Commentary on the Old Testament Volume 2-4

The PREFACE.

WHo wrote this Book it is uncertain, some think it was Samuel, some Ezra, some divers writers successively, as the time, that this History goeth through, is very long, viz. of 299 years, in which God stirred up 13 Judges, whose years if they be summed up together, amount to so many. If it be demanded, what a Judge differed from a King, and what the Office of a Judge was? it is easily determined. The Judges Office was first to fight against the enemy, and deliver the people of Israel from their oppression. Secondly, to judge the causes brought before them, as did Deborab, Eli and Samuel. Wherefore they had the supreme place and Authority over others in civil things, and a coactive power to call the people after them to war, and to punish offenders, and to enforce to the execution of their judgments. The difference betwixt a Judge and a King yet was great: because the Judge ruled only by the Laws of God, and made none other Laws, or constitutions, but in weightier matter stood to the decrees of the great Synedrion or council of 72: but Kings had power to make other new Ordinances, yet not repugnant to the Laws of God, so that in the time of the Judges God and his Laws were as the only King, 1 Sam. 12. 12. but when they desired to have a King, they are censured, as rejecting the Lord, that he should no longer reign over them, because although all good Kings would rule according to God's Laws, yet he knew, that being puffed up by so high a dignity, they would for the most part play the tyrants and do contrary to God's Laws, and so bring the people to a more miserable condition, as is foretold, 1 Sam. 8. 11. 13. &c. to. v. 18. Secondly, Kings were anointed, ware Crowns, of gold, and went forth, and lived in great pomp, having a guard of men and Officers about them, but Judges not. Thirdly, many Kings came to their Kingdom, as the inheritance of their Fathers, but Judges not, but by election, God setting up one of one Tribe, and then another of another, as seemed good unto him: 1 Othniel of Judah, 2 Ehud of Benjamin, Barak of Naphtali, Gideon of Manasseh, Tholah of Issachar, Elon of Zebulun, Abdon of Ephraim, Samson of Dan, Eli of the Tribe Levi. Fourthly, Kings took tribute of their Subjects, 20 Sam. 20. 24. 1 Kings 4. 6. but Judges not. And yet as the word King may be taken in a large sense for the supreme Magistrate, a Judge may be called a kind of King, as Moses is, Deut. 33 5. Ferus showeth the difference in brief thus, Judges were not set over the people, Emperor-like, but as deliverers, directors, & counselors, wherefore Gideon refused this kind of Rule being offered unto him, saying, I will not rule over you, but the Lord shall. And he only was made a Judge, that was by God set up by miracles to deliver the people & to contain them in the obedience of God's laws, so that the state of the people of Israel then was a free and golden estate to that it was afterwards in the time of the most flourishing King, because then they were made servants, and were greatly exacted upon. Judges ruled, saith Lyra, non per modum imperii, seu; alicujus dominii, sed tantum per modum ministry, exhortationis & confilii, Deo sibi istud Dominium re • inente, ut patet per istud Gedeonis, c. 8. The scope of this Book is to show, how the transgressors of God's Laws were not threatened with judgments in vain, nor the obedient fed with gracious promises without effect: for here are both these exemplified at large, sinners not being then especially suffered to go unpunished, lest the threatenings of transgressors against the Law lately given should have been contemned, as being without effect. For at the first it was necessary for the confirmation of God's Laws, that Israel offending should be severely judged, and repenting again, received to mercy, that all living in after ages might be assured, that although judgments have not since been so frequent, yet at last all the wicked shall bear their punishments, and repentant sinners shall be received to mercy. For this Book of Judges, although the Author be unknown, yet it being a part of Canonical Scriptures, we are sure that the Spirit of God was the prime & the chief Author of it, and therefore we learn reverently to read and attend unto it.

CHAP. I.

NOw after the death of Joshua, the children of Israel asked the Lord, saying, Who shall first go up for us against the Canaanites, &c. Joshua being dead, there was no one supreme Magistrate for the space of 17 years, as the Hebrews have it, or 18 years, as Josephus, but the great Synedrion or council of 72 governed, and the High Priest directed in all cases of difficulty. And this seemeth not unprobable, because Othniel was the first Judge, Ch. 3. 9. and he was not raised up, till that the people of Israel had revolted from their obedience to God, and were therefore delivered into the hands of their enemies, and greatly oppressed by them; and this revolt was not made till after the death of all the Elders, that over-lived Joshua. If this shall seem to make against the former account of years cast up to make the sum set down, 1 King. 6. 1. wherein only 17 years are reckoned to Joshua his government, and the Elders that overlived him. It may be answered that the 40 years reckoned to Othniel, Judge. 3. 11. include these 17, the Land had rest 40 years accounting to the time from Joshua his death, to the 40 years after. Whilst Joshua lived, it is said, the land had rest, Josh. 22. 4. because so much was subdued as was sufficient for them for the present, neither durst any enemy stir against them, wherefore Joshua ceased from war, only permitting such Tribes, as found themselves grieved with the straitness of their bounds by reason of the enemies still dwelling therein, to fight against them and expel them, as to Ephraim and Manasseh, Josh. 17. 17. But Joshua being dead, and the people increased after a time of rest, they thinking it high time now to go about the clearing of more Land for their enlargements; first consult with the Lord, who should begin in these wars against the Canaanites, that is, which Tribe should first attempt the driving of them out of his coasts, that by the happy proceedings of one, the enemies might generally be the more terrified, and the other Tribes the more encouraged to do the like in their parts. If it be demanded, how they consulted with Lord? Answ. By the Urim and Thummim, as hath been shown upon Exod. 28. see also 1 Sam. 28. 6. and Ch. 23. 9. And this inquiring and seeking direction and success from the Lord, was a most sure way to proceed in their ways prosperously, thus also they did, Ch. 18. 5. c. 20. 18. and Asa and Jehoshaphat being to fight with their enemies, first sought unto God, and then obtained wonderful victories. Thus also Judas Maccabeus, Maccab. 3. 46. And Theodosius being about to fight with the tyrant Maximus sought unto God by the prayers of the godly monks of Egypt, and prevailed wonderfully. The Israelites, saith Lyra, remembering what ill success they had against Ai under Joshua, who sent them forth, the Lord not being consulted with, to prevent this danger, first ask counsel. Touching the High Priest, by whom they consulted with the Lord, Comestor saith it was Phinces, who now was promoted to that Office, Eleazar being dead, so likewise Josephus Their inquiry is not, what captain shall go up as some suppose, but what Tribe should first begin this war, as is expressed, Who shall go up for us against the Canaanites first to fight against them? And the Lord said, Judah shall go up, &c. that is, not any man so called, but the Tribe of Judah, over which yet, saith Comestor, Galeb happily was set, as leader, but is not numbered amongst the Judges for the shortness of his time, but this is only a conjecture, and if he were Captain of this Tribe, yet this maketh him not to have been a Judge of all Israel, that he should, if he had continued long, be numbered amongst the Judges. Some hereby conceive, saith Lyra, that Judah the Tribe was now set up generally to be leader to all the rest in their wars, and thus he saith it is commonly expounded. But that, which here followeth, showeth that it is not so meant, because Judah goeth not up upon this answer to fight with the enemy, but in his own lot, and men of other Tribes were afterwards made Captains of general wars, and not of the Tribe of Judah only. Judah being appointed first to begin the war, calleth Simeon to go with him into his lot, promiting to do the like for him, and thus these two Tribes go to war together, but not without some man chosen to be their general Captain, who most probably was Caleb, as being most famous: for without a Captain General the Armies going forth would have been subject to confusion. The reason why Judah took his brother Simeon to him was, because Simeon's lot lay within that of Judah, as was shown upon Josh. 19. 1. It may seem that the Tribe of Judah had no need so to do, considering the promise of God, I have delivered the Land into his hand, v. 2. but when God promiseth anything, the best means and help for atcheiving of it are to be used, and so Judah joineth Simeon unto him, not out of di •• rust, or trusting to Simeon's help, but in great obedience & charity to that his brother, that he might help him again, for one brother being holpen by another is as a strong City, for so is that, Prov. 18. 19. rendered in Jerome's translation. Thus Ferus, who also applieth their consulting with the Lord after the death of Joshua, to the Apostles seeking together to the Lord in prayer for the direction after the death of Jesus, before their going out to preach to all Nations.

This application he maketh mystically, and morally as Judah was appointed first to go up, so the Christian that would prevail, must go out by Judah; that is, by confessing the Faith, and hereunto join Simeon, that is, obedience to the commandment: for to these two the Victory is promised. Isidor will have the Judges succeeding of Joshua to set forth the Apostles succeeding • esus, and the people's, sinning and suffering therefore, but upon their repentance, the raising up of Judges to deliver them, to set forth the sinning of Christians and their persecutions, and the stirring up of Princes and Doctors of the Church, for their help and comfort.

And Judah went up, and the Lord delivered the Canaanites and Perizzites into his hands, &c. Here it appeareth, that God did not make so gracious a promise of Victory unto them in vain, and they slew of them in Bezek, 10000 men. This City saith Adrichomius was in the Tribe of Judah, near Bethlehem, and Jerusalem, having Bethlehem on the east, and Jerusalem on the north. But H. Bunting placeth it 44 miles from Jerusalem, by the waters of Merom spoken of Josh. 11. 5. wheresoever it stood, it must needs be within the lot of Judah, because Judah made no war here, but within his own lot, as appeareth, v. 3. Adombez • k also the King of Bezek was taken Prisoner, and had his thumbs and great toes cut off; whereupon he confesseth his own cruel and barbarous dealing with 70 other Kings, who, he saith, being thus mutilated, gathered their meat under his Table. For the reason of dealing thus with him, and of his dealing so with other Kings; it is to be understood, that the thumbs being cut off, a man was madounfit for War, and the great toes being cut off unfit for slight, because Adonibezek had before fought against them, and being overcome, fled away. That he might therefore neither fight nor flee away anymore, he was thus used: Pierius in his Hieroglyphics, to set forth a man unfit for War, made an Emblem of an hand with the thumb cut off, and of an hand shut with the thumb erected, to set forth strength and fortitude, because pollex, the thumb, hath the name a pollendo, as Isidore hath it, because inter caeteros digit • s virtute pollet & potestate. And for this cause of old the Athenians cut off the thumbs of Aegines, that he might not go forth with the Navy, of which he was Captain; so Valer. Maximus and Aelianus; and some, saith the same Val. Max. having cut off their own thumbs that they might not be taken for Soldiers, have been severely punished by the Senate. The like is related by Suetonius of a Roman Knight that cut off the thumbs of his two sons, that they might not go to War, being therefore severely punished by Augustus. And Ammianus Marcellinus praiseth the French, that none of them did cut off their thumbs to decline the terror of War, as many in Italy had done. But there was a secret reason in respect of God's just judgments, why Adonibezek was now served thus, because he had dealt so with 70 other petty Kings before, many of them happily being Kings under him over particular Cities, as the King of Hazor is said to have had many Kings under him, Josh. 11. 10. but hereby it appeareth that Adonibezek was of no small power, whom God yet subdued unto Judah. Hence note the justice of God, to pay wicked men with their own coin: so Valerius the Emperor, who caused 80 Priests, who were sent upon [Note.] an Ambassage to him, to be put into a Ship and burnt, was a little while after burnt in a thatched Cottage by the enemies, who put fire to it. Justinian being also expelled from his Empire by Leontius, and his nose cut off, the said Leontius was used in like manner by Apsimarus; so Zonaras, who also in the same place saith, that Constantine the son of Irene, who had put out the eyes of N • cephorus his Uncle, and of Alexius Mosolus, for suspicion of affecting the Empire, had his eyes put out five years after, upon the same day, by Irene his mother.

