Commentary on the Old Testament Volume 2-4

CHAP. XVI.

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

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

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

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

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

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

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

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

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

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

CHAP. XVII.

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

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

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

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

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

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

CHAP. XVIII.

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

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

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

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

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

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

CHAP. XIX.

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

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

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

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

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

CHAP. XX.

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

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

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

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

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

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

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

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

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

CHAP. XXI.

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

The next project for the Benjamites, which yet wanted, to get them wives, was, that they should lie hid in the Vineyards, and observe upon the Feast day of the Lord, when the daughters of Shiloh should come out to dance, and then suddenly come upon them, and catch every man a wife, and go away with them to their own Country. And in doing thus, saith Lyra, it was not sinned, either by the Elders that gave this counsel, for they had sworn only, not to give them any of their daughters to wife, or by the men of Shiloh, because although they had their daughters, yet it was without their giving them, neither were they acquainted with this project; or by the Benjamites, because they did only as they were directed by those that had authority. Ferus confesseth it to have been an evil to take, and carry away, and marry other men's daughters against the will of their parents; yea, and worse then theft; for which cause by the civil law a greater punishment is appointed therefore, viz. death. But it seemeth good at this time unto them, rather to tolerate this, then that the oath of the Lord should be broken, and so his Name be in danger of being made contemptible amongst the common sort of people. I cannot but think with Ferus, that this catching up of other men's daughters was a fault, and out of this case punishable, but now necessity requiring it, tolerable; especially, if their consent, and the good will of their Parents was forthwith obtained, as was most probable it should be, they having such mediators to speak for them, as the Elders of Israel, who were then of greatest power in that Common-wealth. But what Feast was this, and what dancing was that of the Virgins at it? Tostatus holdeth it to have been some feast at a Fair once a year, or some festival of that place for the pleasure and recreation of the inhabitants, as many Cities and Villages have in some Countries their peculiar feasts; and to justify this, he alledgeth Josephus, who saith, thrice in a year they came to Shiloh, their wives and daughters followed ad mercimonium, that is, to buy wares. But the words of Josephus, are 〈 in non-Latin alphabet 〉 , signifying rather, ad publicum conventum aut solennitatem. And because it is said three times in the year, Bonfrerius gathereth, that this feast was one of the three general feasts of the Passover, Pentecost, or feast of Tabernacles; as also because it is called a feast of the Lord, and was kept in Shiloh, where the Ark now abode, to which place therefore all the people were bound to come up these three times in the year to keep these feasts. I am not of Tostatus his mind, that it was a Faire-feast, or some other time of merry meeting upon pleasure, because it is called a feast of the Lord: Neither do I think with Bonfrerius, that it was one of the three general solemnities; for then they would not have said, there is a feast of the Lord yearly in Shiloh, as if it were kept only by the inhabitants of that place, their daughters only going out in dances and singing into the fields in praising God, because although the males only were bound to come to those three solemnities, yet many women and virgins came also from all parts of the Land, and being there, without doubt would be ready to join with the daughters of Shiloh, in any act to the praise of God; and if so, they also should have been in danger to be taken as well as the Siloan women. Whereas Josephus saith in his Greek Copy, three times a year, which giveth occasion to this conceit, that it must be one of the three most solemn feasts; Gelenius his Translator hath it not so, but every year we have a custom in Shilo to come together to a celebrity, correcting Josephus herein by the Scripture, which speaketh not of three, but of one feast kept by that people in the year, wherein they had this singular custom, that their daughters went out to dance. And it seemeth even by the relation of Josephus, that this was not a thing known generally how they kept this solemnity, because he saith, the Elders being in a study for the Benjamites that yet wanted wives, one came unto them and said, we have a custom every year in Shiloh, &c. whereas if this feast had been one of the three, their custom had been generally known, because they came from all parts to those feasts. It seemeth therefore to me, that this was the feast of blowing Trumpets the first of the seventh Moneth, being a time of great mirth and joy above all other new Moons, especially where the silver Trumpets were kept, which place now was Shiloh, where the Tabernacle abode. For the people came not together from all parts to keep this Feast, but each City kept it by it self. Or rather some singular feast kept in Shiloh only to the honor of God, in way of thankfulness for choosing it to place his Tabernacle there, and that happily upon the day that it was first set up there from year to year. The dancing of the daughters of Shiloh now was not in levity and wantonness, nor in the company of men, but modest and holy in praising God, as Miriams dancing, Exod. 15. 20. for if young men had been amongst them, the Benjamites could not so easily have taken them and carried them away. Shiloh here described by Bethel, and the way to Shechem and Lebanon is said by Jerome to be in the tribe of Ephraim, and near to the lot of Benjamin, and therefore the fittest place that they could have been appointed to get them wives.

