passage more of Ferus, if they that kneeled down to drink their fill of water were rejected, what shall they be that continue [Note.] drinking wine and strong drink from time to time, till it inflameth and intoxicateth their brains? But besides the former mystical application to pleasures, I think, that such as faint and are weary in any good way, and persevere not to the end, may well be understood by those that kneeled down to drink, for we shall reap in due time if we faint not, and he that endureth to the end shall be saved. Lastly, because they that were chosen, are said to have lapped like dogs, it was hereby set forth, as Augustine hath it, that the godly whom God chooseth, should be accounted vile and base in this world, as a dog is commonly put for that which is base and vile: And so it is said, God hath chosen the base and vile things of this world to confound the noble. Origen by those that come to the waters, understandeth such as come to Baptism; Others, that fear persecution, and so never take upon them the Christian profession; or because they fear damnation, if they should sin after Baptism, being set forth by those that departed through fear. But such as come to the water of Baptism by these, amongst whom such as fall to the ground to drink, are the earthly minded, and such as are bent by temptations, as languishing and feeble, for we must stand fast and strengthen our feeble knees: Others, that stand and lap, putting their hands to their mouths, are the constant followers of Christ, who glorify God with the works of their hands, and the words of their mouths, and they are assimilated to dogs in their lapping, because the dog is of all beasts most loving to his Master, and so are they to the Lord, not shrinking from him, howsoever they are attempted.

So the people took victuals in their hands, and Trumpets, and he sent away all the rest of Israel, everyone to his Tent, and retained these 300 men, &c. These 300 men took victuals to feed upon, whilst they should be fighting against, and pursuing their enemies, their Trumpets were not of brass, but of horns, as the word 〈 in non-Latin alphabet 〉 here used, signifieth, see Levite. 23. 24. and therefore Josephus plainly saith, that they took Trumpets of Rams-horns; and the Septuagint have it, 〈 in non-Latin alphabet 〉 , other Trumpets are called 〈 in non-Latin alphabet 〉 Numb. 31. 6. Numb. 11. 1. and there were but two of them blown by the Priests only.

The people with Gideon being thus prepared, the Lord biddeth him in the night to go down to the host of Midian, lying in the valley of Jezreel, not far from which he then was in mount Gilead; and that he might go against them the more confidently he first biddeth him to go with his servant Phuah to hear what the Midianites said, which he did; and heard a Soldier telling his fellow, that he dreamed, that a cake of barley came tumbling into the host of Midian, and overthrew a Tent, which he by and by interpreted to be the sword of Gideon, for into his hands God would deliver that whole Army. Because the Lord would now give another sign to Gideon for his confirmation: Ferus gathereth, that he was yet weak in his faith, and timorous after the other signs; but he saith thus without ground, for the Lord having caused him to dismiss all his Army but 300, added this sign for his further confirmation, now that he had so weak a company about him, of his great grace towards him, not being requested by him, showing indeed hereby, that the strongest faith needeth still to be more strengthened, according to that, I believe, Lord, help mine unbelief: In the dream, which Gideon heard related, he was set forth by a barley cake, to show, how vile and contemptible he was in the eyes of the Midianites, and yet by him God made some of them know, that they should be all overthrown, but not for any good to themselves, but for his comfort, as Balaam prophesied for the good of the Church, and afterwards Caiaphas the High-priest of the Jews. They knew they should be destroyed, but had no power by repentance to seek the preventing of it, as the wicked now know what judgments shall befall them at the last day, but yet go on in sin, and so, as it were, to meet their doom.

The Army of Midianites, Amalekites, &c. is said to have lain, as the grassehoppers for number, but how great a number of men were in this Army is not set down, only Ch. 8. 10. it may be gathered, that they were above 135000. unto whom what were 300. with Gideon? even as a barley cake trundled down an hill against a tent to overthrow it, & therefore by the similtude hereof they are set forth. For the dream, it is no doubt, but that both it and the interpretation came of God, because Gideon was directed by God to come down and hear somewhat for his encouragement, and therefore Gideon hearing it worshipped God, and animateth his men, as being now assured of the victory forthwith.

Then he divided the 300 into three companies, and giving everyone a pitcher with a lamp in it, he bade them sound, when he sounded, and do as they that were with him, and he did, crying out, The sword of the Lord and of Gedon. He divided them into three, saith Lyra, that they might come upon the Midianites Army in three parts at once, and so terrify them, as if they had been beset with three great Armies together. And for the lamps in the pitchers, he saith, that they were such, as could not easily be put out, but burned still when the pitchers were broken, that showing no light before and now suddenly appearing about them, accompanied with a strange noise of breaking pitchers, the enemies might be the more dismayed and confounded. All things were here done, saith Ferus, most politically, that the enemies being amazed might think upon nothing, but immediately to slee away; for the very coming upon them in the night could not but be a terror, but much more the noise and the lights accompanied with that cry, The sword of the Lord and of Gideon, might make them fear, that the Lord was come against them, of whom there was no resisting. And such means Gideon used, although he was [Note.] certain of the victory, to teach us to use the means of attaining the things which God hath promised.

The time, that Gideon and his men came to the Midianites campe, was at the middle watch, that is, at midnight, for the watches of the night are three, being each one of three hours.

And they being come about the campe stood still and blew with their trumpets, &c. which was done, that they might seem only to be such as went before others to light them to this war, and so the enemies thinking the warriors already to be come amongst them, might sight one against another instead of an enemy, as they did indeed, and fled away as overcome.

Mystically by Gideon overcoming his enemies by blowing the trumpet, breaking a pitcher, showing a light and crying out, The sword of God and of Gideon, we may understand Christ overcoming our spiritual enemies by the sound of the Word, giving his body to be broken, showing a light of miracles and by prayer; and by the followers of Gideon that did likewise, the Apostles and Martyrs of Christ, who were instructed with a light of miracles, and preached, prayed and suffered also in their bodies. And therefore Christ's victory being spoken of Esa. 9. 4. this comparison is made, as in the day of Midian. And thus must every Christian overcome, by confessing the truth, mortification of the flesh, the light of a good life and prayer. In that the trumpet was carried in the right hand and the pitcher in the left, it was signified, that the word and spiritual things are first and chiefly to be cared for, and then the body. And the victory begun against our spiritual enemies in baptism must be prosecuted, till all be destroyed, as Gideon ceased not parsuing the Midianites; thus Origen, Gregory, Augustine, Jerome, and Ferus.