In that Adonibezek did not only cut off the thumbs, &c. but made those Kings to gather meat under his Table; this shown the pride and cruelty of a wicked man; there is no mercy in him towards such as he hath subdued, but he useth them as dogs and beasts; as Sapores the King of the Persians having overcome Valerianus the Emperor, used him for a stool to set his foot upon when he went up to his Horse, as Eutropius relateth: and Tamerlane having overcome Bajazet the Emperor of the Turk • served him likewise, and carried him about in an iron cage for a spectacle. But such cruelty used even by the wicked to the wicked, God will not suffer to go unrevenged, as we may see in this example, see also Esa. 33. Amos 2. Lastly, as Ferus noteth, here is a notable example of the mutability of worldly things, in that so many who were Kings, [Note.] were thus abased.

Adonibezek suffering by this judgment, acknowledgeth that God had dealt with him justly, as he had done to others, now causing the like to be done unto him; whereby we may see, that even the wickedest heathen were not without the knowledge of God, as is also taught, Rom. 1. but they had no sense of this but in their misery, and not then neither to call upon him for mercy, but to justify him in his proceedings against them. And they brought him to Jerusalem, and he died there. The reason of their carrying him to Jerusalem is set down in the next verse, that was the next City they subdued and burnt; so that Adonibezek was carried thither as a prisoner only taken along with them in the way that they marched. Touching Jerusalem, we read before of the king of Jerusalem slain by Joshua, Ch. 10 and Ch. 12. and of Jerusalem inhabited by the men of Judah, together with the Jebusites, Josh. 15. 63. but nowhere of the taking of it till this time; yet, as hath been shown upon Josh. 15. 63. it is most probable that it was taken in the days of Joshua, but repossesied again by the enemies, whilst they were busied in other Wars, and that now it was taken the second time by Judah and burnt, as Jericho and Ai had been for the greater terror of the enemies, and in detestation of the abominations therein formerly committed, that it being thus purged and rebuilt, might be fit to be the Metropolis of the whole Kingdom, and the seat of the Temple of God. Whereas this was done by the men of Judah, and yet the far greater part of the City was in the lot of Benjamin, as hath been shown upon Josh. 15. 63. and accordingly they are said to have dwelt here, v. 21. of this Chapter: it may be conceived that the Benjamites were also with the men of Judah in this War, although not hitherto spoken of, because their going out to fight is not afterwards spoken of, as of all the other Tribes, v. 22, 23, 24, &c. but only it is said that they dwelt in Jerusalem, and the Jebusites with them unexpelled, v. 21. but because Judah was the chief in this expedition, he only is named, and not Simeon or Benjamin so rearly joined unto him. Whereas the City is said now to have been burnt, Hebr. to be cast into the fire, a phrase amongst the Hebrews, to express the utter destruction of a place by fire, it is yet to be understood that all without exception was not burnt, but all that was taken only; the Fort of Zion held by the Jebusites even till David's days escaping, as hath been before shown upon Josh. 15. 63.

Here are other expeditions of Judah set forth against the Canaanites in the mountains, and in the south, and in the valleys, in general, the particular places, and their success being further declared in the verses following to v. 20. And first against those in the mountains, Hebron and Debir, of which see Josh. 14. 12, 13. and Ch. 15. 15, 16. and of Debir, or Kiriath-sepher again, v. 49. where enough hath been spoken of the names of these Cities, and of the gift of Hebron to Caleb again repeated, v. 20. and of his expelling the three sons of Anak by the help of Judah. Only that which was done about Debir, and the taking thereof by Othniel the son of Kenaz, Caleb's younger brother, and having his daughter Achsah therefore given him to wise, &c. all which is in the same words set forth, Josh. 15. 15, 16, 17, &c. remaineth here to be spoken of, as most proper to this place, this being the time when these things were done. And Caleb said, He that smiteth Kiriath-sepher, and taketh it, I will give h • m Achsah my daughter to wife; and Othniel the son of Kenaz, the younger brother of Caleb took it, &c. Here a question is made, whether this marriage were lawful [Qu.] or not, seeing that Othniel being brother to Caleb, was Uncle to Achsah, and a Nephew is expressly forbidden to marry his Aunt, therefore by the like reason the Uncle may not marry his Niece. Lyra scanneth this diversely; first, saying, that some hold it to have been against the Law, but Caleb having made a vow at large, and not knowing that his brother should take that City, when it was done, held it not to stand with his magnificence to go back from that which he had promised, and therefore preferring the tie of a vow before that of the Law, performed it, as Jephthah afterward performed his vow in offering his daughter. Thus Hugo Cardin. he had rather keep his vow, then the Law about marriages. But Lyra rejecteth this, because Caleb & Othniel were both godly men, and so it is not probable that they would agree to do anything against the Law of God. Secondly, he therefore saith, that some hold Kenaz the father of Othniel to have been Caleb's brother, and so he was Caleb's Nephew, and called his brother only, as Lot was called Abraham's brother, Gen. 13. Lastly, he saith, that although he were Caleb's brother, yet he did nothing against the Law in marrying his daughter, for Abraham married Sarah, his brother Haroms daughter, and only the marriage of a Nephew with his Aunt, and not of an Uncle with his Niece is by the Law forbidden, Levite. 18. And although the case may seem to be alike for the same degree of consanguinty, yet there is this difference, it is against nature for the Nephew to bring the Ant, his superior, into subjection to him, as he doth, if he marrieth her, but it is not so for the Uncle to marry the Niece. Thus he, who addeth also more touching the liberty of the man above that which is granted to the woman, for the further confirmation hereof. But see the contrary to this proved upon Levite. 18. 18. and Othniel determined to be a brother to Caleb, not properly so called, but according to the appellation used amongst the Hebrews, because he was his kinsman; therefore Junius for brother here, hath agnatus Calebi, but the word in Hebrew is brother, and if that be true which hath been before alleged out of Lyra, that Kenaz the father of Otbniel, took to wife the mother of Caleb, Josh. 14. then this controversy will thus be soon at an end. Ferus from hence praiseth Caleb, in that he sought a son in law rather virtuous then rich; and Themistocles gave his daughter to a man poor indeed, but honest, saying, I had rather have a man wanting money, then money wanting a man. Achsah being given to wife to Othniel, she moves him to ask of her father a field, and then she lighting off her Ass, asked him a blessing, saying, Thou hast given me a dry land, give me also springs of water, and he gave her the upper springs and the nether. The Septuagint and Vulgar Latin have it, he moved her, to which the words following answer best: but Hebr. it is she moved him; both are true, saith Lyra, she moved him, but he thinking it fittest that thee should make this request to her own father, bade her do it. For these words, And she lighted from off her Ass, the Septuagint and Vulg. Latin have it, She murmured & cried, or sighed upon her Ass; but Jun. Pagninus, Uatablus, Tygurini interpreters and divers more, and some Rabbins, as David Kimchi, R. Solomon, Chaldee Paraphr. expound it, she lighted from her Ass, Hebr. it is 〈 in non-Latin alphabet 〉 , the word 〈 in non-Latin alphabet 〉 is not found elsewhere but in this same relation, Josh. 15. and Judge. 4. 21. where it is put for smiting to the ground: Polanus rendereth 〈 in non-Latin alphabet 〉 cum impetu demittere se, desi • re, or defigere, but for ingemiscere, or to sigh, it cannot be taken. Wherefore Bonfrerius laboreth in vain to justify the Vulg. Latin herein. Serrarius better thinketh it a mistaking of 〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉 to sigh or groan. Caleb perceiving by his daughters coming down and prostrating her self, as it is likely, before him, that she would ask him somewhat, asked her what she would, she answered, give me a blessing, &c. as before. Here by a blessing she meaneth not only a wishing well; but a performance of good unto her, as Caleb her father was able. So likewise the word blessing is used, Gen. 33. 11. 1. Sam. 25 27. 2 Cor. 9. 5. thou hast given me a south land, or dry land, Hebr. it is south, but because the south in Canaan was most dry, it may be termed a dry land. And herein Canaan was contrary to all our Countries in Europe, wherein the south is moistest and fruitfullest, but in Canaan the west was the part from which the rain came, Luke 12. 1 Kings 18. the reason, because the west was to the Sea, but the south to the vast wilderness of Arabia, which was dry. Give me also Springs of water, the Septuagint 〈 in non-Latin alphabet 〉 , the redemption of water; and twhereas it followeth, He gave her the upper Springs and the nether, the Septuagint have 〈 in non-Latin alphabet 〉 , which Augustine, who followed that translation, coming to explain after that he had said, she cried out upon her Ass, give me a blessing, &c. he saith, she being advised by her husband to ask a field, asked the redemption of water, but what this should mean I know not, unless a fruitful field wherewith water might be bought, because the place to which she was going with her husband was dry, and Caleb gave her such a field, as that she might with the fruit thereof buy waters, that came from the mountains above, and springing from the valleys beneath. Symmachus rendereth it, possessionem in superioribus & possessionem in inferiorbus, but Theodotion, irrigationem aquarum, Hebr. it is 〈 in non-Latin alphabet 〉 fluctus aquarum. But what is meant by the Springs, or flowings of water, the upper and the nether, it is not agreed. Cajetan saith, that nothing but the Springs are meant in the higher and lower grounds near to the south land already given her, which was dry, that being derived thither by channels, it might be made fruitful. Lyra saith, it was a field, having Springs both in the upper and in the nether part. Tostatus, that two fields are meant, one above the south land already given, lying more north, and the other lower then it, lying more south, both well watered with Springs. It is not likely, that it being agreed before betwixt her husband and her, that she should ask a field, that she asked Springs only, without the ground wherein they lay, but rather such a ground, and Caleb to show his bounty to Othniel, so well deserving, granted more then was desired, a field lying higher, and another lower, accommodated with Springs or Rivers. Bonfrerius standeth for one field only, and for the upper Springs to be the rain of Heaven; but this is absurd, seeing it was not in Caleb's power to give any such Springs, but of God alone at his pleasure, and yet it is said, that he gave his daughter the upper Springs and the nether. If it be demanded how lands could be given to a daughter by one that had sons, as [Qu.] Caleb, 1 Chron. 4. seeing the land was the inheritance of sons only, but in case of the want of such issue. It is answered, that daughters were to have dowries, and the father was not herein tied, but he might, if it pleased him, give some of his land for a dowry to them, to be enjoyed till the year of Jubilee. This passage, saith Ferus, might seem unworthy the sacred History, but that Achsahs practice may well be a pattern for other women, she desired not costly apparel, or gold, or silver, but necessaries for hers and her families sustenance. And there is herein a mystery, Caleb setteth forth God the Father, Othniel Christ, Achsah the Christian soul, the south or dry land given her, this earth, wherein we live, or the flesh, which is dry and barren in respect of all spiritual good things; wherefore Christ adviseth, and the true Christian asketh the upper Springs of grace, to be devout and heavenly, and the nether of contrition and tears for sins and miseries, which who so hath, hath a rich possession indeed.

