Annotations Upon the Historical Books Part 2

CHAP. I.

N Ow after the death of Joshua, &c.] In this book the history of the Commonwealth of Israel is continued from the death of Joshua to the days of Eli, all which time, at least the most of which time, they lived under the command and government of certain Judges whom God successively raised up to rule over them, as his deputies and vicegerents; and therefore is this book called the book of Judges: for though Eli and Samuel may well be numbered amongst the Judges of Israel, because they commanded in chief after the same way of government as these did, whose history is recorded in this book; yet because the change of the government from that of Judges to that of Kings, happened in the days of Samuel, and the story of Samuel must needs be begun from the days of Eli; therefore the acts of their times are not recorded here, but are reserved to another book. Who wrote this book is nowhere expressed; it sufficeth us to know that it hath always been kept in the Church amongst those Oracles of God, whose penmen were guided by the infallible inspiration of his Spirit, and indeed one passage of this book, to wit, that concerning Sampson, chap. 13.7. the child shall be a Nazarite to God, is, by the judgment of many learned Expositors, principally intended by the Evangelist S. Matthew, where he undertakes to allege a testimony out of the writings of God's Prophets, Matt. 2.23. And he came and dwelt in a city called Nazareth, that it might be fulfilled which was spoken by the Prophet, He shall be called a Nazarene.

The children of Israel asked the Lord, saying, Who shall go up for us against the Canaanites first to fight with them?] In the last years of Joshua his government the Israelites had lived in peace, Josh. 21.44. And the Lord gave them rest round about, according to all that he sware unto their fathers, and there stood not a man of all their enemies before them: the Lord delivered all their enemies into their hand, the Canaanites not daring to provoke them, and the Israelites not yet attempting any further upon the Canaanites, partly because the land they had already vanquished was as much as they could well people; partly, perhaps out of an over-eager desire to, and love of the rest they now enjoyed: and indeed they knew it was agreeable to the will of God, that they should not drive out all the inhabitants at once, but by degrees, Deut. 7.22. And the Lord thy God will put out these nations from before thee by little and little; Thou mayest not consume them at once, lest the beasts of the field increase upon thee. But now Joshua being dead, who a little before his death had encouraged them to go forward in expelling the Canaanites, though they had no man chosen of God, to command over them in chief, as Moses and Joshua did; yet finding that indeed it was now fit they should proceed on in the war, they assembled themselves together (as it seems at Shiloh) and there resolved to renew their battles against the inhabitants of the land; only, because the success of their first attempts would be a matter of great consequence, either for the encouragement or disheartening the people, therefore they would first inquire of the Lord, which accordingly they did: they asked the Lord, as it is here said, to wit, by Phinehas the high priest (or Eleazar if he were yet living, which is doubtful, because he died immediately after the death of Joshua, Josh. 24.33.) before the propitiatory or mercy-seat, who shall go up for us against the Canaanites first to fight against them? that is, which of our tribes shall first begin and set upon the inhabitants that still abide in their lot? for this is doubtless the meaning of this question they asked.

Vers. 2. And the Lord said, Judah shall go up, &c.] That is, the tribe of Judah; because that was the most populous and the strongest of the tribes, and had their portion in the chief of the land, which it was therefore fit should be first cleared of the enemy, therefore they were appointed first to begin the war: and besides, thus was that still accomplished which Jacob prophesied concerning the preeminence this tribe should have above the rest, Gen. 49.8. Judah thou art he whom thy brethren shall praise: thy hand shall be in the neck of thine enemies, thy fathers children shall bow down before thee.

Vers. 3. And Judah said unto Simeon his brother, Come up with me, &c.] The Simeonites were brethren to those of Judah both by father and mother; but besides, their cohabitation was another tie betwixt them, in regard whereof they lived in the same lot, as brethren in one and the same house, and in this respect chiefly, is Simeon called Judah's brother.

Vers. 4. And Judah went up, and the Lord delivered the Canaanites, &c.] That is, one particular people of this country so called.

And they slew of them in Bezek ten thousand men.] That is, in and about Bezek, to wit, in taking the town, or after they had taken it, when the king fled thence to save his life, as is more particularly after related.

Vers. 6. But Adoni-Bezek fled, and they pursued after him and caught him, and cut off his thumbs and his great toes.] And thus as he had done to many other kings, as himself confesseth in the following verse, to wit, either out of a kind of barbarous sporting cruelty, or else to render them thereby unfit for war ever after, that by the all-ruling providence of God is now done to him by the Israelites that had now taken him prisoner. Indeed we read not that God's people were wont to inflict any such strange kind of punishment upon those that were vanquished by them, nor doth it stand with piety thus to torture and afflict those that are taken in war, with such studied and uncoucht ways of punishment; and besides, the Israelites had an express command not to spare the lives of any of these nations, but presently to cut them off; and therefore as it is likely that some special reason moved the Israelites to inflict this unusual punishment upon him, so I conceive it most probable, that either when they took the city they found some of these poor captive kings that had been thus inhumanely used by him, a spectacle that might well stir their spirits against him; or at least that they might receive information from others herein, and so might be moved thereby to deal with him as he had dealt with others, as judging it consonant to that Law of retaliation which God established amongst his people, Eye for eye, tooth for tooth, hand for hand, foot for foot, Exod. 21.24. Some Expositors indeed conceive that the Israelites knew not of this particular cruelty that he had used to others, till himself acknowledged the just hand of God upon him herein, verse 7. Threescore and ten kings having their thumbs and their great toes cut off, gathered their meat under my table; and so they ascribe this which the Israelites did wholly to the secret providence of God, who moved them thus to return his cruelty upon himself, they not knowing why they did it. But no such thing can be necessarily inferred from his acknowledgement of that which he had done to the kings that he had conquered; for either to confess how many kings he had used so, or out of remorse of conscience being as it were constrained to confess that it was the just vengeance of God upon him, he might well say what he did, though he knew the Israelites had purposely done thus to him because he had formerly done so to others.

Vers. 7. Threescore and ten kings, having their thumbs and great toes cut off, gathered their meat under my table, &c.] This need not seem strange to us if we consider, first, what petty kings there were in those times; and secondly, that this may be understood of so many kings who at several times had been thus used, not that there were seventy all at one time thus waiting upon him: though even that is not so incredible, considering that in those days every city almost had a several king. And as for their gathering or gleaning their meat under his table, the meaning is not that they lay like dogs under the table, but that they were kept as slaves in such a manner, that for hunger they were glad to gather up the crumbs and scraps that fell under the kings table, as having nothing allowed them to eat but that; and happily the king to please himself with this cruel spectacle, did sometimes cause them to be fetched in, when he was in his cups feasting himself, that he might see them in this piteous plight whereunto he had brought them, and insult over them.

And they brought him to Jerusalem and there he died.] To Jerusalem I conceive they brought him as a spectacle worthy to be beheld, that men might learn by him, how just God is in punishing men according to the nature of their wickedness; and therefore it is most likely also that he died there presently of the wounds he had received in the war, in that severe punishment that was inflicted on him: or else, that he was kept there upon this extraordinary occasion, purposely that men might see in him how God abhors such cruelty as his was, he being otherwise one of those accursed nations that might not be spared.

Vers. 8. Now the children of Judah had fought against Jerusalem, and had taken it, &c.] That is, before Joshuas death: for this is added, to show the reason why they carried him to Jerusalem, to wit, because Jerusalem, that is, that part of Jerusalem that was in Judah's lot, was now in their possession, though not the fort. So that most Expositors hold, that both this and the following verses unto verse 17. are a repetition of the memorable acts done by the tribe of Judah whilst Joshua was now living: Indeed before the land was divided, all Israel fought as in one army against the Canaanites; but after the tribes were seated in their several portions, each tribe made war against the inhabitants in their several lots; and thus the men of Judah are here said to have done these things here related; for it is not necessary to hold that Jerusalem was taken when the king thereof was slain, Josh. 10.23. See the note, Josh. 15.63.

Vers. 9. And afterwards the children of Judah went down to fight against the Canaanites that dwelt in the mountain, &c.] That is, from Jerusalem, which stood in a mountainous country, Psalm 125.2. As the mountains are round about Jerusalem, so the Lord is round about his people.

Vers. 10. And Judah went against the Canaanites that dwelt in Hebron, &c.] That is, against the Canaanites that dwelt in the mountains about Hebron, which they did in the days of Joshua, and under the conduct of Caleb, who then commanded in chief. It is evident that Hebron was taken by Joshua, concerning which see the note, Joshua 10.37. and that afterwards Caleb drove out the giants that had possessed themselves of the strong holds in and about Hebron, Joshua 15.13, 14. Concerning which see the note, Joshua 11.21. But because the Author of this history was here to relate the memorable exploits that were done by the men of Judah, therefore together with those noble acts which they did after the death of Joshua, he repeats also those that were done by them whilst Joshua was yet living, under the command of Caleb, both against Hebron, and against Debir in the following verses, so to set forth the glory of this tribe the more fully.

Vers. 11. And from thence he went against the inhabitants of Debir, &c.] See the notes that concern these following verses, Joshua 15.15, 16, &c.

Vers. 16. And the children of the Kenite, Moses father in Law, went up out of the city of palm-trees, &c.] That is, out of Jericho, Deut. 34.3. the plain of the valley of Jericho, the city of palm-trees. Concerning these Kenites, see the note upon Numb. 10.31. in tents they always dwelt, chap. 4.17. Howbeit Sisera fled away on his feet, to the tent of Jael the wife of Heber the Kenite: it seems therefore that being appointed to have their lot with Judah, having formerly dwelt in their tents in the country about Jericho (for Jericho itself was many years ago destroyed, Josh. 6.24.) after Judah's portion was cleared, they removed with them to the wilderness of Judah, there to dwell with the men of Judah, as Moses had promised to Hobab the Kenite, Num. 10.32. And it shall be if thou go with us, yea, it shall be, that what goodness the Lord shall do unto us, the same will we do unto thee.

Vers. 17. And Judah went with Simeon his brother.] To wit, to help Simeon in the clearing his lot, as before Simeon had helped Judah, verse. 3.

And they slew the Canaanites that inhabited Zephah, and utterly destroyed it (and the name of the city was called Hormah)] That is, utter destruction; they were not wont thus utterly to destroy all the cities they took; it is therefore probable, that they did thus destroy this place because of the vow which the Israelites had made long since, when Arad the king of the Canaanites made war against them; see the note Numb. 21.3. and the mention of Arad in the foregoing verse, makes this opinion the more probable.

Vers. 18. Also Judah took Gaza with the coast thereof, &c.] Yet it seems soon after the Philistines recovered these cities with the coasts thereof, and drave out the Israelites, ere they could well settle themselves therein, to wit, because they began presently to provoke the Lord with their sins. For it is evident that these cities were not long after this inhabited by the Philistines, chap. 3.1, 2, 3. Now these are • he nations which the Lord left to prove Israel by them, &c. Namely, five Lord's of the Philistines, &c. and so again, 1. Sam. 6.17. Now these are the golden Emerods which the Philistines returned for a trespass-offering unto the Lord: For Ashdod one, for Gaza one, for Askelon one, for Gath one, for Ekron one. As for Ekron one of the cities here mentioned, it was in Dans lot, Josh. 19.43. therefore it seems that the tribe of Judah joined with those of Dan as well as with those of Simeon for the clearing of their coasts; the rather, because they could not hold those cities they had gotten from the Philistines, if they had let them alone in this neighbouring city.

Vers. 19. And the Lord was with Judah, and he drave out the inhabitants of the mountain.] This clause, and the Lord was with Judah, is added to show of what difficulty their attempts were if the Lord had not been with them; and withal, to condemn their cowardice, that durst not proceed in their conquests against the inhabitants of the valleys, having had such encouraging experience of God's assistance.