The places to which the enemies fled, were Bethshittath, Zarerath, and the border of Abelmeholah, unto Tabbath. All these places are unknown unto us, but only Abelmeholah, because not spoken of elsewhere in the sacred History. Abelmeholah, is mentioned together with Betbshean, and other places known to be in the half tribe of Manasseh, and therefore by Jerome counted in that half of Manasseh on this side Jordan; and hence it may be gathered, that the other places were not far off from this.

Here the men of Israel pursue the Midianites thus fleeing, both Naphtali, Asher, and Manasseh, out of which tribes, and Zebulun they had before assembled unto Gideon, Chap. 6. 35. Then he sent to the men of mount Ephraim to stop the Midianites passage at Bethbarah and Jordan, and so the two Princes of Midian, Oreb and Zeeb were taken and slain, Oreb at the rock Oreb, and Zeeb at the winepress of Zeeb; Places thus named from the falling of these two Princes in them, as is generally conjectured. There was a rock Oreb, out of which Moses brought water, but that was in the Wilderness, this place on this side of Jordan, so that it could not be the same, as Lyra noteth. Bethbarah where the Ephraimites took the passage,is not certainly known where it was, but some hold it to be the same with Bethabara, where John afterwards baptized, a City by Jordan, called Bethabarah, the house of passage, because here the children of Israel passed over Jordan on dry land. But the name is diverse, that being compounded of 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , this of 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 and so signifying the house of eating, but the same place might be called by both these names, by the one for the passing over Jordan miraculously; by the other, because there they first ate of the fruits of the land of Canaan.

CHAP. VIII.

HERE the men of Ephraim, who were last called against the Midianites sleeing,quarrel with Gideon, because they were not called to the battle at the first. But he by magnifying them and their facts, and extenuating his own, pacifieth them. What have I done now in comparison of you? Is not the gleaning of Ephraim, better then the vintage of Abiezer, &c? that is, as he further expresseth, the victory gotten by them against two Princes Oreb and Zeeb, although they came after, was greater then all the slaughter made by him and his Abiezrites of thousands of the common Soldiers of Midian. Thus a soft [Note.] answer put away strife, as pride in the Ephraimites made it. They durst not, saith Ferus, appear whilst the enemies Army was strong, but now they being put to flight, they pretend great magnanimity; and whereas they should have greatly thanked Gideon as a deliverer of their Country, they contrariwise accuse [Note.] him; and so it is the manner of this wicked world, to blame them most that have done best, through envy. But Gideon wisely foreseeing the danger, if now the Israelites should be divided amongst themselves, is not moved at this indignity, but appeaseth the Ephrainites with good words. And the like did Jephthah attempt, Ch. 12. but they were then so swollen with pride, that they would not be pacified, but fought against him to their own ruin. The things that puffed them up, was, first, their preference by Jacob before Manasseb their elder brother: secondly, that famous Captain Joshua was of Ephraim: thirdly, they had their lot next unto Judah, and were most populous. And of these spoketh Ferus, and Lyra of the first, Gideon being of Manasseh, the Ephraimites who had been preferred by their father Jacob, disdained that a Manassite should go away with the glory of a great victory without them.

And Gideon came to Jordan, he, and the 300 men that were with him saint, and passed over yet pursuing them. In the former Chap. v. 25. it is said, that the men of Ephraim brought the heads of Oreb and Zeeb unto Gideon on the other side of Jordan; but here Gideon's coming to Jordan, and going over is first spoken [Qu.] of; and if he were not before this come to Jordan, how could they bring these heads to him on the other side of Jordan? To this, Lyra answereth well, that their bringing of the heads to Gideon, is related Chap. 7. 25. by anticipation; for it was not done till after Gideon's passing over with his 300 men, that all the relation touching the Ephraimites might be absolved together, and then the proceedings of Gideon with others, might be prosecuted together.

Then he desired some refreshing of the men of Succoth for his fainting Soldiers, but the Princes of Succoth made a mock of his pursuing the Kings of Midian; whereupon he threatened, when God had delivered them into his hands, to tear their flesh with briars and thorns. Succoth signifieth tabernacles, or tents, and had the name in Jacob's time, from his pitching of his tents there, when he returned out of Mesopotamia. It was a City of the tribe of Gad, and therefore their inhumanity the greater, in that they denied relief to their brethren; and that having so well deserved of all Israel, and wearied themselves, and jeoparded their lives in the common cause of the whole Kingdom: wherefore it was no injustice in Gideon to threaten, and to inflict so sore a punishment upon them.

From Succoth he goeth with his men to Penuel, but could get no relief, but the like scoffing answer, wherefore he threateneth to pull down their Tower. This place had the name from the seeing of God, for here Jacob wrestled with God and prevailed, from whence it was thus called. These men of Succoth and Penuel, saith Ferus, do most aptly set forth such as deride men outwardly appearing mean and contemptible, of what excellent parts soever they be, especially if they need their help. But as Gideon and his men did not therefore desist from their calling to which God had called them, so must not we, but trust in God where human help faileth. And let such deriders and discouragers of the good, expect a Gideon to come one day, and to take sharp revenge upon them for their contempt.

And Zebah and Zalmunna were in Karkor, and their hosts with them, &c. Two Princes of Midian being slain, Oreb and Zeeb, these two yet remained, and with them an Army of 15000 men, for 120000 had been before cut off, and this Army being fled beyond Jordan, is said now to have been secure, because they verily believed that Gideon would never come over Jordan to pursue them. But he cometh upon them and discomfiteth all the host, and taketh these two Kings of Midian. Here again it seemeth that Gideon and his 300 men by a special providence came upon the Midianites in the night, lest being so few, if the enemies had seen them, they should have been animated, trusting to their far greater numbers, to have made head against them, and so have made the victory more difficult. That this onset was made also in the night, appeareth, v. 13. for Gideon returned early in the morning before the Sun: wherefore his expeditions were admirable, after one nights travail, when they first routed the Midianites Army,they pursued them all the next day,and being faint and weary, and wanting victuals, yet set upon them again the night following; and immediately, the victory being obtained, returned to Succoth and Penuel, to show the Midianitish Kings in Gideon's hands, and to take revenge upon them. It is to be held then that God, who was author of this Victory, did extraordinarily support them in all this, that he might have the greater praise. For the place Karkor, it is not mentioned in the Vulgar Latin, but both in the Hebr. Chaldee. and Sept. it is; Jerome saith, there is a Castle at this day called Carcaria, a days journey distant from the rock, that is, from Arabia Petraes, as most probably he meant. One saith, that Karkar is a City in the half tribe of Manasseh beyond Jordan, from Jerusalem 40 miles castward. The way whereby Gideon went was by Nobah and Iokbehah, the first in the half tribe of Manasseh also, Numb. 32. 40. and the other in Gad, Numb. 32. 35. beyond Jordan.

