Commentary on the Old Testament Volume 2-4

CHAP. XI.

HEre Jephthah a Gileadite is made Captain of the war against the Ammonites; and after Messages sent twice or thrice between him and the Ammonites, he fighteth against them, and overcometh: But first it is shown what he was, viz. a mighty man of valor, but the son of an harlot, begotten by Gilead, and when the sons that he had by his wife were grown up, they thrust him out, and he went and dwelt in the Land of Tob, and there were vain men gathered unto him, and he went out with them. Jephthah was called a Gileadite, saith Lyra, from the Country wherein he was born, from his Father, and from the City in which he lived, which was Gilead, Chap. 12. but in this last he was mistaken, because Mizpah is said to be the City where he dwelt, v. 34. And whereas he is said to be the son of an harlot, the Hebrews, saith he, render it, the son of an Inn-keeper; and the word here used, as also Josh. 2. signifieth either. But the circumstances do plainly show, that she was an harlot, and so Jephthah was a bastard. And herein the great grace of God appeared, in that he chose one so infamous by his birth, to be a deliverer of his people, and to be head over them. The general Law was, That a bastard should not enter into the Congregation to the tenth generation; so infamous was he that was thus born, and a bastard inheriteth not his Fathers Land; which is so ordained, that marriage might be had in honor, and fornication detested. But God chose Jephthah, notwithstanding his base beginning, that he might appear to be gracious towards all, of how wicked Parents soever they come, if they do not follow them in sinning for the son shall not bear the iniquity of the father. This Jephthah was godly, and not like his father, as appeareth, Heb. 11. where he is registered in the catalogue of the most famous for their faith. He is said to be a Gileadite, but not of what tribe; yet because Gilead, from whom the Gileadites had their name, was of Manasseh; it is generally held that he was of Manasseh. For his father Gilead, he was not that Gilead the son of Machir the son of Manasseh, for his time doth not agree, but another man of that name. The sons of Gilead being grown up, thrust him out of his fathers house, because he was the son of a strange woman, Hebr. of another woman, but hereby an harlot is meant. It is not said whether their father were living or dead when they did this, but it is most likely that he was dead, otherwise he would not have suffered it. And it seems they did this by offering violence, because it is said, that he fled from them. Thus proudly they that have preeminence in the flesh bear themselves towards others, [Note.] that are outwardly base and contemptible, but afterwards they were glad to seek to him, that we may learn not to be proud for outward privileges, nor to contemn the vilest, for they that are vile before men, sometimes are great before God. And Jephthah dwelt in the land of Tob: where Tob was, is uncertain, but Josephus and Adrichomius say, that it was in those parts beyond Jordan. H. Bunting saith, it was in the half tribe of Manasseh, 104 miles from Jerusalem, and that it was a pleasant and fruitful place, according to the name, Tob, good. And there were gathered vain men to Jephthah. The Vulg. Latin hath it, Poor men and robbers. Whereupon Jephthah in that book of Questions upon the Old Testament, ascribed to Augustine, Qu. 43. is called a Captain of robbers, and a most wicked man, and void of all goodness. But as Lyra acknowledgeth, the word [robbers] is not in the Hebrew; and if Jephthah were a Captain of such, he did in those times of war only lead them against the enemies to rob and to spoil them, as David afterwards did the like, 1 Sam. 27. Some say, that soldiers were of old called latrones, which we english robbers, because they stood to their Captains à latere, by his side; or did wear swords ad latera, by their sides. But to discourse no more about this, because it is neither in the Hebrew nor Septuagint. The word rendered vain men, is the same before used, Chap. 9. 4. poor men, and void of means, and so happily they, with Jephthah their Captain, took spoils from the enemy, and that not without some skirmishing, whereby Jephthah came to be famous for his valor.

And it came to pass in process of time, that the children of Ammon made war with the children of Israel, &c. The Vulg. Latin, In those days the children of Ammon, &c. the Septuagint, after days; Junius, after those days or years; that is, saith he, the 18 years of their oppression before spoken of: the Hebrew word is 〈 in non-Latin alphabet 〉 after days, that is, after the time before-mentioned, that Jephthah was cast out, the Ammonites were gathered together, as Chap. 10. 17. not content to spoil the children of Israel in all places, as they had before done; but thinking now at once to destroy and bring the Country under, which they pretended had been taken from them, as v. 13. But there was a secret Providence, whereby they were thus gathered together to their own greater destruction, now that the Lord inclined to show mercy to his people after their serious humiliation. Wherefore a great battle being now to be fought, they seek to Jephthah to be their Captain, of whose valor they had heard; this motion coming doubtless of the Lord, as appeareth by his Spirit given unto him, v. 29. But Jephthah at the first upbraideth them by their former hatred of him, saying, Ye expelled me out of my fathers house, and do ye now seek unto me in your distress? wherein they confess themselves guilty; and now to make him amends, offer him to be their Head; upon which condition he goeth with them. It is said before only, that his fathers sons drave him out; but here, that this was objected to the Elders of Gilead, as if done by them. To this Lyra answereth, that it is likely his brethren were some of these Elders that came unto him; and that he was not expelled without the consent of the Elders of the City, giving judgment against him.

They promise to make him head of all the Gileadites, and so they did v. 11. that is, of all on the other side of Jordan, of Reuben, Gad, and the half tribe of Manasseh. For the other tribes, they could promise nothing, but it appeareth, that after his victory, and the Ephraimites chastised for their insolency, he was Judge over all Israel, Chap. 12. 7. and therefore he is reckoned with other Judges, 1 Sam. 12. 11. whom God sent them. And Jephthah uttered all his words before the Lord in Mizpah. These words were the words of Covenant betwixt Jephthah and the men of Gilead, that he should be their Head from thence forward, and fight for them, and that they should be obedient unto him and his command. They had sworn before to him, v. 10. and now he sweareth to them when what in Mizpah, the place of their assembling, he was constituted their Head; and because an oath is a calling of God to witness, he is said to have uttered the words of his Oath before the Lord, and not for that the Tabernacle was there, for that was in Sbiloh. Some think that these words were words of Prayer uttered by Jephthah, before he attempted this war: and some, words of inquiring of the Lord by the High Priest arrayed in his Priestly habit and pectoral, touching the success of this battle: but because Jephthah was not yet upon the point of going to battle against the Ammonites, but sent first to expostulate with the King of Ammon, these are but improbable conjectures.

Jephthah being made Head of the Gileadites, now sendeth to the King of Ammon, to know the reason of this invasion; who answereth, that Israel had taken his Land from him, from Arnon to the river Iabbock and to Jordan. But Jephthah replieth, that they took nothing from Edom, Moab, or Ammon, whose Countries lay one by another, but passed peaceably by them, and then coming to Sihons Country, who was King of the Amorites, he resisting them in their passage, they fought against him, and took and possessed his Country from Arnon to Jabbock, God giving it unto them. Of this, see Numb. 21. 24. and that the land of Sihon then taken by Israel had been the land of Moab, Ammon’s brother in times past, but long before conquered by the Amorites. And of their kind dealing with the Ammonites, Deut. 2. But why doth the King of Ammon challenge Israel for taking away his land? when as we do not read, Numb. 21. that it was the land of the Ammonites, but of the Moabites, before that Sihon took it. But that part of it had been the Ammonites, it appeareth, Josh. 13. 25. where the coast of Gad is said to be half the Land of the children of Ammon; and it may be that the King that now reigned over Ammon, was King of Moab also; and this is intimated, v. 24. where Kemesh, which was the God of the Moabites, is said to be his God, for Melchom was the God of the Ammonites, as hath been shown, Chap. 10. 6. and therefore he challengeth this Land to be all his, both by the right of Moab and Ammon; thus Lyra, Cajetan, and Carthusianus. But some think that the King of Ammon spake untruly, and pretended a right to this Country only for a color of justice to his war now undertaken. But if so, Jephthah would have answered him accordingly; but because he doth not, it is plain that he and the people under him had sometime a right unto it, and therefore I prefer the former resolution. We may see here in Jephthah a great deal of wisdom and moderation, in that before [Note.] he entereth upon this war, he sendeth to treat peaceably of the cause; so it is commanded, Deut. 20. and love requireth, that war should not be made, but upon mere necessity, nor subjects lives hereby put in danger, as Augustus Caesar said, I had rather save one subject, then kill a thousand enemies.

Wilt not thou possess that which Chemosh thy God giveth thee, &c. Jephthah having cleared the Israelites from the imputation of wrong doing to the Ammonites, by relating truly the order of their proceedings, now useth divers arguments to make the Ammonites to desist from this war: 1. Because God, whose all Countries are, had given Israel this Country; and if their God Chemosh being in their opinion a God, and so such an one as to whom they ascribed the giving of them such places as they obtained, should give them any Country, they would make no doubt but to hold that; so, and much more would Israel hold and possess the Countries given them by the true God. And thus Lyra expoundeth it, which Chemosh thy God possesseth, or maketh thee to possess, that is, in thy opinion. And herein Jephthah had reference to the conquests of the Ammonites and Moabites of old made in that Country, which now they held: for they attained it by expelling the former inhabitants, Deut. 2. 10, 20, 21. and this victory whereby they got that land into their possession, they impiously ascribed to an Idol, according to which Jephthah here speaketh, and seeing they held what they had gotten by the sword, there was as good reason that the Israelites should do likewise. 2. Jephthah reasoneth from the long time that Israel had possessed this Country, even 300 years; neither did Balak the King of Moab ever strive with them about it, although he had as good right, and was as great a King as he that now reigned; and he meaneth not only Balak, but the Kings succeeding him in all that time, but he nameth him, because he reigned at the time that the Israelites first possessed that Country; and therefore if he had had any right, would doubtless at the beginning have stood for it. Touching the number of years here spoken of by Jephthah, they were not, saith Lyra, precisely 300, but 267: for only 480 years passed from the coming of the Israelites out of Egypt until Tolam 4 year, and of these here 174 from Jephthah, and before the taking Sihons Country 39. being together 213. which deducted out of 480, there remain but 267. Some to justify Jephthah, say, that the times of their oppressions are also to be reckoned; but so not 300, but 340 would be found at the least, and the account can by no means agree with 1 King. 6. wherefore it is better to hold with others, that Jephthah made the most of the time of quiet possession, which he pleaded for, and stood not precisely upon the just number of years, but they being almost 300 he mentioned this number, as being most full and complete; upon these premises. Jephthah concludeth, that he sinned not against the King of Ammon, nor yet the children of Israel, but that he did them apparent wrong in invading their Country, which he prayeth God to judge.

And the Spirit of God came upon Jephthah, and he passed over Gilead and Manasseh, and Mizpah, and from Mizpah to the children of Ammon. He went through all these places to gather an Army, and so came upon his enemies.

Then Jephthah vowed a vow to the Lord and said, If thou wilt without fail deliver the children of Ammon into my hands: then it shall be that whatsoever cometh to meet me out of my house, when I return in peace, shall be the Lord's, and I will offer it up for a burnt offering: Jephthah being now ready to go to battle seeketh help of God by vowing unto him a burnt-offering, but for so much as he vowed not anything certain, but that, which should first come out of the door of his house to meet him, it is questioned, whether he did not rashly and indiscreetly in making this vow, and whether he did indeed offer up his daughter for a burnt-offering, because she came first out to meet him? The Fathers generally condemn Jephthah for making this vow, and performing it. Ambrose. saith, he made it rashly, and the performance of it was paricide. Tertullian calleth him a mad man for vowing that to God, which he abhorred. Chrysost. saith, that he was moved by the suggestion of the Devil. Nazianzen saith, it was a rash vow. Anastasius Nicenus, that nothing was more wicked, then it. Theodoret, that it was a foolish promise. Procopius calleth it evil, unjust and impious, and ascribeth it to the Devils suggestion through pride and vain-glory. For any living thing might not be offered in sacrifice to God, for no unclean beast might be offered, nor man-kind; but at his return, who more likely to come out to meet him, and to congratulate his victory, then his wife or his daughter, he having no more children; or his dog, whose nature is to run and fawn upon his Master? touching any beast that was clean and fit for sacrafice, he could not expect the coming forth thereof out of his house, as being a thing unusual. It was therefore a most rash vow, and unlawful to be made, and therefore ought not to have been performed. But some argue that Jephthah is said immediately before to have had the Spirit of God to come upon him, therefore what he did herein was by the instinct of the spirit, as when Abraham was bidden to sacrifice his son Isaac, being otherwise unlawful, but then to him lawful. And as Samson by the like instinct plucked the house down upon his own head together with the Philistines, thus voluntarily killing himself. Again God heard his prayer, when he made this vow, and shown his approbation thereof by giving him victory; neither is he anywhere blamed for this fact, but commended as one of God's worthyes, Heb. 11. Wherefore they hold both that his vow was lawful, and that in sacrificing his daughter he did lawfully. For that he did sacrifice her, is the common tenet of the ancient Fathers, as of Tertullian lib. 3. contra Marcion. c. 4. Origen, Nazianzen, in orat. de laude Maccabaeorum. Justin Martyr, qu. 99. Severus Sulpitius, Chrysostom, Rupertus, Hugo de Sancto victor, Isidor, Tostatus, Josephus, &c. But they generally tax him therefore, as hath been already shown. But some contrariwise hold, that he did not offer her up in sacrifice, but only gave her to God to serve him in fasting and prayer in perpetual virginity, being separated from the common condition of others, after the manner of votaries, as R. David, Lyranus, Arias Montanus, Vatablus, Estius, Pagninus, Junius, &c. And Junius saith, that she was made a Nazarite forever, but out of the ignorance of the law in those corrupt times, the Father holding, that his vow must necessarily be thus kept, and the daughter believing the father and therefore confirming it by her consent, and so she was not redeemed, as she ought to have been, Levite. 27. 1, 2, 3, 4. &c. Their reasons are 1. because the vow was made by a disjunctive particle, it shall be the Lord's, or I will offer it, that is, if it be fit for sacrifice, for thus 〈 in non-Latin alphabet 〉 the particle expounded and may be rendered, as Gen 26. 11. Exod 1 10. 21. 15. 2. Because it is not said, that he offered her in sacrifice but did unto her according to his vow, that is, not being fit for sacrifice, heconsecrated her to God, to live a perpetual Virgin. 3. Because she desired to go to the mountains two months to bewail her virginity, not her untimely death. 4. Because the word rendered to lament, v. 40. signifieth also to speak unto, or to talk with, the daughters of Israel went 4 days in a year 〈 in non-Latin alphabet 〉 to sp • ache unto and to comfort the daughter of Jephthah, which they could not have done, if she had been killed and offered in sacrifice. Thus I have shown the diversity of opinions touching this matter, but which to follow I can hardly resolve: for the intent of Iephtah in vowing seemeth plainly to have been to offer an extraordinary sacrifice unto God of one most dear unto him, and therefore not of any beasts, which had been too small a matter to vow in this case of so great moment, but of Wife, Daughter, or Servant, to whom it was proper to come out of the doors of his house to meet him, and it is said, that he did according to his vow, wherefore it seemeth, that he sacrificed her, and not separated her only as one devoted unto God. And on the other sid the Arguments brought seem to be strong, that he did not sacrifice, but separate her, and if he had intended or attempted to do otherwise, there were men doubtless expert in the law, that in the two months respite would have advised him to the contrary, it being a thing, that the merciful God doth so much detest, that human blood, which the Devil delighteth in, should be shed to him in sacrifice. But because it is expressly said, that he did unto her according to his vow, which must be understood of his intention in vowing, this allegation to the contrary is vain, and because we never read of any woman under the Old Testament, that lived in perpetual virginity, herein to serve God, no not of any Nazarite, such as she is pretended to have been made, that by reason hereof lived apart, man without woman, or woman without a man, for this was none of the conditions required in a Nazarite; I rather assent to that most ancient tenet, that Jephthah did sacrifice his daughter, but herein I cannot be carried with the current of most of the Fathers to hold, that he was rash and foolish in making this vow and impious in performing it, because he is said to have had the Spirit of God to guide him, had such success hereupon, and is nowhere blamed, but highly commended, Heb. 11. He vowed thus then by the instinct of the Spirit, and out of a most pious resolution even against natural affection he performed it, the conscience of so sacred a tie urging him hereunto, as Abraham sometime prepared to do the like upon God's command to his son Isaac; wherefore Jerome saith, not the sacrifice of Jephthah, but the mind of the offerer is praised. As for the reasons alleged to prove, that he did but devote his daughter to the Lord, they are easily answered. 1. That 〈 in non-Latin alphabet 〉 here cannot be put for or, because he meant not anything usually offered in sacrifice, but mankind, as hath been shown, and so the second argument falleth also. 3. She bewailed her Virginiry, because it was a reproach in those days to die childless. Lastly, the word 〈 in non-Latin alphabet 〉 signifieth as well to lament, as to speak unto. If it be demanded how it could be that God should move to such a sacrifice, so contrary to his own Law, or be so cruel to an innocent Virgin? I answer, seeing all men and women must die, it was no cruelty in God, at whose liberty it is to take away this life, when and how he pleaseth; as neither in suffering his holy Martyrs to be cruelly butchered and slain by the hands of persecutors, for he both can, and doth make abundant recompense for such sufferings, in his heavenly Kingdom. If therefore he would have this done in a mystery, and hereby try the love and obedience of Jephthah, who can or dare blame him therefore? Jephthah did mystically set forth Christ; as Jephthah, so he was cast out of his brethren the Jews, as the son of an harlot, and a deceiver; as Jephthah signifieth apertion or opening, so he openeth the understanding and the way of life; as he fled into the land of Tob, and poor men gathered unto him, so Christ and his Gospel being rejected by the Jews, he went by his Apostles to the Gentiles, whose Land was a good Land, as Tob signifieth, because they brought forth fruit abundantly, and there the people that slocked unto him, were such as before time were vain men, and poor, because wicked and empty of all goodness. The Gileadites that seek to him to be their Head against the Ammonites, are Christians by repentance turning to him, both of the Jews and Gentiles against Heretics and other enemies: for many Jews seeing the signs after his death, were converted, and there shall be a turning one day of that Nation, Hos. 3. 4, 5. 2 Cor. 3. Rom. 9. the sacrificing of his daughter, a Virgin, was Christ's sacrificing of his human nature, pure and spotless as a pure Virgin: the Virgins from year to year lamenting this, are Christians keeping the remembrance of Christ's passion yearly with grief and sorrow. Thus Hugo, and Isidor, and Augustine, who although he inclineth rather to blame Jephthah, yet he saith, that he might happily be moved therein by the Spirit of God, and that for some great mystery, and then who dares blame him for error? Ferus also acknowledgeth the same mystery, but condemneth the vow and fact of Jephthah, and yet he saith, no man ever durst determine whether Jephthah did well or ill herein, because it is uncertain whether he did it by the motion of God's Spirit, or of his own mind, seeing this is not revealed. Whereas in justification of Jephthah it is said, that the Spirit of God came upon him, and he is commended, Heb. 11. he saith, the like is said of Gideon, yet his setting up of an Ephod was a sin, and of David, but he sinned by adultery; so although Jephthah were an holy man, he was not free from sin, but he doubtless repented of it and was saved. And he laboreth to prove, that he sinned in making this vow, because when Abraham was moved by God in the like, he hindered him from sacrificing his son Isaac, but he suffered Jephthah to sacrifice his daughter; the one he commanded to kill his son, and suffered him not, to commend his obedience; the other vowing it of his own head, he suffered to kill his daughter to deter all others from rash vows; thus he: but the examples brought of Gideon and David prove nothing touching Jephthah, for their sins were taxed and punished, but so was not Jephthah, but blessed after his vow, and praised after the execution. And there was a diverse mystery in Abraham's fact, and in Jephthah's, for which God dealt with them diversely: Abraham was stayed from sacrificing his son, to show that Christ's Deity suffered not. Jephthah was not stayed from sacrificing his daughter, to show that Christ should suffer in his humanity. Or as Ferus hath it, that he should assign the Church to sufferings by the hands, of persecutors, and thus to be, as it were, sacrificed to his glory. The daughter of Jephthah, so willingly submitting her self to be done to, as her father had vowed, may be an example of obedience to Parents to all children.

