Commentary on the Old Testament Volume 2-4

CHAP. VII.

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

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

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

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

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

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

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

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

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

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

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

CHAP. VIII.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

CHAP. IX.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

CHAP. X.

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

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

After the death of these two Judges related, the apostasy of the children of Israel again to idolatry is set forth, and their divers oppressions hereupon, but chiefly by the Ammonites. They served Baalim and Ashteroth, of which see before Judge. 2. 13. These were the gods of the Syrians and Sidonians, besides which are reckoned up the gods of Moab, that is, Chamos, and of Ammon, that is, Moloch, and of the Philistines, that is, Dagon, so that they sinned now by all kind of idolatry, which they learned from the neighbouring nations. And therefore even from some of those people's, the Philistines and Ammonites, did God bring a grieveous scourge upon them. That year they oppressed the children of Israel: 18 years all the children of Israel, that were on the other side of Jordan in the land of the Amorites, which is in Gilead, Hebr. that year, the 18 year even all the children of Israel on the other side &c. Junius therefore hath it, that year, I say the 18. year, but the Vulgar Latin, they were oppressed 18. years: but the word in Hebrew is 〈 in non-Latin alphabet 〉 year, not 〈 in non-Latin alphabet 〉 years. And if after the death of Jair they were oppressed 18. years, before that Jephthah delivered them, and he judged Israel but 6 years, Ch. 12. 7. forasmuch as the number of the years of their oppression were many more, and so cannot come under those years of Jephthah, according the reckoning, which we have before shown must be made Ch. 3. 11. to justifye the years reckoned, 1 King. 6. 1. here will be a surplusage of almost 18 years above the number set down, 1 King. 6. 1. and 10 that account cannot be true: wherefore this place is not to be understood of 18 years oppression, but of one years, which year yet is said to be the 18th. but from whence is not determined, but if I may spend my conjecture I think, that the time is meant, when they began again to revolt from God to idolatry, which was 17 years before Jair died, but because he was godly, and sought what he could, to repress this wickedness, the judgments due therefore were hitherto kept away, but now the 18. year after they began thus shamefully to revolt, he being dead, and idolatry becoming more general and public, these enemies were brought upon them without any further delay.

And now not only the two tribes and half on the other side of Jordan were distressed, but the tribe of Judah, Benjamin and Ephraim also, the Ammonites coming over Jordan against them, and distressing them, so that the calamity was general. v. 10. Then the children of Israel cried unto the Lord and said, We have sinned, &c. But he upbraided them by his former deliverances, bidding them to go and cry to the gods, whom they had chosen, saying, that he would deliver them no more, because that when they were delivered in times past from the Egyptians, Amorites, Ammonites and Philistines, the Zidonians, Amalekites, and Maonites, yet they forsook him. Who it was, by whom the Lord made this answer, it is not expressed, the Rabbins hold, that it was Phinehas, but it is not probable, that he was living to this time, it being now 300. years, since his going out Captain against the Midianites, Numb. 31. Wherefore Lyra thinketh, that it was some other Prophet, and some, an Angel, but because no mention is made either of Prophet or Angel, I think rather, that they coming before the Tabernacle to humble themselves, received this answer by the High Priest, that then was, for the High Priest by reason of his office had commonly the gift of prophesying, as may be gathered from that which is said of Cajaphas, he being High Priest that year prophesied. For the people's reckoned up from whom the Lord saith he delivered them, their deliverance from the Egyptians was famous, and from the Amorites they were delivered, when Shion King of the Amorites fought against them: Of their deliverance also from the Philistines mention is made Judge. 3, 31. And the Amalekites and Ammonites were in the Army of Eglon, King of Moab, Judge. 3. 13. and the Amalekites were with the Midianites, Judge. 6. 3. But for the Zidonians and Maonites it doth not so appear, that they were from them delivered; Yet the Zidonians are numbered amongst the enemies left to prove Israel, and happily they served under Cusharishathaim, a Syrian King, to whom they were neighbors, when he fought against Israel, Judge. 3. 8. Lastly, for the Maonites the Vulgar Latin hath the Canaanites, and likewise the Sept. who were the inhabitants of the country, because the word 〈 in non-Latin alphabet 〉 signifieth inhabitants, and the Canaanites were the most noted inhabitants here, and their deliverance from the Canaanites was most famous. There were a people indeed properly called Maonites, as the Rabbins, Vatablus, Mercerus, and the Tygurine interpreters say, and a wilderness Maon 1 Sam. 23. and 25. and a City in Judah, Josh. 15. 55. but of any set forth by this name, from whom the Israelites were delivered, we have hitherto read nothing: and therefore they may upon the reason before going be taken here for the Canaanites. But what is this, that the Lord biddeth them go and call [Qu.] upon the God's whom they had chosen, and that he saith he would deliver them no more, when as he meant, and did soon after deliver them? For the first it was spoken ironically, as that of Elijah to Baals Priests, Cry a loud for he is a god, &c. For the seeond, the Lord said, he would no more deliver them, as Ferus noteth, first to show, that horrible sinning tendeth to a desperate estate, wherein a man is without all hope or sense of comfort to Godward, that all may take heed of thus sinning, because there is no estate so uncomfortable, as this; and yet because when God had absolutely denied all help, he did upon their persevering to seek unto him again deliver them, to show that when we have no sense of comfort, yet we should not despair, but seek still to God; for as a father, although he threateneth to do nothing for his child in his bitter displeasure, yet cannot, if he sueth again and again unto him, but show him favor, so God our heavenly father cannot, but out of his fatherly compassion deal with us. 2. To show that the pardon of sins iterated again and again is hardly obtained. 3. That praying for mercy without reforming from sin doth not prevail, because upon this denial the Israelites went and put away their strange gods, and then humbling themselves again were delivered, but not before.