Gregory by the south land, understandeth the gift to speak freely for the truth, to give alms, to relieve the oppressed, to be zealous for the faith; so that he which hath these graces, but not the grace of tears, hath a dry land, but yet wanteth Springs: This is therefore also to be desired, that through the love of heaven, and the fear of hell, he may be contrite, and weep for his sins, which exclude him from the one, and endanger him in respect of the other. These are the upper and the nether Springs; but because the heart is first affected with sorrow for fear of hell, and then, a confidence towards God being wrought, for being delayed in coming to the blessedness expected; the nether Springs are first in Nature, but because sorrowing and groaning out of a desire of heaven is the more worthy, this is first placed here, the upper Springs, and then the nether, as not being of so great dignity. And this mystical application is rather to be preferred, because a gift given after espousalls is spoken of, which cannot be earthly, but spiritual, although defective, till true sorrow to repentance be added. Wherefore Ferus also goeth from his first, saying, or by the south land the gifts of grace may be understood, by the springs of water, the gift of eternal life.

And the children of the Kenite, Moses Father in law, went up out of the City of Palme trees with the children of Judah, into the wilderness of Judah, &c. Numb. 10. 29. Raguel is said to be the Father in law of Moses, and Hobab to be his son, he is also called Revel and Jethro, Exod. 2. 16, 17. Ch. 18. 1. and here the Kenite, of which name see again, Judge. 4. 11. and Numb. 24. 21. He was desired by Moses to stay with him, Numb. 10. 29. promising that he should dwell amongst the people of Israel in the best of the Land. And hereby it seemeth that this was performed after the death of Moses, for his children abode hitherto in the City of Palme trees, that is, Jericho, Deut. 34. 3. Judge. 3. 13. which Josephus describeth to be the most pleasant and fruitful part of all the Land. But now they go up into the wilderness of Judah. Whereas it is by their going up out of Jericho implied, that they dwelt therein, it is to be understood, that this they could not do, because Jericho was all burnt down to the ground, and not built yet again; wherefore they abode only in Tents within the confines of Jericho. But why did they now remove? Lyra saith, that they might be near [Qu.] unto Othniel, to learn of him the knowledge of the Law, 2 Chron. 2. 55. the Kenites are said to have come of Hemath, the father of the house of Rechab, celebrated Jer. 35. for their abdicating of the world and worldly profits and pleasures: If these were the same with those Kenites, this might be a reason of their remove from a pleasant place to a wilderness, that they might be the more free to Divine contemplations, and not corrupted with the aff • uence of worldly delights. Yet Junius thinketh that they went to join themselves with the children of Judah in their Wars.

Arad, by lying near which the Wilderness of Judah is described, was on the border of the land of Canaan, next unto the Idumaeans and Amalekites, as it were a corner east and south, see Numb. 21.

And Judah went with his brother Simeon, and they slew the Canaanites that dwelt in Zephath, &c. Simeon having holpen Judah in his lot, now is holpen by Judah in his lot: Zephath was 16 miles from Debir, the City last taken by Othniel. It is thought to have been a City of the Region Arad, of which see Numb. 21. how it was devoted to hormab, or destruction, which is here executed; but only there it is said, Israel destroyed them and their Cities, here only one City is said to be destroyed, which happily was the chief, and the appurtenances to it are not named.

Also Judah took Gaza with the coast thereof, and Askelon and Ekron. These were Cities of the Philistines, about which it may be doubted how Judah is said to have taken them, seeing Ch. 3. 3. five Lord's of the Philistines remained unpossessed; and these were three of them, and always after the Philistines continued [Qu.] infest enemies to the Jews, and unsubdued, even unto the days of Eli, 1 Sam. 5. Lyra answereth, that either it is meant, Judah took something belonging to these three Cities, or having taken them, possessed them not, and so they were again recovered by the Philistines. Josephus saith that Gaza and Ekron were not taken, but Askelon and Azotus, and the Septuagint Roman. edition, they possessed neither, Gaza, Askelon, Ekron, nor Azotus. But both erroneously; yet this last is true, they possessed none of these, although they took them.

And the Lord was with Judah, and he drave out the inhabitants of the mountains, but he could not drive out the inhabitants of the valley, &c. It may seem strange if God were with them, that they should not be able to expel any enemies; so that this seemeth to be a reason of no force, which is added, because they had Chariots of iron: of which kind of Chariots, see Josh. 17. 16. But it is to be understood, that God permitted them for these Chariots to be timorous of them, that so the expelling of some enemies might be deferred, they being left still to try the children of Israel, as is said, Judge. 3. But why had they in the valleys [Qu.] Chariots of iron, more then they in the mountains? Answ. Because these kind of Warlike Engines were not to be wielded, but in plain places, where they might run every way with force and great violence.

Here Hebron is given to Caleb, and he expelleth the three sons of Anak, see before, v. 10. and Josh. 14.

And the children of Benjamin could not expel the Jebusites out of Jerusalem, &c. see the same said before of Judah, Josh. 15. 63.

And Joseph went up against Bethel, and the Lord was with him, &c. Bethel lay nigh unto Ai, Josh. 8. 9. at the taking of which the men of Bethel most probably fell also. But now it seemeth that it was again re-peopled, and Ephraim meant here by the house of Joseph went against it; for Manasseh another Tribe of that house is spoken of, v. 27. so Lyra. But as Manasseh, so Ephraim is spoken of severally, v. 29. and therefore by Joseph here, both together are meant. For their coming into Bethel, it is said, that they found a man that came out of the City, and prayed him to show them the way into it. Whereupon the Rabbins say, that there was no entrance in but under the ground, so that without a guide they could not come in: but this seemeth to be fabulous. It is more probable that there were many winding & turnings to come in it, so that the way was hard to find. This man for his kindness in showing them the way they saved, with his family, as Rahab in Jericho had been saved before, Josh 6. and he went amongst the Hittites, and built a City, calling it Luz, as the old name of Bethel is said to have been, v. 23. of which see Gen. 28. Touching the fact of this man of Bethel, betraying his own native Country, something hath been spoken before of Rahab's, Ch. 2. which was not much unlike unto it. This may seem to have been an heinous thing in this man, and unnatural, because all are bound by the law of nature to seek the preservation of their own Country as much as they can, and therefore when any man hath been treacherous to his Country to betray it, he hath been hated in all nations. Philip, or as some have it, Antigonus of Greece was wont to say, I love them greatly that are about to betray, but when they have betrayed, I hate them most of all. When Rhimitalces the King of the Thracians fell away from Anthony to Augustus the Roman Emperor, and thought therefore that he was worthy of great favor, he said likewise, I love prodition, but praise not proditors. When Camillus the Roman besieged the Falisti, a certain Schoolmaster led out the children of the Lord's which he taught, into the Tents of the Romans, pretending that he went out only to walk with them for recreation, hoping by this treachery to get a great reward; but the Romans contrariwise, to show their hatred of this fact, delivered the Schoolmaster bound to those Boys to be beaten with rods, and so sent them back to their parents. Mahomet the Turkish Emperor having taken Constantinople by the treachery of one Gereula, to whom Paleclogus the Emperor that then was slain, had been very beneficial; in hatred of so foul a treachery, laid cruel punishments upon him. And the Dolphin of France in King Johns time, vowed, that if he attained the Crown of England, he would kill all the Lord's that had been Traitors to their own King, in bringing him in against him. But this man is not to be ranked amongst such; for when it is made known, that it is the will of God, that any City or Country should be destroyed, it is now no longer treachery, but piety, even for a native of that Country, although not to be an agent in destroying it, yet to further those herein that are appointed to destroy it. And this was the case of all the Cities in Canaan, as was commonly known to the inhabitants. But seeing this man was one of them, how could he lawfully be dismissed, when as everyone of them was adjudged [Qu.] to the sword? Answ. They were not all so adjudged to the sword, but that upon just occasion some might be spared, as Rahab was, and the Gibeonites also. But herein was the difference betwixt them and this man, they were spared, and lived amongst the children of Israel, because most probably they turned to the true Religion, but this man happily not being converted, was not permitted to dwell amongst them, but sent away into another Country. And they could not in way of gratitude for the good turn he did them, but let him and his go in safety. What the land of the Hittites was, to which he went, is uncertain, but it seemeth to have been some other Country near, and no part of the Land of Canaan given to Israel.