Gideon returning with victory, showeth to the Elders of Succoth being 77 men, the Kings of Midian, by whom they had upbraided him. And then he took briars and thorns, and with the taught these men of Succoth. The Vulgar Latin hath it, Contrivit cum iis atque comminuit; and the Hebrew word 〈 in non-Latin alphabet 〉 may be rendered as well, he tore them, as Pagnin hath it, as, he taught them. And so it answereth best unto his threatening, v. 7. although another word 〈 in non-Latin alphabet 〉 , and I will thresh, be used, and so the Chaldee rendereth it, expressing the meaning to be, that he would lay briars and thorns upon their naked bodies, and so drawing heavy threshing instruments over them, not cease tearing them till they were destroyed. If were follow this reading, he taught them, the meaning must be, he taught them, that his threatenings were not vain.

And he beat down the tower of Penuel, and slew the men of the City, because happily they fled to the Tower to defend it against him.

Then he said to Zebah and Zalmunna, What manner of men were they whom ye slew at Tabor, &c. Chap. 6. 2. it is said, that the Israelites made them dens in mountains, &c. for fear of the Midianites: wherefore it is most probable that at this coming up of the Midianites, the brethren of Gideon dwelling near mount Tabor, fled thither to hide themselves, but being espied, were taken and slain; and the news hereof coming to Gideon's ears, he now maketh this inquiry, that he might the more justly take revenge upon these two Kings for their death. They answered, that they were like him, and each one resembled the children of a King; and hereby he knew that they were his brethren. Hebr. each one as the form of a Kings children; whereby it appeareth that Gideon was a goodly man of person, and so seeming fit for that high dignity to which God had called him. Then Gideon having first protested, that if they had not slain them, he would have spared their lives, biddeth his first borne Je • her to fall upon them, but he fearing to do it, he himself slew them, as they rather desired: accounting it, as Lyra noteth, both a greater dishonor to die by the hand of a youth, and a more painful death, because he could not slay them by reason of his weakness for his tender age, but with many blows. This was done, saith Hugo, when he was come again to his own City Ophrah. And Ferus here noteth, that it was then no vile or base office to put evil men to death, because Gideon assigned this office to his eldest [Note.] son; and in the books of the Kings we read, that the chief about the King did executions, and by the Law of God, the hands of the witnesses which were honest men, must be first upon malefactors worthy of death. But now it is counted base out of superstition, partly, because it belongeth to the secular Power, and partly, because they are base persons to whom it is nowadays committed.

Then the children of Israel for this great benefit of deliverance from the Midianites, offer Gideon and his posterity to reign over them, but he refuseth, saying, The Lord shall reign over them. So saith Hugo, Bishops should not rule as Lord's, but labor and go before the slock in a good example and doctrine, therefore those flatterers lie, that say, the Lord Bishop, &c. so Hugo. But Gideon in refusing to rule over them, refused not to execute the office of a Judge, which all Deliverers had of course, but to exercise absolute authority as a King, which might be a foundation of much evil, when as the Subjects for fear of so great a power should be drawn to any evil. But of the difference between the rule of a King and of a Judge, see at the beginning of this Book. This offer of the people to Gideon, saith Ferus, was not without great sin, and no less modesty did shine in him in refusing it. For God had used all means to have the glory of this Victory ascribed to him only, but they give it to Gideon, as if by his power they had been delivered, making no mention of God. But Gideon's modest refusal of such honor unjustly offered, is to be followed by us, in not accepting honors unlawfully put upon us, but rejecting them.

Gideon having rejected the Kingdom offered, desireth the ear-rings of their prey, which they willingly gave unto him, the weight whereof was 1700 shekels of gold, besides ornaments and chains, and purple raiment, and the chains about their Camels necks. And hereof Gideon made an Ephod, &c. What an Ephod is, see Exod. 28. 6. it was a robe for the High Priest, made of gold, blew, scarlet, purple, and fine twined linen, girt unto him with a girdle of like matter. St. Augustine here inquireth how so much gold could be employed about so little a work, and answereth, either that there is a synecdoche in the words, part being put for the whole, Thereof he made an Ephod, that is, of so much thereof as would suffice; or else he made not only an Ephod, but a Tabernacle, Ark, and other Priestly garments, to minister in about the Tabernacle, which was a sin in him, seeing one place only which the Lord should choose was appointed, in which they should sacrifice. And as Lyra and Ferus have it, Gideon did this out of a good intent, because the Lord had there appeared unto him, and accepted an offering before at his hands, and there he had built an Altar, and offered sacrifice by God's own Command, Chap. 6. Wherefore it is most probable that he himself was the Priest here, and ministered in the Priests garments in Ophrah, as the Priests coming of Aaron did in Shiloh; so Hugo, who also saith, that he made all Priestly garments, and set up a Tabernacle and Altar in Ophrah, besides that in Shiloh; so likewise Comestor, Tostatus, Theodoret, and others. But these are only men's conjectures, nothing being written more, but that he made an Ephod, happily making no use of it, no more then of the Altar, but only keeping it for a monument of so famous a victory, out of a grateful mind to God, who was the author of it. But Procopius thinketh that this Ephod made by Gideon was an Idol, because he is said to have put it, or, as it is in Hebrew, made it to stand in Ophrah, and all Israel went a whoring after it; but an Ephod, such as the High-priest used, could not stand. But this argument is of little force, for the fleece of wool, Chap. 6. is also said by the same word to be put in the floor. And an Ephod is never put for an Idol, but for a garment either used by the High-priest, which was most rich and costly; or one used by the other Priests or Levites, or by other Persons about holy things, as, 2 Sam. 6. 14. and these were made of fine Linnen, and the word cometh of 〈 in non-Latin alphabet 〉 superinduere. For the people's going a whoring after it, that was, as Lyra noteth, according to both Hebrew and Christian Writes, by using it in the service of Idols after the death of Gideon, who had used it only in the worship and service of God. And herein some labor to excuse Gideon from sin, as Tostatus, Serrarius, Sallianus, and Bonfrerius, both because he is said to have died in good old age, v. 32. and Hebr. 11. he is numbered amongst those that were famous for their faith and sanctity; And lastly, because the children of Israel are said immediately after his death to have served Baalim, but during his life they served the Lord, v. 33. But because it turned to the ruin of his house, and was an occasion of sinning to many more, it is plain that he sinned herein; so likewise hold Augustine, Theodoret, Lyra, Ferus, &c. He had a good intention indeed by thus instituting the service of God in his own City, to set up a monument of God's gracious favors towards him and all Israel, who had there appeared unto him, and caused him to set up an Altar, and initiated him, as it were, into the Priestly Office, by commanding him to offer sacrifice there, and because for this service Priestly robes and garments were necessary, he thought it fit to provide a glorious Ephod, and girdle and breastplate, with the Urim and Thummim, whereby to consult with the Lord; and to this end gathered together this great mass of Gold, amounting, as one hath counted it, to 1275 l. But because it was against that charge Deut. 12. 5. 16. 5. it was a sin in him, and turned afterwards to a greater sin to all Israel, through the idolatry upon this occasion here set up. Wherefore Ferus hence giveth warning to all men to take heed that they fall not, since Gideon, and other such holy men have not been free. And we may note moreover, that a good [Note.] intention doth not justify our actions, if they be in anything against the revealed will and command of God. For those arguments that are brought for his justification. He is commended at his death, notwithstanding this fact, because it proceeded from weakness, and was not imputed to him; neither doth his being ranked amongst the most worthy, free him from all sin, because no man liveth and sinneth not. And for the last thing alleged, it both not follow that he sinned not, because the people are said after his death to have served Baal; but only, that neither he nor they sinned so grossly whilst he lived, but only about the place, and person ministering in this Ephod, wherein all the error yet lay. But because this was an occasion of stumbling, and without any direction from God, yea, contrary to the general Law given, it cannot possibly be excused from sin, although the brazen Serpent set up by Moses, and afterwards turned into an occasion of sin, was no sin in him, because it was appointed by God.