And his soul was grieved for the miseries of Israel, this is spoken per Anthropopatheian, to set forth an effectual motion in his mind to set them free again therefrom: which is a place to be thought upon by such, as are ready to despair of God's mercy, but yet are truly humbled for their sins, and put them away. God is grieved for the intolerable miseries of such distressed consciences, and whatsoever they have formerly done, will show them mercy, that they may be comforted herein. But this is meat only for the contrite, obstinate sinners are to be fed otherwise, viz. with threatenings of hell fire, death and destruction forever.

Then the children of Ammon were gathered together, and encamped in Gilead, and the children of Israel encamped in Mizpah. The Ammonites were the posterity of Lot, with whose Country the Israelites had been before prohibited to meddle, but now they ill requite that forbearance, neither are they moved with the ancient alliance betwixt Lot their father and Abraham the father of Israel. But the thing, whereby they had been hitherto moved, was the judgment of God against Israel for sin, for which they were stirred up to oppress them. For as to the godly enemies are turned into friends, so to [Note.] the wicked friends and all creatures are made enemies. But now the Israelites having truly repented, although they had had no answer of comfort from God, knowing, that he would not be unlike himself, gracious and merciful to the penitent, take courage to themselves, so as they durst not do before, and prepare in pitched battle to fight against the Ammonites. Thus sin taketh away all courage, and maketh timorous and fearful at the falling of a [Note.] leaf, but grace maketh bold and courageous. Where Gilead was, hath been already said; viz. on the other side of Jordan, where the Gadites and half tribe of Manasseh had their possessions. Of Mizpah, see Josh. 11. 3. it was not far from the place that the Ammonites pitched in. Of the Ammonites pretence in invading those parts, see Chap. 11. 13. The Israelites being here encamped, when they could not agree about a Captain, offer him the Principality of Gilead that would begin the battle; hoping that God would thus stir up some man, and put the spirit of courage into him to fight valiantly for them, as he had done in the like straights before.

CHAP. XI.

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

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

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

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

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

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

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

CHAP. XII.

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

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

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

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

CHAP. XIII.

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

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

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

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

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

CHAP. XIIII.

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

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

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

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

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

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

CHAP. XV.

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

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

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