Having shown the victory of the house of Joseph, now it is shown in what Cities they could not prevail, either Manasseh or Ephraim, v. 29. But herein somethink that their negligence is blamed. Of these Cities see before, Josh. 17. 11. & Josh. 16. 10. And the like is said of Zebulun, v. 30. of Asher, v. 31. of Naphtali, v. 33. and of Dan, v. 34. touching all which it is to be held that they sinned, in that for the love of the gain of tribute they expelled not the Canaanites, as they were straitly charged, Numb. 33. Deut. 7. so Lyra.

Touching Dan, his condition is set forth as different from the rest, the Amorites forced him into the mountains, themselves holding the valleys, and some mountains also, as Heres, Aialon, and Sbaalbim, which was doubtless for their sin • , for otherwise God was able, and would have given them more power also against them. This straitening of the tribe of Dan was spoken of before Josh. 19. 47. which caused them to go out and subdue other places, so likewise Judge. 18. The Septuagint for these three mountains have it, 〈 in non-Latin alphabet 〉 where there were Bears and Foxes, 〈 in non-Latin alphabet 〉 , by Aialon understanding Bears, and by Sbaalbim Foxes, for which yet they are nowhere taken, but Aialon for a wild beast, called an Hart, and Shangnalim for Foxes. Heres is thought to have the name from the Sun, for the dryness, as the word signifieth, by some from shells or potsherds. Of Aialon, see Josh. 10. 12. Of Sbalabim, Josh. 19. 42. 1 King. 4. 9. This was the state of the Danites, but the house of Joseph made these Amorites tributaries, that is, the Ephraimites who bordered upon the Danites, as the Septuagint have it expressly, And the hand of the house of Joseph was heavy opon the Amorite: Hebr. there is nothing but, And the hand of Joseph was beavie, and he put him to tribute, it not being expressed who was put to tribute, whether the Amorite by the house of Joseph, or the house of Joseph by the Amorite, but because we read not yet of any tribe of Israel put to tribute, but contrariwise, that of the Septuagint is to be preferred, although Lyra leaveth it doubtful.

And the coast of the Amorites was from the going up to Akrabbim, from the rock, and upward. Of this place see Numb. 34. 4. it was the bound of the tribe of Judah southward, unto which seeing the Amorite extended from Dan, it appeareth, that he was still of great power, so that this may be taken, as added to show a reason why Dan was so straitened by them: The rock, Hebr. 〈 in non-Latin alphabet 〉 is said by Josephus to have been a City of the Amalekites; by Jerome a City in the confines of the Amalekites and Philistines.

CHAP. II.

AND an Angel of the Lord came from Gilgal to Bochim, and said, I made you to go up out of Egypt, &c. The sin of the Israelites being set forth before, that they expelled not the Canaanites, but covenanted with them for tribute, now they are reproved for it, and threatened. Touching the Angel of the Lord said to come unto them, the Rabbins say it was Phinehas who is called an Angel, because a messenger from God is 〈 in non-Latin alphabet 〉 , an Angel, as the word signifieth. Christian Expositors generally, that it was an Angel indeed; because he speaketh not like a Prophet, Thus saith the Lord, but as an Angel, I made you to go out of Egypt, and when a Prophet is spoken of, he is so mentioned, as that it may certainly be known that such an one was sent. But why is he said then to come from Gilgal, and not rather from heaven? Junius hereupon inferreth, [Qu.] that it was not an Angel, but a man who is said to pass from one place to another, as an Angel is not, and because his vanishing away again is not spoken of; but the last of these reasons is of no force, seeing although sometime an Angel appearing is said to vanish again, as Judge. 13. 19. yet at other times not, as Josh. 5. 13. Gen. 18. 33. Ch. 19. 22. And for that reason taken from his coming from Gilgal, it may well be understood to have been thus said, because he appeared there before to Joshua, Ch 5. when he said, that he came as a Captain of the Lord's Host. Wherefore mention is here made of that place, as wherein he had before so graciously shown himself in their aide, that their ingratitude in falling from God might the more appear. But for the place [Bochim] to which he now came, if it be demanded where that was? Divers [Qu.] conjecture diversely. Adrichomius saith, it was within the lot of Benjamin near unto Gilgal, calling it Clautomon, weeping: some at Shiloh, because the Tabernacle was there, and Sacrifices were here offered, v. 5. but it was unlawful to offer in any other place then where the Tabernacle was. And at Sbiloh, because of the Tabernacle the people used to assemble together three times in the year, so that the whole Assembly of them might here be spoken unto. Lastly, others, that it was a Wood near to Jerusalem, where David afterwards lay hid, and a sign being given by the moving of the tops of the trees, issued out against the Philistines; because the Septuagint for Mulberry trees, have it 〈 in non-Latin alphabet 〉 , near the place of weeping, as Bochim in Hebr. signifieth. And Josephus saith, the High Priest prophesied in the Woods, which were called the place of weeping. And against the former opinion, that it was Shiloh, it is alleged, that Shiloh was never called Bochim after this, as it should have been, if the apparition had been there, according to v. 5. yet I think it most probable, that Shiloh was the place for the reasons brought before. For the reason objected, then the name should hereupon have been changed, it is easily answered, it was enough for a part of that place where the Assembly was held, to be called Bochim, although the old name of the whole in general were retained still. Lyra taking it for granted that this place was not Shiloh, draweth an argument from hence to prove, that he was an Angel that appeared, because otherwise it was unlawful to have sacrificed here; but an Angel appeared to Manoah, he likewise sacrificed in the place where he appeared unto him. And they that stand for another place besides Shiloh, hereby answer the reason brought before to prove it Shiloh, because otherwise they could not have sacrificed here, because howsoever ordinarily they might not sacrifice but at the place which the Lord chose for his Tabernacle, yet in extraordinary cases they might, as David in the threshing floor of Araunah, 2 Sam. 24. and Elias, 1 King. 18. But to these places alleged it may be said, that Manoah and David had special direction, and Elijah was a Prophet inspired, but here without any such direction they offered sacrifices, which implieth, that it was done in the ordinary place.

For the time when this Angel appeared, there is also a difference, some thinking that it was before Joshua his death, because v. 6. Joshua is spoken of as dismissing the people from this Assembly, and then dying. Others, after his death, because the people are said to have served the Lord all the days of Joshua, and of the Elders that over-lived Joshua, v. 7. but this reprehension of them by the Angel was after their falling away, when they had made Leagues with the inhabitants of the Land, and suffered their Idols and Altars to stand, which was, when for tribute they suffered them to live, Ch 1. It cannot be, that during Joshua his life any such thing should be tolerated, or if against his will it had been done, he would doubtless have reproved them for it in his last speeches, Josh. 23 and 24. Moreover, Joshua was by the Lord called off from warring anymore with the enemy, to divide the Land, Josh. 13. 1. 7. and so there was an intermission of War the rest of his days; wherefore the Conquests made after, and putting of some to tribute, must needs be after his death, when the Israelites were more multiplied, and this apparition was after that. And thus much is expressed, Judge. 1. 1. where it is said, After the death of Joshua, &c. As for Joshua his dying mentioned after this, it is done, saith Augustine, by recapitulation, to begin the Story from the first, and in the book of Joshua, their putting of the Canaanites to tribute, is mentioned by pre-occupation. It seemeth plainly to be a repetition of that, Josh. 24. 28, 29, 30. where it is spoken to the same effect, as if it had been said, because v. 3. the Angel threatened, that the enemies left by their negligence, should be as thorns in their sides; and their God's suffered to remain, as snares unto them.

I will now show from the beginning the order of these things fulfilled. First, they were dismissed by Joshua after a Covenant made to their inheritances, and possessed them, and in this good case they stood all his days, and of the Elders overliving him, because they yet served the Lord, and were not ensnared by Idols; but after this iniquity began to work upon the ground laid in sparing the Canaanites, &c.

Touching God's prohibiting them to make Covenants with them, and command to throw down their Altars, the transgressing against which they are here charged with, see Exod. 23. 32, 33. Exod. 34. 12, 15, 16. Deut. 7. 2, 3. Josh. 23. 12. also Exod. 23. 24. & 34. 13. Deut. 7. 25.

Wherefore I said, I will not drive them out from before you, but they shall be thorns in your sides, and their God's shall be a snare unto you; to this effect it was said, Josh. 23. 13. to which this hath reference.

These things being spoken by the Angel, the people wept, and hence the place was called Boch • m, weeping; so that it was called so before by anticipation, because, as Augustine hath it, this Book was written after this thing done, and this name upon that place imposed. and they sacrificed there unto the Lord. They wept, saith Ferus, out of compunction for their sins, and sacrificed, to show their faith in Christ, that was to come, who was figured out in those sacrifices, so that here were two things required in true repentance, but the third, viz. the works of faith, was wanting, and thus their repentance was frustrated, because that after this they amended not their lives. Wherefore we must learn to do all three, that God may forgive us. Sacrificing was sometime by peace-offerings in way of thankfulness for benefits received, and sometime by sin-offerings for the expiating thereof, and of this kind their sacrifices at this time doubtless were.

Joshua his dismissing of the people is repeated from Josh. 24. 28. and his dying and being buried, and the people's persevering in the service of God, &c. of all which enough upon that place.

And there arose another generation, which knew not the Lord, nor the works that he had done for Israel. Here is set down the Original of all the evils that followed, related in this Book, godly men were taken away, and an ignorant generation remained: intimating how necessary godly Governors and Pastors [Note.] are for the people; when such fail, godliness, and the knowledge of God faileth in the land, and all things tend to ruin. They are said not to have known the Lord, because they had not seen those famous and wonderful works w ^ch he did in former times, so Augustine; and for the relation made hereof either they believed it not, or were unaffected herewith, so that they knew not the Lord to be better and more worthy to be served then the God's of the Heathen.

And hereupon they did evil, and served other God's, for which they were given over to divers oppressions by their enemies, but then God in mercy raised them up Judges to deliver them, and the Judge being dead, they sinned in like manner again, which is the sum of all the relations following in this Book. Wherefore it is to be understood that what is here said to v. 20. is the general sum, after which follow the particulars in the residue of this book.