But could not drive out the inhabitants of the valley, because they had chariots of iron.] Their own fears disabling them, and God for their sins withdrawing himself from them. Concerning these chariots of iron, see the note Josh. 17.16.

Vers. 21. And the children of Benjamin did not drive out the Jebusites that inhabited Jerusalem, &c.] See Josh. 15.63.

Vers. 26. And the man went into the land of the Hittites, and built a city.] Whence it seems probable that the Israelites did not only spare his life and the life of his family, but also gave him a rich reward, to wit, for showing them the way into Bethel, as is before said.

Vers. 27. Neither did Manasseh drive out the inhabitants of Bethshean, &c.] See the note Josh. 17.12. Thus in the days after the death of Joshua, when it seems they had no one set over them in chief, but were only governed by the joint-authority of the Elders in each tribe, they began to be remiss in endeavoring to drive out the remainder of the Canaanites that dwelt in the land, but were content to make peace with them; and this was the first step of their defection from God, which did by degrees lead them into grosser sins, and greatly provoked the Lord to displeasure against them.

Vers. 35. Yet the hand of the house of Joseph prevailed, so that they became tributaries.] That is, though the Danites were sorely for a time oppressed by the Amorites as is expressed before, verse. 34. And the Amorites forced the children of Dan into the mountain: for they would not suffer them to come down to the valley; yet afterward with the help of the sons of Joseph, who bordered upon Dans portion, and came up to aid them, they prevailed against them, so that they became tributaries.

Vers. And the coast of the Amorites was from the going up to Akrabbim, from the rock and upward.] This is added, to show how the Israelites through their own sloth suffered themselves to be hemmed in with these accursed enemies.

CHAP. II.

Vers. 1. ANd an Angel of the Lord came up from Gilgal to Bochim.] It is very hard to determine whether this were an Angel indeed, or some man, either priest or prophet, that by special commission was sent at this time from God unto the people to reprove them for their sins. The word in the original may well be translated either angel or messenger, as it is in the margin of our bibles, and the reasons are very considerable, which have moved many to think that it was some man of God that was sent to them, to wit first, because it is said that he came up from Gilgal, not that he came down from heaven, and so appeared to them: and secondly, because he spake in a general assembly, as is evident, verse. 4. where it is said, that he spake unto all the children of Israel, whereas the apparitions of Angels have been usually only to some particular men in private. But yet the most of Expositors conceive, that it was a true Angel, and that having assumed for this present service the body of man, the Scripture therefore speaks of him as a man, that he came up from Gilgal to Bochim, and this they hold, 1. Because he speaks after the manner of Angels, not thus saith the Lord, as the prophets were wont to speak, but as in the person of God, I made you to go up out of Egypt: and 2. Because the Author of this book elsewhere speaks differently of the prophet and the Angel, as chap. 6.8. The Lord sent a prophet unto the children of Israel, which said unto them, Thus saith the Lord God of Israel, I brought you up from Egypt, and brought you forth out of the house of bondage. But then verse. 12. And the Angel of the Lord appeared unto him, that is, to Gideon, and said unto him, The Lord is with thee, thou mighty man of valor. Yea, some hold that it was the son of God, the Angel of the covenant, who was wont thus to appear to the fathers, and that because he ascribes here to himself that which was the work of God, as the bringing this people out of Egypt, and the making of a covenant with them. However, most probable it is, that this was done in the days of the Elders that outlived Joshua, and that before they began to worship the God's of the nations they dwelt amongst; for else doubtless this Angel or messenger of the Lord would have reproved them for their idolatry, as well as for making a league of peace with the land. It seems therefore that finding themselves sorely annoyed by the Canaanites in several parts of the land, there was an assembly of the people called of all the tribes, that they might consult what was fit to be done, and so thereupon the Lord sent his Angel to them with a message; and very likely it is, that it was some place about Shiloh, where the people were now met together, which upon occasion of the people's weeping here was called Bochim, that is, weepers. For first, thither the tribes used to assemble themselves, especially at their three solemn feasts, (and some general assembly of the people there was at this time, as is before noted:) and secondly, the people did offer sacrifices there, verse. 5. and that they might only do where the altar and tabernacle was.

Vers. 2. But ye have not obeyed my voice; why have ye done this?] That is, consider how great and inexcusable your sin is: for these words why have ye done this are as much in effect as if he had said, that they had not the least color for that they had done, and that if they were challenged to give a reason why they had done it, they could have nothing to say for themselves.

Vers. 3. But they shall be as thorns in your sides.] See the note Numb. 31.55.

Vers. 5. And they called the name of that place Bochim: and they sacrificed there unto the Lord.] Though by divine dispensation, or at least God's conniving at it, the faithful servants of God did sometimes sacrifice in other places then the Tabernacle (for so did Samuel at Mizpah, 1. Sam. 7.6. and Gideon in Ophrah, Judge. 6.24.) yet there is no necessity that can force us to say it was so here. For this Bochim might be in Shiloh, or near about it, where the Tabernacle was, as is noted above, verse. 1.

Vers. 6. And when Joshua had let the people go, the children of Israel went, &c.] In the following part of this chapter is laid down in general the sum of the whole book, to wit, Israel's idolatry, and God's dealing with them both in punishing them, and delivering them again. But the death of Joshua and the Elders which had seen the works of the Lord made way to this defection of Israel; and therefore the story first begins with that, and tells us how Joshua dismissed them from the camp where they had as yet continued together, and sent them every tribe to their own portion, which by lot in the late division of the land, God had given them.

Vers. 9. And they buried him in the border of his inheritance in Timnath-heres.] Josh. 24.30. it is called Timnath-serah.

Vers. 10. And there arose another generation after them, which knew not the Lord, nor yet the works which he had done for Israel.] We need not inquire whether there were none now alive that knew the works of the Lord; for there might be some that did, (as doubtless there were some likewise that did not fall away with the rest to the worship of idols) and yet it might be said, that there arose another generation that knew not the Lord, &c. namely, because the greatest number was of that generation that had not seen the works of the Lord, to wit, those works which he did in Egypt, yea, many of them, not those works which he did at their entrance into Canaan, the dividing of Jordan, &c. and these they were that knew not the Lord, that is, effectually, as the other generation had done, who by the sight of God's wondrous works were brought truly to fear the Lord.

Vers. 11. And the children of Israel did evil in the sight of the Lord, and served Baalim.] That is, the several gods of the nations; whom they called Baalim. For Baal signifieth a Lord, (hence were those names so frequent amongst the great men of Carthage, of Hannibal, and Asdrubal, and many others) whereupon they called God by way of excellency Baal, that is, the Lord, and when they came by degrees to fall to idolatry, every man of renown that after his death was worshiped as a god, was called Baal, and by some of those eastern nations Bell, Esa. 46.1. Bell boweth down, Nebo stoopeth; yea, and the several planets, which by the Chaldean Astrologers were said to rule in their several houses in heaven, were called Baalim, that is, Lord's or rulers: and so all the several gods of the Chaldeans, Syrians, and Canaanites, yea, and several idols and images of these gods were called Baalim.

Vers. 13. And they forsook the Lord, and served Baalim and Ashtaroth.] The goddess of the Sidonians, 1. Kings 11.5. And Solomon went after Ashtaroth the goddess of the Sidonians, 2. Kings 23.13. And the high places that were before Jerusalem, which were on the right hand of the mount of corruption, which Solomon the king of Israel had built for Ashtaroth, the abomination of the Sidonians, and of the Philistines, 1. Sam. 31.10. And they put his armor in the house of Ashtaroth: yet it seems as Baalim was the common name of all their gods, so was Ashtaroth the common name of all their goddesses.

Vers. 10. And he delivered them into the hand of the spoilers, that spoiled them, & he sold them into the hand of their enemies round about, &c.] That is, not only suffered the enemies to enter upon the land & carry away their goods, (whereby as with a gentler rod he did at first chastise them) but at last he gave their persons also into the hands of those that made war with them to be their bondslaves; as a man should sell his child to be a servant or slave, so did the Lord pass away the right which he had in them, and put them under the power of the enemy, who also sold them away here and there when they pleased, Psal. 44.12. Thou sellest thy people for naught, and dost not increase thy wealth by their price.

Vers. 16. Nevertheless God raised up judges that delivered them, &c.] That is, God stirred up men to undertake the avenging of them upon their enemies, and to govern them according to the Laws of God, and advanced them above others with the gifts of his Spirit that they might be fit for those great employments.

Vers. 17. And yet they would not hearken unto their Judges, but they went a whoring after other gods, &c.] That is, for a while they hearkened unto them, but not constantly; within a while after they returned unto their evil ways, as it is more fully expressed, verse. 18, 19. As for this phrase of going a whoring after other gods, it is used frequently in the Scripture, to imply men's unlawful and base joining of their souls to idols, that were formerly entered into a covenant with God, and therefore should have kept themselves solely to him, as a wife to her husband; and the rather doubtless, is the blind, mad, and unreasonable zeal of idolaters compared to the violent and incorrigible lusts of whoremongers, because, as they that are once inflamed with those lusts are as men bewitched, no counsel or persuasion doth any good upon them, they care not what they spend, what pains they take, into what inconveniences they cast themselves, so they may satisfy their lusts; so it is with idolaters, so bewitched they are, that there is no dissuading them, no charge, toil, or danger, can make them give over this abominable sin.

Vers. 18. For it repented the Lord because of their groanings, &c.] See the note, Gen. 6.6.

Vers. 19. And they returned and corrupted themselves more then their fathers.] Before it was said, verse. 19. that they returned quickly out of the way which their fathers walked in, which was meant of that generation which was immediately after those that in the days of Joshua and the godly Elders after him, continued constant in the true Religion; but this is now spoken of the children of those that in the following generation did apostatize from the true worship of God; these their children, though for a time during the life of their Judges they made a show of repentance, and forsaking their idolatry, yet when their Judges were dead, they soon returned again to the wicked ways of their idolatrous fathers, yea and did worse then they; indeed as relapses in regard of sickness bring men usually into a more dangerous condition then they were in before, so it is with relapses to idolatry; a Church and people that have been reformed, and fall back to idolatry, are usually far worse, and more grossly superstitious then they were before.

Vers. 22. That through them I may prove Israel, whether they will keep the way of the Lord, &c.] These words may be understood two several ways: for first, they may have reference to that clause in the latter end of the foregoing verse (where there is mention made of Joshua his leaving the Canaanites unexpelled) the nations which Joshua left when he died; and then the meaning must be, that the nations were not wholly driven out in Joshua's time, but were left for the trial of Israel, to wit, to see whether they would be drawn away by their idolatries or no: And secondly, they may have reference to all that which is said in the two foregoing verses, Because this people have transgressed my covenant, &c. I also will not henceforth drive out any from before them, of the nations which Joshua left when he died. That through them I may prove Israel whether they will keep the way of the Lord, &c. and then the meaning must be, that God for the sin of the Israelites resolved not to cast out anymore of the Canaanites that remained in the land, that they might continually oppress and vex the Israelites, and so thereby he might prove them, namely, whether by these afflictions they would be brought to repent and turn to the Lord, and so again to walk in his ways. And indeed both these may be well here comprehended.

CHAP. III.