Then was Midian subdued, &c. and the Country was in quietness 40 years, in the days of Gideon. This, though added after the ruin of Gideon and his house, spoken of, v. 7. yet is to be understood as the conclusion of his victorious proceeding before related: For his house did not first come to ruin, and then the Midianites subdued, but after this long time of tranquility he died, and then all his house came to ruin, as is after declared, by occasion of this stumbling block by him put in Ophrah. Wherefore that saying, v. 27. This turned to the ruin of Gideon, and of all his house, is not to be understood, as though Gideon in his person were hereby brought to ruin; but the words added, and all his house, are exegetical, show, what is meant by Gideon, viz. his house and posterity, for he is said to have died in a good old age, v. 32. which is never spoken of any that came to rune, but died in peace, and in the favor of God. For the peace of 40 years in his days, it is to be understood as that which hath been before spoken in concluding the Histories of other Judges, the time of seven years wherein they were oppressed by the Midianites, since Baraks time, being counted into this number.

Here is shown, how the Midianites being subdued, Gideon dwelt in his own house and lived to beget 70. sons of his wives, who were many, and one Abimelech of his concubine. It was a thing then not unusual amongst the best to have many wives, and concubines also, which were, as Lyra showeth, wives also, and not such, as they did unlawfully lie withal, as whores, so that, as Ferus noteth, here is nothing to patronize such impure and wicked living. For concubines were wives, that were servants, and they only were called wives, that were free women, and had the privilege of wives in respect of dowry and their children's inheriting, whereas the children of concubines inherited not, but had only such gifts, as their father would give them, as it is said of the concubines of Abraham, that he gave them gifts, and sent them away from his son Isaac.

For the number of Gideon's sons being so many, and Abimelech in particular, these things are here set down to prepare to the history following Ch. 9. of their destruction, that their ruin for his one fault about the Ephod might be [Note.] the more remarkable, and that their houses shall now continue long without doubt, when they have a very numerous issue, for they may all be soon cut off.

Here Gideon dieth, and after his death, the children of Israel fall to idolatry and forsake God again, and ill requite Gideon in his children for all his kindness and good deserts towards them. Gideon had beaten down the Altar of Baal, but they now set it up again, and maketh Baalberith their god, the Vulgar Latin hath it, made a covenant with Baal that he should be their God: according to which, as some note, they did not only serve Baal, as in times past, but growing now more mad upon that gross idolatry they bound themselves by covenant, that this Baal should be their god forever. The Sept. have it, they made Baalberith a testament, that he should be their god. And indeed Berith signifieth a covenant, and Baalberith, the Lord of the covenant, and happily it was so called, because an idol, that who so served bound themselves solemnly by covenant to serve him forever, which other translators respecting rendered the words not verbatim, but according to this sense. And how ill they requited Gideon, the chapter following doth declare.

Mystically by Gideon chacing his enemies, and coming to Succoth, and being mocked, and then to Penuel, and mocked there also and despised as a man of no might, we may understand Christ derided both by the common sort of Jews, and by the Priests and Scribes. But as Gideon went manfully on and subdued his enemies and then came again and destroyed those mockers, so Christ conquered over all hellish powers in his death, and then returning with his just judgment destroyed the Jews and brake down their Tower in Panuel, that is, their temple, the place of God's presence, as the word penuel signifieth, the face of God.

CHAP. IX.

AFter the death of Gideon, his son Abimelech, whom he had by his Concubine of Schechem, sought ambitiously by the help of the Schechemites to be King over Israel, and prevailed so far that he obtained money out of the house of Baalberith to hire a band of men, and with them went and slew all his brethren at Ophrah, except Jotham, that hid himself, and then by the men of Shechem and of Millo he was made King. A wicked son most unlike unto his godly Father both in seeking the Kingdom, which he refused, and in so cruelly murthering his brethren. He useth two arguments to move the Schechemites. 1. Because it was better, that one should reign over them, then 70. brethren all together, which would breed a great confusion. 2. Because he was their bone and their flesh, so that his honor would be their honor, being so nearly allied unto them, and they should be sure, as in nature he was bound, that he would chiefly seek to promote their welfare, especially if by their means he obtained the Kingdom.