CHAP. XII.

AND the men of Ephraim gathered themselves together, and went northward, and said unto Jephthah, Why didst thou pass over against the children of Ammon to sight, and didst not call us? &c. As Chap. 8. they had through pride stirred up dissention against Gideon; so they quarrel here with Jephthah, envying it, that any famous victory was obtained without them: but vengeance would not suffer them now to go on in their pride any longer, but by their commotion so unjustly made, they got a grievous fall. They went northward, because Mizpah in Manasseh on the other side Jordan, where Jephthah dwelt, was northward from Ephraim. Whereas they challenge him for not calling them to this war, this was but a pretext, for he had called unto them, as he saith, v. 2. and they refused to come, and therefore he with a few men adventured his life, and God had given him the victory. Wherefore there was no reason that they should deal thus unkindly with him, to fight against him, when as they should rather have been thankful to him for delivering them from their common enemies. But the Ephraimites, as it seemeth, were nothing moved hereby, but reviled the Gileadites, saying, that they were runagates of Ephraim and Manasseh, in so much that Jephthah with his Gileadites were enforced to fight against them, and smote them, and when they fled, prevented them in taking the passages of Jordan, where they slew such of them as remained alive to the number of 42000. But how could the Gileadites be said to be runagates or [Qu.] fugitives of Ephraim, and in the midst of Ephraim and Manasseh, as it is in the Hebrew, seeing they dwelt beyond Jordan, and the Ephraimites with the Manassites placed next unto them on this side Jordan? Answ. It is thus said, because they came all of one common stock of Joseph, amongst whom they would in thus saying, set forth the Gileadites as most abject and vile amongst all his posterity: so, as that being compared with Ephraim and Manasseh, they were of little or no reckoning; thus Lyra saith the Hebrews expound it: but some take it as spoken of Jephthah and his company, because he was expelled from his Fathers house, and fled from his brethren, and haply they glanced at that in particular.

The means whereby they tried the Ephraimites, was by pronouncing Sibboleth instead of Shibboleth, that is, by their lisping: but why the word Shibboleth was made the mean of trial, rather then any other word, Lyra saith the reason was, because the word Shibboleth signifieth a current of water; wherefore as any of them came to pass over the water, they were put to the pronouncing of this word; it signifieth also an ear of Come, and so it is rendered in the Vulg. Latin, Dic Sheboleth, quod interpretor spica; but here the other interpretation seemeth to agree best. Mystically by Jephthah destroying the Ephraimites, Ferus understandeth Christ after his passion, whereby he overcame the spiritual enemy, coming against the Jews, and destroying them by the Romans, because they had blasphemed and railed upon him, as the Ephraimites upon Jephthah. His discerning of them by pronouncing Seboleth instead of Sheboleth, saith Hugo, setteth forth the judging of worldly men, who speak nothing but words of vanity, talking of nothing, but worldly things and vain-gloriously, and not of heavenly, so that of their talk there cometh no fruit neither is there any weight therein, as Seboleth signifieth an care of chaff, but Sheboleth an ear full of corn, so likewise Lyra; which conceit I mislike not, but only because Seboleth hath the same signification with Sheboleth, although the one be written with 〈 in non-Latin alphabet 〉 and the other with 〈 in non-Latin alphabet 〉 . But thus Seboleth may set forth vain talk and Sheboleth substantial, because one of the letters of the name of God, viz. 〈 in non-Latin alphabet 〉 is wanting in Seboleth, or the pronunciation is not so full as in Sheboleth; and by thy words thou shalt be justified, and by thywords thou shalt be condemned, v. 7.

Then Jephthah dayed and was buried, &c. His burial is said to have been in one of the Cites of Gilead, but Hebr. it is in the Cities of Gilead, whereupon some relate, that Jephthah was so esteemed of for his valor, that they cut his body in pieces when he was dead, and carried a part to each of their Cities, and there buried it.

V. 8. And after him Ibzan of Bethlehem judged Israel, &c. Here the History of three Judges is briefly run through, of Ibzan, Elon of Zebulun, and Abdon of Pirathon in Mount Ephraim, of whom nothing is said, but only that they judged Israel, the one 7 years, the other 10, and the last 8 years, saving that Ibzan is said to have had 30 sons and 30 daughters; and Abdon 40 sons, and 30 nephews, that rode upon 70 Assecolts, see the like before, Ch. 10. 4. It seemeth, that nothing memorable happened in the days of these Judges, and therefore such brevity is used about them: yet as Ferus noteth, hereby it appeareth that they were worthy men, because they kept the people from sinning by Idolatry all their days, as appeareth, in that after the last of them dead and buried, they are said to have sinned, Chap. 13. 1. and not before. Whereas Abdon is said to have been buried in the Mount of the Amalekites, which was in Pirathon his City, and therefore within the Ephraimites lot, it is not to be thought with some, that the Amalekites now dwelt here, but in times past, from whence it still retained the name, for the Amalekites now dwelt eastward beyond Jordan, as appeared, Judge. 6. 3.

CHAP. XIII.

AND the children of Israel did evil in the sight of the Lord, and he delivered them into the hands of the Philistines forty years. How these 40 years are to be reckoned, is very doubtful, because they cannot come within the number of years that Samson judged Israel being but 20, Chap. 16. 31. Wherefore some will have these years to be the time of an interregnum between Abdon and Samson; some to begin 20 years before Samson, in the time 〈◊〉 the other Judges, and to continue all his time; and some reckon 20 of these years to Samson, and 20 to Eli, who is said to have judged Israel 40 years, 1 Sam. 4. 18. The first of these cannot be admitted, because so the number of years from their coming out of Egypt to the building of Solomon's Temple, will exceed that number, 1 King. 6. 1. as hath been shown upon Josh. 24. 32. Against the second this seemeth to make, that they are not said to have been delivered into the Philistines hands, till after the death of Abdon: and against the third this maketh, that it is said of Samson before he was borne, that he should begin to deliver Israel out of the Philistines hands, V. 5. Therefore the Philistines oppressed them before that Samson was Judge. How anything can be answered to that which is objected against the first and third, I see not; but to that against the second, it may be said, although their doing evil, and being delivered into the Philistines hands be not spoken of till after Abdons death, yet this might be done before, not long after the beginning of the time of the first of these three Judges, because all things in the sacred History are not always set down in the same order wherein they were done. Yet Eusebius, Genebrard, Lyra, and Tostatus are for the third, because Samson did but begin to deliver Israel from the Philistines, and they were still grievous enemies to them in Eli's time. Whereas it is objected, that Israel was under the oppression of the Philistines before Samson was borne: it is answered, that this is nowhere plainly affirmed, but when Samson was a man grown, Chap. 14. 4. and therefore that of his beginning to deliver Israel out of the Philistines hands, might be spoken by way of Prophesy, before that Israel fell into their hands; and to this, as most probable of all these Opinions do I subscribe. The next words then, wherein the history of Samson is begun: There was a man of Zorah, of the family of the Danites, whose name was Manoah, &c. are not so to be understood, as if before this Israel had sinned, and was delivered to the Philistines, but because the Lord would have the whole history of Samson known, from his birth to his death; the manner of his birth, which was many years before, is here set down. From the time of the Philistines having dominion over Israel, viz. 40 years, Ferus noteth, that this was a greater punishment then any that they had yet suffered, for they were never under any enemy so long; which intimateth, that they which sin again and again after punishments and deliverances, shall be punished more grievously, according to that, Go thy way and [Note.] sin no more, lest a worse thing befall thee. Of Zorah, the City, of which Manoah was, see Josh. 19. 41. and most aptly was one raised up of this place and tribe against the Philistines, because it was near unto them. Josephus saith, that Manoah was the best man among the Danites, and that his wife was very fair, and that he was jealous of her, and much grieved because he had no child by her; for which cause he prayed most earnestly to the Lord, who sent an Angel to her being alone, to bring her this joyful message, that she should conceive and bear a son. In Samson God shown his power, saith Ferus, more then in any of the Judges before-going, in that he caused a barreu Woman to bear him, and gave him such extraordinary strength, as if he would raise them up a deliverer out of the stones, that his power being herein acknowledged, they might at length begin to fear and serve him.

The Angel appearing to Manoah his wife, told her, that although she had been hitherto barren, yet now she should conceive and bear a son, bidding her to abstain from wine and strong drink, and from eating anything unclean, because he should be a Nazarite from the womb, therefore no rasour must come upon his head; and he saith, that he should begin to deliver Israel from the Philistines. 1. He telleth her that she was barren, that she might be the more attentive to him, as to an Angel or Prophet of God, which knew secrets, as the woman of Samaria gathered that Christ was a Prophet, because he told her of her husbands. 2. Because this child should be a Nazarite, he forbiddeth her wine and strong drink, as is forbidden to Nazarites, Numb. 6. to teach, that a mother which would have an holy child, must her self be h •• y and temperate, for the child commonly taketh after the mother. 3. According to the law of Nazarites, he saith, that no rasour should come upon his head all his life time, other Nazarites were such but for a time, and then they were shorn, but this child must be a Nazarite forever. 4. He saith, that he should deliver Israel, a man separated to serve God in a strict and austere kind of living in private, and never exercised in feats of Arms; that he should at length come forth and fight against whole Troopes of the Philistines alone, and beat them down, was admirable; but thus God to show his power ordained that it should be, whose ways are not like man's ways, but by contemptible and unlikely means worketh wonders when he pleaseth; thus Ferus. But she is forbidden wine and strong drink also, and the eating of things unclean by the Law, Levite. 11. because the child in the mothers womb, partaketh with her, and liveth upon the same nourishment, that her child therefore might live according to the law of Nazarites, both from the womb and in the womb, these things are enjoined her: and it is to be held, that it was meant that she should continue in this abstinence all the time that she gave him suck, there being still the like reason in regard of the child. Touching the eating of any unclean thing forbidden her, which is more then is spoken of in the law of Nazaritisme, Numb. 6. and more then needed, because this was forbidden to all the people of God, Levite. 11. it may be conceived that the corruption of those times was such, that they lived not according to the Law; and therefore she in particular was put in mind of this also, as being a thing as much to be shunned, by a Nazarite especially, as Wine or strong drink.

He shall begin to deliver Israel; this is spoken to show that he should not, as other Deliverers, utterly subdue the Philistines at once, but by little and little waste and destroy many of them, and weaken them so, as that they should not be able so powerfully to oppress the Israelites as in former times, but they should by his means have some respite from their tyranny.