Vers. 2. ONely that the generation of the children of Israel might know to teach them war, &c.] Two reasons were given in the latter end of the foregoing chapter, why the Lord did not wholly cast out the Canaanites out of the land in the days of Joshua, and here now a third is added. Some conceive indeed the meaning of this clause to be this, that by leaving the Canaanites amongst them, God would now let this wicked generation know to their cost what war is; their fathers, by the extraordinary help which the Lord afforded them, did soon vanquish their enemies, and knew not the misery that war usually brings with it, but this their degenerate posterity, being now forsaken of God, should know to their sorrow what war is. But according to our translation, I conceive the meaning of the words to be rather this, that God left these inhabitants of the land unexpelled, that the future generations might hereby be made careful to train up their people in martial discipline, that so they might be the better able to perform what God had enjoined them, in not suffering any of the Canaanites to remain in the the land. And this it is, I conceive, that in these words the holy Ghost doth chiefly aim at, not so much their teaching the people the skill of the war, as their intention therein, to wit, that they might obey the Lord's command in driving out the remainder of this people.

Vers. 3. Namely, five Lord's of the Philistines, &c.] Here the nations are reckoned that were not cast out of Canaan; and the first mentioned are the five Lord's of the Philistines, to wit, the Lord's of Ashdod, Gaza, Askelon, Gath, and Ekron; indeed three of these cities were at first taken by the men of Judah after the death of Joshua, to wit, Gaza, Askelon, and Ekron; but it seems the Philistines soon recovered them again. See chap. 1.18.

Vers. 5. And the children of Israel dwelt amongst the Canaanites, &c.] from the eleventh verse of the foregoing chapter unto this place, we have had a summary description of the state of Israel in the days of the Judges; and here now the Author of this story enters upon the particular story of Othniel, the first of the Judges, telling us in the first place what their sins were that brought them into that bondage, out of which Othniel delivered them.

Vers. 7. And served Baalim and the groves.] That is, the idols which they set up and worshipped in the groves.

Vers. 8. And he sold them into the hand of Cushan-rishathaim king of Mesopotamia.] See the note chap. 2.14.

And the children of Israel served Cushan-rishathaim eight years.] It seems to me evident, that for some years after the death of Joshua the people continued constant in the worship of the true God, chap. 2.7. And the people served the Lord all the days of Joshua, and all the days of the Elders that out-lived Joshua, &c. and doubtless some few years it was after they fell to idolatry ere God sold them into the hand of this king of Mesopotamia; and therefore how long after the death of Joshua these eight years began, of Israel's bondage under the king of Mesopotamia, we cannot say.

Vers. 9. And when the children of Israel cried unto the Lord, the Lord raised up a deliverer, &c.] The word in the Hebrew signifieth a savior, but thereby is meant, one that delivered them from the bondage they were in, and this was Othniel, who was the son of Caleb's brother, and withal his son in law, as being married to Achsah his daughter, chap. 1.13. for that noble exploit of his in taking Debir; and this was the honor of the children of Judah, that the first judge after Joshua, was of their tribe, the Lord therein making good that prophecy of Jacob, Gen. 49.8. Judah thou art he whom thy Brethren shall praise, thine hand shall be in the neck of thine enemies, thy fathers children shall bow down before thee. Many hold that Othniel became Judge of Israel immediately after the death of Joshua; but me thinks it is clear in this place that it was not till towards the end of the eight years of Israel's bondage under Cushan-rishathaim king of Mesopotamia; for it is said, that then the children of Israel cried unto the Lord, and thereupon God raised up Othniel to be a deliverer, that is, God did then, by a special instinct of his Spirit, stir him up to make war against this tyrant, for the deliverance of his people, and furnished him with all necessary gifts and graces of his Spirit, both for the vanquishing of the enemy, and for the government of the people, which it seems upon this occasion he took upon him. But yet, if Othniel took Debir, and thereupon married Caleb's daughter whilst Joshua was yet living, as many Expositors hold he did, hereby we may probably gather, that it was not many years after Joshuas death ere the Israelites were thus oppressed by this king, and so thereupon Othniel was raised up of God to be their Judge.

Vers. 10. And the Spirit of the Lord came upon him.] That is, God by his Spirit did pour forth upon him an extraordinary measure of all gifts requisite for the service he was to undertake; and withal, did secretly but mightily work upon his spirit, in moving him to undertake that service for which he had fitted him.

Vers. 11. And the land had rest forty years.] That is, unto the expiration of forty years, to wit, from the death of Joshua. It is a great question amongst Expositors, whether the years wherein the Israelites are said in this book to have been in bondage under those nations that prevailed over them, and the years wherein the Judges are here said to have judged Israel, and wherein the land is said to have been in rest, are to be accounted as several distinct years, or no; and so it is in this particular place, some holding that the land had rest forty years under Othniels government, after those eight years wherein the king of Mesopotamia had tyrannized over them, and others holding that both the eight years of the bondage of Israel under Cushan-rishathaim, and the foregoing years wherein the Israelites lived without a Judge, under the joint-government of their Elders, and had not yet by their sins brought themselves into bondage, are to be all comprehended under the forty years here mentioned; and indeed these last I conceive are in the right, unquestionably, as may be thus made evident. It is expressly said, that from the Israelites going out of Egypt, to the building of the Temple in the fourth year of Solomon's reign, there were but four hundred and eighty years, 1. Kings 6.1. And it came to pass in the four hundred and fourscore year, after the children of Israel were come out of the land of Egypt, in the fourth year of Solomon's reign, &c. that he began to build the house of the Lord. Now first, if to the forty years of the children of Israel's wandering in the wilderness, and the seventeen years of Joshua, we add the several years of Israel's bondage mentioned in this book of Judges: and secondly, the years wherein the land is said to have rested: and thirdly, the several years of the Judges from Abimelech to Eli: and fourthly, the years of Eli, Samuel, and David, we must say then, that there were well nigh six hundred years from the Israelites going out of Egypt, to the building of the Temple in the fourth year of Solomon's reign, (yea though we allow no time of distance between the death of Joshua and the eight years of Cushan-rishathaims tyranny, which would be absurd) and this cannot stand with that place, 1. Kings 6.1. Besides, in one place of this book it is plain, that the years of the Judges are confounded with those of the enemies oppressing the land, namely, chap. 15.20. where it is said of Samson, that he judged Israel in the days of the Philistines twenty years, and why therefore may it not be so with the other Judges too? I make no question therefore, but under the forty years here mentioned, And the land had rest forty years, we must comprehend both the eight years of Israel's bondage under the king of Mesopotamia, and all the years before that bondage of the Israelites, even from the death of Joshua. The main objection against this is, how the land can be said to have rested forty years, if part of those forty years it was wasted with war, and the people held under a miserable bondage? But to this I answer, 1. That it is not unusual in the Scripture to denominate a full number of years, from that which is properly true only of the greater part of that number, as we see Gen. 35.26. where after the naming of the twelve sons of Jacob, this clause is added, These are the sons of Jacob that were born to him in Padan-Aram, and yet Benjamin is mentioned amongst them, who was not born in Padan-Aram, but in the land of Canaan; and so likewise, Acts 7.14. where it is said, that Joseph sent and called his father and all his kindred, threescore and fifteen souls, and yet indeed there went but threscore and ten of them at that time into Egypt, Gen. 46.27. and so again, Exod. 12.40. where it said, that the sojourning of the children of Israel, who dwelt in Egypt, was four hundred and thirty years, and yet they were not in Egypt above two hundred and fifteen years. And 2. that the meaning of these words, And the land had rest forty years, may be, that the land had rest unto the end of forty years, to wit, counting the forty years from the death of Joshua to the death of Othniel; and so indeed Junius translates these words usque ad quadragesimum annune, unto the expiration of forty years, for so the like expression we find, chap. 14.17. where it is said of Samsons wife, that she wept before him the seven days while the feast lasted, and yet the meaning is only, that she wept to the ending of those seven days, to wit, from the time he refused to tell her the meaning of his riddle.

Vers. 12. And the Lord strengthened Eglon the King of Moab against Israel, &c.] That is, he gave him courage and strength to invade Israel, and prospered his attempts against them, whereas otherwise happily they would have been afraid to meddle with a people that had been so victorious.

Vers. 13. And went and smote Israel, and possessed the city of palm-trees.] That is, Jericho, Deut. 34.3. Jericho was indeed wholly burnt by the Israelites, Josh. 6.24. and was not rebuilt till Ahab's days, 1. Kings 16.43. but the meaning therefore is, that this Eglon King of Moab, having vanquished the Israelites in battle, possessed himself of the land and territory thereabouts where the city Jericho formerly stood; and either built some strong fort there, or possessed himself of some fort that might he there before, and that to the end he might have the command of the foords of Jordan, both because there was the passage over towards his own country the land of Moab; and because by this means he should be the better able to keep the Israelites within Jordan, and those without, from joining their forces together against him: and hence it was, that when Ehud began to raise the country against the Moabites, after he had slain Eglon their king, the first thing they did was to take the foords of Jordan, verse. 28. They went down after him, and took the foords of Jordan towards Moab, and suffered not a man to pass over.

Vers. 14. So the children of Israel served Eglon King of Moab eighteen years.] How long it was after the death of Othniel ere these eighteen years of the Israelites bondage under Eglon began, it is not expressed; only this is clear, that first the Israelites revolted to idolatry after Othniels death, and then the Lord brought Eglon against them for it. However, observable it is, that whereas their first bondage under Cushan-rishathaim king of Mesopotamia continued but eight years, ver. 8. this next under Eglon continued eighteen years; and so the next too after that under Jabin king of Canaan, continued twenty years, chap. 4.3. Twenty years he mightily oppressed the children of Israel: and thus when lighter corrections did no good the next were sorer and of longer continuance; and because they abused God's readiness to repent and withdraw his hand when they cried unto him, he continued the next judgments the longer upon them.

Vers. 15. The Lord raised them up a deliverer, Ehud the son of Gera, a Benjamite, a man left-handed.] Some conceive, that this last particular of his being left-handed, is purposely expressed, to intimate by what weak means and despised instruments God is wont many times to effect his greatest works; but because it is generally held, that no men are ordinarily more able and strong and fit for any service then left-handed men, (whence it is noted, chap. 20.16. that amongst the children of Benjamin there were seven hundred chosen men left-handed, everyone could sling stones at an hairs breadth, and not miss, ) therefore I conceive that this is here noted of Ehud, the second judge that God raised to the Israelites, to imply rather the fitness of the instrument whom God chose for this service of killing Eglon, to wit, in that the stroke of such men is far the more harder either espied or guarded. When Ehud began first to be judge of Israel, it is not expressed: Some conceive that Ehud was judge immediately after Othniels death, and that he was their judge both in the time of their apostasy after Othniels death, and likewise all the eighteen years that the Israelites were in bondage under Eglon king of Moab; and whereas it is here said, that when the children of Israel cried unto the Lord, the Lord raised them up a deliverer, Ehud the son of Gera; they take the meaning hereof to be only this, that God raised up the spirit of Ehud their judge, to undertake the deliverance of the Israelites from their bondage, and not that he was then first raised to be their judge. But methinks, according to the plain order of the words, it should rather seem that upon the crying of the Israelites to the Lord, when they had been eighteen years under the bondage of Eglon, the Lord stirred him up to undertake their deliverance; and thereupon afterwards he became their judge.

And by him the children of Israel sent a present unto Eglon king of Moab.] Which Ehud embraced as a fit opportunity for the killing of Eglon, because it would make him to be the less suspected.

Vers. 16. But Ehud made him a dagger (which had two edges) of a cubit length, and he did gird it under his raiment upon his right thigh.] Having resolved with himself to kill Eglon, he provided him a dagger accordingly; concerning which it is noted, 1. That it had two edges, that it might pierce the more readily, and make the more deadly wound. 2. That it was but of a cubit length, to wit, that it might be the better carried unseen under his garment. and 3. That he did gird it upon his right thigh, namely for the conveniency of drawing it forth with his left hand; as for the same reason those that are right-handed use always to wear their weapons on their left side.