And they gave him 70 pieces of Silver out of the house of Baalberith, wherewith Abimelech hired light and vain persons. It seemeth by this, that the house of their Idol was their common Treasury, so greatly were they already addicted to Idolatry, and so great confidence did they put in this false God. For 70 pieces of silver, the Vulg. Latin hath, 70 pondo argenti, but Hebr. it is only 70 of silver, and likewise in the Sept. and Chaldee. which are commonly understood to be 70 shekels of silver. But because this may seem to be too small a sum to hire a sufficient number of men to obtain a Kingdom, some think, that so many pounds of silver are rather meant, and some so many Talents. The Rabbins say, that by such a number of silver shekels are meant in the Pentateuch, pounds in the Prophets, and talents in the Hagiographa; and that the book of Judges is one of the books of the Prophets: which if it were so, 70 pounds must be meant here. But because this rule is uncertain, it is best to understand shekels here, and if it shall seem too small a sum to hire Soldiers; it is to be understood, both that a little money was more by far in those days for the hiring of men, then a great deal now; and the men hired by Abimelech must be considered, they were vain persons, and needy, and therefore such as might be hired for small wages, in hope of better preferment, and some booty to be gotten at the intended execution; and that they were drawn as well by a desire of innovation, as by silver. For vain and light persons, whom Abimelech is said with this money to hire, the Vulg. Latin hath, inopes & vagos; and the first word in Heb. properly signifieth empty, and the other light, that is, either poor men empty of money, or of grace, and inconstant, lightly drawn any way, and so fit for such a wicked design.

With these men Abimelech went to Ophrah, and slew his 70 Brethren all upon one stone; most probably striking off their heads, their necks being laid down upon it. Thus in the most horrible son of fratricide he began his Kingdom, as the barbarous Turks have long done, that there might be no competitors of the Kingdom. But as he begun in blood, so he miserably died, v. 54.

Then the Shechemites and the house of Millo made him King, By the plain of the pillar in Shechem. The Vulg. Latin by the Oak that stood in Shechem; so likewise the Sept. and Hebr. it is 〈 in non-Latin alphabet 〉 by the standing Oak, or Plain which is in Shechem. For the word 〈 in non-Latin alphabet 〉 signifieth on Oak or a Plain indifferently; and 〈 in non-Latin alphabet 〉 any standing thing as well as a Pillar. But because we read nowhere of any Pillar in Shechem, and it agreeth not so well to say, they made him King by the Plain, as by an Oak standing in Shechem; I rather subscribe to the Vulgar Latin herein. But whereas, for all the house of Millo, it hath, all the families of the City of Millo, there is more supplied then in the Hebrew, and it is a question whether Millo were a City, or some particular place about Shechem, because we read nowhere of any such City, but only of a very deep and low place between Mount Zion and Moriah, called Millo, 1 King. but that could not be this Millo, because it was in Jerusalem, this near Shechem, and by some thought to be a place where many people dwelt, called the Tower of Shechem, hereafter in this Chapter, v. 47, for it was not in Shechem, as appeareth, because Shechem was first destroyed and sown with salt, and then the news of it coming to them of this Tower, who are said to have been a thousand men and women, they fled to an hold of Baalberith, and there were by Abimelech and his men burnt to death, according to the judgment called for against the men of Shecbem and of Millo by Jotham Gideon's youngest son, v. 20. Wherefore the event answering his imprecation in the inhabitants of this place called the Tower, being a distinct place from Shechem, although under the jurisdiction thereof, as the name implieth, maketh it most probable that it was the same with Millo, which because is signifieth fullness, might be so called from its being so full of inhabitants.

When Jotham the only son of Gideon (who had escaped, v. 5. when all his brethren were put to death) heard that they had made Abimelech King, he went and stood upon mount Gerizim, and cried out to the men of Shechem, saying, The trees went to anoint a King over them, and they said to the Olive, Come and reign over us, &c. Mount Gerizim was near to Shechem, so that the men of Shechem might hear him speaking, but could not easily come to him, by reason of the steepnesse of the Mount on that side. The thing pronounced by him with so high and loud a voice, was a tale or fable of the trees that would needs set a King over them; by trees the men of Israel being understood. The first desired for a King was the Olive, the second the Fig-tree, the third the Vine, who all refused, the fourth the Bramble, who accepted of this offer. By the Olive full of fatness were set forth Abraham, Isaac, and Jacob, &c. full of the riches of grace; by the Fig-tree Moses, Joshua, and other Judges, sweet for their meekness, charity, and beneficence; by the Vine, Gideon, through his faith and virtue cheering God and men; lastly, by the Bramble, Abimelech, the worst, and the most unworthy of all, for he, as the Bramble, yielded no good fruit, but was worthy to be cut down and cast into the fire. Yet when as all the rest in humility refused to be Kings, and Gideon in particular, to whom it had been offered, Abimelech ambitiously sought it, and attained to it, being unquiet, prickie, and cruel. And this hath been the manner of wise men, both amongst the people of God, and the Heathen, by invented Fables or Parables, the more significantly to express other things, that the deeper impression might thus be made in the minds of the rude and ignorant, and they might be taught wisdom, out of whose minds the sayings of the wise would otherwise soon depart, neither could they be so capable of instruction. For the Moral of this, it showeth, 1. That the godly are like unto fruitful trees, the wicked like briars that bear no fruit, but tear and scratch those that come near them. 2. That men naturally desire things hurtful for them, of which they have no need, as the trees had no need of a King. 3. That the best men are most humble and content with that estate in which God hath set them, neither do they seek worldly honors, unto which they are not called: and the worse and more wicked any are, the more ambitious, bold, and presumptuous they be. 4. That such only as be wise, faithful, and mild ought to have domination; hitherto Ferus. Lyra following the Hebrews, understandeth by the three former, Othniel, Deborah, and Gideon, to all which the Kingdom had been offered, although it be not expressed, but only touching Gideon; and others he saith, understand the other sons of Gideon, some of which were as the Olive, fat in riches; some as the Fig-tree, sweet in conditions; and others as the Vine, fruitful in children; but none of them was made King, although more a noble by birth, for they came of free women; but the bramble Abimelech, the most base of all, was advanced by the Shechemites, because he was their flesh and their bone. But because the brethren of Abimelech were all the cut off by the help of the Shechemites, it agreeth not so well to understand them by the Olive, Fig-tree, and Vine, to which the Kingdom was offered, but rather the three to whom it is applied by Lyra. For the saying of the Vine, Shall I leave my Wine, wherewith I cheare God and man? this of the Wines cheering of God, saith R. Solomon is so spoken, because the Levites did not at the time of sacrificing sing the praises of God, until that the drink-offering, which was of Wine, was poured out upon the Altar. Or, as Ferus hath it, to set forth the great refreshing that is in Wine, so that not only man drinketh of it and is cheered, but God, as it were, in his drink-offerings, when by his holy fire he consumeth it, being well pleased herewith. Other Expositions are also brought by some, as that by God Christ might be meant; or the false God's which they worshipped, who were thought by Idolaters to eat, and to drink Wine, as Bel was; but I rest in the former.