Vers. 6, 7. Manoah's wife having seen and heard all this alone, telleth it to her husband, who prayed unto God, that the man of God might come again, and was heard, and the Angel was sent again, &c. In Manoah's wife, saith Ferus, we may see an example of the woman's subjection to her husband, and of the unity wherein they lived together, in that she rested not in the vision which she had seen, but first told her husband, that she might have his counsel; a thing wherein Eve failed when the Serpent spake unto her, and so fell most foully; and he likewise having heard his wives relation of a man coming to her alone, upbraided her not, but being confident touching his wives chastity, prayed, that the Angel appearing in the likeness of a man, might come again to instruct them touching the ordering of the child. For touching the woman, he had heard already what she should beware of, but no particular instructions had been given touching the child, wherein he gave an example of an holy solicitude to all Parents about the education of their children according to the will of God. And in all these things this married couple are to be imitated by all others in the same estate, by the wives being subject to her own husband, and taking his advice in all matters of moment, their living together in love and unity and in their solicitude about the good education of their children. The Angel appearing again and being desired by Manoah to give him directions, how to order the child, answereth nothing touching him, but touching his mother, as before, supposing, that hereby it would easily be understood, that he should abstain from the same things, seeing he was to be a Nazarite. Then Manoah prayeth him to stay, till he had made ready a kid, and he refusing to eat, he craved his name, but was denied it, the Angel saying, why dost thou inquire after my name, which is secret? that is, according to Lyra, because Angels have names according to message, that they are sent about, and so he that is called by one name now, varyeth his name afterwards, when he is sent upon another message, and because he knoweth not, what that shall be, till that it is revealed unto him, he saith here, that his name is secret: thus he following the Hebrews, who ground this upon Esa. 6. where the Angel, that touched Esays lips with a coal from the Altar, is called Seraphim, because of that employment, but was not of the order of the Seraphim. I think rather with Ferus, that he reproveth him for asking after his name, as being a point of curiosity and no way tending to edification, and herein we are all forbidden to inquire after such things, and to pry into the secrets of the Lord: so likewise to Jacob asking the name of the Angel, that wrestled with him, he said, Why dost thou inquire after my name? For the Angels doubtless have names, whereby they are distinguished one from another, as Michael and Gabriel, and Raphael, but they are not to be known by us in this mortal life any further, then it pleaseth God to reveal them. For these words, which is secret, the Vulgar Latin hath, which is wonderful, and Junius, fuit que mirificus, the reason of which he saith, may be gathered from that, which followeth, v. 19. the Angel of the Lord did wonderfully: and the text favoreth this, because the same word 〈 in non-Latin alphabet 〉 , which is here used, is again used there, and it signifieth either secret or wonderful; neither is there any word in the Hebrew signifying which is, but according to Junius, and he was wonderful.

So Manoah took a kid with a meat offering; and offered it upon a rock, and the Angel did wonderfully, &c. If it be demanded, how Manoah being no Priest could offer sacrifice, and that out of the place appointed, viz. the place of the Tabernacle? It is easily answered, that this was extraordinarily done by particular direction, as Gideon's sacrifice before. But Lyra and some others say, that Manoah offered it not, but brought it to the Angel, who offered it, he and his wife only looking on: but because v. 16. the Angel bad him offer a burnt-offering to the Lord, it is rather to be held, that he offered it, and the Angel went up in the flame, which it seemeth came miraculously out of the rock, as before when Gideon offered. v. 21. Then Manoah knew, that it was an Angel of the Lord, and said, we shall surely die; because we have seen God, &c. In the like fear was Gideon, Ch. 6. 22, 23. of the ground of which fear see Exod. 33. 20. but his wife useth divers strong Arguments to expel this fear out of him. Then the woman conceived and bare a son and called his name Samson, &c. This name is thought by Jerome to come of 〈 in non-Latin alphabet 〉 the Sun, so that Samson signifieth either their Sun according to some, or a little Sun being a disinutive word, according to others; Josephus expoundeth it Robustus, because as the strength of the Sun in the heat thereof, so his strength was irresistible. And the child grew and the Lord blessed him, and the Spirit of God moved him at times in the tents of Dan. That is, the Lord put the Spirit of fortitude and strength into him, extraordinary, some signs whereof he shown amongst those of his tribe, viz. the Danites, who dwelt in tents, at such times as the Spirit moved him hereunto, whereby some hope might be conceived of his future valiant acts to be done against the enemy.

CHAP. XIIII.

ANd Samson went down to Timnath, and saw a woman of Timnath of the daughters of the Philistines, &c. Of Timnath see before Gen. 38. 12. where Judah is said to have gone thither to sheare his sheep, and Josh. 24. 30. for H. Bunting will have this Timnath and that to be all one, but forsomuch as that Timnath was in Mount Ephraim, but this, as Lyra saith, in the Philistines Country nearer to the Sea, see Josh. 19. 50. he was deceived. To this City of the Philistines Samson goeth down, for now the Israelites being under their dominion, they might freely go amongst them and return. But whereas Samson is said to desire one of their daughters to wife, which is against the law, Deut. 7. it is said to have come of the Lord, that he might take occasion to quarrel with the Philistines, which his parents knew not, and therefore dissuaded him from it. But it seemeth, that Samson knew it, and it was revealed unto him, and he made his parents acquainted with it, whereupon they yielded to his desire, for otherwise both he and they had sinned herein, which is not to be thought of them, because they were godly and devout persons: thus also Lyra, who further inquireth, what need there was, that Samson should seek occasion to fight against the Philistines, seeing their unjust holding of any part of Israel inheritance from them was a sufficient occasion, and answereth, that they were now under the Philistines dominion, and so by covenant happily and oath obliged unto them, and therefore he could not without breach hereof make war against them, unless some new occasion were offered.

Then went Samson down to Timnath and his father and mother, and came to the vineyards of Timnath, and behold a young Liou roared upon him, &c. Here is the first particular act expressed, whereby Samson gave proof of his strength, and it seemeth, that he was now gone aside from his Parents upon some occasion, for he rent the lion in pieces, as a kid, having nothing in his hand, but told not them of it, therefore they were not present, when he did it. And when he did this, it is said, the Spirit of God came upon him, to show that he had not this great strength of himself, but by the Spirit, as also appeared afterwards, when the Spirit of God left him, Judge. 16. 20. And it was by a singular providence, that a fierce young lion now encountered him, that he might with the more courage, this valiant act being done, set upon the Philistines afterwards. In that Samson would not wed without his parents consent, all young men and women, saith Ferus, may learn their duty, viz, [Note.] to obey their parents even in their marriages, and parents should not tyrannically force them to match contrary to their liking, as Samsons parents did not. And in that he, which should deliver Israel from the Philistines, joined himself in affinity with them, he noteth well, that God goeth about such things, as he will bring to pass the clean contrary way: because matching into any stock is a means commonly of the more amity and love, although it be by some Princes perverted to an occasion of quarrel to enlarge their dominions, wherein they marry as Samson did, but not having the same spirit to move them, but ambition and covetousness; although he did well, they sin greatly herein.

After the Lion thus slain, Samson having his parents with him agreeth to marry that woman, and descending for the celebrating of the muptialls he findeth bees and honey in the Lions carcass, whereof he taketh and eateth and giveth some to his Parents. Wherefore did Samson go to see the Lions [Qu.] carcass? Doubtless not out of curiosity, but that by seeing it again he might be the more confirmed; and he was now also brought hither again by a secret instinct of the Spirit, that he might see another wonder, a swarm of bees making their neasts there, a thing, which they naturally abhor from, for bees harbor not in stinking, but clean places. Only God, who can do all things, caused it thus to be at this time, that a foundation might be laid of his riddle, and quarrel with the Philistines, which follow, v. 12, 13. &c. Of the bees being delighted in sweet flowers and clean things, and abhorring from all stinking things, write Pliny, Varro, Collumella, and others; but Lyra and Abulensis say, that there are two kinds of Bees, the City Be, which indeed is so cleanly, and the Country Be, which is not, and therefore these Bees might be of this kind. But no Naturalist writeth of any such kind of bees, and therefore it is but a conjecture. Some think that the carcass was consumed to the bare bones, and so stank not, and that the bees were bred of the putrifaction of the Lions dead body; but this was miraculous, because although bees breed of Bullocks, wasps of Horses, and hornets of Asses, yet of Lions no such thing hath ever been observed. The Vulg. Latin and Septuagint, for carcass, have, the mouth of the Lion, but Hebr. it is the carcass. Whereas it is said, He gave of the honey to his father and mother; Comestor addeth, and, to his Spouse also. And whereas at the nuptialls it is said, That they brought unto him 30 young men to be his companions, he saith, that the men of Timnath did this, pretending that they should keep him company during the feast, and be merry with him, but intending that they should be his keepers, for fear of any attempt to be made by him through his great strength: so likewise Ferus and Lyra, and others, they pretended to do this in friendship, and to honor him, but they were indeed set to resist him, if the case should so require.

And Samson said, I will now put forth a riddle unto you, and if you can certainly declare it unto me within seven days of the feast, I will give you 30 sheets, and 30 changes of garments, &c. This is the only example of propounding a riddle in all the Scriptures, but amongst the Greeks it was a thing commonly used at feasts, but not upon such pains, but the condition was to drink a cup of wine to him that resolved it, or salt water to him that could not resolve it; so Pollux, Atheneus, Aristophanes and others. We may see here how much our marriage feasts are gone from that they were of old; for now they are kept with drinking and dancing, and wanton dalliances, but then with exercises of the wit, whereof some good might come. For sheets, the Septuagint and Vulgar Latin have syndones, linen garments; and hereby are meant shirts, which go next the body, covering it all over; by the other 30 change of garments, are meant coats, which are commonly worn above. The riddle propounded, (when the condition was agreed upon, viz. that if they could resolve it, he would give them these garments, but if not, they should give so many to him) was this, Out of the eater came meat, and out of the strong came sweetness. this he propounded, having in mind that marvelous thing before related, for the Lion eateth other creatures, and was most strong, but the sweet honey comb which is pleasant meat, came out of his dead body. Some make a question upon Samsons eating of that which came out of a Lion, which is an unclean [Qu.] beast, whether he sinned not? because Levite. 11. 34. that which toucheth the carcass of any unclean beast, is unclean, and may not be eaten. I answer, God provided this honey here extraordinarily, that Samson might eat of it, and therefore it was no fault in him; as neither the taking up of the jawbone of an Ass, which was unclean also, and drinking out of it, and other things that he did, which were not lawful ordinarily to be done, but by Divine dispensation they might be done by him. The riddle propounded Samsons companions could not expound in three days, but afterwards coming to his wife and threatening her, she with tears prevailed so, that before the 7 days of the Feast were ended, Samson expounded it to her, and she to them, and they to Samson. Whereas she is said to have wept before him 7 days, it may be demanded how this could be, seeing they came not to her with their threatenings [Qu.] till the 7 day? Answ. Although it is said, that they could not expound it in 3 days, and that they threatened not her till the 7 day, it followeth not, but that they might importune her, and she her husband from the beginning; but Samson putting her off 3 days, and she them, they set upon her afterwards with more violence, threatening destruction to her and her fathers house, unless she learned out the exposition of the riddle for them. Or else they having studied upon it by themselves 7 days in vain, labored with her about it by prayers and entreaties till the 7 day, and then threatened her, and she all those 4 days labored by tears with Samson, till she prevailed; and these are said to be 7 days, because the greater part of the 7 days of the feast; so Lyra. Or she is said to have wept 7 days, that is, some of the 7, as Christ is said to have appeared 40 days, that is, divers of the 40 from his resurrection to his ascension; so Hugo. Touching their speaking to Samsons wife upon the 7 day, Lyra saith, it was not the 7 day of the feast, but the Sabbath day, which was one of the 7 festival days, viz. the fourth, but called the 7, because the Sabbath was the 7 day: But I see not, how by the 7 day any other can be understood then the 7 day of the feast, seeing the reckoning is altogether made hereby, and it was the 7 day towards Sun-setting, before that they could know the exposition of the riddle, so long did they labor with Samsons wife, and she with her husband, before that he would disclose it; but he that was most strong in body, was not so strong in mind, but by a woman's weeping and tears he was at length overcome. For the feast of 7 days continuance, it was a thing then usual at marriages. Samson having the exposition of his riddle brought unto him upon the 7 day before the Sun-set, said, If ye had not ploughed with my beifer, ye bad not found out my riddle: A metaphorical speech to set forth the finding out of a man's secrets by the help of his wife; for he that plougheth the ground, discovereth that which was before hidden; and he likeneth his wife to an heifer, propter muliebrem insolentiam, saith Lyra. And he that useth anything of another man's to get advantage against him, may well have this proverb also applied to him.

And the Spirit of God came upon him, and he went up to Askelon, and slew thirty men, &c. Here was a bold attempt, showing invincible courage and strength, in that one man alone durst come into a populous City, and there slay 30 men, and take their spoil to give to those 30 that had expounded his riddle. What did all the rest of the Citizens whilst he was doing this? Verily, it is to be thought, that for fear of him they ran away and hid themselves. But how was this justifiable, he owing garments by covenant to some, to go and take them from others being slain, therewith to pay them? Answ. [Qu.] In all this Samson sinned not, because by the Spirit of God coming upon him he was moved unto it, but for us it is not lawful, but a great sin to do the like. The thing that outwardly provoked Samson to this, was to be revenged for the injury done unto him, in that by threatening his wife, they had wrested the exposition of the riddle from him, whereas the condition was, if they of themselves could find it out.

Then his wrath was kindled against the Philistines, and he went away to his fathers house, but his wife was given to his companion. Here that began to work, for which the Lord moved him to marry a wife of the Philistines, he was now made their professed enemy, but they themselves were the first cause hereof, both for the indirect means which they used to resolve his riddle, and in that his wives father, contrary to the law of marriage, gave her to another man. Samson was angry with the Philistines, who happily derided him when they received his gifts, and with his wife, for her treacherous dealing in bewraying his secrets, so he left her in his wrath for a time, and went to his fathers house; but her father taking it for a final departing, and conceiving that Samson had quite rejected her, marrieth her to one of his companions, that is, one of the 30 brought to be his companions during the feast: for that this was the cause of giving her to another, may be seen, Chap. 15. 2.

CHAP. XV.

BUT it came to pass within a while after in the time of wheat-harvest, that Samson visited his wife with a Kid, &c. Although being so provoked, he was angry with her, yet now he putteth all anger away, and returneth to his wife in all love and kindness, giving herein an example to all men, and married men in special, not to dwell in anger, but soon to be reconciled again, and [Note.] specially to the wife the husband ought to be reconciled, considering the woman's weakness, wherein he ought to be are with her as with the weaker vessel. And this is noted to have been in the time of wheat-harvest to prepare to the relation following of burning up their standing corn. This was the placable mind of Samson, who thought to forgive and forget all former injuries, supposing that the Philistines would do likewise. But when he came unto her with his Kid, as a token of his kindness, he found it otherwise with the Philistines; for she was given to another man, and he was not permitted to go in unto her, which was a manifest injury, because although he went from her for a while, yet he did not put her away, and therefore she ought not, leaving him, to have been married to another. So that herein was a second occasion of quarrel with the Philistines given unto Samson, which he being set to revenge not his own wrongs only, but the wrongs of the people of God, ought not to neglect, being also appointed by God, before he was born, to deliver Israel from the Philistines: wherefor the apology made by her father, v. 2. I thought that thou hadst hated her; & his offering another daughter unto him that was fairer, would not satisfy him, but for this injury done him by the Philistines, he took 300 Foxes, and tying two & two together by their tails, he put them into their standing corn, with firebrands fastened between them, and so burnt up their shocks, standing corn, olives, and vineyards. Her Parents and kinsfolks, saith Ferus, most probably consented about the taking of his wife from him, and giving her to another, and amongst the Philistines there were none that prohibited it, therefore he imputeth this fault to the Philistines of that place in general. But what he did in way of revenge, is not lawful for us ordinarily to do, for we must not revenge ourselves, but love our enemies, and suffer wrongs. It is then to be considered, that he had an extraordinary calling in hostile manner to invade the Philistines, in which case it was lawful for him, both to spoil their goods and to destroy them, as it is lawful for all others to do against enemies, against whom they may lawfully make war. For his burning up of their olives and vineyards, this ought not to be done in an enemies land, Deut. 20. 19. but this of Samson was such a way of infesting the enemy, as that it was out of the compass of that Precept, the hurt intended here, being to their standing corn only, and that other following upon it accidentally to their vineyards. If it shall seem marvelous that Samson could take so many Foxes at one time, Lyra answereth, that it is not likely that he took them alone, but used men skillful in taking them with nets, who might soon, in a Country so full of them, furnish him with so many, as well as a Warrener can take in a short time 300 Conies. For his tying fire-brands between their tales, he saith also, that was by something put between them, which might not burn asunder, and which might keep the fire from burning the Foxes, through the space betwixt tail and tail.