They served Baal and Ashteroth. Baal signifieth a Lord, and was the common name of the chief God amongst the Heathen, who was Jupiter Belus, being set forth in divers Countries with divers additions; and Baalim in the plural number were all other heathen God's called that were males, and the females Ashteroth, and when it is in the singular number Astarthe, Juno the chief Goddess is set forth hereby; so Augustine, who will have Baal to be a Punic word, and saith, that Juno was set forth in the plural number Ashteroth, because there were many images of the same Juno, called together Ashteroth, or Junoes. Others think, that by Astrate and Ashteroth Uenus was set forth, the Goddess of the Sidonians, as Ashteroth is said to be, 1 Kings 11. 5. 33. 2 King. 23. 13. being so called from Astron the morning Star, in the similitude whereof she was worshipped. Plutarch is doubtful whether it be Uenus or Juno. Lucianus thinketh that it was the Moon. The word 〈 in non-Latin alphabet 〉 , from whence Ashteroth cometh, signifieth a flock of sheep being Ewes, in similitude of which this Idol was made, and worshipped by the Sidonians, so Pagninus out of R. D. and Jupiter of a Ram.

And he sold them into the hands of their enemies: If he sold them, saith Augustine, what price took he for them? and answereth by that, Psal. 44. 12. he took no money for them. Wherefore he is said to sell them, when he gave them into their hands who were wicked, and returned no thanks or Worship unto God as a price therefore. The Vulg. Latin hath it, they sold them, which Lyra expoundeth of their enemies, who took them and spoiled them of their goods, and then sold them for slaves, but both Hebrew and Septusgint have it, he sold them, referring it to God.

The Lord's hand was against them as he had said, and as he had sworn unto them. To be against them, if they transgressed, he had threatened, Levite. 26. and Deut. 28. but we read not anywhere that he sware it, wherefore it is to be held that this was done, but not hitherto expressed, but the expression of it reserved to this place.

But the Lord raised them up Judges to deliver them, but they would not hearken to their Judges, that is, constantly to leave their sins; for still when any Judge was dead, they returned to their old wickedness, v. 19. whereby is implied, that they were contained in some obedience to God, whilst the Judge lived, by whom they were delivered; but afterwards they fell away again.

For these their sins the anger of the Lord waxed hot against them, and he said, I will not henceforth drive out any of the nations which Joshua left, when he died. This seemeth to make for that opinion, that the victories obtained, Judge. 1. and their inability to expel anymore enemies out of their particular lots, and the reproof of the Angel, Judge. 2. were before the death of Joshua. But it hath already been plainly proved, that all this was done after Joshua his death; the meaning therefore is, that he would not drive out anymore of them, that were left, when Joshua died, then had been already driven out. That Israel might by them be proved, &c. which he saith was the end of his not driving them out, but leaving them unsubdued in Joshua his days. Whereas David and Solomon afterwards brought and held them in subjection, it was not contrary to this threatening, for they remained even still in their days, although as a people brought under, but ready, when they should sin again, to be a scourge unto Israel. For their being reserved to prove Israel, it is not meant, that the Lord might know, what they would do, for he knew all things from the beginning, but that it might appear experimentally to themselves and to all men, whether they would do good or evil by their standing in a prosperous estate, or falling into misery, which should be a certain proof of their sinning.

CHAP. III.

HEre first it is shown, what enemies were left unexpelled, five Lord's of the Philistines, all the Canaanites, the Sidonians, and Hivites of mount Lebanon, and from mount Baal Hermon, to the entering in of Hamath. And these are said to be left to prove Israel, and that they might know war. Of these nations, see before Josh. 13. 1, 2, 3, 4, 5. and the notes thereupon, and why they were not driven out as the Lord had promised, Ch. 2. 20, 21. they by their wickedness were the cause hereof. These enemies, saith Ferus, were left to prove them, that is, that being in continual danger of them they might fear to offend God, as upon whose protection they always depended. And to teach them war, that is, that they might have need to apply themselves to military exercises, when their enemies should infest them for their sins, and not lie down in sloatgh and idleness. War is not then hereby commended, it is the refuge not of felicity, but of necessity, to learn to war; it were much more happy to be ignorant of war, and to have God for our protector, thus he. These enemies then were left in their fathers times; whilst Joshua lived, before that they had provoked the Lord by their sins for these reasons, another reason also being rendered, Exod. 23. 29. lest the land should be left desolate, and the beasts of the field should be multiplied against them. And where as one reason here rendered is, that they might learn to war, it appeareth, that although peace be most desirable, yet for the vices that accompany it, slothfulness, luxury and pride, wars arenecessary, and lest through continual peace men should grow altogether ignorant, how to proceed in war, when they are by their enemies assaulted. It is true indeed, that God can protect his, although they know not how to fight, but he will have them so to depend upon his protection, as to use the means of warlike preparation, whereas all the Canaanites are said to be left, and Josh. 13. 4. all the land of the Canaanites, this is not to be understood, as if none of them were destroyed, for Numh. 21. those in the south were rooted out, and Josh. 9. many Canaanites more, Josh. 12. 8. but that still many of them remained in divers parts of the land, Josh. 16. and 17. all which only are meant here.

Mystically by the enemies left, understand our spiritual enemies, that yet remain, now that our Jesus hath brought us into the land of Christianity: the five senses set forth by the five Lord's of the Philistines, and the world, flesh and Devil, set forth by the Canaanites, Sidonians, and Hivites; these remain still to prove us, whether we will be drawn hereby to evil, or follow the Lord, and that the greatness of our corruption might appear, and so the greatness of God's mercy in delivering of us, which otherwise would not so readily have been acknowledged. And lastly, that we might not live in security, which produceth many vices, as it is said, Exod 23. 29. lest the beasts of the field multiply against thee, but learn and exercise the spiritual warfare, all the days of our lives.

The enemies that were left to prove them, being hitherto particularized, now the effect hereof through their corruption is shown. They take their daughters to be their wives, and gave them their daughters and served their God's. The beginning of their wickedness was in presuming to do contrary to God's express command, Deut. 7. whereby is shown what horrible evils come of sinning in anything, that we may not presume upon our own strength to [Note.] offend in any kind.

And they forgot the Lord and served Baalim, and the groves. The vulgar Latin hath Baalim and Ashteroth, but the word 〈 in non-Latin alphabet 〉 groves, and so the Septuagint render it also, where by groves understand the Idols worshipped in groves. Forget the Lord, saith Ferus, they could not, but because they contemned his word and neglected his precepts, they are said to have forgotten him: neither is it to be thought that they served other gods, but that they served God with the worship used unto Idols, as when they worshipped the golden calf, they could not be so gross as to think that calf a god, or that Aaron could make them a god, wherefore it was proclaimed, To morrow is a holy day to the Lord, implying that they exhibited that worship to the Lord▪ He that doth anything then contrary to the word of God, although he intendeth his worship, committeth Idolatry, and likewise he that setteth up any other worship, omitting that which he hath commanded. Wherefore let us look to it, left it be objected to us, Ye have forgotten God and served other gods. Thus that Friar aiming doubtless at the Popish worship by images, and at their superstitious rites.

And he sold them into the hand of Cushan-rishathaim, King of Mesopotamia, &c. For Mesopotamia Hebr. is Aram Naharaim, and Aram alone, v. 10. which is Syria, and so the vulgar Latin there rendereth it. But Aram is rendered Mesopotamia, because it stood within two rivers, as Naharaim signifieth. The Septuagint have Mesopotamia of Syria, for Mesopotamia was the chief City of Syria, and then the Metropolis of that Kingdom. Aram Naharaim signifieth Syria of the Rivers, it was between two famous Rivers, Euphrates and Tigris, and lay far from the land of Canaan, yet from thence God brought enemies to chastise the rebellious Israelites, as Ferus noteth, even 400 miles. For it was not Cushan-rishathaims power, that could subdue Israel, but God sold them into his hands: wherefore God, and not man, is to be feared. Josephus calleth this King the King of Assyria, but erroneously, and here he placeth the history of the Levites concubine, which followed long after Judge. 19. They served this king 8. years, according to the time, saith Hugo and Lyra, that they had served idols.

And when they cried to the Lord, he raised them up a deliverer, Othniel, &c. of Othniels description see before Ch. 1. 13. for deliverer, Hebr. is a Savior; a man, saith Augustine, is called a Savior, because God saved them by him, and by the same name are other Judges afterwards also called. Wherefore both the Sept. and vulgar Latin, render it a Savior. Bonfrerius, the Jesuit, because we in our translations decline this word, and put for it a deliverer, falleth very foul upon us saying, that these Novatores will make new the Scriptures and all, and inferreth that the Virgin Mary, and the Saints departed, may well be called Savior's, and Mediators also, without derogating from God and his Son Jesus Christ, because as these Judges saved by the help of God, as subordinate instruments and means, so Jesus being our chief Savior, yet useth them as helps under him to save the faithful. But we contend not so much for the word, but only oppose that doctrine and practice whereby it is derogated from Christ, our only Mediator, for they do not only thus style the Saints, but pray, unto them, and ascribe merit to them, which are incommunicable properties of our Lord only. We acknowledge that preachers save, according to that, 1 Tim. 4. 16. but as instruments by whose preaching and praying God worketh grace and saveth, and therefore that they are to be sought unto, whilst they live, but that the most excellent amongst them, the very Apostles should be prayed unto, when they are dead, or their merits relied upon in any part, we do utterly deny as being a thing, for which we have no precept, or precedent in all the word of God, but divers passages to the contrary. But how was Othniel and other Judges stirred up to [Qu.] be Savior's? An. Josephus and the Chaldee Paraphrast say, that he was bidden by divine oracle to go against the king of Mesopotamia, and that by the Spirit coming upon him was meant the Spirit of prophecy, whereby it was revealed to him, that he leading forth the people to this war should prevail. Thus the Spirit is said to have come upon the Prophets to prophecy, Ezek. 2. 2. c. 3. 24. c. 11. 5. &c. But I do not think, that the Spirit came upon Othniel thus only, but to indue him with courage, wisdom, and extraordinary force also to subdue the enemy and to govern the people aright, and to make him a sufficient Judge over them all his days, for his proceedings were miraculous and extraordinary through that Spirit coming upon him, causing terror in the enemies, and an awful regard in the people of Israel, whereby they were kept in obedience, whilst he lived.

The time of his being stirred, saith one, was anno mundi, 25 12. and 9 years after the death of Joshua, his name signifying the God of Time, so that he was a type of Christ, that saved his people in the fullness of time. And if so, then the children of Israel fell away soon after the death of Joshua, viz. one year after, but a longer time hath been already assigned upon Ch. 1. 1.