And if not, let fire come out of the bramble and devour the Cedars of Lebanon; that is, if the bramble Abimelech being made King, ye do not quietly submit unto him, but stir against him, this shall turn to the destruction of the very Cedars, that is, of the Princes and Elders of Shechem. Isidore saith, that rh • mnus a bramble, the word here used is parvus dumus, which being much shaken with the wind, a fire cometh out of it. And this is accordingly applied by way of imprecation.

Let fire come out from Abimelech and devour the men of Shechem and Millo, and a fire come from the men of Shechem and devour Abimelech. Of fire coming from the bramble, many others write also, as Tostatus, Mercerus, Forsterus, Carthusianus ex Josepho, &c.

When Abimelech had reigned three years over Israel, God sent on evil Spirit between Abimelech and the men of Shechem, &c. For Jotham he is said in the mean season to have run away and dwelt in Bera, that is, saith Adrichomius, in the tribe of Dan; but Bonfrerius, in Judah; Junius, in Simeon, citing Josh. 19. 8. H. Bunt. Patriarchs travels, saith it was in Judah, 10 miles from Jerusalem westward; wheresoever, it seemeth that in this place he was safe from Abimelech's tyranny; and therefore although he be said to have reigned three years over Israel,yet it was not over all Israel, but a part of Israel, viz. Shechem and some other bordering places. For the evil Spirit sent, Hugo saith that it was the Devil, now permitted by God to disturb the Peace between Abimelech and the Shechemites, that they might all come to destruction, as they had deserved, by their ingratitude towards Gideon, and the shedding of so much innocent blood of his children. For God hath the Devil tied up, as a Shepherd a dog, that he may not run amongst the Sheep to devour them, but for horrible wickednesses he letteth him loose, as at this time, and so he soweth the seeds of discord amongst them. St. Augustine moveth a question whether this evil Spirit were sent by God, or only permitted, and concludeth that it is not absurd to hold, that he was sent to take revenge upon sin. And it seemeth indeed to be no more then a bare permission, even an effectual sending of the evil Spirit, who is the Spirit of contention, to stir up this strife amongst them to their ruin. And this was just in God, the revenger of wrongs, at whose liberty it is to take what way he pleaseth to punish the wicked. Or by this evil Spirit we may understand the Spirit of hatred against Abimelech, in consideration of his fore-passed tyranny and unworthiness, making them now to seek his deposing; whereupon a malignant Spirit against them was stirred up in him, and so they attempted on both sides mutually their own destruction, that the blood of the 70 sons of Gideon might come upon them all, where his sons slain are called 70, as also v. 18. although Jotham, who was one of them escaped, and so there wanted one of this number; and this is thus said, for the rotundity of the number, as is usual in other like passages of Scripture, the one that escaped their hands, being as it were none, and their purpose was to have killed him also.

And the men of Shechem set liars in wait for him on the tops of the mountains, and thy robbed all that came by that way, &c. They repenting that they had made Abimelech King, now work treason against him, seeking by Forces placed for the purpose to cut him off: so mutable are the minds of the people, and therefore such as are carried by their honoring of them, do build [Note.] upon a most fickle foundation, that all wise men will take heed of. These Forces thus set to wait for Abimelech's coming, whilst heed laid, as all unruly Soldiers do, make a prey of the Passengers.

And Gaal the son of Ebed came with his brethren to Shechem, &c. Who this Gaal was, it is not known, but certainly he was a man ambitious of honor, and one that by his coming made them the more confidently to proceed in their rebellion, for it is said, that they put their trust in him; and now it being their Vintage time, they went boldly out, and gathered their grapes, and made Wine, and were merry in the house of their God Baal, eating and drinking, and cursing Abimelech; showing hereby, now that they had gotten them such a Captain, how light they set by him: the Vulg. Latin hath it, They went out into the fields, wasting the Vineyards; that is, saith Lyra, the Vineyards of Abimelech in contempt of him; but Hebr. there is no word signifying wasting, but the cutting down of grapes, and that not in his, but in their Vineyards. Wherefore the Latin translation is not right herein, as the Jesuit himself confesseth. And as erroneous is it, v. 24. before-going, To requite the wickedness in killing the 70 sons of Jerubbaal upon Abimelech their brother, and the rest of the Princes of Shechem which helped him: whereby it may seem, that this was the thing which the Shechemites aimed at in their revolting from Abimelech, whereas indeed according to the Hebrew verity, it was a Divine providence, that aimed in this revolt at the paying home both of Abimelech and of the Shechemites according to their deserts. And v. 28. whereas Hebr. it is, Who is Abimelech, and who is Shechem, that we should serve him? is not he the son of Jerubbaal? and is not Zebul in Officer? serve the men of Hamor the father of Shechem. The Vulg. Latin hath it, Is not he the son of Jerubbaal? and hath set Zebul his servant Prince over the men of Hamor the father of Shechem? But in this difference the Septuagint agreeth with the Latin, and a better sense seemeth to make for it, then can be in the other. For is it likely that Gaal in dissuading them from serving Abimelech, would move them to serve the men of Hamor, when as, v. 29. he plainly showeth that he would have the dominion himself? And who were the men of Hamor but the Shechemites, and how could they be exhorted to serve themselves? Junius in resolving this, saith, the scope of his exhortation is, that they should not suffer themselves to be in a worse condition then the inhabitants of that City of old were in the days of Hamor, who was as a father to them. But them it should have been said, serve as the men of Hamor, and not serve the men of Hamor. Wherefore I must needs rather subscribe to the Vulg. Latin and Septuagint herein, because without pricks, as the Hebrew sometime went, before the Masoreth, the word 〈 in non-Latin alphabet 〉 here used may well be rendered, his servant. And thus rendered it agreeth best, because Abimelech regarded them so little, that he set a base fellow, a servant of his over them, and lived not amongst them himself, there was no reason why they should endure his reign any longer. And he calleth the Shechemites the men of Hamor, not for that they came of Hamor, but from Hamor the father of Shechem, to commend the antiquity of that City, because his history was well known, and that this City stood in Jacob's days. Touching the former words, Who is Abimelech, and who is Shechem? the meaning is, is not Abimelech a base man, that came of a Maidservant, and by murder attained to the throne? and is not Shechem a great City and famous, and therefore unfit to be under his dominion? Yea, is he not the son of Jerubbaal who was neither of us, nor a friend, but a deadly enemy to our God Baalberith, and shall we then serve him?