Then the Philistines said, Who hath done this? and they answered, Samson the son in law of the Timnite, because he took his wife and gave her to his companion; then they came up and burnt her and her father with fire. The companions of Samson had before threatened this unto her, Chap. 14. 15. unless she learned for them the resolution of Samsons riddle, and now it cometh accordingly upon her and her father. Whence note, that they who yield to [Note.] do any wickedness for the avoiding of a danger, shall surely fall into it, for she did wickedly, in treacherously seeking the resolution of the riddle to betray Samson, and now she smarteth for is: and so likewise the Jews, who feared, if they let Christ alone, that the Romans would come and take away their City, wherefore they crucified him, and had their City destroyed indeed.

And Samson said, Although ye have done this, yet I will be revenged on you, &c. and he smote them hip and thigh, with a great slanghter, &c. Hereby it appeareth that Samson set himself against the Philistines, not so much to revenge the wrong offered unto him about his wife, (for then he would have ceased as fully satisfied, when her own Country-men to revenge that wrong offered him, had burnt her and her father, and as Josephus saith, all her kindred) but that by destroying the Philistines he might do the public office, to which he was appointed of God, tending to the deliverance of his people from their tyranny. Therefore when he saith, Although ye have done this, yet I will be revenged on you; his meaning is, hereby I will not be stayed from hostilly invading you, but as ye for your tyranny and oppressions of Israel deserve, I will smite your persons as well as I have done your goods, now that ye have by your unjust dealing with me made me your enemy. For Samson knew well enough, that what they had done against his wife and her father, they did not in taking his part, but for vexation at the great loss which they had sustained: They did it not, as Ferus hath it, out of zeal against unrighteousness, but in fury and madness for their loss. But what this meaneth, He smote them hip and thigh, divers conjecture diversely; some Hebrews, because the horseman sitteth with his hips upon his horse, and the footman goeth upon the strength of his thighs and legs, say, that hereby horsemen and footmen are meant. Some Hebrews more anciently, as Burgensis hath it, that Samson without any weapon, only by kicking them upon the hip and thigh, made a great slaughter of them. Some following the Vulg. Latin, which is, so that being amazed, they laid their hip upon their thigh, that he smote them so grievously, that they sat down astonished, and laying one leg over another, studied how to be revenged upon him therefore, so Augustine, Lyra, &c. As if one should say, saith Augustine, he smote them hand upon the cheek, that is, so as that leaning the cheek upon the hand, they studied what to do. He mentioneth also another exposition, because it is not Hebr. hip and thigh, but hip upon thigh, he smote them with the hip or leg of some beast upon the thigh, and so slew them, as afterwards with the jawbone of an Ass: But he resteth not in this, because it is not probable that he smote them all in one place. Ferus, he smote them so, that they shrunk up their bodies together, if they might any way avoid his strokes. Of all these expositions, that seemeth to me to be best, which is for his smiting of them with his feet and heels, and thus Junius understandeth it, who rendereth the words, percussit eos crure vibrato in femur; and he expoundeth it, he set upon them with no other weapon then with his foot, as being a cowardly people, and herewith he smote them upon the thigh or side; for so also 〈 in non-Latin alphabet 〉 signifieth, and thus he destroyed them. And this ought not to seem incredible, considering his great strength, and his slaying of a fierce Lyon before, when he had no weapon in his hand. If he had slain them with the thigh of any other creature, it should surely have been mentioned, as the jawbone of an Ass is afterwards; if footmen and horsemen had been meant, there were other words whereby to express this more plainly, and it is least probable that their sitting down as astonished is meant, or the shrinking up of their bodies to avoid his strokes, because this was no time thus to do, but rather, if they could, to betake themselves to flight. And he went down and dwelt in the top of the rock Etam, the Vulg. Latin, be descended and dwelt in a den in the rock Etam, that is, saith Comestor, in a strong Hold there. The word 〈 in non-Latin alphabet 〉 bisgnaph properly signifieth in the bough or branch, that is, a part which most probably was a den fit to dwell in, and of some good strength. This Etam was in the tribe of Judah, where, as H. Bunting hath it, was a rock or strong Hold in which Samson dwelt, and being decayed, it was afterward repaired by Jeroboam, 2 Chron. 11. 6. But how is he said to descend thither, and yet the Philistines are said to have come up against Judah, where he was? Answ. Because it was a place lower then other parts of Judah, and then Zorah where Samson dwelt before, yet higher then the Philistines Country, who dwelt by the sea.

Then the Philistines went up, and pitched in Judah, and spread themselves in Lehi, that is, 6 miles from Etam, a place here called Lehi by anticipation, for Lehi signifieth a jawbone, and it was so called, because Samson slew here with the jawbone of an Ass 1000 men, v. 15. it is called, v. 17. Ramath-Lehi, that is the lifting up of a jawbone.

The men of Judah fearing the Philistines, and knowing that their quarrel was against Samson, came at their request 3000 of them to Etam, and bound Samson with two new cords, and so brought him to the Philistines at Lehi: but first Samson causeth them to swear unto him, that they would not fall upon him: He yielded himself unto them to be bound, saith Lyra, that the Philistines might not slay them for his sake: for the coming up of their great Army, (to denote the greatness whereof, it is said, They spread themselves in Lehi; as covering a great breadth of ground) was either to bind and carry Samson away captive, or if their desire were not fulfilled this way, to fight against Judah. And he caused them to swear unto him, lest by attempting anything against his life themselves, they should be endangered of being destroyed by him. The Philistines had already seen, saith Ferus, the hand of God in Samson, against which there was no resisting but by penitency and humiliation, yet they, as men insensible, harden themselves, to the procuring of a greater blow from Samsons hands; so wicked men sometime punished by the hardness [Note.] of their hearts and impenitency, procure unto themselves greater destruction. And here was a great deal of pusillanimity and unbelief in the Israelites, in that seeing the Philistines come up they feared, when God had stirred them up so mighty a Champion, for they could not be ignorant of his exploits, so that there was no reason that they should now be afraid, but have sticked to their Champion, trusting by him to be delivered from this great Army. But they contrary wise for fear bind him, and so do what in them lieth, to bereave themselves of this great benefit, showing herein both ingratitude towards Samson that had so well deserved of them for killing up their enemies, and infidelity towards God, for which they had no full deliverance by him, but only as it is said, he began to deliver Israel, the Philistines being still permitted many years after, to rule over them, as hath been shown upon Judge. 13. 1. Thus want of faith hindereth men from enjoying the good [Note.] they should, and the well-deserving are ill requited amongst evil men, yet they ought not hereby to be discouraged, or use their power to revenge themselves, as Samson did not. For although he was able, he smote not the men of Judah, to help whom he had received his strength, neither should [Note.] any faithful person use his power against the people of God, but against his enemies, and for them. The saith of Samson was most strong, for although he were delivered bound into the Philistines hands, yet he feared not but he should prevail against them, as appeareth by his speech to the men of Judah. But those that were in danger for his sake, he would rather suffer anything himself, then not bring them out of it again. It is a marvel that Samson being of so great strength, as to encounter with an whole Army, did not comfort the men of Judah coming to bind him, willing them rather to forbear, and saying, that he would go and abate their courage, which in reason he might seem to be more able to do, being free, and taking a weapon in his hand, then when he was bound. But partly, because they were fearful and unbelieving, & partly, that the power of God in him might the more appear, he was thus first disabled, and then to their greater astonishment and confusion he brake these bands, and fell upon them and slew them with that which came next to hand. Thus God suffereth the case of his to be brought to that, that it [Note.] seemeth desperate, and then showeth his power, that he may be the more glorified, and trusted in.

And when he came to Lehi, the Philistines shouted against him; and the Spirit of the Lord came upon him, and the cords became as flax, &c. They shouted for joy, doubting not but that they should now work their will upon Samson, but it fell out clean contrary, so the hope of the wicked perisheth. And Samson was supplied with strength sufficient in the time of need, against which all binding could do nothing, so the Lord will be near unto his that trust in him to supply them with help when they have most need thereof.

And he found a new jawbone of an Ass, and took it, and therewith he slew 1000 men.

This was miraculous, that one man having so many armed men about him, without any weapon only with a brittle jawbone should knock down and kill so many men, and put all the Army to flight, as must needs be understood, and Comestor hath it. And when he had thus done, he sung a triumphant song unto the Lord, as Moses and Deborah had done before, which was very short, or as Lyra hath it, the beginning of it only is set down, in Hebrew there is an elegant paranomasy in the words 〈 in non-Latin alphabet 〉 Josephus and Ambrose. say, that these words were vauntingly spoken by Samson, in the praise of his own strength, and therefore God punished him with so great thirst, that he was in danger of death hereby, but Lyra and Ferus, Jerome and Comestor hold it to have been a song of praise unto God: and this is most probable, because his thrist came upon his great labor, & herein he most piously sought to God for succor, without acknowledging any fault, and was heard, v. 18, 19. Touching the words there is a difference, our translation hath it, with the jawbone of an Ass heaps upon heaps, with the jawbone of an Ass I have slain 1000 men. but the Vulgar Latin, with the jawbone of an Ass, with the jawbone, pulli asinarum, of the young of she Asses, I have slain &c. Ours is followed by the Rabbins, Pagnine, Vatablus, Junius, Tigurini interpretes, &c. and the word 〈 in non-Latin alphabet 〉 signifieth an heap as well as an Ass, and the second word is of the dual number to show, that this heap was great enough to make two heaps, and according to this reading it is more elegant the same word being brought again aptly in a divers signification, whereas if it should be read, she Asses, there can be no reason given why it should be put in the feminine gender in the plural number. And he called that place Ramath Lehi that is, the lifting up of a jawbone, that by the very name this miraculous slaughter of the enemies might be always remembered to the praise of God.

And he was soar athirst and called on the name of the Lord, &c. and God clave the hollow place of the jaw and there came water out of it, &c. Some by the hollow place, out of which this water came, understand a place indented in the ground by the jawbone cast out of Samsons hand, but it is plainly said to have been the hollow of the jawbone, or the hollow, that was in the jaw, that is, the place, where one of the grinders stood, and from hence water flowed out miraculously, as out of the head of a Fountain, and when Samson had drunk hereof, his spirit revived, and he called the name hereof En-hakoreh, it is in Lehi to this day. En-hakoreh signifying the fountain of one calling; and because it is said to be in Lehi to this day it is held still to have remained a fountain flowing with water from age to age, for both the writer of this book, who wrote it some years after this was done, affirmeth to have continued until his time. And Hieronymus saith, that it remained a spring of water, till his time,and Glyeas saith, in the suburbs of Eleutheropolis is still seen a spring called the jawbone.

And Samson judged Israel in the days of the Philistines 20 years: see the same again, Ch. 16. 31. in the days of the Philistines, to show that his 20 years were part of the time, that the Philistines had dominion over Israel, as was shown upon Ch. 13. 1.

CHAP. XVI.

THen went Samson to Gaza and saw there an harlot, and went in unto her, &c. Hitherto the valiant acts of Samson have been set forth and his piety: now his fowl fallings into sin follow, and so into misery and death, that the weakness of the best may appear, that who so standeth may always take heed, lest he fall. The Hebrews seek to salve the matter, saying that she was no harlot, but an Inn-keeper, as the word also signifieth, and that he went in to her only to lodge all night, as travelers use to do. But both the circumstance of seeing her and so going in unto her, and of loving Delilah after this evince, that he committed the foul sin of fornication with her, as with Delilah, but it is to be thought in the time of his misery, which followed, that he repented and was forgiven, because Heb. 11. he is numbered among the Saints. Gaza was one of the chief Cities of the Philistines, and hither it is likely, that Samson came to seek occasion again against the Philistines, that he might try his strength further upon them. But it is most probable, that he came now of his own mind, presuming upon his strength, because it is not said, that this came of the Lord, and so God withdrew his grace from him for a punishment of his presumption, and he ran into the sin of fornication. v. 2. And it was told the Gazites saying, Samson is come in hither, and they compassed him in and laid wait for him, &c. And Samson rose at midnight and took the doors and the two posts, &c. Although he sinned by fornication, yet as long as he sinned not against the law of Nazaritisme, the Lord cut of his great mercy passed it over, and supplied him still with this stupendous strength, the like unto which was never heard of in any man, to pluck up and to carry away the gates and posts of a great City, which accordingly were without doubt great and heavy and strongly fixed, so that he could not be hereby kept in, it shown plainly a supernatural and divine power, against which the strongest gates and walls are nothing to defend the wicked inhabitants within. The place, to which he carried these gates was an hill before Hebron, this saith H. Bunting, was 20 miles, Adrichomius, a place near Gaza, but that could not be, because it is described by Hebron, near unto which it was, and that was, as Adrichomius himself saith, 14 miles from Gaza. And this tending to the increasing of the miracle. What the watchmen did all this while it is not said, but it is most probable, that they were asleep, it being now midnight, or stood amazed seeing him do such a wonderful thing, and not daring to result, or to pursue him.

After this he loved a woman in the valley of Sorek, whose name was Delilah. The river Sorek, which ran through this valley, saith Jerome, was by Eleutheropolis northward, where a little village remained to his time called Capharsorek, and Adrichomius placeth it in Dan, but Josephus in Palestine: which is most probable, and that Delilah was a Philistim woman, because the Lord's of the Philistines dealt with her to betray Samson, as followeth, and his wife and the harlot, to whom he went in before, were Philistines. Sorek signifieth a myrtle, which beareth berryes, of which pleasant wine is made: the river Sorek had the beginning in the tribe of Judah, and ran through the Philistines Country, the valley about being a most pleasant place, full of vines and myrtles. This woman is held by some to have been Samsons wife, as by Chrysostom, Ephrem, and Prosper, but Josephus, Ambrosius, Soudas, Tostatus, Ferus, &c. say, that he lived also in fornication with her: for of his taking her to wife there is no mention made, as of the Timnites daughter before. And Ferus noteth that having once fallen, and cast the fear of God away, he made now no conscience of committing the same foul sin again and again, till that he was brought to misery: Wherefore let us take heed of falling, and if we fall, rise speedily up again, lest sin follow sin, and [Note.] unavoidable judgment after all. The five Princes of the Philistines perceiving the love of Samson to Delilah, seek to her to betray him, promising unto her great sums of money, if she could learn out, wherein his great strength lay, that he might be deprived of it and come into their hands; wherefore she enticed him, and being thrice deluded at the last he truly certified her, that if his hair were cut, he should become weak, another man, &c. Delilah is won by money, and she though a weak woman, overcometh Samson, and delivereth him bound into his enemies hands. Which is set forth, that every man may take heed of the whorish woman, seeing what misery [Note.] Samson was brought by such an one. Her house, saith Solomon, is the way of death, to such an house Samson going came to be bound, blinded, and to suffer a world of misery. But why did the Philistines imagine the strength of [Qu.] Samson to lie in something, of which he might be deprived, seeing they that are most mighty men are made so by nature? Answ. It is not improbable, but that he had sometime spoken something in general, whereby they gathered it, although he always kept secret, what that thing was, and now being importuned by his Delilah, he would not a long time tell her, but first; If they take 7. green withs, that were never dried, and bind me, &c. the Vulgar Latin, si 7. nerviecis funibus ligatus fuero, the Sept. likewise have 〈 in non-Latin alphabet 〉 nerves of beasts, which being twisted together will make a most strong binder. The word 〈 in non-Latin alphabet 〉 here used signifieth either a nerve, cord, rope, or rod, which being wound green maketh a with. It may be indifferently taken therefore for a nerve or with, and herein Samson might seem to speak probably: for what strength of man is able to break 7. of these together. He had indeed broken cords, wherewith he was bound before Ch. 15. 13. but this might seem to be a binding much stronger: wherefore she believed him and bound him therewith, but when the men laid in wait were ready to take him being thus bound, he easily brake them, and so they durst not approach.

2 If he were bound with new ropes, but he brake these also as threads. Now although she cried out both these times, The Philistines are upon thee Samson, yet they lay hid still, and appeared not, till that some trial was made, and so he remained secure, not knowing, that there were men hidden in the chamber to take him. For otherwise he would without doubt both have slain them, and seeing the treachery of Delilah have taken heed of her.