Now to encourage the Benjamites to this enterprize, the Elders tell them, That if their fathers or brethren come to us to complain, we will say, Be favorable to them for our sakes, because we reserved not to each man his wife in the war; for ye did not give unto them at this time that ye should be guilty. The Vulgar Latin hath it, Non rapuerunt ease more bellantium atque victorum, sed rogantibus, ut acciperent, non dedistis, & à vestra parte peccatum est. This reading, howsoever different from the Hebrew, is first expounded by Lyra, and then it is rendered according to the Hebrew, and so expounded. For this, they have not taken them away by the right of war, &c. that is, as if they were taken captive to use them hardly as servants and slaves, but lovingly and kindly as wives: but because ye gave them not unto them asking, ye have sinned, that is, having bound yourselves by oath not to give them, ye have sinned, for that ye looked no better to them, to keep them from being stolen away. For the other truer reading according to the Hebrew, which is in our new Translation, We reserved not to each man his wife in the war; We took not for each man a wife in the war, that is, in the war which we made against Jabesh Gilead; Neither have ye given unto them, as though in time ye should be blamed; that is, now that they have taken your daughters, if ye be content with it, and so give them as it were unto them, ye shall be are no sin of going contrary to your oath in so doing, because they were taken without your knowledge or consent, for it is not likely that the men of Shiloh knew anything of this project, till that it was put in execution. Junius hath the first clause thus, We reserved not to each man his wife in the war; that is, when we fought against Benjamin we destroyed the wives of these men amongst others; and the second clause thus, Nam vos non dedistis neque jam rei eritis, expounding it as before; thus also others. But the Hebrew being rendered word for word, is thus, We took not for each man his wife in the war, because ye have not given them unto them at this time ye have sinned, and thus almost goeth the Geneva Translation. According to which the meaning must be, because ye expostulate about them at this time, and are not yet moved in compassion to your brethren in this their necessity to let them have them, ye make yourselves guilty of the sin of inhumanity and want of brotherly affection, howsoever ye think, that in regard of your fore-passed oath, ye should be guilty in permitting them to go away with them; for the clause before-going, I subscribe to Lyra, because the word properly signifieth we took not. Besides these, there is another reading, with a supply of one word, thus, Because ye gave them not unto them according to the time, wherein ye should sin; for Hebr. it is 〈 in non-Latin alphabet 〉 according to the time, that is, ye need not fear being guilty of sin by reason of your oath, although now ye consent, because your oath bindeth you not at this time, seeing the case is diverse, ye do not directly give them, but in pity consent now, that they are by the direction of authority taken and carried away. Let the judicious reader follow which of these expositions he pleaseth.

This being done, the Benjamites depart to their possessions, and rebuild their Cities, and all the rest of the Israelites return everyone to his Tribe and to his family.

The Book of RVTH.

CHAP. I.