Would to God this people were under my hand, then would I remove Abimelech: And he said to Abimelech, Increase thine Army and come out. The Septuagint, And I would say to Abimelech, Increase thine Army and come out; but Hebr. it is, and he, said, that is, as Vatablus hath it, Gaal said thus vauntingly in the absence of Abimelech, by a Prosopopeia speaking to him as present. The Vulgar Latin, And it was said to Abimelech. Pagninus, dixit quispiam Abimelecho: but the first is best, because Zebul the Governor of the City under Abimelech, hearing these words of Gaal, sent secretly unto him, to certify him thereof, v. 30, 31. and then most probably did Abimelech first hear of it; and all this while, saith Lyra, did Zehul make a show to Gaal, as if he had been on his side.

But he sent privily to Abimelech to come against the City with his Army, and to lie all night in the fields, and early in the morning to assault it, who did accordingly, and lay in wait against Shechem with four Companies. The Gaal standing in the gate, they arose and came towards the City, and Gaal at the instigation of Zebul went out and fought with them, but was beaten and chased, and many of his men overthrown. The place to which Gaal sent to Abimelech, is held to be Ophrah, where his father Gideon dwelt, 10 miles from Shechem, v. 37. For these words, One Company cometh from the middle of the land; the Vulgar Latin hath it, de umbilico terrae, but the navel is put for the middle, because it is in the midst of the body: the Sept. have more words, By the sea from the contiguous navel of the earth.

Unto these words, And Abimelech chased him, and he fled before him, the Vulg. Latin addeth, and he drove him into the City, and this may seem to have been so said, because v. 41. Zebul is said to have thrust out Gaal and his brethren that they should not rest in Shechem, wherefore they entered in with the men of Shechem fleeing, for if they had been kept out, they had at the time been all slain. Thus we see that the union amongst wicked men founded in sin, continueth [Note.] not, but soon breaketh out through God's just judgment into most deadly enmity. And again, that the most wicked may prevail in their Wars for a time, as did Abimesech, for the punishment of other wicked men, themselves receiving their just reward ere long, as he also did, and the Beast in the Revelation.

And Abimelech dwelt at Arumah; and Zebul thrust out Gaal, &c. Here is shown when the battle was ended that day, where Abimelech with his men rested till the next day, viz. at Arumah; the Vulg. Latin Ruma, which is the same, saith Jerome, with Arimathea, it was doublesse a place near Shechem, because he was to renew the war against it the next day. The word 〈 in non-Latin alphabet 〉 rendered, he dwelt, signifieth also, he sat, and so the Vulg. Latin hath it, and more aptly, because of his short stay there. As for Gaal, Zebul had so persuaded the Shechemites against him, for his battle so ill fought that day, that he was not suffered, nor his brethren, to rest at Shechem so much as that night, but was immediately expelled, so Josephus: so that Zebul, who had before dissembled amity with Gaal, now shown plainly his hostile mind against him for his pride, treachery, and vain-glory.

The next day the men of Shechem coming out to fight with Abimelech, he divided his Army into three parts, and hastening with one part to the gate, he appointed the other two to fight in the fields, and so entered the City, slew all the people, and beat down the City, and sowed it with salt, which last thing was done in token of utter desolation, because salt maketh ground barren. So that hereby Abimelech shown his hateful mind against his own City, not willing that ever any people should inhabit there again, for inhabitants are, as it were, the fruits of a City: that Millaine in Italy was served likewise, Anno 1162. Sigonius writeth. Whereas it is said here, that the people went out of Shechem next day into the fields, Josephus and Procopius say, that they went to their Grape-gathering, thinking that Abimelech had been gone. But this is altogether improbable, because Abimelech having obtained the victory the day before, would not in all likelihood cease to prosecute in the next day, till that he had destroyed such Rebells. Wherefore it is rather to be held, that they came out to battle, if they could meet with him, trusting to their number; and therefore Abimelech with all care ordereth the battle against them accordingly: unless it shall be thought, that the Shechemites supposing Abimelech to be pacified by the thrusting out of Gaal, went without fear about their husbandry.

The City of Shechem being thus ruined, they of the Tower of Shechem hearing it, flee to the house of Baalberith, and are there burnt together with that Hold to the number of 1000 by Abimelech and his men cutting down and bringing bough • s of trees for that purpose. And these, as hath been already sewed, were most probably the men of Millo, that had holpen to make Abimelech King. Mount Salmon, from whence this wood was taken, was near Shechem, as Adrichomius hath it; and here of it is spoken, Psal. 68. 14.

Then went Abimelech to Thebez, and sought against it, and took it, &c. After that God had used Abimelech to execute judgment upon the Shechemites and the men of Mill, now it is shown how he also was judged for his tyranny. Approaching to the gate of the Tower of Thebez, to which the inhabitants fled, to set fire upon it, as he had done upon the Tower of Shechem, a woman cast down a piece of a millstone upon his head, and brake his skull, and then his Armor-bearer slew him, as he commanded him. Thebez is thought to have been a Colony of the Shechemites, as Millo was, or the tower of Shechem. Adrichomius saith, it waa but one mile distant from Shechem. Wherefore the Shechemites and the men of Millo being destroyed, Abimelech hastened to the destruction of this Place also, that he might not leave anything pertaining to the Shechemites underfaced. But here he miserably perished, according to the curse of Jotham, as is noted, v. 57. both touching him and the men of Shechem, that had aided him in so unnatural and cruel a murder, of which curse see v. 20. where, because as a fire is called for to come from Abimelech against the Shechemites and the men of Millo to devour them, so from the Shechemites to devour Abimelech, it appeareth that the people of Thebez belonged to them. So judgment may be deferred, but at length it is certainly executed upon the [Note.] heads of all the wicked, and the curse of the righteous against such taketh effect; so the curse of Joshua, Josh. 6. 26. took effect, 1 Kings 16. 34. and the curse of Elisha, 2 Kings 2. 24. and there be many examples of Parents cursing their wicked children, as Noah cursed Canaan.