3. If thou weavest the 7 locks of my head with a web, and she fastened it with a pin, &c. The speech of Samson being not full, but the fastening with a pin left to be understood, is thus supplied by the Sept. If thou weavest the 7 locks of my head with a web, and fasteneth it with a pin to the wall, The Vulgar Latin, et clavum his circumligatum terrae fixeris; Junius thinketh, that having weaved his 7 locks, into which his hair was distinguished, she bound on a pin and fastened it to a pillar. It was doubtless some long pin of iron, sharp at the end like a nail, that she drave into some stud of the house so fast, that it might seem impossible for him to remove from that place, till the Philistines lying in wait had taken him, he lying bound thus by the hair of the head, and this is intimated, v. 14, he awaked out of his sleep and went away with the pin of the beam and the web.

Lastly Delilah seeing, that none of these ways would take effect, she urgeth Samson more, that being overcome at the last, he telleth her all his heart, and the hair of his head was shaved contrary to the law of Nazaritisme, and the Lord departed from him, and his great strength failed, and he was taken by the Philistines. It is not to be thought, because when his hair was cut off, he became weak, as another man, that his great strength lay in his hair, for then other Nazarites should have had such invincible strength also, but it was a gift extraordinarily given him of God that he might deliver Israel and as long as he continued in his calling of a Nazarite not suffering a razor to come upon his head, this gift continued, but so soon as he was shaven he lost it. And it came to pass by a just judgment of God, that he was so besotted through the love of an whore, as to reveal his great secret, that he might be punished for his licentiousness this way, both now, and before in Gaza. If any man shall say, if the transgressing against the law of Nazaritisme was the cause of God's depriving him of this great gift, it should seem, that he was worthy to be deprived of it long before, because a Nazarite might not touch a dead body, or come at it, but he was amongst heaps of the dead Philistines, when he had slain them, and from 30 men being slain he took garments. But Lyra answereth well, Samson although a Nazarite, was not in this tied to the law of ordinary Nazarites, because his calling was to kill and to destroy the Philistines, v. 19. when his hair was going off, she is said to afflict him, because his strength went then from him, or when his hair was all cut off she afflicted him by waking him out of this sleep, whereupon he found his own weakness and came immediately into misery. But it may further be damanded here, how the Philistines knew, that [Qu.] his strength was now gone from: for although it was most probable, that he had revealed his whole heart truly to Delilah, yet because he had so often deceived her, they could not certainly ground upon it, unless they saw some sign ofweaknesse now in him? To this Lyra and others answer rightly, that although there be no mention made of her binding him at this time, yet it is to be held, that she bound him as at other times that she might hereby make trial, and now he being awakened, and not able to break the bands, it appeared that his strength was gone.

The Philistines having taken Samson put out his eyes, and made him to grind in a mill at Gaza, brinding him with fetters of brass, and putting him in prison; a just punishment for being drawn by his eyes after an harlots beauty, therefore his eyes are now cruelly put out; he voluntarily suffered himself to be bound by her, a stranger, therefore he cometh into the hands of strangers, and was bound by them; he could not use his liberty and freedom in God's service well, therefore he is now imprisoned and made to work like [Note.] a slave: thus God punisheth sin in the kind. They slew him not, but put his eyes out, that he might endure misery the longer, and be no more able to hurt them; they bound him with fetters of brass, because, they saw, that other bands could not hold him, and they made him grind in prison after the manner of captains in those days, to add unto his affliction, and that he might not eat bread gratis. The Hebrews, as Comestor hath it, say, that they also made him lie with women of able bodies, that he might of them beget lusty children, and Lyra, that they interpret his grinding in the mill thus, but this, is obscene and absurd. We may see in this example the fickleness [Note.] of worldly glory, in that ere while none upon earth was so glorious as Samson, but now none more miserable. But this is the reward of sin, and although all fornicators, and wicked persons are not served thus, yet spiritually they suffer as Samson did. 1. By coming thus into the hands of their spiritual enemies. 2. By having the eyes of their minds blinded. 3. By being bound with an evil custom of sinning, that cannot be broken. 4. By being cast into the prison of obstinacy. 5. By making them to labor without end in his works, which is the grinding in his mill.

Howbeit the hair of his head began to grow again, after that he was shaven. When his hair was cut off, his strength went away, because that special thing concerning Nazaritisme decreed concerning him before he was borne, was transgressed: but now in his affliction he was careful to live like a Nazarite again and to nourish his hair, till it came to that length, that it was of, before he was shaven, wherefore God now supplied him of his mercy with the like strength again, that his enemies might not always triumph in his misery, but be destroyed, as they were well worthy for their sins, and Israel might hereby have deliverance from them, for which Samson was appointed. By this time it is likely, that he was thoroughly humbled for his sins past and sought unto God for mercy, and therefore although for a time he afflicted him, he shown mercy at length again unto him, and gave him might to be revenged upon the Philistines, who were as the rod of God unto him for a time. So God leaveth none of his finally: but when he hath corrected them, that they might not perish forever, he turneth again unto [Note.] them in much compassion, but he utterly destroyeth the wicked, whom for a time he hath used as his chastising instruments; and it is not injust in him after this to destroy them, as a father, when he hath done correcting his child with a rod, may well take it and cast it into the fire. For although God useth the wicked to chastise the vices of his, yet they sin so greatly in chastising them, as that they are well worthy when the faithful having sinned have tasted of the cup of his wrath, to drink the dregs thereof even to the bottom. Thus these wicked Philistines sinned, when they were made instruments to punish Samson. 1. For that they ascribed their prevailing over him to their idol Dagon, 2. In that they aggravated his misery by propounding him as their common laughing stock, they derided the miserable. The Lord's of the Philistines gathered together to offer a great sacrifice to Dagon their god, and they said, Our God hath delivered Samson our enemy into our hands. And when the people saw him, they praised Dagon likewise. Thus because things fell out prosperously for a while unto them, they thought, that they did well in serving Dagon, an idol, whereas it was through God's judgment against Samson for his sins, that he came into their power. So the wicked commonly flatter themselves because of [Note.] their prosperity, and have no conscience of their evil doings: but prosperity doth not always argue well doing, but the wicked are sometime lifted up hereby, that they may take the greater fall. Dagon is thought to come of 〈 in non-Latin alphabet 〉 a fish, it was an idol having an human shape upward, and the shape of a fish downward, according to the form of some monsters in the Sea. Diodorus Siculus writing of this idol by the name of Derceta saith: In Askelon, [Note.] in Syria, there is a famous Temple of a goddess called Derceta, and therein an image having the face of a woman, but the rest of the body all like a fish. For this Derceta being once taken with the love of a proper young man, by whom she had a daughter, through sorrow and shame cast herself into a lake and was turned into a fish, for which cause the Syrians abstain from fish, and worship fishes as gods; Of Dagon see more 1 Sam. 6. 4. He had an head and hands, but no feet, that we read of, as a fish hath none, which confirmeth this that upward he had the shape of a man or woman, downward of a fish. By such vanities of old were the heathen led. And when their hearts were merry, they called for Samson, that he might make them sport which he did: that is, saith Lyra, because he was blind, by going sometime against a pillar and sometime against the wall, and sometime stumbling and falling. Arias Montanus saith, that it was by dancing, but it is not probable, that Samson would do anything to move them to laughter, but rather the sport, that was made by him was passive, they jesting and laughing at him, and happily one while one striking him on the ear, and then another, and asking him, who did it, or other ways most grossly abusing him, so that he being of an ingenuous and valiant mind had rather endure death. And thus the Sept. have it, they mocked him; Josephus, they convitiated him in their cups, so likewise Ambrose. gravibus in eum insultabant convitiis.

And Samson said to the lad, that led him, Suffer me to feel the pillars whereupon the house standeth, &c. Hitherto of Samsons great sins and punishment suffered therefore, now followeth his being received to grace again, and the judgment through his strength coming upon his enemies. For that God received him to grace appeareth, because he heard his prayer and strengthened him to pull down the house upon the Philistines heads. Although he had sinned foully, yet he did patiently bear his grievous punishment without murmuring, and prayed to God as his God, wherein his repentance and faith appeared. And from hence we ought all when we have [Note.] sinned, to be stirred up to repent and by faithful prayer to seek again unto God for mercy, seeing he is easily entreated by those that turn unto him. If it be objected, that Samson prayed, that he might be revenged, whereas the [Object.] Lord saith, Revenge not yourselves, for vengeance is mine: It is answered, he indeed that hath no calling to take revenge, sinneth, if he seeketh it, but Samson had a calling to it, because he was set up to deliver Israel, and therefore to take revenge upon the Philistines their enemies. If it be further objected [Object.] he slew himself together with the Philistines, which for any man to do is most impious: It is answered, he did not this out of despair, or without a calling, but to deliver Israel, and to glorify God by his death, as his calling required: for he could not now otherwise deliver the people of God, but by putting his own life in certain hazard, even as they, that run into apparent danger of death in fighting against the Turks for the good of many miserable Christians being hereunto appointed by their superiors: where-fore Samson in this deserved no blame, but rather high praise and commendation; so Ferus. It was not, saith Lyra, out of malice for the wrongs done unto him, but out of zeal, that he thus sought the Philistines destruction, because they blasphemed the true God and magnified their idol Dagon. And because he could not otherwise take vengeance on them, he did it with the loss of his own life together, being moved doubtless by an instinct from God, because he gave him such miraculous strength to do it. So that here is nothing to patronize those that desperately make away themselves, or run rashly into deadly dangers. In asking the lad that led him, to bring him to the two pillars, which supported the house, he might happily be thought to desire this, saith Lyra, to rest himself against them, as being over-wearied: but I think rather he was suffered to lay hold upon them, that the Philistines might laugh at his vanity, holding it impossible for him to pull them down, supposing him still to be as weak, as at their first taking of him. But thus God suffered them to be infatuated, against that, which they had notice of to their destruction. For otherwise having learnt once that his strength lay in his Nazaritish hair, a man would wonder, that they shaved him not again and again to make sure work against the mischief, that otherwise they might fear he would do them. The house, where this great slaughter was made, is held generally to be the Temple of Dagon, where they sacrificed and feasted. The number slain is said to be 3000 of men and women, that stood upon the roof, besides all the Lord's of the Philistines, and so many within, as the house could contain, and thus he is said to have slain more at his death, then in his life, and by this means the children of Israel had a breathing time given them from the Philistines oppressions.

Then his brethren came down and took him, and brought him up and buried him between Zorah and Eshtaol, &c. so the body of this servant of God was not suffered to lie amongst the Philistines, but was honorably buried amongst his people, about which such care was commonly taken for the hope of the resurrection, when the bodies of all the faithful shall be made glorious, and therefore it is fit in the mean season, that they should be laid up with honor. As Samson dying slew more enemies, then living, so saith Ferus, do all the faithful, some vices they mortify, whilst they live, but then they kill all, that have had dominion in them.

Mystically by Samson Christ was figured out, 1. In his name taken from the Sun, as hath been shown, for Christ is the Sun of righteousness. 2. In that he came of a barren woman to deliver Israel being full of misery, so Christ came of a Virgin, from whom no fruit could be expected to save his people. 3. The Angel foretelleth his birth and condition, he shall be a Nazarite, and begin to deliver Israel, and giveth a sign by ascending in the flame which burnt the sacrifice: so the Angel Gabriel foretold the birth of Christ, and his condition, that he should be holy and the Son of God, and gave a sign in Elizabeth, who beyond all expectation had now conceived. 4. Samson grew up and the Spirit came upon him, so Christ grew in stature and favor with God and men, and had the Spirit without measure. 5. Samson took a wise of the Philistines, but his Parents were against it, so Christ took a spouse of the Gentiles, the Jews being left, but this was taken indignly by his ancient people the Jews, but some of them, that is, the Apostles at length consented, and furthered the marriage by their preaching unto them. 6. Samson going about the taking of a wife is encountered by a Lion, but he slayeth him without a weapon: so Christ was tempted by the Devil, but he overcame him and confounded his forces. And he likewise cometh against the faithful, but is by faith subdued, and cannot hurt them: for thou shalt tread upon the Lion, or the Asp, and the Basilisk, Psal. 91. Esa. 11. 7. Samson took honey out of the Lions carcass: so Christ causeth honey to come from them, that before were Lions, that is, sweet and heavenly doctrine, as from Paul, and of Lions he maketh Bees, when the hard hearted are made merciful, the cruel gentle, the proud humble, &c. 8. Samson propoundeth a riddle to be expounded to his companions promising a reward, but they could not expound it, but by the help of his heifer: So Christ, saith Hugo, propounded the Scriptures to the Apostles, but they could not expound them, that is, the Prophesies touching him, till they believed his incarnation, and this was ploughing with his heifer, for the man Christ, by whose blood we are cleansed from sin; was prefigured by a red heifer; or they could not expound them without light coming from him. Or as Ferus, the compainions of Samson set forth the Jews, amongst whom Christ was preaching, and whom he used familiarly, but they being treacherous against him, he went away angry, when he departed up to heaven, as Samson went angry away from the Philistines. 9. Samson returneth again in wheat harvest to visit his wife with a kid, but is rejected, and with Foxes tied together and fire-brands fireth their corn, so Christ came in the time of Pentecost by his Spirit, that by his Apostles endued herewith he might visit the Church of the the Jews, but being rejected he bringeth the Romans with fire and sword against them, thus Ferus: but Lyra will have his going among the Gentiles by the Apostle to preach, and so his desire to be joined to a Church amongst them to be here prefigured, but the Roman Emperor, as their father withstood it, but he kindled in their harvest the fire of love, &c. but the first is better. 10. The Philistines came up to bind Samson, and the men of Judah delivered him bound into their hands, but he brake the bands, and slew them with the jawbone of an Ass, and being athirst had water miraculously out of that jawbone: so Christ was bound by the consent of Jews and Gentiles, with the bands of death, he himself permitting it, but he brake these bands and came forth, and only by the tongues of his Ministers, who were base and contemptible, as the jawbone of an Ass, he subdued thousands, but then he cast them away, as it were, as Samson did the jawbone, when he suffered them to come into the hands of persecutors, and when the faithful hereupon were much perplexed, he gave them comfort by working miracles at their sepulchers. 11. Samson came down to Gaza and loved a woman there, and going in unto her was watched, but he arose at midnight and carried away the gates of the City: So Christ, through the love of mankind having descended into the grave had a watch set about his sepulcher, but he arose and destroyed the gates of hell, and went up to the Mountain of God, that is, heaven. 12. Samson loved Delilah and by her was betrayed, being first 3 times bound, then his eyes were put out &c. But his hair growing his strength returned, and the Philistines, though for a time rejoicing were by his might destroyed: So Christ loved the Church of the Jews, but was betrayed amongst them, and put to death, but even then his power departed not from him, but was only hidden for a time, breaking out again afterwards, when the Apostles, that before fled, returned and went about courageously preaching, and the house wherein his enemies were, was pulled down upon them, when their City and Temple were destroyed, only herein he was unlike unto Samson in that he died not together, but liveth forever. Thus Ferus, who also addeth, that he was bound 3 times, when he took upon him the sins of those before the law, under the law, and under the Gospel. But the putting out of Samsons eyes doth better set forth the blindfolding of Christ, and then their ignominious usage of him, as the Philistines used Samson, the shaving of his hair, the departing of the divine help for a time from him, as he cried out, my God my God why hast thou forsaken me? Samsons voluntary offering of himself to death after his binding and carrying it away, Christ's voluntary dying for our sins, when he slew more then in all his life time, because he now destroyed him, that had power of death, that is, the Devil, Heb. 2. 15, 16.

CHAP. XVII.