Vers. 17. And Eglon was a very fat man.] This is expressed to intimate, that hereby Ehud had the better advantage to do what he intended; for being such a corpulent and unwieldy man, he was the less able to decline the stroke which Ehud gave him; and besides the wound was like to be the more deadly.

Vers. 18. And when he had made an end of offering the present, he sent away the people that bare the present.] These words, he sent away the people, may imply the greatness of the present, because there were so many to bear it to the king: he sent them away before he would do the act he intended (going himself along with them till he came to Gilgal, and then returning again) both that being alone he might the more conveniently accomplish his design, and also that they might be out of danger, and himself not be encumbered with care for them, when he was to sly for his life.

Vers. 19. But he himself turned again from the quarries that were by Gilgal, and said, I have a secret errand to thee, O king.] The word translated quarries, may also be traslated graven images, as it is in the margin of our bibles; and indeed it might well be that this Moabitish king had set up certain idols in Gilgal, either to vex the Israelites therewith, (who happily esteemed Gilgal the more, because there their forefathers had been circumcised, and there the Tabernacle was for many years together,) or else that the Israelites might be won to worship them; or else by way of honoring his idol-gods, as it were testifying hereby, that by their help he had entered successfully upon the land of Israel; and then the mention that is here made of these images may be, to intimate one reason amongst other, wherewith God stirred the spirit of Ehud against Eglon, namely, because he had set up his idol-gods in the land of Israel. But if we read the word as it is in our bibles, quarries, that is, pits out of which they cut hewed stones for their buildings, then doubtless the drift of this clause is only to show how far Ehud went back with those that went with him, before he returned again to the king of Moab. As for those first words which he spake to Eglon when he came back to him, I have a secret errand to thee, O king, it might be truly said in relation to that which he had to do; an errand he had which was to be delivered to him in secret, though not by word of mouth, but by the stroke of his dagger; and it was from God from whom he had his commission. Yet surely Ehud intended that Eglon should understand him so, as if in his return home he had been sent back with some message of great secrecy, which he was now come back to deliver. Neither yet can we say that Ehud did evil in this his dissembling with Eglon, and that because he had no doubt his call and warrant from God for what he did.

Who said, Keep silence, &c.] That is, he bad Ehud forbear delivering his errand, till his servants and attendants were gone out of the room.

Vers. 20. And he was sitting in a summer parlor, which he had for himself alone.] That is, wherein Eglon used to be private by himself; which is added, that it may not seem strange that his servants waited so long without after Ehud was gone, it was because it was a room wherein he used ordinarily to be alone by himself.

And Ehud said, I have a message from God unto thee. And he arose out of his seat.] Ehud had told the king before, ver. 19. that he had a secret errand unto him, (concerning which see the note there:) now he adds that the message he brought him was from God, partly perhaps that being astonished with that word, he might take the less heed to the drawing out of his dagger; but especially no doubt, because whilst the king was sitting he could not so certainly give him such a sure and deadly wound with one stroke as he desired to do; and he hoped that at the mention of a message from God, either out of astonishment or in reverence to God, from whom the message was brought, he would not fail to arise out of his seat; as indeed it proved, And he arose, saith the Text, out of his seat. So far did those blind superstitious heathens reverence the very name of God, that though Eglon was a king, and withal a gross unwieldy man, yet hearing of a message from God, he arose out of his seat.

Vers. 21. And Ehud put forth his left hand, and took the dagger, &c.] Ehud was extraordinarily called of God to do this, verse. 15. When the children of Israel cried unto the Lord, the Lord raised them up a deliverer, Ehud the son of Gera, a man left-handed. Nor is this therefore any warrant for the assassination of Princes, though tyrants and oppressors of the people.

Vers. 22. And the dirt came out.] It is rendered in the margin of our bibles, It came out at the fundament, thereby meaning, that he struck with such strength that the dagger that went in at his belly, came out behind at his fundament; but because the dagger was but of a cubit length, verse. 16. and the king was such a fat gross man, I rather think that it is better translated as it is in our text, that the dirt came out, meaning his excrements; for though this be usual with men that die any violent death, yet I conceive it is noted here to the reproach of this tyrant, who by the just judgment of God was now left tumbling in his own dung, that had so many years oppressed the people of God.

Vers. 23. Then Ehud went forth through the porch.] This his going out the way that he came is expressed, to note the composedness of his spirit after this that he had done; as one that knew well that he had done nothing but what was pleasing to God, & that having done nothing but what God had called him to do, God would secure and shield him in his way, he went quietly through the kings guard and other servants, not discovering in his countenance the least disquiet or perplexity of mind.

And shut the doors of the parlor upon him, and locked them.] That is, he pulled too the door and locked it, to wit, either by clapping too the door, as spring-locks use to shut, or with the key which he might carry away with him: for that which is said verse. 25. may be meant of another key which the kings servants might have in their keeping; and this he did that whilst his servants waited long for the opening the door, he might have the more time to escape away, before they came to know their master was slain: as we see it fell out, verse. 26. And Ehud escaped while they tarried, and passed beyond the quarries, and escaped unto Seirath.

Vers. 24. They said, Surely he covereth his feet in his summer chamber.] Or, he doth his easement, as it is in the margin: the long garments which the Hebrews wore loose about them, when they sunk down with their bodies to the ground for that purpose, covered their feet: and hence is this phrase, surely he covereth his feet: and again, 1. Sam. 24.3. And he came to the sheep-cotes by the way where was a cave, and Saul went in to cover his feet. Yet there is another exposition of this phrase, Surely he covereth his feet in his summer chamber, that is, surely he hath laid himself down to sleep in his summer chamber; and many reasons move me to approve of this rather then the former, though the whole current of Expositors take the former to be unquestionably the meaning of the words: For first, it is most probable that the kings summer chamber was a place where he used sometimes in the daytime to lay himself down to rest a while: secondly, there was more reason why his servants should wait long for the opening of his doors (as it is said they did, verse. 25. even till they were ashamed ) out of an opinion that he was laid to sleep in his summer chamber, then out of opinion that he was all that while easing himself: thirdly, the reason given why it should be said of him that in easing himself he covereth his feet, to wit, because in doing that, as they sunk down with their bodies their long garments covered their feet, seems far more forced, then that which is given why those that are laid down to sleep in the day time, should be said to cover their feet; to wit, because they used to cast some covering over their feet when they laid themselves down to sleep, and went not into a bed, whence it is said of Ruth when she went to lie down by Boaz, as he lay sleeping at the end of his heap of corn, Ruth 3.7. that she uncovered his feet, and laid her down: and fourthly, because where the same phrase is used in speaking of Saul's going into a cave where David and his men were, 1. Sam. 24.3. Saul went in to cover his feet; it may best of all be understood that Saul went in to lie down and sleep there for a while, because it is hard to say how David should there cut off the skirt of his robe and not be perceived, if he had not been asleep.

Vers. 25. And they tarried till they were ashamed.] That is, till they were ashamed they had tarried so long, or that they were so perplexed that they knew not what to think or say or do.

Vers. 30. And the land had rest fourscore years.] That is, to the end of fourscore years, to wit, from the death of Othniel. See the note above, verse 11.

Vers. 31. And after him▪ as Shamgar the son of Anath, which slew of the Philistines six hundred men with an ox-goad.] That is, say some Expositors, with ox-goads; for conceiving it improbable that one man with an ox-goad should slay so many hundred Philistines, they hold the meaning of this clause to be only this, that the Philistines making some in road into the land of the Israelites, Shamgar did on a sudden raise the country thereabouts, & that they having no other arms did with their ox-goads set upon the Philistines & slew six hundred of them; but because it is not probable that the Israelites that bordered upon the Philistines should be thus unprovided of arms, nor is it anymore incredible that Shamgar should make such a havoc amongst the Philistines with an ox-goad, then that Sampson should do the like with the jawbone of an asse, therefore I rather think that as the letter of text runs, Shamgar by the wondrous help of God did alone perform this admirable exploit. It is not expressed whether Shamgar judged Israel or no, yet because it is said And after him was Shamgar the son of Anath, therefore it is commonly held that he was the next Judge after Ehud: only they say it was but for a very short time, and thence it is that there is no mention of the lands resting under him, and the story of Deborah in the following chapter begins as if she were the next after Ehud, there being no mention made there of Shamgar at all, verse. 1. And the children of Israel did evil in the sight of the Lord when Ehud was dead. However this miraculous deliverence which he wrought for the Israelites was certainly after Ehud’s death, for then, it seems, the people returned to their former sins, and the Lord suffered the Philistines thereupon to invade the land, but then he also delivered them miraculously by this worthy, till finding that they would not be warned by these things he sold them into the hands of Jabin, as it is expressed in the following chapter.

CHAP. IV.

Vers. 1. ANd the children of Israel again did evil in the sight of the Lord when Ehud was dead.] In none of the Judges days did the Israelites enjoy so long a peace, as in the days of Ehud, as is evident in that clause (however we understand it) chap. 3.30. Moab was subdued under the hand of Israel, and the land had rest fourscore years; and here we see what effect this long peace wrought amongst them, and how ill they requited the Lord for so great a mercy; even as standing waters are wont to putrefy, so they were corrupted by their long peace, and by degrees fell off from God, as they had formerly done.

Vers. 2. And the Lord sold them into the hand of Jabin king of Canaan, that reigned in Hazor.] See the note chap. 2.14. There was a Jabin that reigned in Hazor formerly (who it is likely was called as this is here king of Canaan; for Hazor is there said to be the head of all the neighbouring kingdoms, Josh. 11.10.) the same who was the chief in that confederacy against Joshua, Joshua 11.1. but he was slain by Joshua and his city burnt with fire, Josh. 11.11. It seems therefore that this was someone of that stock who afterward recovered from the Israelites that part of the land, and repaired the city Hazor, and so reigned there again as his predecessors had done. When this was done we cannot say, but doubtless it was not in Joshuas time as some think; for it is not to be thought that the Lord ever suffered the Canaanites to recover any part of the land which the Israelites had taken from them, till they by their sins had provoked the Lord to anger against them. But now at last not contented with his own kingdom, it seems he made war with the Israelites in general, brought them into bondage, and no doubt oppressed them the more cruelly in revenge of that Joshua had done to Hazor and Jabin king thereof, Josh. 11.11. who perhaps was his father or grandfather. And besides, it must needs be most terrible to the Israelites to be oppressed by the Canaanites of all other nations, because God had promised to cast them out before the Israelites; so that their prevailing over them was in a special manner a sign that God had cast them off.

The Captain of whose host was Sisera, which dwelt in Harosheth of the Gentiles.] So called (as it is probably thought) because in the time of the Israelites prevailing against the several nations of the Canaanites, many of them fled thither as to a place of great strength, and there fortified themselves unto this time; or else for the reasons given in a like case, Josh. 12.23.

Vers. 3. For he had nine hundred chariots of iron; and twenty years he mightily oppressed the children of Israel.] Concerning these chariots of iron, see the note Josh. 17.16. This clause, and he mightily oppressed the children of Israel, is nowhere else inserted, where mention is made of the bondage of Israel under other kings, and therefore it seems this king did far more cruelly oppress them then the rest had done, which might be, partly from the deadly hatred which the Canaanites above other nations did bear to the Israelites, because the Israelites had taken their land from them; and partly from the just vengeance of God upon the Israelites, because God had afforded them so long a peace in the days of Ehud, chap. 3.30. and they had made so ill an use of his longsuffering and goodness therein. See the note also, chap. 3.14.

Vers. 4. And Deborah a prophetess, &c.] A woman, the weaker sex, that the glory of the work might be given to God, and not to the instrument he used.