Mystically by Abimelech, Isidor understandeth Antichrist, who reigneth over vain and light persons, as the Bramble, and in the end, both he and they go to destruction: But neither the Olive, Vine, nor Fig tree will reign over such, that is, neither the Spirit of Grace, the Vine Christ Jesus, nor the Law, set forth by the Fig tree planted in God's Vineyard. The 70 sons of Gideon slain by Abimelech, set forth the Nations of the world divided into 70 Languages, amongst whom Antichrist worketh great destructions; but Jotham escapeth and standeth upon Mount Gerizim, thence prophesying the destruction of Abimelech, &c. by whom the remnant escaping the fury of Antichrist, are set forth; but neither can they escape or prophesy, but by getting up to the top of blessing, that is, by an high degree of faith and virtue; for Gerizim was appointed by Moses to pronounce the blessing there.

CHAP. X.

AND after Abimelech there arose to defend Israel Tolah the son of Puah, the son of Dodo, a man of Issachar; the Vulg. Latin hath it, The son of Puah, the Uncle of Abimelech, taking Dodo for an appellative, signifying his Uncle, and not for a proper name, and because Abimelech was last spoken of, presuming, that by his Uncle was meant Abimelech's Uncle. But in this reading the word son in the second place is left out, which is in the Hebrew, which being supplied, thus, son of Puah, son of his Uncle, would make it without sense; besides that this Tola is said to have been of Issachar, but Abimelech by his father of Manasseh, and so likewise most probably was his Uncle. I am not ignorant, what they answer to this last, that defend the Latin translation: but that of omitting these words, the son, cannot be answered. Take we therefore Dodo for a proper name of Tolah his Grand-father. From what this Tola defended or saved Israel, it is not said, or his successor Jair. For no enemies are said in their times to have oppressed Israel. It is therefore to be held, that Abimelech being by God's just judgment taken away, the kingdom set up by men ceased, and was of no continuance, but yet God was not wanting to his people, but immediately raised them up a Judge, according to the form of government by him constituted, and he being dead, another, both which according to their office counseled and directed the people in the right way, and were ready to defend them against their enemies if any should have risen up against them, and even by this they saved them, that they kept them from idolatry, as appeareth v. 6. for after these two It is said, that Israel sinned again, implying that in their days they were kept from serving Baalim, and consequently from the oppressions of their enemies, and if not all the time of Jair, as I shall show v. 8. yet he kept them from sinning so publicly, and for his sake they were spared from judgments. From all which we may gather [Note.] both that the acts of men against God's ordinance are vain, and shall soon come to naught, as the Kingdom set by the Schechemites did, and also, that the Governor or Prince, that keepeth his people from idolatry, saveth them as well as he that fighteth for them, and therefore the word 〈 in non-Latin alphabet 〉 is here used, v. 1. There rose up after Abimelech to save Israel, Tolah, &c. Whereas he is said to be of Issachar, Ferus noteth well, that he was of an obscure tribe, and most probably a mean man, but Jair, his successor a great man, for he had 30. sons, that had each one a City of his own, and rode as Princes. Thus it seemeth good unto God sometime to prefer to the highest office mean men, and sometime noble men, that promotion might be acknowledged not to come from the east or the west, as the Psalmist hath it, but that God raiseth them up as he pleaseth, & by everyone be praised accordingly. Tolah is said further to have dwelt in Shamir of Mount Ephraim: This Shamir, saith Junius, was not that mentioned, Josh. 15. 48. for that was in Judah, but a place in Ephraim bordering upon Issachar. And although he was of Issachar, being now called to the office of a Judge, he placed himself here, that he might dwell most commodiously for the people, and be nearer for Jerusalem, this Shamir being but 12. miles from it. He judged Israel 23. years, that is, appeasing the tumults at the end of Abimelech's reign, restoring the true Religion, & administering justice according to God's Laws. How he or Jair came to this office, it is not said, whether by the election of the people, or extraordinarily appointed of God. The last way is most probable, because all other Judges hitherto were extraordinarily stirred up, and whilst the Judges ruled, it is said, that God reigned over them, and therefore without doubt he appointed his Deputy by giving his holy Spirit, and such gifts necessary for government, which were not in any other man, to him, whom he would advance, as made it appear to all men, that he was chosen of God, thus drawing the people to obedience.

And after him arose Jair a Gileadite, and be judged Israel 22 years. The Gileadites were of Manisseh, see Josh. 17. 1. One saith, that he was a man of great esteem in Israel, but lame on both his feet, but whence he had this I cannot tell. He bad 30 sons, that rode upon 30 Ass-colts, and they had 30 Cities, called Havoth Jair, we read of Havoth Jair built by Jair, the son of Manasseh, and therefore thus called, the Cities of Jair, Numb. 31. 41. But these, saith Hugo, were other Towns of the same name, and that Jair another man living long before this, and were 60 in number. Bonfrerius contendeth, they were some of them, having now anew the same name imposed upon them, but the former is to be preferred. For the Assecolts, upon which they are said to ride, it is to be understood, saith Lyra, that the Hebrew word signifieth only pullos, that is, young ones, and not the young of Asses, wherefore the Hebrew Doctors understand hereby young horses; and Cajetan following this saith, that they rid upon horses, as being the more honorable. Hugo Cardin: Horses, or Asses, or Mules, that come of both. But the word 〈 in non-Latin alphabet 〉 here used is not anywhere put for any other, then an Assc-colt, and amongst the Jews it was an honor to ride upon such, neither were they permitted to use horses, but when they took them, they houghed them, Josh. 11. 6. 2 Sam. 8. 4. see upon Josh. 11. Wherefore they were young Asses, as all translations agree, and Pagninus expoundeth the word.

After the death of these two Judges related, the apostasy of the children of Israel again to idolatry is set forth, and their divers oppressions hereupon, but chiefly by the Ammonites. They served Baalim and Ashteroth, of which see before Judge. 2. 13. These were the gods of the Syrians and Sidonians, besides which are reckoned up the gods of Moab, that is, Chamos, and of Ammon, that is, Moloch, and of the Philistines, that is, Dagon, so that they sinned now by all kind of idolatry, which they learned from the neighbouring nations. And therefore even from some of those people's, the Philistines and Ammonites,