And the land had rest 40. years. If this should be understood merely of the time, that they lived under Othniel, after their deliverance from their 8 yeaaes servitude, the time would not agree with the years mentioned, 1 King. 6. 1. and therefore the meaning must be, the land had rest 40 years from the time, wherein they were first brought into servitude by Cushanrishathaim, and so the times of their oppressions afterwards are to be reckoned to the years of their Judges, see Josh. 24. 32. and Judge. 1. 1. If this shall seem absurd, that the land should be said to have had rest 40 years, when as 8 of them were spent in servitudes and oppressions: Bonfrerius answereth two things, first that the greater number of years of Peace carry the name of the whole time of 40 years, as the time that the children of Israel lived in Egypt, carried the name of 430 years, although many of those years were spent elsewhere. 2. That there is a rest from sinning as well as from being oppressed, and of this the rest of 40 years may be understood, they rested from entering upon the way of sinning so abominably 40 years. But either of these ways seem to me to be forced, and the most genuine to be this; the land had rest, till 40 years were expired from the death of Joshua and the Elders that over-lived him. For before, the time, since their coming out of Egypt, was counted first by their travels in the wilderness, and then by Joshua his time, and the time of that generation, now a new way of reckoning is followed throughout the rest of this book, viz. by the years of Judges succeeding one another, each ones time beginning at the death of his predecessor, although he was not raised up, till many years after, and so Othniels time of 40 years began immediately after the death of the Elders, and because when that was, is uncertain, and so how long time is to be reckoned to Joshua his government, and to the Elders overliving him, that we might not err in the general, the whole sum of years from their coming out of Egypt, till Solomon's beginning to build the Temple is precisely set down, 1 King. 6. 1.

Mystically by Cushanrishathaeim, signifying their humiliation according to Origen, we may understand the Devil to whom the wicked are delivered for their humiliation, when they are excommunicated, but when they are thoroughly humbled and cry to God, they are delivered, and enjoy peace a far longer time then they suffered, even forever and ever, unless they do wickedly again, for then they shall be humbled again, as the Israelites were by Eglon, the king of Moab, as it followeth, v. 12, 13. &c. where it is said, they did evil again, and God strengthened Eglon against them, and he came with the Ammonites, and Amalekites, and possessed the City of Palme-trees, and smote the Israelites, and made them serve him 18 years. Here again sin giveth power to the enemy, and so to the spiritual enemy, as the gloss noteth. The Moabites could do nothing against Israel before, and Amalek was easily overcome by them, but the sins of Israel now make these mighty to overcome them. The City of Palme-trees was Jericho, as hath been before shown, and by the City, the limits where it stood and that belonged to it are to be understood, for Jericho it remained unbuilt. The enemy came hither then saith Lyra, and having subdued thus far, the whole Country yielded and became tributary. In that God is said to have strengthened Eglon against his [Qu..] people, it may be demanded how he did it, and whether the act of Eglon in oppressing Israel were just? To this Ferus answereth, that God made him his instrument justly to punish the Israelites for their sins, and gave him strength and courage to subdue them, but for so much as he came against them, not with any such intention, but in tyranny, pride and covetousness, in wrath and hatred, the fact was wicked in him, and therefore he was slain by one raised up of God, as he deserved. And the same is to be held touching Nebuchadnezzar, Sennacherib, and other heathen tyrants. But how is God said then to strenghen him? Answ. Not as a godly judge directly sending him, but supplying him with power, courage and instruments of war, and striking terror into the Israelites, and infatuating their counsels, and so occasion being ministered of quarrel, he out of a milacious mind came against them and brought them under.

And when the children of Israel cried out to the Lord, he raised them up a deliverer, Ehud the son of Gera, a Benjamite, a man left-handed, &c. For Ehud the Vulgar Latin hath Ajoth, qui utra{que} manu pro d • xtra utebatur; the Septuagint 〈 in non-Latin alphabet 〉 Hebr. Ehud 〈 in non-Latin alphabet 〉 renbred by the Tygurin interpreters, qui vir fuit clausa manu dextra, because 〈 in non-Latin alphabet 〉 signifieth claudere, Psal. 69. 16. as Pagninus hath it, so likewise Amandus Polanus, Arias Montanus, Vatablus, Robertus, Stephanus, Rabbini. He was then a man whose right hand was shut up, and therefore said to be left handed, as being not able to use the right hand with such force. Elder interpreters generally follow Jerome’s translation, and some reason stif • lie for it, both because the word 〈 in non-Latin alphabet 〉 is used but once more in all the Scriptures, viz. Psal. 69. 16. where it may be as well expounded to open, as to shut, and because the men of Benjamin are celebrated for this, that they could use their left hands as their right, Judge. 20. 16. and Ehud was of that tribe, and lastly, because a man lame on his right hand was unfit for this employment. In that place Judge. 20. 16. the same phrase is used, that in this place, and therefore they are doubtless to be expounded alike, Ehud was left handed, and so were they, but not lame on the right, as some suppose Ehud to have been, but yet if he had been so, the miracle had been the greater. But a man left handed, is as apt and able for any service, as one right handed. The phrase seemeth to be an Hebraism, his right hand shut, because he used not that, as men commonly do, but his left hand for it, and therefore it is rightly rendered by our Interpreters, a man left handed, whether ye expound the word to open or to shut, for if, to open, then he used it not to hold his weapon, or to fight with it. For this word, a Benjamite, Hebr. is a son of Jemini, but by Jemini Benjamin is meant, who had his name from Jamin a right hand, and Ben a son, and hereunto Ehud’s fathers name Gera agreeth, see Gen. 46. 21. but it is to be understood, that he was not the immediate son of Gera, for he died too long before, but of that family, whereof he was the father. So that H. Bunting, in his Patriarchs travels was wide in this, when he set him forth to be a man of Judah, that dwelt in Jericho, and lame on his right hand. But for his being lame on his right hand, Ferus also standeth, saying that the power of God herein appeared in delivering them by such an infirm instrument, but because the same is said of 700 of Benjamin, Judge. 20. 16. who, it is not probable, were all lame on their right hand, this phrase must needs have another exposition, as before.

By Ehud the Israelites sent a gift unto Eglon, and he prepared him a dagger, which he girded to his right side under his loose garment, & herewith, after the the present delivered, having obtained privacy with him he stabd him into the belly, and slew him &c. If it be doubted, whether Ehud’s fact herein be justifiable, because Eglon now was his Lord, and every soul must be subject to the higher powers; To this Ferus answereth well, that for any subject of his own private motion to rise up against his King, although a tyrant, is a great sin, but Ehud was stirred up by God, as Jehu was afterwards, & therefore is not to be condemned, but commended: this example then is not in any case to be imitated, but when God likewise giveth authority. St. Augustine questioneth, whether Ehud did not lie, when to cause him to put all men forth, he said, that he had a secret word unto him, but yet said nothing but stabbed him? and answereth that by word in the Hebrew Phrase, an act may also be understood, as is usual in many places, and to do this act God stirred him up, wherefore he said, that he had a word from God unto him. Lyra saith that he cannot be excused from lying, but it was an officious, not a pernicious lie, because it tended to the killing of a tyrant, which was commendable, but not his lying. The place where this was done was about Jericho, where the king of Moab kept his court, as is intimated in v. 19. where he is said to have returned from the quarries at Gilgal, which was near unto Jericho, Josh. 5. The word is 〈 in non-Latin alphabet 〉 and is rendered by the Sept. and in the Vulgar Latin, idols in Gilgal, and Ferus saith, that seeing the idols set up there by the king of Moab, it being a place of great esteem in divers respects, his zeal so wrought with him, that he returned and killed the king. But it is plain, that Ehud prepared to do this before, and therefore was not hereby moved. Moreover the word 〈 in non-Latin alphabet 〉 signifieth to carve wood or stone, and although 〈 in non-Latin alphabet 〉 sometimes signifieth carved images, yet it may also be taken for any hewed or carved stones, and for the places where this is done, as Pagninus showeth, and Junius rendereth it, Lapicidinis, Arias Montanus, dolaturis. But because the word is commonly put for images, I think the Vulgar Latin of Jerome is herein to be preferred.

Ebud accompanied those, that came with him to bring the present thus far, that they might be out of danger, and then returned to do that which God by his spirit had moved him unto. And happily he made a show, as if he had been at Gilgal to worship before the kings idols set up there, & had something touching the king revealed unto him, that he might the better get an opportunity of being alone with him. Howsoever, his plot took effect, for the king caused all men to go out, and then Ehud told him, that he had a word unto him from God, at which he arose out of his chair, and Ehud stabd him not being aware of it. The Instrument wherewith is said to have been a dagger with two edges, a cubit long, v. 16. the Vulgar Latin, Qui secit tibi gladium ancipitem habentem in medio capulum longitudine palmae manus, but although the word 〈 in non-Latin alphabet 〉 here used, signifieth a sword or a dagger, yet these words, habentem in medio Capulum, are neither in the Hebr. Sept. or Chaldee. and the word 〈 in non-Latin alphabet 〉 signifieth not the palm of an hand, but a cubit, as reason also evinceth that this must needs be the length of it, that it might pierce through his fat belly, and if it had been but as long as the palm of a man's hand, he should not have needed to hang it by his side, but in his pocket. The word rendered here from God, is plural, from the gods, so that it may be applied, as before, to Eglons idols, that he had set up in Gilgal, which was a great indignity, because there the ark had remained divers years, circumcision was made, and the first passover was kept, Josh. 5. but the plural word 〈 in non-Latin alphabet 〉 is also put commonly for the true God. Eglons rising up when he heard of a message from God, shown his reverence, which was a thing commendable in him, if it were to the true God: So Constantine the great, always stood up to hear the word of God; and Carolus Borromeus, is said to have read it always kneeling, as Joshua fell upon his face to hear the Lord speaking to him. The dagger being thrust into the belly of Eglon, the haft went in also, and was closed so fast in his fat, that Ehud could not pluck it out, that is, without delaying the time to labor about it, which was not necessary, and might have been dangerous to him: and therefore he left it sticking there still, and the dirt came out, that is, his dung, as the word properly signifieth.