Vers. 6. And she sent and called Barak the son of Abinoam, out of Kedesh-naphtali, &c.] That is, Kedesh in the tribe of Naphtali, to distinguish it from other towns of the same name in other tribes, as Kedesh in Issachar, 1. Chron. 6.72. Kedesh in Judah, Josh. 15.23. and others. Now Deborah did thus send for Barak, not of her own head choosing him as a man of eminency for the undertaking of the service, but by special direction from God, as the words she spake to Barak when he came to her do imply, Hath not the Lord God of Israel commaded, saying, Go and draw toward mount Tabor, &c? Deborah was a prophetess, and therefore no doubt God had revealed unto her that which now she imparted to Barak, to wit, either by secret instinct of his Spirit, or perhaps, by the ministry of an Angel: for that some Angel did appear to her, either before or after the battle which they fought with Sisera, seems evident in that clause of Deborahs song, chap. 5.26. Curse ye Meroz (saith the Angel of the Lord) curse ye bitterly the inhabitants thereof.

And take with thee ten thousand men of the children of Naphtali, and of the children of Zebulun.] To wit, first, because they were nearest at hand: secondly, because Naphtali was likely to be the forwardest in this work, because Barak was of that tribe, and they were most oppressed, Hazor and Harosheth being both in their tribe.

Vers. 8. And Barak said unto her, If thou wilt go with me, then I will go, &c.] Barak, no doubt, believed what Deborah had told him in the foregoing words as from the Lord, namely, that Sisera should be vanquished by him, and therefore we see that he was willing to hazard his life and all that he had in rising against this mighty king that had brought the Israelites into bondage; whence it is that Barak is commended for his faith by S. Paul, and reckoned amongst those who through faith subdued kingdoms, Heb. 11.32, 33. But why then did he refuse to undertake the service enjoined him unless Deborah would go along with him? I answer, partly because he considered that Deborah being a prophetess, he should have a great advantage in having her with him to pray for them, to give them counsel, and to advise them what to do upon every occasion; but partly also no doubt, because his faith was also accompanied and assaulted with doubtings and fears, as we may see by Deborahs answer in the following verse, wherein she discovered what a fault it was so doubtfully to yield to what God had enjoined him.

Vers. 9. The journey that thou takest shall not be for thine honor; for the Lord shall sell Sisera into the hand of a woman.] Thus she yields to go with him, but withal shows him, that because of his distrustfulness and fear the Lord would now deprive him of a great part of that glory he should otherwise have had: Because he would not undertake the enterprise without the support and encouragement of a woman's presence, therefore a woman should carry away a great part of the honor of this victory, to wit, Jael the wife of Heber, into whose hands Sisera should fall, and by whom he should be slain.

Vers. 10. And Barak called Zebulun and Naphtali to Kedesh, &c.] The chief strength therefore of the army consisted of those that by Barak were gathered together out of these two tribes; whence also is that, chap. 5.18. Zebulun and Naphtali were a people that jeoparded their lives unto the death in the high places of the field: where yet that some of the other tribes did also voluntarily join in this war made against Sisera, Deborah in her song doth plainly acknowledge, verse. 14. Out of Ephraim was there a root of them against Amalek, after thee Benjamin among thy people: Out of Machir came down governors, &c.

Vers. 11. Now Heber the Kenite, which was of the children of Hobab the father in law of Moses, had severed himself from the Kenites, &c.] Because the Kenites were seated amongst the children of Judah, chap. 1.16. lest we should wonder at the mention that is made in the following part of this chapter of Heber the Kenite, dwelling near Kedesh in the tribe of Naphtali, this is here premised concerning this Heber, to wit, that for some reasons not expressed in the text, he had severed himself from the rest of the Kenites, and pitched his tent amongst the tribe of Naphtali, as indeed the Kenites it seems did always dwell not in houses, but in tents.

Vers. 15. And the Lord discomfited Sisera, &c.] For though the Israelites prevailed by force of arms, yet it was of God that they did prevail, Prov. 21.31. The horse is prepared against the day of battle, but safety is of the Lord. Besides, Josephus reports that the Lord sent a terrible tempest, wherewith the Canaanites being both terrified and disordered, the Israelites did the more easily put them to flight; and indeed, some such thing those words seem to intend, chap. 5.20. They fought from heaven, the stars in their courses fought against Sisera.

Vers. 17. For there was peace between Jabin the king of Hazor, and the house of Heber the Kenite.] Though the Kenites came in with the Israelites, and were in a manner incorporated amongst them, professing the same religion, and worshiping the same God, and living with all love and amity with them, yet Jabin was willing to grant peace to them (only perhaps taking some certain tribute of them, by way of acknowledging his sovereignty) whilst he oppressed the Israelites with all manner of cruelty: First, because they lived as sojourners amongst the Israelites, and laid no claim to the land. Secondly, because they were found to be given to a peaceable pastoral kind of life, and not like to rise up in rebellion against him. Thirdly, because the Lord turned the heart of this heathenish king towards them; and that happily, because they had kept themselves pure from those idolatrous and sinful courses, whereunto the Israelites had plunged themselves, that so in them his people might see wherefore it was that the Lord had brought such miseries upon them.

Vers. 18. And Jael went out to meet Sisera, and said unto him, Turn in my lord, turn in to me, fear not.] The event discovers plainly that she intended his ruin; and therefore though her words may be interpreted so, as if she intended that she would not have him be afraid, but commit himself to her custody; yet since she could not but know that her words would be understood by him, as if she intended that in her tent he might and should be safe; I see not what can be said herein to quit her from sin, but only that what she did herein she did by virtue of an extraordinary warrant and authority from God.

And when he had turned in unto her into the tent, she covered him with a mantle.] To wit, as pretending herewith to cover him, and hide him, in case any of those that pursued him should come in thither; or else to keep him warm being now in a great heat by reason of his flying on foot from those that followed him; or else that he might the more readily fall asleep, that she might do to him what no doubt already she had purposed with herself.

Vers. 19. And she opened a bottle of milk and gave him drink.] Though he asked for water, which men in great heat and thirst do especially desire, yet she fetched a bottle of milk and gave him of that, either thereby to testify her great respect of him, that so he might the more securely confide in her; or else because milk, when men that are hot drink largely of it, doth naturally incline men to sleep, and that she desired to bring him to, that then she might do to him what whilst he was awake she could not hope to do: and therefore when Deborah commends Jael this is particularly expressed as an act of special prudency and policy, chap. 5.25. He asked water and she gave him milk, she brought forth butter in a lordly dish.

Vers. 21. And Jael Hebers wife took a nail of the tent, &c.] That is, a pin or nail of iron, or pointed with iron, wherewith the tent being stretched forth was fastened to the ground. And for this act of hers she is pronounced blessed by the Spirit of God, chap. 5.24. and therefore there is no question to be made of the lawfulness of that she did: for though it is said, verse. 17. There was peace between Jabin and the house of Heber, yet that is not to be understood of any mutual league (for princes do not use to enter into treaties of that nature with men of such inferior rank, whom they have no cause to fear) but only that Jabin had (happily upon the promise of some yearly tribute) yielded that his house should live in peace. However Jael might know of the prophecy of Deborah, that God had now determined to put an end to his tyranny; and besides, she might now be moved by a special and extraordinary instinct of the Spirit of God, which must needs be a sufficient warrant for her, both to ensnare this captain by policy, and afterwards to take away his life, as an enemy appointed to destruction: and the rather, that hereby she might approve herself a true member of the Church and people of God, and that she preferred their welfare before anything that concerned herself.

CHAP. V.

Vers. 1. THen sang Deborah, and Barak the son of Abinoam, &c.] Deborah is first named here, because she was a prophetess, and (as upon this ground it is probably thought) the composer of this song, and in every respect the chief in this business, as we see in the former chapter; yet with her Barak is joined too, who as he was the chief Commander in the victory gotten, so he was also one of the prime in singing God's praises; and he being of the tribe of Naphtali, we have in this sweet song one instance of the accomplishment of that prophecy of Jacob concerning the tribe of Naphtali (though it were not intended of this only) to wit, that this tribe should give goodly words, Gen. 49.21. Naphtali is a hind let loose, he giveth goodly words.

Vers. 2. Praise ye the Lord for the avenging of Israel, when the people willingly offered themselves.] Principally hereby are meant those of the tribe of Zebulun and Naphtali, of whom Baraks army did chiefly consist, though such of the other tribes as did put too their helping hand are not excluded: and these are said to have offered themselves willingly; because they did readily yield to follow Barak when he called them together, though he had no authority to constrain them to take up arms, God working their hearts thereto, to whom therefore the praise is principally given, Praise ye the Lord for the avenging of Israel, when the people willingly offered themselves.

Vers. 3. Hear, O ye kings; give ear, O ye princes, &c.] Deborah undertaking in this song to ascribe to the Lord the glory of that victory which she and Barak had gotten over Sisera, to show what a glorious work God had therein done for his people, in the first place in a poetical strain she calls upon kings and princes to hearken to her, Hear, O ye kings; give ear, O ye princes; thereby only to imply, that in the ecstasy of her joy, she could be glad if all the kings and princes of the earth could hear what she had now to say concerning this great work which God had done for his Israel, and she addresseth her speech particularly to kings and princes, First, because they are most ready to ascribe to themselves the glory which is due to the Lord only: and secondly, because they are wont in their pride to oppress others, and to think they may do whatsoever they please; and therefore she desired they might know what God had done to Jabin and Sisera, and so beware of provoking God by oppressing others as these had done.

Vers. 4. Lord, when thou wentest out of Seir, when thou marchest out of the field of Edom, the earth trembled, &c.] The most of Expositors understand this to be a poetical expression of the terrors wherewith the neighbouring nations were affrighted, when the Lord carried the Israelites from the borders of Edom towards the land of Canaan, to wit, that there was then a trembling on every side, so that not men only but even the heavens and mountains and hills seemed to tremble and melt away, and that even as Sinai trembled and shook at the Lord's coming down upon it when the Law was given (for to that end they conceive the melting or shaking of Sinai is mentioned, verse. 5. The mountains melted from before the Lord, even that Sinai, before the Lord God of Israel, to wit, by way of similitude) so when the Lord in a pillar of fire marched before the Israelites against the Amorites, the neighbouring nations were terribly amazed, the Lord casting such a fear upon them, as if the earth had trembled, and great storms and tempests intermixt with thunder and lightnings had been showered down from the clouds, yea as if the mountains had melted, &c. according to that, Deut. 2.24, 25. Rise ye up, take your journey, and pass over the river Arnon, &c. This day will I begin to put the dread of thee, and the fear of thee upon the nations that are under the whole heavens, who shall hear report of thee, and shall tremble, and be in anguish because of thee. But I rather conceive, that it is to be understood of those thunders, lightnings, earthquakes, tempests, and such other terrible expressions of God's majesty, wherein he manifested himself unto his people at the giving of the Law; for then he is also said to come from Seir, Deut. 33.2. And he said, The Lord came down from Sinai, and rose up from Seir unto them, he shined forth from mount Paran, and he came with ten thousand of saints: from his right hand went a fiery Law for them, and the shaking of Sinai we see is expressly mentioned, verse. 5. The mountains melted from before the Lord, even that Sinai before the Lord God of Israel, as it is also, Psal. 68.7, 8. O God when thou wentest forth before thy people, when thou didst march through the wilderness. Selah. The earth shook, the heavens also dropped at the presence of God; even Sinai itself was moved at the presence of God, the God of Israel; and though there be no mention of the clouds dropping water at the giving of the Law, yet there is of thunders and lightnings, which are usually accompanied with violent showers. But why should Deborah mention this here? I answer, first, because God's entering into covenant with them is the ground of all that he doth for his people: and secondly, because she would the better express how terrible God had been now to their adversaries, by comparing the terrors of this day with those when the Law was given on mount Sinai; and to intimate, that God continued to do the same things still for his people that he had done for them from their first coming out of Egypt.