WHo wrote this little Book, is uncertain, some say Hezekiah, some Esdras, but most Samuel. The Hebrews make no distinct book of it, but an Appendix to the book of Judges, because these things, as the first verse showeth, were done in the days of the Judges. It is entitled Ruth, because the history of Ruth is herein set forth, and was thought worthy to have a place amongst the holy Scriptures, because the line of King David, and consequently of Christ is herein set forth, and this is the chief scope of all the holy Scriptures, to show him unto his people, and that he was the blessed seed promised. It is placed next unto Samuel, and after all the history of the Judges, because Samuel writeth of David the King, who was the son of Jesse, the son of Obed, the son of Booz and Ruth, as is shown in the end of this Book; wherefore it was most fit that it should come betwixt the Judges and Kings, as a preparative to the history of Jesse and of David his son, the most famous King of Israel.

It came to pass in the days when the Judges ruled, that there was a famine in the Land, &c. The things set forth in this Book were done, as hereby appeareth, in the days of the Judges, but in what Judges times is uncertain. Josephus, Comestor, and Zonaras say, that this was in the days of Eli, who judged Israel, forty years, but this cannot be, because Obed must needs be very aged when he begat Jesse, and Jesse of great years, when he begat David, as by and by shall be shown; but if Obed were borne after the tenth year of Eli's government, as upon the premises must be granted, because v. 4. Ruth dwelt in Moab 10 years, before she came to be married to Booz, he could be but 40 years old when David was borne. The Rabbins and Lyra hold Booz to have been that Judge who was called Abesan, Judge. 11. Gallianus, Abimelech and Tola to have been Judges that ruled when these things were done. The Chronicle of the Jews called Seder Olam, that these things began under Ehud. Tostatus, at the end of Barak, or the beginning of Gideon. But the best way to find out the time, as near as we can, is to go by the genealogy set down, Ch. 4. 18, 19, &c. Judah begat Pharez, Pharez Hezron, Hezron Ram, Ram Aminadab, Aminadab Salmon, Salmon Booz, Booz Obed, Obed Jesse, and Jesse David. And Matth. 1. 5. Salmon is said to have begotten Booz of Rahab, so that these things must be done at such a time after Rahab, as may agree with the time that David was borne, to find out which, we must have recourse to 1 King. 6. 1. where it is said to be 480 years from the time of their coming out of Egypt, to the fourth year of Solomon's reign: out of these then deduct 40 years of Moses, 4 of Solomon, 40 of David 's reign, and 30 of his age when he begun his reign, together 114, there will remain 366, which must be divided between Salmon the husband of Rahab, Booz, Obed, and Jesse, and the greatest age that may be for generation must be allowed to each of them, or else the time will not agree. Reckon we then that Rahab bare Booz being 80 years old, for Sarab bare Isaac at 99. and in our days that are so declining, some women have borne children being above 60. and if she were 20 at the taking of Jericho, 60 of these years will go to her time, then allow 102 to Booz, and as many to Obed and Jesse, when each of them had these sons born unto them, and the whole time will be made up. Neither is it incredible, that they should have children at so great an age, seeing many hundreds of years since, even in these our times we do read of one Petrus Ernestus that begat a child after So years of his age; and not long before in Thuringia, there was a man aged 150, who was confirmed by the Bishop of Bamberge; and in this our land this very year 1635. died one Thomos Parre at London, being 152 years old, and 9 months, in the history of whose life it is said, that he did penance for incontinency, being aged 105 years. And if according to this account we reckon to Rahab 60 years after the Israelites coming into Canaan; and to Booz, when he begat Obed of Ruth, 102 years, the whole will be 162, and from their coming out of Egypt 202, whereof 40 were spent in the time of Moses, 17 of Joshua, 40 of Othniel, 80 of Ehud, 25 of Deborah, who judged 40 years. In her time then most probably happened this great famine, when Jabin so sorely oppressed Israel 20 years, and Elimelech with Naomi his wife and children were forced to go into Moab to so journe there, staying 10 years, till that by means of Deborah and Barak the times grew more prosperous, and then Naomi with her daughter in law Ruth returned, and at length obtained a good husband Booz her kinsman for Ruth. Hugo Cardin. standeth for that opinion, that Booz was the Judge Abesan, and so doth Lyra, and so he saith hold the Hebrews, and that Ruth was the daughter of Eglon King of Moab, whom Ebud slew; but Abesans or Ibsans time was not till above 100 years after Deborab, as ye may see in the computation which I have made upon Josh. 24. 32. And Eglon was slain long before that, so that he could not have a daughter now living to marry and bear a child. That none therefore might be carried away with this, or that of Josephus and others, so grossly erring, I have taken these pains to find out the time. Now although the time of these things was towards the beginning of the Judges, yet they are not there set forth, but after and immediately before the history of the Kings for the arguments sake, matters touching the Progenitors, of King David, whose history followeth soon after: Whereas Lyra and others make 3. in this line of the name of Booz to avoid the necessity of reckoning so many years to him and Obed and the rest, before they begat, I have already confuted it in my first Text: Motth. 1. This book is compared by Hugo to a little Be, great in fruitfulness for the wax and honey, which it gathereth for light and medicine, for the history is little, but the mystery touching Christ and his Church herein set forth is great.