Ehud having dispatched the King, hasteneth out by the porch, and locketh the door, &c. The Hebr. word 〈 in non-Latin alphabet 〉 here used cometh of 〈 in non-Latin alphabet 〉 ordo, and is expounded by Pagninus, a gallery, where they sat, that attended upon the king, amongst whom he came forth, as having done nothing amiss, and so passed away, that the Courtiers might have no suspicion of him, so Cajetan, Arias Montanus, R. David. The Vulgar Latin hath it, by a back door, but herein saith Lyra, it is corrupted, and it is not likely by that which followeth that he went out by a back door, because the Kings servants came by and by to the door, and finding it locked, suspected, that the king did his easement in his Summer Parlour, whereas if they had not seen Ehud come forth, they would not yet have dared to offer to enter in again, or finding the door fast, they would rather have thought, that the King had not done talking yet in private with Ehud. Whilst they delay the time about the parlor door, Ehud came again to the place of the Idols, and from thence to Seirath: where this place was, it is not particularly known, but all agree, that it was in the tribe of Ephraim, not far off, from whence he might soon call some company together to surprise the Moabites, having now lost their head; which he did, and took the foords of Jordan, that the Moabites about Jericho might not be suffered to pass that way into their own country, and so 10000 of them were slain; For v. 27. he blew the trumpet in mount Ephraim, the men of Moab, slain at this time, are said all to have been lusty men and men of valor, Hebr 〈 in non-Latin alphabet 〉 all fat, so likewise the Sept. but fat is put for lusty or wealthy.

So Moab was brought down, and the land had rest 80. years, that is reckoning from the death of Othniel, the first Judge, the time of their sinning, being oppressed 18 years, and living under Ehud, and Shamgar, the third Judge, being all put together, for unto Shamgar no years are reckoned, neither were they brought in subjection to any betwixt Ehud and him.

After him was Shamgar, the Son of Anath, which slew of the Philistines 600. men with an ox goad &c. It is doubted by many, whether he were a Judge or a private person, stirred up to do one act only against the enemy, because he hath no time assigned him, as all other Judges have; 2. because Ch. 4. 1. Ehud is spoken of, as unto whom Deborah was next; 3. because Eusebius omitteth him, and so doth Clem. Alexand. Isidor, and Beda. But he was certainly a Judge, because he is said to have been after Ehud, and to have saved Israel, as was said of him and Othniel. Wherefore Josephus saith, he was chosen Emperor next after Ehud, who died in the 80. year before spoken of, and Shamgar succeeding him, lived but to fulfill that year, and if so, it is no marvel, that his time was not counted, and that by and by it is said, the children of Israel sinned again after the death of Ehud, and for the shortness of his time he was omitted by Eusebius and others. Touching his exploit, which was so wonderful, for ox goad, the Vulgar Latin, and Sept. have, cum vomere boum; August. following a corrupt copy readeth it, praeter vitulos boum, whereupon he moveth a needless question, whether he killed their cattle also: The Hebrew word is 〈 in non-Latin alphabet 〉 coming of 〈 in non-Latin alphabet 〉 to learn, wherefore it is taken for an ox goad, because hereby the husband-man learneth his oxen to work, so R. David, Pagninus, Junius, &c. and Lyra saith, for vomer, Hebr. is an ox goad of which he thinketh, that he made a spear, and others did likewise, and so together they slew herewith 600 Philistines, so that by an ox goad in the singular number he thinketh ox goads are to be understood, because it is improbable, that one man with one of them should slay so many. But this were to extenuate the miracle, as if when Samson is said with the jaw-bone of an Ass to have slain 1000. men, to make it the more probable, it should be feigned, that he and others with many jaw-bones did it Shamgar is rather therefore hereby set forth, as an extraordinary Champion enabled by God to make this great slaughter with such a poor instrument, if it were an ox goad or a plow share, for the word is nowhere else used, whereby we may have some light, how best to understand it, and the authority of the Sept. is very great. I should think, that Ehud being dead, the Philistines began now in troops to come and rob the Israelites, intending happily, after some mischief done to the nearest, to raise a greater power, and to invade the land to subdue it. But Shamgar, a plain man being the first that they lighted upon, being with his oxen at plough or cart, the Spirit of God coming upon him, went against them, snatching up his coulter, or having nothing in his hand but his ox goad, went with it against them, and made this great slaughter of them, and so was taken for their Judge and deliverer, because the Philistines were hereby so quelled that they durst not assault them anymore. There is no need hereupon, saith Ferus, of any great preparation for war to those, that serve God, any weak instrument will serve the turn, as for David a sling, and for Samson the jawbone of an Ass, but to the wicked high walls, as those of Jericho, are of no force.

By Ehud mystically Ferus understandeth Christ, who first subdueth the Devil, and then calleth his forth to fight against spiritual wickednesses. Origen by him killing with the sword, understandeth the ecclesiastical Judge killing with the sword of discipline and severity of correction; by Shamgar killing with a plough Share, the Minister destroying sin by preaching, as by the spiritual plough, in plainly setting forth the doctrine of the word. So that by these two is shown, that severity and sharp punishments are not always to be used, but sometimes, and sometime preaching without this rigor hath the same effect.

CHAP. IIII.

HEre is shown, how the Israelites sinning again they were brought under by Jabin King of Canaan 20. years, he reigned in Hazor, and the Captain of his Hoast was Sisera, who dwelt in Harosheth of the Gentiles, and had 900 Chariots of Iron. All their former oppressions by the Mesopotamians, and Moabites did them no good any longer then Ehud lived, and seeing the Philistines also subduedby Shamgar, they thought themselves safe from all Enemies, and now having enjoyed 80. years of peace, they abuse this great mercy, turning it into an occasion of renewing their idolatry. But another Jabin, King of Hazor, of the race happily of that Jabin, Josh. 11. 1. whom Joshua slew and burnt his City, v. 10. who therefore might not seem formidable to them, now subdueth them, and that longer then any enemy before, even 20 years; and God is said to have sold them into his hand: whereby Ferus noteth, that their miserable case is intimated, that they were used like beasts, which are bought and sold, to carry burdens, and are pressed intolerably. And it is not likely, that it could be otherwise considering his great power, and inveterate malice, that must needs be in him and his people, remembering how cruelly in times past the Israelites had destroyed their King, city and people; wherefore to express this it is added, he mightily oppressed them. Thus far some enemies before subdued [Note.] and made contemptible, are made strong against their conquerors, and subdue them, and make them slaves, then which nothing can be more grievous. Some refer this, He dwelt in Harosheth, to Jabin and not to Sisera, because Hazor was burnt down to the ground; but who knoweth not, that it might long before this be built again, it being since that time above 120 years? And in that he is said to have reigned in Hazor, it is plainly intimated that he dwelt there, but his Captain for the defense of his Kingdom, in Harosheth, a place happily more convenient to issue from against the enemy. Harosheth of the Gentiles was so called, because people of divers nations dwelt there, so Lyra, see the like, Josh. 12. 23.

Now Deborah a Prophetess, the wife of Lapidoth, judged Israel at that time, &c. For these words, the wife of Lapidoth, Rab. Solomon, hath it, a woman of lights, because she either made lights for the Temple, or was full of heavenly light by the Spirit, taking the word Lapidoth appellatively, and not properly, and the word 〈 in non-Latin alphabet 〉 here used for a woman, and not for a wife, and thus many other Rabbins after him of latter times. But both the Sept. and Jerome render it, the wife of Lapidoth, and R. David, and other Rabbins of old, and the Fathers generally. But it is questioned, who this Lapidoth was, and whether she were his wife at this time? Some hold that Lapidoth was Barak, of whom it is spoken immediately after. But their divers dwelling showeth the contrary, hers in Mount Ephraim, and his in Naphtali, and if Barak had been he, the name Lapidoth would sometime have been used again after this, and not Barak only. To the next some say that her husband was dead, and she was now a widow: But Jerome saith that they teach unskilfully, that say she was a widow, because she is called the wife of Lapidoth, intimating that she was then a wife, which is most probable, and Ferus hereupon noteth not only that the sex of the woman is in God's favor as well as the man's, but the married, as well as the single, seeing the spirit of prophesy was given to a married woman. But how is she said to have judged Israel? Answ. Not as other Judges, giving sentence in public places, and providing for the execution thereof, for so she could not, whilst they were under Jabin, seeing he being so bitter an enemy would never have permitted that, for fear of rebellion, when they should have assembled together to her judgment seat, but she judged Israel, that is, delivered Israel at that time, the manner whereof here followeth, she by the spirit of prophesy stirred up Barak to gather an army, and went with him, and so the Canaanites were destroyed, and Israel delivered.

And she dwelt under the Palme tree of Deborah, between Ramah and Bethel, in Mount Ephraim, and the children of Israel came up to her for judgment. The word rendered dwelt, signifieth either dwelt, or sat, the latter of which is followed by the Sept. and Jerome, and it seemeth best, because Judges used to sit to hear and judge of causes; and a settled dwelling could not so well be under a tree, but there she might fit in the fields and be resorted to for judgment more secretly, which could not be without danger in a City in those days, when they were servants to a stranger, that tyrannised over them, or being endued with the spirit of prophesy, the same whereof was soon spread amongst the children of Israel, they hoping now to have relief by her in this their misery came to her by stealth, as they might, to the tree, where she for a time had taken up her abode to be directed what to do, that God's favor might be restored unto them, and they delivered from this grievous oppression. And this was done in Mount Ephraim, that is, someone mountain in that tribe, the lot whereof was all mountainous. Of the Mountain Ephraim, and Ehud’s blowing the trumpet there, see also before, Judge. 3. 7. The palm-tree was called the palm-tree of Deborah, because she so famous a woman abode there to judge the people. From hence she sent for Barak, the son of Abinoam, out of Kedesh Naphtali, and stirred him up to take 10000 men out of Naphtali and Zebulun, and to go to Mount Tabor, &c. Kedesh Naphtali was 84. miles from this palm tree, and in the tribe of Naphtali stood Hazor, the chief City of Jabin, wherefore a Naphtalite is stirred up against him, where he most oppressed. Zebulun is joined with Naphtali, because that tribe lay next to him. From Kedesh Naphtali to Tabor, to which place he must go with his men, was 36. miles; this was a fruitful hill in the north upon the borders of Issacbar and Zebulun, extending it self to the river Kishon on the south: here Christ was transfigured, Math. 17. As there was a Kedesh in Naphtali, so there was a City of the same name in Issachar, 1 Chro. 6. and another in Judah, Josh. 13. 15. and therefore to distinguish this from them it is called Kedesh Naphtali; Jerome saith it was in the upper Galilee, being in his time called Cidissum. Touching Barak we find no more, but that he was of this tribe, and the Son of Abinoam, although Ambrose thinketh him to have been the son of Deborah, but without all ground or probability, and therefore Jerome saith, that sic inscite opinatur.