Vers. 6. In the days of Shamgar the son of Anath, in the days of Jael the high-ways were unoccupied, &c.] That is, even from the death of Ehud, whom Shamgar succeeded (though he was a worthy champion, and did miraculously avenge the Israelites upon the Philistines) unto this present time, wherein Jael lived (though she were a woman of an heroical spirit, and one that grieved to see the poor people of God so miserably oppressed, as was evident by that which she had now done for them) the land was held in miserable desolation, the people not daring to travel in the high-ways, nor to dwell in the villages, but only in the walled cities, whither they all fled to secure themselves, till God was pleased by me a poor woman to set on foot this work of their deliverance.

Vers. 8. They chose new gods, then was war in the gates.] That is, then was there war in every city, the Lord letting loose the neighbouring nations to make war against the several cities of Israel, because they were corrupted with their idolatry. Because a great part of the strength of their cities was in their gates, therefore Deborah sets forth the war that was made against the Israelites cities, by this expression, then was war in the gates; but withal, it may also imply the prevailing power of the enemy when they made inroads into their land, to wit, that they many times came up to the very gates of their cities.

Was there a shield or spear seen among forty thousand in Israel.] This may be meant either of the scarcity of arms amongst them, the enemy where ever they prevailed disarming them, that they might not afterward be able to attempt anything against him: or rather (because we see not but Baraks troops were armed for war) that the Israelites were so quelled that not a man amongst the many thousands of Israel durst take up a shield or spear against them, according to that, Levite. 26.36. And upon them that are left alive of you, I will send a faintness into their hearts in the land of their enemies, and the sound of a shaking leaf shall chase them, and they shall flee as fleeing from a sword, and they shall fall when none pursueth.

Vers. 9. My heart is to the governors of Israel, that offered themselves willingly amongst the people.] That is, I cannot but highly love and honor the governors of Israel, that were as willing to hazard themselves in this war against Jabin as any of the people, yea and to undergo the same travel and hardness together with them; and indeed this in the heads and rulers of the people was most to be admired and extolled: first, because such men have usually the fairest estates, and for them therefore to hazard all they enjoyed in rising up with Deborah against this great tyrant, as willingly as those of the poorer sort that had scarce anything to lose, was a sign of an heroical spirit, for which they deserved to be highly honored: secondly, because men that had been formerly employed in offices of peace are not men usually fit for the service of war, and therefore it must needs be a singular zeal for God's glory and the good of God's people, that made them lay by their gowns to gird on a sword: thirdly, because such men are usually puffed up with their greatness, and it was therefore a rare thing for such to stoop to join with meaner men, yea to put too their helping hand amongst the meanest for the cause of God and his people against their enemies: and fourthly, because the examples of men of such rank was no doubt a mighty means to draw on the meaner sort to come flocking in to the service.

Vers. 10. Speak ye that ride on white asses, ye that sit in judgment, and walk by the way.] That is, let all those that are men of honor, and eminency, above others, that use to ride up and down upon white asses, all magistrates and Judges that sit in the seat of justice, and so likewise all the common sort of people that travel on foot from one place to another, let them all in their several places speak of this great deliverance, which God hath wrought for his people. Riding on asses it seems was a note of great and honorable persons in those times and countries, and therefore it is noted of Jair, who was one of the Judges, that he had thirty sons that rode on thirty asse-colts, and they had thirty cities, chap. 10.40. and so likewise of Abdon who was another of the Judges, chap. 12.14. that he had forty sons and thirty nephews that rode on threescore and ten asse-colts: and (unless by white asses here, nothing else be meant but slick and goodly asses) it seems that white asses were principally used by such persons; and though the most Expositors limit this first clause to merchants, who, they say, used to ride on white asses, yet I conceive we may better understand it of all men of eminency that used to ride in pomp and State; and so likewise by those that sit in judgment, are meant their Judges and chief Magistrates; and by those that walk by the way, are meant the meaner and common sort of people, and the reasons why Deborah stirs up these men under these expressions to praise God for the vanquishing of Jabin and Sisera, is to intimate the just cause they had to speak with joy of this great mercy of God, to wit, because whereas formerly all the ways of the land were pestered with cut-throat soldiers, so that there was no stirring in safety from one place to another, and all course of justice was in a manner stopped up, the sword having silenced the Laws, now the Judges might sit in Judgment as formerly; the great ones might now ride up and down upon their white asses according to their wonted manner, which before they could not; and the common people of all sorts might now pass to and fro, and travel about their businesses, from one place to another without fear.

Vers. 11. They that are delivered from the noise of the archers in the place of drawing waters, there shall they rehearse, &c.] This may be meant of the Israelites that followed Barak and fought against Sisera and his archers at the river Kishon, see chap. 4.7. And I will draw unto thee, unto the river Kishon, Sisera the Captain of Jabins army, with his chariots and his multitude; but the most of Expositors understand it of the meaner sort of people that were wont to be slain or taken captives by the enemies that lay in wait for them at the place of drawing waters. Fountains & wells of water were rare in those dry countries, & of great esteem; they went in many places far to fetch water, here therefore the Canaanites used to lie in wait for them, so that no sooner could the poor people come thither, but presently the Canaanites with a great outcry were ready to set upon them, and their arrows came presently singing about their ears, and oft struck them dead (for both these may be intended by the noise of the archers ) but now, saith Deborah, these poor wretches being delivered from this danger may go freely to those places, and there declare the righteous acts of God in destroying these their enemies.

Then shall the people of the Lord go down to the gates.] Hereby many things may be implied: first, their freedom to go forth at the gates of their cities, within which they were in a manner cooped up before: secondly, the restoring of the people to the gates, as places of judicature, from which they were restrained; before there was war in the gates, now there was Law and judgment there: thirdly, their returning to the cities that were thence banished or fled, and the country people's resorting thither upon their several occasions.

Vers. 12. Awake, awake Deborah, utter a song.] This expression Deborah useth only to imply the exceeding greatness of the mercy which God had afforded them, which required that she should rouse up herself to praise the Lord for it, with all her might, and with all the strength of her soul.

Arise Barak, and lead thy captivity captive, thou son of Abinoam.] That is, lead them in triumph: for though the lives of the Canaanites might not be spared, yet they might be led in triumph before they were slain; & besides, those of other nations that were now taken prisoners might be reserved for slaves.

Vers. 13. Then he made him that remained have dominion over the nobles, &c.] That is, God caused the poor despised remainders of his people to have dominion over their noble and mighty adversaries.

Vers. 14. Out of Ephraim was there a root of them against Amalek, &c.] Here Deborah commends those tribes from whom there came any considerable party to Barak to help them against Jabin and Sisera: as, First, she begins with Ephraim, and in showing that there were some of that tribe, she useth this expression, Out of Ephraim was there a root of them against Amalek: for the understanding whereof we must know, 1. That Amalek is here named because it seems the Amalekites came out to help Jabin and Sisera against the Israelites: It is evident in many places that the Amalekites bordered upon the Canaanites, and indeed dwelt amongst them, and therefore is it that they are often joined together; as Numb. 14.25. Now the Amalekites and the Canaanites dwelt in the valley: and again, verse. 43. The Amalekites and the Canaanites are there before, and ye shall fall by the sword, &c. and verse. • 5. Then the Amalekites came down, and the Canaanites that dwelt in the hill, and smote them, &c. Now therefore as the Amalekites were always ready to aid the Canaanites against the children of Israel, so it seems it was now; and hence it is that Amalek is here mentioned as the enemy against whom they fought, though the war was made against Jabin king of Canaan to wit, because the Amalekites sent some few forces from them; and perhaps too, because the Ephraimites were nearer to the Amalekites, then those of Zebulun and Naphtali, of whom the chief strength of Baraks army did consist, it may be probably thought, that those of Ephraim that armed themselves for this war, were assigned of Barak to the service of going out against the Amalekites, to keep them from coming to join their forces with those of Jabins, whilst he with his army went against Sisera. And 2. for those words there was a root of them, Out of Ephraim there was a root of them against Amalek, that phrase I conceive is either used, I. because this rising up of the Israelites against Jabin, did first spring up from Ephraim, to wit, in Deborah who dwelt in mount Ephraim, chap. 4.5. and some of her neighbouring Ephraimites that went out with her: or II. with reference to Joshuas fighting against Amalek, when the Israelites came out of Egypt, to imply that there was a root of Joshuas zeal against Amalek in his brethren the Ephraimites, which now sprung up and shown itself in their forwardness and zeal against the Amalekites that were at that time in arms to help Jabin: or III. to intimate that there were but few of this tribe (one root amongst many) that did rise up and help Barak in this notable attempt; which as it was a stain to that tribe in general, so it was the greater honor to those of the tribe that did appear in the business, to wit, because the backwardness of their brethren did not discourage them. Secondly, there were many also of the tribe of Benjamin that bordered upon Ephraim, which is thus expressed, After thee Benjamin among thy people; the drift whereof is, I conceive, to note that the tribe of Benjamin came in more freely then those of Ephraim, there was but a root of Ephraim, but Benjamin came in with good numbers of his people. And again, the Benjamites came first in, and then some of the Ephraimites that followed their example came in also, and joined with them; yea if we conceive (which we may most probably as I said before) that these tribes of Ephraim and Benjamin were designed by Barak to go against the Amalekites, to keep them from coming to the aid of Jabin; then is this expression most fit, from Ephraim there was a root against Amalek, After thee O Benjamin amongst thy people, to wit, because the tribe of Benjamin lay nearest to the Amalekites, and so the Ephraimites came in after and joined with them to go against Amalek. Thirdly, there were some also of the tribe of Manasseh, Out of Machir came down governors. Machir was the only son of Manasseh, and so by the children of Machir are commonly meant the tribe of Manasseh: See Josh. 13.31. But yet in this place it must be meant of that half of the tribe of Manasseh that was seated within Jordan, to wit, that some of them, yea of their governors, came down to help Barak against their great oppressors: for in the 17. verse we see plainly that Deborah complains of the other half of Manasseh, that were seated in Gilead without Jordan, that none of them would hazard themselves in this cause, Gilead, saith she, abode beyond Jordan. And fourthly, out of Zebulun they came in so unanimously, that even their Doctors, and Scribes, and Lawyers, and others that were better at their pen then their sword, came yet amongst the rest to fight against the enemies of God's people, And out of Zebulun they that handle the pen of the writer.

Vers. 15. And the Princes of Issachar were with Deborah; even Issachar and also Barak he was sent on foot into the valley.] That is, both the Princes and indeed the common people too of the tribe of Issachar did readily come in to Deborah, together with Barak their Commander in chief, with whom he went on foot into the valley, that is, the valley by mount Tabor where the river Kishon ran, chap. 4.12, 13. And this last clause is added, to show the zeal and forwardness of Barak and the other Princes of Issachar, in that they did not only come in to the help of their brethren, but also were content to endure any trouble, and to expose themselves to any danger for the furtherance of the cause, serving on foot, and that in the valley, a place of greatest advantage for Sisera that came against them with chariots and horsemen.