AFter Samson there were no more Judges in Israel until Eli and Samuel, whose History should therefore follow in the next place, which is set forth, 1 Sam. But because there were three remarkable things, that happened in the days of the Judges, 1. Micah's idolatry. 2. The villainy of the men of Benjamin. 3. The marriage of Ruth a Moabitesse, to Boaz, and her conversion to the faith, therefore it seemeth good to the Spirit of God, first to set forth the histories of these things. What time this thing and the rest were done, is uncertain, but here it is said, in those days, in the Vulgar Latin, but Hebr. without any noting of the time, There was a man of Mount Ephraim, whose name was Micah, only v. 6. the time is described thus, in those days there was no King in Israel, but every man did that, which was right in his own eyes. Josephus placeth the history of the Levite, whose wife was abused, and of the Tribe of Benjamin hereupon almost all destroyed, which followeth Ch. 19. next unto the death of Joshua and Judah's prevailing against Adonibezek, Judge. 1. for after this, he saith, the people of Israel growing to be full of abuses, that villainy was committed and so much blood was shed. Then the Canaanites prevailing against the Tribe of Dan pent them up in the Mountains, so that they had not room for their necessary occasions, wherefore they sent out 5 men to search into the Mediterranean Land, and going a days journey towards Sidon they found a fruitful place, and having certified it, the Danites went with an Army and subdued it, and built a City there and called it Dan, according to the history here following, Ch. 18. 29. And if that expedition of the Danites was near unto Joshua's time, then this of Micah, an appurtenance of it must needs be about the same time also. Josh. 19. 47. the Danites having too strait bounds and going out and taking Leshem, and calling it Dan, is spoken of, as if it had been in Joshua's days, but, as there was shown, it was set down by anticipation: Yet it is not probable, that they tarried till after Samsons time, before they thus sought to enlarge themselves, but did it soon alter the death of Joshua. And this is one argument used by Junius to prove that time, Judge. 2. 11. to be the time of doing these things; a second is, because Jonathan is said now to have been Priest unto the Danites, Ch. 18. 30. who was grand-child unto Moses by Manasseh, as he saith. 3. Because the history following this Ch. 19. 20. must needs be of things done about that time, seeing Phinehas was yet High Priest, as is noted, Ch. 20. 28. and Jerusalem was wholly in the Jebusites hands, as appeareth, Ch. 19. 11, 12. whereas it was subdued part by Judah soon after Joshua his death, Judge. 1. 8. and part by Benjamin, v. 21. Lyra therefore and Comestor are both for this time, & Ferus also, but Lyra saith, that some of the Hebrews stand for the time, that Othniel was Judge, but Josephus showeth plainly, both that Cushanrishathaim oppressed Israel after this, and also that the Kenezite, who was Othniel, fought against him after this. I doubt not then, but the time of doing these things was, as Josephus hath it, but they are placed here, that the history of the Judges gests might not be interrupted, and that such memorable things might not be altogether omitted, seeing that hereby it appeareth, that not without cause God had been formerly so severe against his people in giving them into their cruel enemies hands, they are here finally added. For that description of the time by the Anarchy, that now was, there was no King in Israel in those days, it seemeth also, as Junius noteth, to imply all this to have been done between Joshua's time and Othniells. For although a Judge differed much from a King, yet men might not do whatsoever they thought good even in the Judges time, but he had some coactive power to restrain them from evil, by punishing the evil doers, according to the Law, wherefore Moses that was no King, yet is said to have been a King in Jeshurun, Deut. 33. 3. Why Junius calleth Jonathan the grandchild of Moses by Manasseh, when as he is said to be the son of Gershom, the son of Manasseh, I know not, but in the Vulgar Latin, Moses is put for Manasseh, Ch. 18. 30. the son of Gershom, the son of Moses, because Gershom is known to come of Moses, and not of Manasseh, now the name Manasseh is yet put in the Hebr. as Bonfrerius noteth out of the Rabbins for reverence to Moses, that he might not seem to have so wicked a grandchild, that so soon became a Priest unto idols, but he is written the son of Manasseh, as noting him rather worthy to be called the son of Manasseh, so infamous afterwards for idolatry, and therefore to intimate this, Manasseh is written in Hebrew here with 〈 in non-Latin alphabet 〉 elevated above the other letters and this mark o upon the top, and a note in the margin, and if 〈 in non-Latin alphabet 〉 as is hereby shown it ought to be, be left out, there will only these letters remain 〈 in non-Latin alphabet 〉 Moses. Having thus found out the time, the histories follow, and first of Micah.

There was a man of Mount Ephraim, whose name was Micah, and he said unto his mother, the 1100 shekels of Silver, that were taken from thee, about which thou cursedst &c. behold the Silver in with me, &c, It seemeth, that Micah had stolen this money from his mother, but hearing her curse the thief, and say, that she had devoted it unto God, and to his service, his conscience was troubled, and he soon confessed, that he had taken it, and so restored it again, willing her to do therewith, as she had vowed, and haply telling her, that he meant to have employed it to the same purpose; whereupon she calls him the blessed of the Lord; thus Ferus, and Lyra almost to the same effect, the Vulgar Latin for these words, which were taken from thee, hath, which thou hadst separated, whereupon the former exposition goeth, but by the Hebr. Text it doth not appear, that his mother made this known, before that he had confessed the theft. Some, saith Lyra, because the sum is 1100 shekels, and Delilah had received of each Lord of the Philistines for betraying Samson 1100 shekels, hold that Delilah was Mica's mother, but this is a conjecture altogether without ground, seeing this was done long before Samsons time. For that reading which thou hadst separated, Hebr. it is 〈 in non-Latin alphabet 〉 which were taken to thee, Junius, quod captum est tibi, and one Sept. translation, which thou tookest to thyself: but another Sept. Pagninus, Tygurini interpretes, Cajetan, &c. have it, which were taken from thee, but 〈 in non-Latin alphabet 〉 signifieth not from thee, but to thee, and therefore it seemeth to imply some special use, for which she had laid this money aside, which Jerome supposing for that, which followeth, to be for the service of God, according to her blind devotion, rendered it, which thou hadst seaprated, and if it be thus taken, the stealing of this money from her is not mentioned, but left to be understood. Or it might be money taken for her not long before by Micah or some servant of hers, which she now missing raged and cursed, as followeth, about which thou cursedst, Lyra saith, our expositors commonly take it for her vowing this money unto God with an oath, but the Hebr. word, he confesseth, properly signifieth cursing. Now Micah hearing his mother to rage thus confesseth unto her, that he had the money, as Ferus noteth, having stolen it, but now hearing, that it was devoted to God, he was terrified, and restored it: whereupon he observeth, how blind devotion worketh more in the superstitious, then the fear of breaking [Note.] God's command: for he was not troubled at his theft, but hearing that this money was devoted to make an Idol and Teraphim, he feared. But how came it to pass, that he or his mother were so taken with these things? He answereth, they thought, that if it were acceptable to God to worship at the Tabernacle, which was in Shiloh, to which they could go but once a year, it would be much more acceptable to set up some image unto him, and to get a Priest, and to have sacrifices offered, and to worship him before this daily at home. But in the mean season they looked not into the word of God, appointing one place only to do sacrifice in, and straightly forbidding images, and they were led on only by a good intention. Whereby we may see, [Note.] that good intentions justify not our actions, but then is our service acceptable to God, when it is regulated by his word. The neglect hereof is the fountain of all superstition in the Church at this day. As a silly woman here first in blind devotion makes an Idol, and setteth up idolatrous worship in private, but hereby an whole tribe, the tribe of Dan was soon infected: so some melancholic person first deviseth a way by himself to serve God in a singular manner, and soon after many follow him herein, and then another doth the like, and this is seconded with the suffrage of a company of unlearned Priests, and so the whole Church is filled with superstition. But in all this nothing is heard savouring of idolatry, but the name of the Lord, and they that err thus think that they do highly please God, and are next unto him in sanctity, thus Ferus being himself a Friar, but showing plainly a mislike, as there was cause, of the many superstitions in men of such orders of the Church of Rome, whereof he was a member, and showing the true original of all this, viz. the not going by the Word, but by men's own phantasies, when as the written Word only should be our rule in all our devotions. And the like was observed before touching Gideon with his Ephod, Judges 8. 27.

Micah having restored the money to his mother, she said, I had wholly dedicated it to the Lord from my hand for my son to make a graven Image and a molten Image, the Vulgar Latin for more expression, I had wholly dedicated it to the Lord, that my son might receive it from my hand, &c. Junius, dimissura demanu me a filio meo ad faciendum &c. for a graven Image and a molten image, Tostatus hath it a graven Image or a molten, holding that one Image only was made, which he proveth v. 4. Because although it be rendered, they were in the house of Micah, yet Hebr. it is in the singular number, it was in the house of Micah, and Ch. 18. 31. one Image only is spoken of, unto which may be added, that hereby her intent was to represent the Lord, who is but one. But it is most plain Ch. 18. 14. 17, 18. that there was made both a molten Image and a graven. As for the mention made only of the graven Image, Ch. 18. 31. haply that only is spoken of, and the other understood, and likewise it is said, v. 4. It was in the house of Micah, that is, the grayen Image: the other being understood, or it was, that is, this whole preparation of the graven Image, molten Image, Ephod, and Teraphim, was in his house, for which he is said to have had an house of gods. As for that one Lord reprensented hereby, it is no marvel, seeing they were so gross as to set him forth by Images, that they made not one, but many; imagining, as the heathen, one to be the principal and the other inferior to him.

And his mother took 200 shekels of silver, and gave them to the Founder, &c. Hebr. it is only 200 of Silver, and before a 1100. of Silver, but under this phrase shekels are commonly understood, a common shekel being of our money 1. s. 3. d. the Kings shekel 22. d. the shekel of the Sanctuary 2. s. 6. d. of this money a molten Image was made, that is, by being melted and cast into a mould, and a graven Image, that is, one carved and graven, the rest of the money it is most likely was employed about vestments, and other appurtenances, as it followeth, v. 5. Micah made an Ephod and Teraphim, the Vulgar Latin, an Ephod, that is, Priests garments and a Teraphim, that is, idols. An Ephod was a garment of the High Priest made with great cost, of which see Judge. 8. 27. and hereby, saith Lyra, was meant both it, and all other Priestly garments: For as they would have a Priest to offer to these new made gods for them, after the manner that was used at the Tabernacle, so garments like unto those were prepared accordingly. And Teraphim idols are called Gen. 31. but Lyra saith, he knoweth not whether they be gods, or idols, which are set forth by Teraphim, because the Hebrews understand the head of one first-borne dedicated to the Devil, and spiced well, that it may last long without corruption, upon the tongue a plate of gold being placed with the name of the Devil written thereon to give answers. And indeed because a Teraphim is mentioned, as something diverse from the graven and molten Image, it is plain, that common idols cannot be meant hereby, but something of another kind. Hugo Cardin. because the word Teraphim is used in a good sense, Hos. 3. 4. the children of Israel shall he without a King, and a Priest, a Sacrifice, an Ephod and a Teraphim many days, understandeth the Cherubims and Seraphims hereby, which were there pictured, as Cherubims at the Tabernacle were placed above the Mercy seat. But it seemeth rather to set forth the breast-plate that was in the Ephod, having the Urim and Thummim in it, whereby the Priest gave answer to those that came to inquire of God, because it is named together with a sacrifice and Ephod, and Priest, to be without which was to be in a miserable estate: so Judge. 18. 5. the Levite in the house of Micah was desired to ask counsel of God for the Danites, implying this Teraphim to be, as it were, an oracle to consult with. And Idols wherein the Devil gave answers to idolaters, are therefore called by this name, Ezek. 21. 21. Zechar. 10. 2. 2 King. 23, 24. and Micah consecrated one of his sons, who became his Priest, Hebr. He filled the hands of one of his sons, it is a phrase to set forth consecrating of a Priest, because Levite. 8. 26, 27. Aaron and his sons were consecrated by filling their hands with the fat of the ram of consecration, the shoulder and oiled cakes, &c. Tostatus thinketh, that this son was his first-borne, because the firstborn served in this office, before that the Tribe of Levi was taken in their stead; but it was a presumptuous part in Micah to take upon him to consecrate a Priest and no Levite, showing, how greatly out of order all things then were. v. 6. In those days there was no King in Israel, &c. Here is set forth the fountain of all these wicked doings, and of those that follow, there was no King, that is, no Sovereign power of King or Judge to restrain the overflowing of wickedness: whence note, that an anarchy is the worst estate that [Note.] is, yea worse then a tyranny, for now idolatry is committed, violence is offered, women are deflowered, & abused unto death, &c. for this was done after Joshua's death and before the stirring up of a Judge, as I have shown already in the beginning of the Chapter.

And there was a young man of Bethlehem Judah, of the family of Judah, &c. Micah having made one of his sons his Priest, now it is shown, how he accidentally met with a Levite and entertained him for his Priest. He is said to be of the family of Judah, saith Lyra, by his mother, but his father was a Levite: The Vulgar Latin hath it, of his family, that is, of Micah's kindred, say some, but this, saith Lyra, is false, and contrary to the Hebrew Text. Of Bethlehem Judah, this is so called, because there was another Bethlehem, in the tribe of Zabulun, Josh. 19. This poor Levite wandered to get a place, where he could, because all things being now out of order, the tithes for the Levites maintenance were not paid, so that they were forced to seek some other way to get their living. This Levite cometh to Micah's house, and he agreeth with him for Victualls, 10 shekels a year and a suite of apparel to be his Priest, or household chaplain. Hebr. for a suit of apparel, it is, an order of apparel, the Sept. 〈 in non-Latin alphabet 〉 , the Vulgar Latin vestem duplicem, the Chaldee. Paraph. par vestium. Thus it is noted also in Nehemiah's time, that the Levites were forced to wander, because their parts were not given unto them. This Levite being poor for Victuals consenteth to many wickednesses, 1. To be consecrated a Priest, when he was not of the sons of Aaron. 2. To offer sacrifice in an unlawful place, for it ought not to be offered but only at the Tabernacle. 3. To offer and to do service to Idols. Thus for food and raiment, and for the love of worldly gain the foulest sins are committed even by those of the holiest tribe, and [Note.] the people are pleased and humoured in their wickednesses.

And Micah said, Now I know the Lord will do me good, seeing I have a Levite to my Priest. See here, how through blindness and ignorance this man promiseth himself prosperity from God, when as all that he did was a provoking of God to judge him: for although he had now a Levite to his Priest, yet, as hath been shown, sin was herein committed divers ways. He thought surely, that he did not well before in consecrating to this office his own son, but of the other sins concurring in his blind devotion he had no sense. Only because the Levitical tribe was chosen of God, he blessed himself, how grossly soever he erred. And thus the Zealous Roman Catholics, [Note.] because they confess and have absolution from a Priest; or a pardon from the Pope, in whom there is succession, think themselves most happy, although they commit most gross idolatries, and many other abominations.

CHAP. XVIII.

HERE again it is first repeated, that there was in those days no King in Israel, to denote this to be the original of the wickedness here spoken of, viz. the violence done by the Danites unto Micah, and the corrupting of that whole tribe with idolatry. Next the Danites seek them some more inheritance, for all their inheritance had not yet fallen unto them, this was soon after Joshua his death, Ch. 1. 34. the Amorites held the chief part of their inheritance and so straightened them, and of this they complained even in Joshua his life time, Josh. 19. 47. and there this expedition is briefly set down by anticipation, but here more largely. The Danites send out five men to seek for more room to inhabit in, they pass by Micah's house, and lodge there, for he as it seemeth, was a great man, and wealthy, and therefore they being Israelites, he entertaineth them, which shown his hospitality. Being there they saw the Levite, and were by him informed of the Images and the Teraphim, wherefore they pray him to inquire of their way, which he did, and promised them prosperity. It is said, they knew the Levites voice, and turned in thither, that is, saith Lyra, they knew by his voice, that he was of Bethlehem Judah, because although all the Israelites spake one language, yet they of one place differed in their dialect, from those of another, so Lyra, as our north countrymen differ from us in their speech, and hereby may easily be known from the southern. And he saith, that they turned in thither, that is, to the lodging assigned to the Levite. But by what means could he consulting with a dumb Idol foretell, what success they should have in their way? To this Lyra, some hold, that he spake thus to please them having no answer from the Idol, but the Hebrews, that the Devil answered out of the Idol, God permitting it for their greater delusion, who were addicted to Idols, that they might be the further gone in error, who loved not the truth, and so finally be damned therefore. Ferus saith, that God might answer by this Priest, as he used the mouth of Balaam, and Caiaphas to speak the truth, and oft times of wicked Pastors, to try these Danites. And it seemeth that they were hereby drawn away to Idolatry, because it fell out truly according to his prediction, and by their means the whole tribe; for hereby they gathered that this service before Images here pleased God, as well as that which according to his word was done before the Tabernacle. But this was their ignorance of the word which had given warning here-against, Deut. 13. And they were worthy to be thus given over, because they would inquire in an unlawful place, and of an unlawful person.