Barak saith to Deborah, if thou wilt go up with me, I will go up, but if thou wilt not, I will not go up. It may be doubted here, whether Barak sinned not by timerousnesse and unbelief, seeing Deborah spake not to him in her own name, but in the name of the Lord God of Israel, v. 6. Ferus bringeth divers things to excuse him at the first, then taketh away these excuses, and lastly commendeth his faith. For first it was a woman, that spake unto him, which sex is variable and inconstant. 2. She confirmed him not by showing any miracle. 3. The thing commanded him seemed to be impossible. To all which he answereth, that she was known to be a prophetess, which was not at the first without some miracles, whereby she was inaugurated to that office, and therefore he should presently have obeyed, she speaking to him from the Lord: and as for the impossibility pretended, he could not be ignorant, that God had given as great overthrows, to as mighty enemies before, when his people cried unto him. Therefore, saith he, it was not out of diffidence or timerousnesse, that he answered her thus, but because she had the spirit of prophesy, and it seemed necessary to him, that she should go along with him, still more to confirm his faith by her presence in so dangerous an expedition. 2. That she might in all things direct him, that he might not err, but go according to the word of God by which he only is desired to be guided, for this time and manner of the fight. 3. That by her presence the more authority might be purchased unto him, that no man might think that he attempted the great work of his own head, but by direction from the Lord. And therefore he is commended, Heb. 11. 32. for his faith. Thus he. But Barak cannot be excused from all fault, seeing he was for this threatened by Deborah, that this expedition should not be for his honor, yet his fault was not great, and his faith was so great, that it was not imputed unto him. He denied not to go, as he was commanded, but he desired to have Deborah along with him for his further direction, and to move her to this only, he said, I will not go, unless thou goest with me. To express this the Sept. have this clause, which the Hebr. text hath not, 〈 in non-Latin alphabet 〉 , because I knew not the day, that the Lord will send his Angel with me. And answerable to this, it is said v. 14. This is the day, &c.

God shall sell Sisera into the hands of a woman: how this is meant see v. 12. this woman was Jael, who killed him, although some think it was Deborah, under whom the victory was obtained.

Barak having Deborah with him, cometh to Kedesh, and calleth together 10000. men, as he was directed, and marcheth on with them: a poor company, as Ferus noteth, and that out of two of the meanest tribes, in comparison of the army with Sisera, which consisted, as Josephus hath it, of 100000 foot, and 10000. horse, besides 900 Chariots of iron. What could others think of this, but as of a rash attempt, rather to provoke the enemy to tyrannize more, then to subdue him? but Barak trusted in the word of God and prevailed.

Before anything more set down touchig Barak, to prepare to the History of Jaels exploit, the wife of Heber, which followeth v. 18. something is here interposed touching him; he had severed himself from the Kenites, of whom he was one, and pitched his tent in the plain of Zanaim, near Kedesh. This is set down because Ch. 16. the Kenites, that came of Hobab Moses his Father in Law, are said to have gone and dwelt in the wilderness of Judah, that it might not seem strange, that one of them dwelt here in Naphtali, at this time For after their remove from Jericho to Judah, it seemeth, that Heber, by a singular providence was separated from the rest, that his wife might do such a noble act, as this, the killing of Sisera. But still he followed their orders, he dwelt not in a town, but abroad in a tent; see my notes upon Ch. 1. 16. For a plain, where he is said to have pitched his tent, Hebr. is, 〈 in non-Latin alphabet 〉 an oak, or grove, as the Sept. render it, and Pagninus, Cajetan, and others; and it is most likely, that it was a solitary place, and so fit for contemplation, amongst the trees, in which kind of places the Kenites chose to dwell; and here Sisera might well think to lie hid, when being overcome afterwards he fled away to save his life. Junius also rendereth it, quercetum. Sanaim, is also called Saananim, Josh. 19 33. being placed in the tribe of Naphtali, and so it is in the margin. Barak being come to Tabor, Sisera cometh out against him with a mighty army, and his 900 chariots of iron. Tabor was an high hill, and round, situated upon the borders of Issachar and Zebulon, from whence they might see afar off. It was 30. furlongs high, saith Adrichomius, and had upon the top of it a plain, 26 furlongs over, being unaccessible on the north, and it was a most fit place for Barak to gather his men unto, as being near the tribes, out of which, and not far from Harasheth, so that Sisera could not but soon hear of them. It hath the name from Bor, signifying purity and serenity, and Adrichomius accordingly describeth it to be most delightful for the sweet air, trees, fruits, flowers and all varieties of delights. When Sisera was come, Deborah encourageth Barak, telling him, that was the day, and that the Lord was gone out before him; whereupon he descendeth with his men from the mount, and discomfiteth all Sisera his army: &c. For this word, discomfited them, the Vulgar Latin hath, terrified them, and this saith Lyra after Josephus, was done as Josh. 10. 10. by thunder and hailstones cast down from heaven, which destroyed them, and 1 Sam. 7. 10. for in both these places the same word 〈 in non-Latin alphabet 〉 is used, that in this place in our translation is rendered always, discomfited, in the Vulgar Latin terrified. How God discomfited Sisera, is not here expressed, and therefore is uncertain, whether by thunder and hail, or by causing a noise to be heard, as afterward by the Aramites. But something was certainly done from heaven, as appeareth, Ch. 5. 20. whereby the enemies were put to flight, and many of them for fear run into the river Kishon, and were drowned, as v. 21. And the slaughter was so general, that not one of them escaped, saving Sisera, who fled on foot to the tent of Heber, whose wife Jael kindly invited him to come in; for there was peace betwixt Jabin and Heber, &c. Here a question may be moved, whether Jaels fact in killing Sisera, may be justified, or not; both because there was a league betwixt her husband and Jabin, and their houses, and she promised him a secure being there, so that her dealing seemeth to be most perfidious and worthy to be condemned, as being against the law of nature, and of all nations. To this Lyra answereth, that yet it is certain, that Jael herein did well, because she is commended by Deborah a prophetess, Ch. 5. 24. Jabin was a tyrant, and Sisera under him oppressed the people of God, of whom Jael was one by religion, and God did now miraculously show, that it was his will, that he and his Army should perish by fighting against him from heaven, therefore she seeing this, did but apply her self to the will of God in doing execution upon the wicked, for which she is rather to be praised, as doing a work meritorious, then condemned, as sinning herein. For the covenant objected, haply it was but peace granted to Heber her husband for tribute, and if otherwise, and he had bound himself by Covenant, yet the woman was not bound. Lastly it may be thought, that as Deborah spake by the Spirit of Sisera falling by the hands of a woman, so Jael did this act against him by the instinct of the same Spirit. Thus he, who yet acknowledgeth, that there was fault in Jael, in that she lied and dissembled with Sisera, as the midwifes of Egypt had done before, and Judith after; wherefor this was not commended in her, but her love to the people of God, and desire of their deliverance. And Ferus speaketh to the same effect, saying, that God had before authorized Jael to kill Sisera, when he said, I will sell him into the hand of a woman; so that it was her duty thus to do, as having one in her power now, that God had proscribed, and out-lawed as it were. Even as when the Emperor hath proscribed and condemned any man to death, it is the duty of every Subject to kill him, if he can, notwithstanding any former league. Yet he taxeth her dissembling also, but praiseth her great faith and wonderful love, in that against the timorous nature of her sex she durst attempt such a mighty man as Sisera. I hold with these and all other expositors, that Jaels fact was warrantable and laudable: but whereas lying is imputed to her, I can see no ground for that, seeing she spake nothing falsely, but only made a show of friendship, and did the contrary, as one enemy in the time of war may deal with another in policy to circuvment him. As for any former league, Ferus saith well, the Emperor of the whole world had disannulled now that, and therefore she was not bound hereby; The Lord having now made it known, that he should be destroyed, and that by a woman.

Sisera having enred the tent, lay down and she covered him, and he asking water of her to drink, she gave him milk, as which was more apt to bring him to a sleep, then he being fast asleep, she took a nail of the tent, & an hammer and smote it into his temple, and so through to the ground. The Sept. for nail have a wooden pin, which served to fasten the tent to the ground, 〈 in non-Latin alphabet 〉 , but Josephus calleth it 〈 in non-Latin alphabet 〉 , and such rather it must needs be to pierce his skul, that it might be sharp enough, and it must be of a good length to pierce through to the ground.

Sisera being thus slain by Jael, Barak cometh to seek him, and Jael bringeth him in, and showeth him his dead body: and touching Jabin the king, it is said that the Israelites prevailed against him, till they had destroyed him. Mystically, saith Ferus, he that will overcome the Devil, set forth by Sisera, must do it by nails and hammer, that is, by Christ pierced with nails driven with hammer, when he was fastened to the cross, and by faith in him.

CHAP. V.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

CHAP. VI.

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

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

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

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

And the Lord sent a Prophet to the children of Israel, who said, &c. This Prophet, saith Lyra, is commonly held by our Expositors to have been an Angel; and Comestor saith, that the Angel sent to Gideon, v. 11. was this Prophet. The Hebrews say it was Phinehas, but he must needs by the course of nature, be dead long before this, and all that generation of which he was, is expressly said to have been dead before the first Judge Othniel; yet that opinion that he was an Angel, is as much to be disliked as this, because an Angel is nowhere called a Prophet, as St. Augustine himself confesseth, who yet is for this opinion, because an Angel foretelleth things to come, and reproveth sin, and herein acteth the part of a Prophet, for which in reason he may be so called, as well as a Prophet an Angel, because sent by the Lord, which is a thing not unusual. But because a Prophet, as Lyra hath it, hath things revealed to him in aenigmate, but an Angel plainly, and everywhere else, when an Angel is meant, it is said an Angel, and not a Prophet, it is rather to be held, that this Prophet was a man, and so the Vulg. Latin hath it, virum Prophetam, and likewise the Hebrew. When the people cried unto the Lord, this Prophet was sent first, and then an Angel to stir up