For the divisions of Reuben there were great thoughts of heart.] This clause with a very little alteration is repeated in the next verse, for the divisions of Reuben there were great searchings of heart, and in both places by the divisions of Reuben are meant, either the Reubenites dividing themselves from their brethren, that had combined together against that proud tyrant, that had so cruelly oppressed them, in that they stood aloof from them, and would not join to help them; or else rather, the divisions that were amongst the Reubenites, whereby they were kept from sending any aid to their brethren in that just war of theirs against the Canaanites, though some were for the casting off the yoke of Jabin, and therefore judged it meet to join with Barak and their brethren that were risen up against him; yet others on the other side opposed this vehemently, and alleged that they had submitted to be tributaries to Jabin, and might not therefore take up arms against him; and a third sort that could have been glad to be eased of Jabins yoke, yet judged it best for them to stand as neuters, and wait what the issue of the war would be, and that because Jabin was too mighty for the Israelites, and all they did was by the encouragement of a woman; if they sided with their brethren, then if Jabin prevailed they should be surely ruined, but if they sat still and did nothing, though the Israelites did prevail they should do well enough; and so because of these factions and divisions amongst them, they could not agree together. Now whereas it is said, that for the divisions of Reuben, or (as it is in the margin of our Bibles) in the divisions of Reuben there were great thoughts of heart; or as it is verse. 16. great searchings of heart, if we read it in the divisions of Reuben, then it may be meant of the plotting and contriving thoughts which the Reubenites had in their hearts, by way of considering how they should carry themselves in this rising of Barak and their brethren against Jabin and Sisera: But if we read it (as it is in our Bibles) for the divisions of Reuben there were great thoughts of heart, and verse. 16. great searchings of heart, then it must necessarily be understood of their brethren the Israelites, that had taken up arms against Jabin, to wit, that when they perceived that there were such divisions amongst the Reubenites, and that thereupon they deserted them in this cause, and came not out to help them, they had great thoughts of heart, that is, great swelling thoughts of discontent against them, of murmuring and heart-burnings, and of sharp censures which in their minds they passed upon them, and so likewise great searchings of heart, that is, of wondering and musing in their minds, why they that were such a rich and potent tribe should so desert their brethren in so just a cause, and not put too their helping hand for the suppressing of a tyrant, who had so mightily oppressed them.

Vers. 16. Why abodest thou among the sheep-folds, to hear the bleating of the flocks?] Because the Reubenites were exceeding rich in cattle, Num. 32.1. The children of Reuben and the children of Gad had a very great multitude of cattle, therefore they forbore to take up arms against Jabin, for fear of being plundered if he should prevail; but withal, to excuse themselves for not going out with Barak, that was engaged against this Canaanitish king that had so sorely oppressed them, they pretended they could not be spared from attending on their flocks; and therefore doth Deborah here upbraid this tribe for staying at home among the sheep-folds, to hear the bleating of the flocks, thereby implying what a poor and mean thing it was, and what a base and sordid spirit it argued, for them to stay at home for such mean employments, when such a great work was in hand as the vanquishing such a potent tyrant as Jabin was, and the breaking of that yoke that had been so heavy upon the necks of God's people, willing them as it were to consider, whether the complaints, the cries and groans of God's oppressed people had not been more worthy their regarding, and whether the sounding of trumpets and other warlike instruments had not been more worth the hearing at such a time as this, then the bleating of their flocks.

Vers. 17. Gilead abode beyond Jordan, &c.] Here Deborah reproves divers other tribes that came not in to afford any help for the suppressing of Jabin, and that in such a manner as if she should say, that the very mentioning of the reasons that moved them, or which at least they pretended for their not taking up arms, was enough to condemn them; as first, the Gileadites, that is, the tribe of Gad and the other half tribe of Manasseh (for they had the country of Gilead for their lot, as we see Josh. 13.24, 25, 31. Deut. 3.12, 13. and Num. 32.40.) Gilead, saith she, abode beyond Jordan, that is, they pretended that they dwelling so far off could not come in to the help of Barak, at least time enough; and because Hazor and his captain Sisera had not yet broken over Jordan against those tribes that dwelt there, they hoped that they should be safe enough, and that he would let them alone if they did not engage themselves in this war against him; not considering that the Israelites within Jordan and those without being all brethren, united together under one God as fellow-members of the same body, it was not fit that they should so slight the preservation of those that dwelt furthest off from them, and that it was a folly to think that Jabin would spare those without Jordan, if the other tribes within Jordan were once destroyed, Secondly, the tribe of Dan, Why (saith she) did Dan remain in ships? the meaning is, That the Danites having their lot close upon the Mediterranean sea, (for Japho or Joppe, and much besides of the Western coast was in their lot, Josh. 19.46.) they pretended that they were seamen and merchants, and could not therefore be spared to go to this war, because of their traffick and voyages that they had in hand; and perhaps they hoped, that if things proved never so ill, they could the most of them secure themselves and their estates by flying away in ships; and therefore they would not meddle with so dangerous an attempt as this was of making war against such a potent king; and what a high degree of wickedness was this, to prefer their own private profit before the public good, and so to mind their own private safety, as not to care what became of their brethren so they could shift for themselves, and that too not without the loss of their interest in that land which God had given them for their inheritance. And thirdly, the tribe of Asher, Asher continued on the sea-shore, and abode in his breaches, that is, they dwelled also nigh to the sea, pretending the same necessity of staying, to mind their voyages, and merchandise; and besides, they alleged their breaches, that is, either the breaches which the sea had made in their banks, that were to be immediately made up, unless they would see their country over-flown; or else, the breaches and ruinate places in the walls of their cities, pretending that they durst not leave their cities in such a weak condition, lest in their absence the neighbouring Canaanites should set upon their cities, and at those breaches enter and take them; all which were excuses as weak as the rest to keep them from so brave a service as this was, of suppressing this king of Canaan, that had so mightily oppressed them, especially when God promised that he would prosper them therein.

Vers. 18. Zebulun and Naphtali were a people that jeoparded their lives unto the death in the high places of the field.] That is, in mount Tabor, whither Barak was sent to fight with Sisera, chap. 4.6. Go and draw toward mount Tabor, and take with thee ten thousand men of the children of Naphtali: and where, though they saw how great a disproportion there was betwixt their forces and the strength of the enemy, yet they were content to hazard their lives in this cause of God and his people, how desperate soever their attempts might seem in the eye of reason.

Vers. 19. The kings came and fought, then fought the kings of Canaan in Taanach by the waters of Megiddo.] That is, Jabin and his confederate kings who came to help Jabin against the Israelites, either in their own persons, or by their forces: and this is here expressed, to note the base faithlessenesse of those tribes that were not so forward to aid their brethren as the heathens were to help one another, and yet they were many of them of different religions, and served several gods. Nor need it seem strange that these kings are said to have fought against the Israelites in Taanach by the waters of Megiddo, whereas before, chap. 4.6, 7. the story seemed to imply, that the battle was fought about mount Tabor and the river Kishon, which is also confirmed Psal. 83.9. Do unto them as to the Midianites, as to Sisera, as to Jabin at the brook of Kishon: for to this I answer, first, that Taanach and Megiddo were not far from mount Tabor and the river Kishon: for though Taanach and Megiddo belonged to the half tribe of Manasseh within Jordan, chap. 1.37. Neither did Manasseh drive out the inhabitants of Bethshean and her towns, and Taanach and her towns — nor the inhabitants of Megiddo and her towns; yet they stood within the compass of Issachar’s portion, and that bordered upon Zebulun where mount Tabor was; Josh. 17.11. And Manasseh had in Issachar, and in Asher, Bethshean and her towns, and the inhabitants of Taanach and her towns, and the inhabitants of Megiddo and her towns. And secondly, that it may well be that the Canaanites being put to the worst about mount Tabor, where they did first pitch battle, they might retire or fly to Taanach, and there making a stand might renew the battle again, and so were there wholly discomfited.

They took no gain of money.] The meaning of this clause may be, that these Canaanites came for the love of the cause, and not for gain, and so proffered to serve freely without pay, as thirsting for blood more then money, or at least resolving to pay themselves out of the riches of the Israelites, and that withal it proved truer then they were aware of, because that instead of gaining anything, they lost all.

Vers. 20. They fought from heaven, the stars in their courses fought against Sisera.] It seems (and so Josephus reports this battle) that there was some terrible extraordinary storm of thunder, hail and rain, which being by the ordinary course of nature from the influence of the stars, they as God's host, Deut. 17.3. are here said from their several places and courses (like soldiers that observed both rank and file) to have fought against Sisera, and that from heaven, as soldiers that have gotten the advantage of the ground.

Vers. 21. The river Kishon swept them away, that ancient river the river Kishon.] That is, that river so famous of old, the river Kishon: and it may be said to have swept them away, either because in their flight they attempted to get over the river, and so were drowned and carried away by the stream; or else, because through the inundation of the river caused by the storm that God sent at that time, their dead carcases that lay on the land about the river, were by the sweeping flood carried away.

O my soul, thou hast trodden down strength.] That is, O Deborah, thou hast trodden down strength, to wit, the strength of the enemy; for the Hebrews do usually put the soul for the whole man; and happily she might also have respect herein to the success of her prayers.

Vers. 22. Then were the horse hoofs broken by the means of the pransings of their mighty ones.] The drift of this clause may be, either to set forth the mighty strength of the enemy, in regard of the goodly troops of horses which they had, horses that were so lusty and full of mettle and courage that they even brake their hoofs sometimes with their pa wings and pransings, that so the greater glory might redound unto God, who had made them victorious over so potent an enemy; or else, to set forth the violence of their flight when they were routed by the Israelites, which was such that they brake their very hoofs with running.

Vers. 23. Curse ye Meroz (said the angel of the Lord) curse ye bitterly the inhabitants thereof, &c.] This Meroz is probably thought to have been some city or town near the place where the battle was fought, the inhabitants whereof might have been many ways helpful to the Israelites in the battle which they fought with Sisera Jabins General; and that therefore whereas the other tribes that sent no aid to Barak are only reproved, there is a curse yea a bitter curse pronounced against these, and that by warrant of an express command which Deborah had received from an Angel, who had it seems amongst other things revealed this unto her either before or immediately after the battle, Curse ye Meroz, (said the Angel of the Lord) curse • e bitterly the inhabitants thereof. And because they might be ready to allege, that there was no hope that the Israelites should prevail against such a mighty Prince, and for them to have risen up against him, without hope of prevailing, would have been only to provoke him to their utter ruin: to take away this excuse from them, this is expressly mentioned as the reason why this curse is denounced against them, because they came not to help the Lord, to help the Lord against the mighty. The more mighty their adversary was, the more need had their brethren of their help, and to hide themselves from their brethren because they were so puissant argued manifest distrust of God's assistance. How this curse here denounced against this people fell upon them we read not; but that it was not without effect even this affords some probable ground of conjecture, that of this Meroz we find not after this the least mention in any story of succeeding times.

Vers. 24. Blessed above women shall Jael the wife of Heber the Kenite be &c.] That is, she shall be highly extolled and applauded, and many blessings shall be wished to her.

Vers. 25. She brought forth butter in a lordly-dish.] That is, cream in a goodly great bowl, suitable to his greatness and dignity.

Vers. 31. But let them that love him be as the sun when he goeth forth in his might.] That is, as the sun when it riseth in a clear morning doth shine most brightly and gloriously, and that too as Solomon saith, Prov. 4.18. more and more unto a perfect day; so let them that love the Lord become prosperous, glorious and renowned, and let their prosperity grow and increase daily. Because the power and strength of the sun’s light and heat is not so much seen or felt when it is covered with clouds, it is said to go forth in his might; and indeed the expression here used is much like that 2. Sam. 23.4. He shall be as the light of the morning when the sun • iseth, even a morning without clouds.

And the land had rest forty years.] That is, unto forty years, counting them from Ehud’s death. See chap. 3.11.

CHAP. VI.