Then the five Men came to Laish, and saw the people how they dwelt careless, &c. This Laish is also called Leshem, Josh. 19. 47. and being taken, Dan, after the name of Dan, the father of the Danites. It was furthest north of all the Land of Canaan, since called Cesarea Philippi, because re-built by Philip the Tetrarch in the honor of Tiberius Caesar; and because it lay furthest northward, this speech is sometime used to set forth the north and south bounds of the holy Land, that is, the whole longitude from Dan to Beersheba; and here afterwards Jeroboam set up ome of his golden Calves. From Micah's house in Mount Ephraim to this Laish, saith Hen. Bunting, were 104 miles, from Zorah and Eshtaol to Mount Ephraim 24 miles. And this people is said to have dwelt securely like the Zidonians, that is, a people having a very strong City, and so fearing no enemies, and far from Zidon, so that the Zidonians could not readily help them, and far from all others that might rescue them; and had no business with any man, that is, they were in no league with any other people; for business, Hebr. 〈 in non-Latin alphabet 〉 a word or matter is put. Now besides all these things that might encourage the Danites to this expedition, it is inserted. And there was no Magistrate in the Land, which might put them to shame in anything; Hebr. there was none destroying anything in the Land, the possessor of that Kingdom; for this exposition is nearest unto these words, 〈 in non-Latin alphabet 〉 And it was one reason rendered of their secure dwelling, whereby the Danites might the more confidently come against them; there was none of the destroyers of anything in the Land, as in other places, that possessed or dwelt in that Kingdom. They had no enemies either domestical or foreign that annoyed them, and as no enemies, so no confederates to help them in case they should be set upon: for both the Zidonians and all other people dwelt fast from them; which is the full meaning of this verse, and expresseth a state more secure. The Vulg. Latin, Nullo eis penitus resistente; the Sept. Not able to speak a word in the Land, inheriting treasure. Junius, Necesse quenquam, qui de re ulla pudore afficer • t in ea terra haeredem imperii: instead of which two last words the Vulg. Latin translation hath it, and of great riches, following the Septuagint. Why a Magistrate putting to shame or not, should be spoken of here, I cannot see; because if there had been none among them to punish misdemeanors, they could not have lived securely, but in continual fear of violence from the evil-minded; wherefore I prefer the first. Or if we take 〈 in non-Latin alphabet 〉 for putting to shame, of 〈 in non-Latin alphabet 〉 , the two last words may be expounded inhabitant of that Kingdom, or inheritor there, and so being joined with 〈 in non-Latin alphabet 〉 the sentence will be this, There was none inheritor in that Kingdom confounding a matter in the Land; that is, there were no domestical troubles by reason of any hotspirited, or doing violence, but all quietness.

The five searchers returning, inform their brethren how they had found this Land, and incite them to go to possess it, which they do, and march out of Zorah and Eshtaol, 600 men of war; first to Kiriath-jearim in Judah, then to Micah's house. From Zorah to Kiriah-jearim were 16 miles, from thence to Mount Ephraim where Micah dwelt 8 miles. Of Kiriath-jearim, see before, Josh. 15. & Josh. 18. here they lodged by the way without the City, not within it, as the words v. 12. do declare, Behold it is behind Kiriathjearim; and as Lyra noteth.

When they were come to the house of Micah, the five searchers inform them that there was a Molten and graven Image, and a Teraphim, and Ephod, all which they took away with them; and when they were about it, being expostulated with by the Levite, they easily persuaded him for greater dignity, to join with them in this their robbery, and to go away with them to become a Priest unto their whole tribe. The phrase used to the Levite, when they would have him to hold his peace, was this, Lay thy hand upon thy mouth; For thus silence was wont to be expressed, Job 21. 5. Job 29. 9. Pliny and Macrobius say, that the Romans had a Goddess called Angerona, the Goddess of Silence, with her finger laid upon her mouth. In a Temple at Egypt, where Isis and Serapis were worshipped, there was an Image with the finger upon the mouth also, to show, that it should be kept in silence that these were mortals. And Harpocrates the God of Silence was also amongst them thus pictured. Whereas they persuade him rather to be Priest unto a tribe, then to one man, it is not to be understood, that the whole tribe removed their seat to Laish; for the tribe of Dan for a great part dwelt still in Zorah and Eshtaol, and these were only 600 men of war, whereas the whole consisted of many thousands; by a tribe then, they understand a good part of a tribe, and that of good note. In this Levite we may see, how ambition and covetousness work in those that [Note.] be worldly minded in the Ministry, they are altogether led by dignities and profits here, and care not for God's glory, or to keep a good conscience.

Micah seeing what was done, gathereth his neighbors together, and pursueth after the Danites, and crieth out unto them, and chargeth them, saying, Ye have taken away my God's and my Priest, and what have I more? the Vulg. Latin for the last words, hath, And all that I have: the meaning being, according to Lyra, not that they had taken anything away from him, saving those things which pertained to idolatrous worship; but of these he made such account, as that he made no reckoning of all that he had in comparison hereof. But Micah being threatened by them, returneth home, and they pass on to Laish, and destroy the people destitute of all help, and burn the City, and this is said to have been in the valley by Bethrehob. Rehob was a City in the north, nigh unto Mount Libanus, Numb. 13. 22. being part of the lot of Asher, Josh. 19. 28. but it was not subdued by them, Judge. 1. 31.

And they set up the Image, and Jonathan the son of Gershom, the son of Manasseh, he and his sons were Priests unto the tribe of Dan, until the time of the captivity of the Land. Here two questions may be made: 1 How Jonathan a Levite, could come of Manasseh, of which somewhat hath been said before, Chap. 17. 1. 2 What captivity is meant, until the time whereof, he [Qu.] and his are said to have been Priests unto Dan? Lyra saith, that captivity made by Shalmaneser, 2 King. 17. but yet he citeth Jerome, who saith, that the captivity of the Ark is meant, when it was carried away by the Philistines, and this Lyra confesseth to be most probable, because in the next verse there is another description of the time that Micah his graven Image stood, viz. all the time that the house of God, or Tabernacle was in Shiloh, and so long only it seemeth to be meant that Jonathan was Priest, and his sons, but no longer: For in Samuel's days, the worship of God was restored to the first purity; and therefore Idols were certainly beaten down, and idolatrous Priests were removed, and this was the time of carrying the Ark from Shiloh, to the war against the Philistines, after which it was brought back no more thither, but to Kioiath-jearim, where it remained 20 years. And this is followed by Junius, who rendereth the last words of v. 30. Usque ad tempus, quo migravit e terra: in the Vulg. Latin it is, Usque ad tempus captivitatis suae; but our Translation answereth verbatim to the Hebrew. Wherefore I think rather, that two times are in these two verses described, the time of the Idols standing made by Micah, v. 31. and the time that Jonathan and his sons were Priests to the tribe of Dan, not only to minister to this Idol, but to others set up afterwards; when this was taken away, v. 30. even all the time from hence till the Babylonish captivity, there being yet intermissions, when good Judges and Kings ruled, that took away such abominations. For Jeroboam set up a Calf in Dan after Micah's Idol put down, and other wicked Kings of Israel that succeeded him, followed him in his sins, till the time of that captivity.

CHAP. XIX.

HEre followeth another most lamentable accident of a Levites concubine, or wife abused unto death by the men of Gibeah in Benjamin, whereupon that whole tribe almost perished, to show further the misery of that State where therein is no King. Josephus relating this history, saith, that he took her to wife, and that the time of her departure from him, was within four months after that he had married her. And that the cause was the quarrels that were between them, she being a fair woman, for which his affection was greatly towards her, and she not answering him with the like, contentions arose, whereupon she went away to her Parents, &c. This Levite dwelt in Mount Ephraim, not far from Micah's house, and he took his concubine from Bethlehem Judah, where Micah's Levite had sojourned, before that he came unto him, Chap. 17. 7. so that the strange accidents here, and in the former Chapters set down, happened to those of the same places, whereby we may gather, that many more villainies were then committed throughout that kingdom. An odious woman, such as this was, is one of the four things that disquieteth the earth. She played the whore against him, and went away from him to her fathers house. The Vulg. Latin, Septuagint, and Josephus likewise speaketh of 30 furlongs, and of 20, counting 5 furlongs to a mile. In that coming to Gibeah no man entertained them, till that this old man came from his work, who was more hospitable, 〈…〉 may note both the inhumanity of that people; and that of old there were neither Inns nor Alehouses, into which a man might be received in his travail for his money, nor Bakers, nor Victuallers in Cities, of whom he might buy bread or other provision. But the manner was then to take beasts loaden with provision, as this Levite had two Asses and a servant with him, and provender for the beasts; and at night if any hospitable person would receive him that travailed into his house to lodge him, he went in, otherwise he lay in the street; as the two Angels said to Lot, that they would lie in the street all night, or in the field, as Jacob near Bethel pitching a tent there. This in hospitablenesse and inhumanity [Note.] was in the men of Gibeah a fore-runner of their destruction, as the like had been in Sodom. It is then a most wicked thing to be thus unkind to strangers in their travail, and a most excellent to be hospitable, as Abraham and Lot.

Touching Gibeon or Gibeah, the place, were this was done, Josh. 21. 17. it is said to have been a City given to the Levites out of Benjamins lot, how [Qu.] then did the Benjamites now inhabit there? Answ. The Levites did not now enjoy what was given them, all things being so out of order, which made them wander and sojourn, where they could get a living, others in the mean season possessing their rights, and so did the Benjamites, Gibeah. Some think, that Levites dwelt there and Benjamites amongst them.

The wicked men of Gibeah, that came to the old man's house, where they were entertained, are called sons of Belial, that is, saith Jerome, in his translation, without a yoke, but of this phrase see before Deut. 13. 13. Like the most wicked and unnatural Sodomites they require not his wife, but him to be brought forth unto them, that they might know him, that is, satisfy their filthy losts with him. See how averse some are from all goodness, they not only gave no hospitality, but would not suffer these strangers to be quiet in [Note.] another man's house, and this is an high degree of sinning, to do no good, and to hinder others from doing good also. Josephus against the common exposition of Christian Doctors saith, that these wicked men asked the man to be brought forth unto them, that he might deliver his wife, and this Lyra seemeth to assent unto, because when they had his wife, they were content: but this their contentment was forced, seeing they could not have the man. Hereby we may see, to what an height of impiety these men were grown so [Note.] soon after the death of Joshua, so that some horrible judgment could not but be now expected to come upon them, as it did, to their destruction. The old man to save his guest from so unnatural an abuse, offereth them his own daughter a Virgin and the Levites concubine, as sometime Lot had offered his two daughters to the Sodomites in the like case, Gen. 19. 8. where it hath been already considered, whether such an offer were justifyable or not.

Then the Levite put forth his concubine unto them, who led her away and abused her, &c. For so it must needs be understood, that they took her to their own houses, because they are said at the springing of the day to let her go, and so that she came to the door of the house, where her Lord was. This abuse offered unto her, whereupon she died immediately, as Ferus noteth, was a just punishment by God brought upon her for her former adultery, v. 2. for now she perished in her kind by adultery, although the act was most heinous in those, that committed it. And although wicked doers escape the sword of the Magistrate, yet they must not look finally to eescape the hand of God, who will punish everyone in his kind, only repentance preventeth his wrath.

The Levites wife being dead he carrieth her home upon his Ass, and then divided her body into 12 parts, and sent them into the 12 Tribes of Israel, that is, saith Lyra, two parts into the two halves of Manasseh: for to Benjamin it is not likely, that he would send any part, where this villainy had been committed, lest they should slay his messengers: and they that were sent, doubtless had it committed to them to relate, what had been done, which was the cause of their carrying this strange spectacle about, that everywhere they might be the more moved to t 〈…〉 revenge. Others by the 12 Tribes understand Benjamin also, because only a little part of that Tribe was guilty hitherto, and not the whole Tribe, till that by abetting these malefactors it became all guilty.

CHAP. XX.

THE children of Israel being stirred by the Levites messengers assemble all together in Mizpah before the Lord, being 400000 men, but the Tribe of Benjamin was not with them, but only heard of this great Assembly. And they are said to have come altogether, as one man, even from Dan to Beersheba, that is, from the two utermost boundaries of the land on that side of Jordan, where the land of Canaan lay, except the Benjamites, for Dan was furthest north, and Beersheba south, and all the land of Gilead, that is, the Reubenites, Gadites, and half Tribe of Manasseh dwelling on the other side of Jordan. Mizpah where they assembled, was not the place, where the Tabernacle then was, for it was now in Shiloh, Judge. 18. 31. but a place, wherein there was a Synagogue or oratory to congregate to pray in, 1 Maccab. 3. 46. and the Hebrews say, that here was the first beginning of Synagogues. Some will have Mizpah to be a City in the Tribe of Benjamin, but Jerome placeth it in Judah, and indeed sometime it is said to be in Judah, as Josh. 15. 38. and sometime in Benjamin, as Josh. 18. 26. whereby we may gather, that it was a bordering City between both, and possessed part by one Tribe and part by the other, as Jerusalem was, and so it was a fit place for the nearness, for all the Tribes to assemble hither about this business. Amongst those, that assembled and presented themselves before the Lord in this place, it is said, there were the chief of all the people, the Vulgar Latin hath it, omnes anguli populorum, the Princes being so called, because they are like the corner stones, in a building, holding all the building together: So likewise they are called 1 Sam. 4. 38. Zephan. 3. 6. and Hebr. it is 〈 in non-Latin alphabet 〉 anguli.