Touching the famine here said to be in the land, that is, in all the land of Canaan, as the Chaldee expresseth it, by reason whereof Elimelech with his wife and children went into Moab to sojourn, it seemeth, that it was a very great one, seeing Elimelech, who is thought to have been a rich man, was forced to seek relief in another country, and he dying there and his two sons, his wife Naomi with her daughter in law Ruth returned not, till after 10. years, when she first he • d of the fruitfulness of the land of Canaan again. This famine then must needs last above 10. years, because it is not to be thought, that a man of ability would immediately go out of his own country for food, but having first spent his own provision at home, which could not be little, and therefore not spent in a little time. But admitting it to be of 10. years continuance only, it was a very great famine, and so a great judgment, but the people were exceedingly wicked and idolatrous in those days, as we may see in the foregoing history of the Judges, when this happened, and therefore it is to be held, that this great judgment was sent, a fruitful land was turned into barrenness for the wickedness of them that dwelt therein. For so it was threatened, Levite. 26. 19. Deut. 28. 16. The Hebrews, saith Lyra, affirm, that the Sun stood still a certain time to move the people to repentance, and then there being no amendment, at the fight of this prodigy, this grievous famine followed, and Elimelech, one of the Nobles of Israel being weary of the multitude of poor people, that came begging to his gate, went away into the Country of Moab with all his goods, but there he consumed and grew poor, and died both he and his two sons through God's just judgment. Thus he, and yet 1 Chron. 4. 22. following Jerome's translation, which hath it, who made the sun to stand, et viri mendacii, for that, which is in our translation, Jokim and the men of Chozebah, he expoundeth the first of Elimelech, that he by his prayers made the Sun to stand still for a sign to that wicked generation, as Joshua had done, that they might be hereby moved to repentance, but they not being moved, a fore famine was sent, whereby he was forced to go with his family into Moab: the other, viri mendacii, he expoundeth of his two sons Mablon and Chilion, who are said to be men of lies, because taking each of them a wife, they yet had no children. Now if Elimelech were so gracious with God, that he could cause the Sun to stand still for a time, it is strange, that he should be so hard hearted to the poor, and after this so notably judged. To pass this over then, as a figment of the Rabbins, whereof they are full, Elimelech forced by the famine went to Moab to sojourn, which was not far from those two Tribes and half on the other side of Jordan, for there lay the plains of Moab, and he and his two sons and wife are said to be Ephrathites of Bethlehem Judah. They are called Ephrathites, because of the City of Ephratah, otherwise named Bethlehem; for it was first called Ephratah, saith Hugo, from Ephratah, the wife of Caleb, who was buried there, afterwards Bethlehem for the fruitfulness thereof, for Bethlehem