They being all here assembled together inquire of the Levite, how that heinous wickedness was committed, to whom he answereth, that the men of Gibeah beset the house, wherein he was, thinking to slay him, and that they forced his concubine unto death &c. He saith, that they would have slain him, meaning by Sodomitically abusing him, as they did her by ravishing her, but Josephus saith, that they threatened to slay him, unless he would deliver her unto them. Hearing this, and being fully certifyed of so abominable a wickedness committed by the men of Gibeah, they resolve with one consent to go against Gibeah to be revenged, and that by lot, ten being set apart out of 100. and 100. out of a 1000. to fetch victuals for all the rest, whilst they were in this expedition. But before they set upon the City, they send throughout the Tribe of Benjamin, desiring, that the actors in this wickedness might be delivered unto them to be put to death, but they refuse to hearken unto them, and contrariwise assemble together to defend Gibeah, being 26000. and the men of Gibeah 700. and amongst these 700. left handed, that could sling stones at an hairs breadth. The Vulgar Latin, for 26000. men of Benjamin hath 25000. and so hath the Sept. translation and Josephus, but herein, saith Lyra, it is corrupted, the translators finding v. 35. and v. 44, 45. &c. that there were slain only 25000. and 100. and 600. that fled to rock of Rimmon, thought, that there was an error in the Hebrew, and there fore altered it, putting a lesser number for a greater to make the reckonings to agree. But how they may be made to agree accounting 26000. here, he showeth not, Tostatus saith, that 1000 of them most probably were appointed to fetch Victuals for the rest. Bonfrerius is bold here for to stand for the Vulgar Latin, and against the Hebrew, affirming it to be corrupt. But for so much as the Hebrew is the fountain, we must rather stand for the purity thereof, and reform all translations hereby. For the difference in the numbers, although 25000. and 100. only are numbered of the slain that day, and 600. that fled to Rimmon, in which numbers there want 1000. of that here set down, yet there is no reason to count this number greater, then the truth, because v. 48. a company are said to be slain, besides all these, in every City of Benjamin, unto which 1000. at the least might well be fled, thinking to save themselves there, thus also Lyra and the Hebrews. For the 700. men amongst them said to be left handed, that could sling stones out of a sling at an hairs breadth, the Vulgar Latin rendereth it thus, besides the inhabitants of Gibeah, which were 700. most valiant men, fighting as well with the left hand as with the right, which could sling stones, &c. Thus making all the men of Gibeah ambi-dexters, and all alike skillful, which is incredible. There were 700. then, as the Hebrew verity hath it, amongst all the Benjamites Army thus expert in slinging stones, which did wonderfully strengthen that side, and made them doubtless so bold, as to set upon a number so much greater then themselves. Junius thinketh the saying to be hyperbolical, they could sling stones at an hairs breadth, but there is no need herein to flee to hyperbole's: for we do read of matters as rare in other histories. Philostratus writeth of some of the Indians, that they did throw so skillfully out of a sling, that they would touch the hair of the childes head with a stone and nor hurt the head. Gothus a Soldier was so skillful an Archer, that he would hit an apple placed a far off upon a staff with his arrow and not miss, which he having boasted of was related to King Harold a Saxon, who would have him to try his skill upon an apple placed upon the head of his own son, he then setting the child with his back towards him, that he might not fear or move at the coming of the arrow; took to him three arrows, and shooting with one of them hit the mark, and being demanded by the King, why he took three arrows, he answered, that if he should by chance have shot his son into the head, he might be revenged upon the head of the King by shooting the other two at him, that had been the author of so unnatural a murder. One Soranus having shot an arrow up into the air, shot another at it falling and split it. Commodus the Emperor could strike anything with dart or arrow, that he set his eye upon, so Herodianus and Sabellianus. A certain Indian, saith Plutarch, in the days of Alexander the Great could shoot an arrow into a little ring and through it. Domitian, the Emperor, saith Suetonius, could shoot a wild beast first on the one side of his head, and then on the other in the form of a pair of horns. And such skill hath been attained by daily practice, as in the Balearian Islands, saith Florus, mothers would not give their sons any other meat, but what they had first beaten down with a stone out of a sling. And David seemeth to have been inferior to none in this skill of slinging when he smote Goliath with a stone, and slew him. Whereas it is said, that these 700. were left handed, Hebr. it is, shut up their right hand, but of this phrase see before in the story of Ehud, Judge. 3. 15.

And the children of Israel went up to the house of God, and asked counsel of God, &c. The Israelites may seem herein to have proceeded rightly, as also in sending before to the Benjamites to have the wicked men of Gibeah put to death, who had committed so foul a sin, and before that inquiring of the Levite the certainty of the matter, so that it may seem strange, that they should at the first have so ill success, and be repelled twice with the loss of so many men, especially being bidden by God, of whom they asked counsel, to go against them. But as Ferus noteth, they offended in that they trusted to the equity of their cause and to their great multitudes, and not in God only and in his help, which is intimated in this that they asked not of God at the first, whether they should go up to fight against Benjamin, and whether he would deliver the Benjamites into their hands, but as if they were sure to prevail through their great strength, they asked only, who should go first up, v. 18. and the second time although they wept, and asked, whether they should again go against Benjamin, yet they sought not help from God by fasting and prayer and sacrificing, which they did after their second great overthrow, and then prevailed, v. 26, 27. &c. The house of God, to which they went up all these times, was the Tabernacle at Shiloh, as may be seen by comparing Ch. 21. 2. with v. 12. and therefore for more expression, v. 27. the Vulgar Latin hath it in this Ch. The Ark of God was in Shiloh in those days. And Shiloh, saith Lyra, was near to Gibeah, so that they might easily go thither, H. Bunting saith, it was within 2. miles, but Mizpah, from whence they went first to Shiloh to inquire of God, was from thence 48. miles.

The Israelites coming, after that they had inquired, to fight against Gibeah, are by the Benjamites slain to the number of 22000. But then they encouraged themselves, the Vulgar Latin, they trusting to their fortitude and number set the battle in array, but yet before this they went up to the house of God again, and wept, and inquired, yet notwithstanding, they are slain the second time to the number of 18000. The cause of all this ill success, say the Hebrews, was, because the tribe of Dan being lately corrupted with idolatry through the Idols of Micah was not first punished by them therefore, according to the Law, and purged. But the true reason seemeth to be that before rendered by Ferus, for they that trust in men shall fall, although their cause be just: and happily there were many gross offenders in the Israelites Army, who till they were rooted out, they could not proceed with any success, as Joshua could not against Ai, till Achan was cut off; and God in his just judgment had appointed this to be the way to cut them off. For it is intolerable, that they should take upon them to punish sin in others, who are foul offenders themselves. Or happily it was displeasing to God in the whole Army, that they went about to punish sin in the men of Gibeah, without first humbling themselves for their own sins, and taking them into their consideration: for he that will cast a moat out of another man's eye, must first cast the beam out of his own eye. Therefore when they had fasted, and offered sacrifice for the expiating of their sins, at the third onset they prevailed. Whereas they are said to have wept before their second going against them, and to have humbled themselves; that was not so much out of any sense of their sins and unworthiness to become chastisers of the sins of others, but rather out of an indignation, that they being so many, should be beaten back by so few. Lastly, if they should at the first have prevailed, they would have been ready to attribute the victory to their own strength, and so not to have given to God the glory; whereas, being twice defeated, they learned God to be the giver of all victories, and to magnify his mercy for it at length attained. And by this example we are taught: 1 That the goodness [Note.] or badness of a cause, is not to be measured always by the good or bad success in battle, for Benjamin had a bad cause, and yet prevailed, and Israel contrariwise. 2 A good cause shall certainly prevail at length, and the bad shall go down, and the abettors of it, although they may prosper and lift up their heads for a time. 3 The way to prevail in battle, is to humble ourselves first for our sins in fasting and prayer, and so to proceed, with trusting not in our own strength, but in God only. 4 To this end we must consider, that great Armies of men, and other warlike preparations are nothing, for God can give victory to a few over a far greater company. Wherefore not men's preparations, but God's favor is all in all for the getting of the victory.

When the children of Israel being twice beaten by the Benjamites, went the third time to the house of God, it is said, That they offered burnt-offerings, and peace-offerings, for the Ark was there; and Phinehas the son of Eleazar ministered before it in those days; which is spoken, to show that they might lawfully offer sacrifices, seeing it was before the Ark, and a lawful Priest was there ready to minister about these sacrifices. And by this special mentioning of Phinehas, it is made plain at what time these things were done, viz. not long after the death of Joshua, as hath been already shown upon Chap. 17. 1.

And Israel set liars in wait round about Gibeah, &c. Here the manner of the Israelites proceeding against the Benjamites is set forth, and their destroying of them; first, generally and briefly to v. 38. Secondly, more particularly, how the liars in wait set the City on fire, and so gave a sign to the rest; and how many perished in one place, and how many in another, and how many escaped by fleeing to the rock Rimmon, v. 38, 39, &c. to the end of the Chapter. For their proceeding by laying of an ambush, it seemeth that they were taught of God thus to do; for thus Joshua also did against Ai, when the victory was promised him; and David came upon the Philistines behind, at God's direction, and smote them. But that which is said, v. 33. is somewhat obscure, And all the men of Israel rose up out of their places, and put themselves in array at Baal-Tamar; and the liars in wait rose and came against Gibeah, and there came against Gibeah 10000 chosen men, &c. After that the battle was begun, how could they rise out of their places? and if all Israel rose and set upon them now, who were those ten thousand chosen men? or how is it said, first they rose against the Benjamites, and then the liars in wait came upon Gibeah: whereas by that which followeth, it appeareth, that the liars of wait came first against the City, and gave a sign to the rest? By all Israel, we may understand the main body of the Army, which lay at Baal-Tamar, a village, as Jerome saith near Gibeah, whilst some were sent out to begin the battle; by the 10000 chosen men, so many going foremost out of this great body, or placed elsewhere most conveniently to come on, when they should see their opportunity; and whereas the liars in wait, coming against Gibeah behind it, are spoken of after the rising up of the main body of the Army; here the order is a little inverted, and therefore the same story is again repeated in the particular relations following, and all things are put in due order. Whereas the liars in wait are said to have come out of the meadows of Gibeah, the Vulg. Latin hath it, from the west part of Gibeah, so also the Septuagint, but the word is 〈 in non-Latin alphabet 〉 signifying a den or lurking place, and not 〈 in non-Latin alphabet 〉 signifying the west. Junius hath, à denudatione Gibeae, i. after that it was left destitute of men, who issued out against Israel. How the word cometh to be rendered a meadow, or denudation, I see not. Pagnin and Polanus render it, a den, and this doth very well agree as fit to hide them in.

The number of the Benjamites slain is said to be 25000, and 100, and yet v. 46. they are summed up only 25000; but this is, because in the second numbering, regard is not had unto so small a number as that of 100, to set it down again, because the whole sum had been so exactly set down before. For the difference between these sums, and that of 26000, v. 15. see what hath been already said upon that verse.

Touching the more particular description of their proceedings in this war, when the ambush had given a sign of the City being taken by fire, the Benjamites looking back and seeing it, & the men of Israel, who seemed to flee before, to return upon them, they were greatly terrified, and sought to flee into the wilderness, but they were prevented, because they were enclosed on every side, and slain to the number of 18000. Then in their fleeing to the rock of Rimmon, they slew 500 men, and to Gidom 2000 more. Touching Rimmon, Jerome saith it was 15 miles from Jerusalem; Josephus calleth it the rock Rhea. For these words, They pursued them to Gidom, the Vulg. Latin hath it, They pursued them when they went further; but Gidom, if it be not taken properly, signifieth their occision, for 〈 in non-Latin alphabet 〉 whereof it cometh, signifieth to kill, and so it may better be rendered, to their destruction; the Sept. retain the Hebrew word, whereby it appeareth, that they took it for a proper name.

Out of this great destruction, 600 are said to have escaped, that fled to the rock Rimmon, and they abode there four months. And the men of Israel turned again and smote them in every City, both men and beasts, and burnt their Cities. This may seem to be a point of great cruelty, to rage thus against all ages and sexes, and the very beasts, leaving nothing alive, and Tostatus condemneth it therefore; but others justify it, holding that both this, and the destruction of Jabesh Gilead in the chapter following, was done according to the will of God, for the great abomination committed amongst the Benjamites, and by them maintained. And this is most probable, both because they made not this war without consulting with the Lord, and with his Priest Phinehas, an holy man, who would have otherwise opposed such proceedings; and after this destruction, they were grieved for the cutting off of this Tribe, which showeth that they would not have done it but for God's command. And lastly, the like was sometimes done before against places accursed for sin, as, Numb. 31. 17. Josh. 7. 24. and is commanded for idolatry, Deut. 13. which was so appointed, that the greater terror might be stricken into all men against sinning likewise, and in some sort to represent the destruction to come at the last day, when no sex, age or degree shall be spared.

CHAP. XXI.

THere being but 600 men only left of all Benjamin, and not one woman; here it is remembered what a vow all the men of Israel had made out of their fury against Benjamin, tending to the utter extirpation of that Tribe, for they had vowed not to give any of their daughters unto them to wife, wherein, as Ferus noteth, they did rashly and uncharitably. This their vow was therefore sinful. 1 Because against charity. 2 Without any direction or word from God. 3 Against his order, who had made 12 Tribes, and given them singular blessings, and to the tribe of Benjamin in special. Wherefore now they repent and are humbled therefore, grieving to think, that one of their Tribes was in danger of being quite cut off. With Ferus agreeth Tostatus, holding both the vow to be unlawful, and that it ought not to have been kept, because God would have all the 12 Tribes to remain, and none of them to be quite cut off; and because in denying them wives, when they had no women of their own, they exposed them to the danger either of fornication, or of marrying Heathen women, and consequently of being drawn to idolatry. But some hold this vow to have been lawful, because an whole City might be destroyed for idolatry, and therefore an whole Tribe, for so great and unheard of abomination made the sin of all by patronizing the actors of it. I subscribe rather to Ferus, that the vow was rashly made, but in zeal against sin, they thinking then forever to extinguish so impious a Tribe; for which yet (because they had no warrant, there being not the like reason of a City and a Tribe, God having some famous instruments of his glory to raise out of every Tribe, according to Prophesies fore-going of them, and Paul in special out of this Tribe of Benjamin) they now seeing by a singular providence some of this Tribe preserved, begin to consider their error, and grieve to think, that they had laid a foundation against their ever multiplying again, by making so rash a vow, and repent thereof. But because a vow is a sacred tie, and may not be broken, unless the doing of the thing vowed be directly sinful, I hold against Tostatus, that they ought to make conscience of keeping this vow, especially there being other ways to be excogitated of furnishing these Benjamites with wives, as the sequel declareth. This vow is said to have been made in Mizpah, v. 1. that is, before the war began; v. 18. it is said, that they had sworn, Cursed be he that giveth his daughter to Benjamin to wife; and v. 5. another vow made at that time is also commemorated, viz. to destroy that City that should not come up to help in these wars; so that zeal wrought with them, not only to cut off the wicked, but such as would not help in cutting them off. Being before the Lord now in Shiloh, they weep to think upon the utter ruin of a Tribe like to be, and they complain hereof, and build an Altar, and offer sacrifices; but this was done, saith Lyra, in thanksgiving for their victory. But how is the building of a new Altar [Qu.] justisiable, when as they had one before made by Moses, and it was unlawful to make another, as we may see, Josh. 22? Answ. It was not altogether unlawful, but in any other place besides that where the Tabernacle was, nor so neither at extraordinary times, and upon extraordinary occasions, such as this was, when happily they had direction from the Lord also to do thus, to show the greater thankfulness. Having done thus, they are again affected with Benjamin's case, and cast about, how they might do to help them to wives, who survived. Then they remember the oath made by them against such as came not up to Mizpah to join in these wars, and finding that Jabesh Gilead came not up, they sent against that City 12000 men to destroy them, their wives and children, only sparing the virgins that had known no man, which were 400, and these they gave to the 600 Benjamites to be their wives, but yet they were not sufficiently supplied. The Vulg. Latin for 12000, hath 10000, confessedly erroneously. Here was a wonderful change in the Israelites, as Ferus noteth, towards the Benjamites surviving, in that all enmity being laid aside, they now study and labor to procure their welfare again; and thus it ought to be with all that punish offenders, be angry with their sins, and use severity against them, but compassionate their persons being in misery. [Note.] And in these Benjamites we may see the singular providence of God over his people in their greatest misery and most desperate estate, in that he turned their enemies to be their friends, beyond all that they could expect. Jabesh Gilead was a City in Gilead, 52 miles from Shiloh, and therefore far from Gibeah. And happily because the men of that City were far off, and so thought it did not concern them what was done in Gibeah; or because they had not so much zeal for justice, as to put in for a part in revenging so horrible a fact, they fate still, expecting the event of this war at home, holding it best to save themselves from a great deal of labor, charge, and danger. But now [Qu.] they pay dear for their being so worldly wise; but whether the Israelites did well in taking this severe revenge upon them and their innocent children, is a question, but Ferus resolveth it rightly, because they separated themselves from the community of Israel, in seeking to be revenged upon so great abomination, they were worthily counted enemies, and destroyed; inferring hereupon, that such Christians as in the public affairs of the Church, wherein there is need of their help, withdraw themselves, and help not their mother the Church, with all their might, are not worthy to be counted sons of the Church, but enemies, and to be proceeded against accordingly. Moreover, the Israelites had bound themselves by oath hereunto, and as