Vers. 1. ANd the children of Israel did evil in the sight of the Lord, and the Lord delivered them into the hand of Midian seven years.] By the evil which the children of Israel did, is principally meant their fearing and worshiping the gods of the Amorites, verse. 10. And I said unto you, I am the Lord your God, fear not the gods of the Amorites, in whose land you dwell, but ye have not obeyed my voice; but yet when the Lord undertook to punish them for this, whether it were because they had not proceeded so far herein as in former times, or for some other reason known only to the Lord, evident it is that he laid not his hand upon them so heavily now, as he had done formerly, both because the misery that God brought upon them lasted but seven years; and also, because we read not that these Midianites did bring the Israelites into bondage as other their oppressors had done, but only made inroads every year into the land, and so robbed and pillaged their country: whence it may be it is, as some have observed, that it is not said here (according to the expression elsewhere used) the Lord sold them into the hand of Midian, but that the Lord delivered them into the hand of Midian. ) What it was at this time that moved the Midianites to invade the land of Israel we need not inquire. The Israelites indeed in the latter days of Moses had made war with the Midianites, and destroyed multitudes of them, of which see the note, Numb. 31.17. and it may be that the Midianites pretended now the taking revenge upon the Israelites for that; but however, the Midianites (though the posterity of Abraham) were always deadly enemies to the Israelites: and besides, when the Lord means to punish a people for their sins, he can bring against them what nation he pleaseth.

Vers. 2. And because of the Midianites, the children of Israel made them dens which are in the mountains, and caves, and strong holds.] That is, many of those dens, and caves, and strong holds which are in the land of Canaan, the Israelites made at this time, to wit, to hide themselves and their estates therein from the Midianites, the poorer sort the dens and the caves, and the other the strong holds and forts: and thus at first they only thought to shelter themselves by these outward means, and did not seek to make God their hiding place, but all in vain, and therefore at length they saw their folly herein, and then as it is said, verse. 6. They cried unto the Lord.

Vers. 3. And so it was when Israel had sown, that the Midianites came, and the Amalekites, and the children of the East.] That is, and other the children of the East, to wit, of Arabia that lay eastward of Canaan. Even the Midianites were of these eastern nations (for they passed over Jordan that was on the east side of Canaan when they invaded the land, and therefore when Gideon had overcome them, he sent to the inhabitants of mount Ephraim, chap. 7.24.25. to stop them from returning over Jordan) but they were aided it seems by other of these eastern nations that bordered upon them, as the Ishmaelites, mentioned chap. 8.24. For they had golden earings, because they were Ishmaelites, and some others. Now it is noted that these nations came up every year into the land of Canaan when Israel had sown, because the end of their coming was to eat up with their cattle the green corn, that so they might impoverish and samish the Israelites. For the most of these eastern people dwelt not in cities and towns, but in tents only, which they used to remove from one place to another, carrying their cattle along with them, whence is that of the Prophet, Esa. 13.20. It shall never be inhabited, neither shall it be dwelt in from one generation to another, neither shall the Arabian pitch tent there, neither shall the shepherds make their fold there: and so it was it seems with the Midianites, and therefore every spring when the Israelites had sown they came up with their tents and cattle that they might eat up all the increase of the land, and therefore partly are they compared to grassehoppers, or locusts, verse. 5. they came up with their cattle and their tents, as grassehoppers for multitude, &c.

Vers. 4. And they encamped against them, and destroyed the increase of the earth, till thou come unto Gaza, &c.] Gaza lay on the coast of the midland western sea; and so they entered on the east, and went quite through the land, even as far as Gaza that lay on the Western coasts, destroying all as they went, so that they left no sustenance for Israel, that is, none in a manner, they took from many of the Israelites all their sustenance, and impoverished all by taking away the greatest part of that they had.

Vers. 8. The Lord sent a Prophet unto the children of Israel, &c.] This was to prepare them for the deliverance he intended them by Gideon, by calling them to repentance and amendment of life.

Vers. 10. I am the Lord your God, fear not the gods of the Amorites, &c.] That is, worship not the God's of the Amorites; because religious worship is always accompanied with the fear and reverence of that God whom men worship, therefore fear is often put for the whole worship that is to be yielded to God.

Vers. 11. And there came an Angel of the Lord, and sat under an oke, &c.] This Angel was the son of God, who is therefore called Jehovah, verse. 24. And Gideon built an altar there unto the Lord, and called it Jehovah-Shalom, but not desiring to seem to Gideon any other then some Prophet sent unto him from the Lord, he sat down as a man wearied with travel, and desirous to rest himself (and therefore as a traveler he had a staff in his hand too, verse. 21. Then the Angel of the Lord put forth the end of the staff that was in his hand ) and that under an oke, that was in Ophrah, that pertained unto Joash the Abi-ezrite: that is, who was of the posterity of Abiezer, Josh. 17.2. and consequently of the tribe of Manasseh, as verse. 15. And he said unto him, Wherewith shall I save Israel? Behold, my family is poor in Manasseh, which is added partly to distinguish this Ophrah from another that was in the tribe of Benjamin.

And his son Gideon threshed wheat by the wine press, to hide it from the Midianites.] This Gideon was doubtless the next that judged Israel, after Deborah; yet I do not conceive that he was now Judge when the Angel appeared unto him, and so had been all the seven years of the Israelites oppression by the Medianites but rather that he was called now thereto when he was called to deliver the Israelites from the Midianites. However, that he was a man of rank in the city where he lived is evident by the mention that is made, verse. 27. of his taking ten of his servants along with him when he went to do that which God enjoined him: and the more observable therefore is that which is noted of him, that the Angel found him threshing his wheat. For hereby was plainly discovered that he was a man of an humble spirit, not disdaining any honest labor (and indeed we often find that when God hath afforded any special favor to his servants, he hath as it were to testify his approving of this, conferred it upon them still when they were so employed:) and withal this doth plainly show what a sad condition the poor people of God were in at this time, when such a man as Gideon was glad to thresh his corn to hide it from the Midianites, not daring happily to trust his own servants with the doing of it: for which cause also it seems he threshed it out with a rod or flail, & did not tread it out with oxen, as the custom of those times was, because this way it might be done both more closely and speedily, and that too by the wine press, where corn would not be looked for, and where perhaps he might thresh it out and not be heard when he was doing it.

Vers. 12. And the Angel of the Lord appeared unto him, &c.] That is, was seen of Gideon, and then spake to him as followeth, The Lord is with thee, thou mighty man of valor; the title here given to Gideon, thou mighty man of valor, may imply that he had been employed in military affairs; but however it implies that God now had and would still indue him with strength and courage to withstand the enemies of his people: and this salutation, the Lord is with thee, though it implies God's favorable presence, and all the comfortable effects thereof, yet here it hath reference chiefly to that implied in the title given him, that God would be with him in his courageous opposing of the Midianites.

Vers. 14. And the Lord looked upon him, and said, Go in this thy might, &c.] The Lord by fixing his eyes so seriously upon him, as it were with affection and admiration, did doubtless silently intimate the same that he expressed immediately in the words he said unto him, to wit, that he was the man chosen of God to deliver his people from these grievous calamities that now they endured, Go, saith he, in this thy might, that is, in the might of which he had formerly spoken, when he called him thou mighty man of valor, the might wherewith God had now fitted him, to be a worthy instrument of saving his people, and thou shalt save Israel from the hand of the Midianites; have not I sent thee? that is, know that the Lord hath sent thee, and hath imposed this task upon thee, and therefore having both authority and a promise of success from him, thou mayest courageously undertake this service.

Vers. 15. And he said unto him, Oh my Lord, wherewith shall I save Israel? &c.] Because Gideon's faith is commended, Heb. 11.32, 33. and because withal, the Angel did not reprove him for this he now spake, but only satisfied him concerning that he now inquired of, it may seem probable that he spake not these words, wherewith shall I save Israel? as not believing what was promised, but because knowing his own insufficiency for so great a work, and being conscious to himself of the weakness of his faith, he desired to be informed how this should be done that was promised, as being glad to have his faith strengthened, lest those unlikely hoods which his reason discerned should be any hindrance to him, either in believing what was promised, or undertaking what was commanded: and so the like may be said concerning his desiring of signs, verse. 17, 36, 37.

Vers. 16. Surely I will be with thee, and thou shalt smite the Midianites as one man.] That is▪ as easily as thou mayest smite one man.

Vers. 17. If now I have found grace in thy sight, then show me a sign that thou talkest with me.] That is, thou speakest to me in the name of the Lord, saying, I will be with thee, and thou shalt smite the Midianites as one man: now therefore make it manifest to me by some sign or other that thou talkest with me, that is, that thou art that same Lord, that great Angel of God, at whose command I may safely undertake this enterprise. See the foregoing note upon verse 15.

Vers. 18. Depart not hence, I pray thee, until I come unto thee, and bring forth my present and set it before thee.] Because the word here translated my present may also signify a meat-offering, (and so therefore it is rendered in the margin of our Bibles) therefore many Expositors conceive that Gideon meant to fetch out a sacrifice, which he meant should be offered by himself, or by the Angel; but there is no just ground for this conceit in the Text. The Hebrew word, which commonly signifieth a meat-offering, is frequently also used for any present, or gift in general, as before chap. 3.15, 17. where there is mention made of a present that Ehud carried; the Hebrew word is the same that is used here, and which ordinarily is translated a meat-offering: and so it is in many other places. Besides, had Gideon intended to fetch out a sacrifice, would he have brought out a kid ready boiled, together with the broth, as in the following verse we see he did? when do we read of any such sacrifice? Questionlesse therefore Gideon intended no sacrifice, but only meant to bring forth some provision or other for this messenger sent from God unto him, that he might eat thereof and refresh himself, as Abraham did for those Angels that appeared unto him, Gen. 18.5. and that the rather, because he expected some sign from him, whereby he might know whether he were the great Angel of God, or whether he were some Prophet or other messenger sent unto him from God, concerning which he was not yet fully satisfied.

Vers. 19. And Gideon went in, and made ready a kid and unleavened cakes, &c.] To wit, because these might suddenly be made ready.

Vers. 20. And the Angel of the Lord said unto him, Take the flesh and the unleavened cakes, and lay them upon this rock, and pour out the broth, and he did so.] Though Gideon brought these things forth for the repast of this man of God (for such he conceived him to be) yet at his command he thus disposed of them, as perceiving that he intended to show some sign thereby, as he himself had desired, ver. 17.

Vers. 21. And there rose up fire out of the rock, and consumed the flesh, &c.] So soon as the Angel had touched these things with the end of his staff, fire out of the rock consumed them, notwithstanding the broth was poured forth upon the rock, and the flesh that was laid thereon, which was doubtless enjoined that the miracle might be the greater, as for the same cause Elijah poured water upon his sacrifice, 1. Kings 18.33. and thus he made a kind of sacrifice of that which Gideon brought for him to eat; and by causing fire to come miraculously out of the rock to consume it, did both make known to Gideon who he was, and also might signify, first, God's acceptance of that offering (for the miraculous burning of sacrifices was an usual sign of God's accepting them:) secondly, that God would accept of the service which Gideon should afterwards do him: thirdly, that it was as easy for the Lord to consume his adversaries, as to burn up that his offering. And besides, we may look upon this as a sweet representation of our Evangelical sacrifices. The rock whereon our sacrifices must be laid is Christ, and the Spirit which is as fire, from him derived to us, is that which must make our services pure and holy, and fit to be offered to the Lord.

Vers. 22. Gideon said, Alas, O Lord God! for because I have seen an Angel of the Lord face to face.] It seems that in those days they apprehended that the seeing of an Angel of God was very perilous for the life of a man: for thus also Manoah was affrighted upon the same occasion, chap. 13.22. And Manoah said unto his wife, We shall surely die because we have seen God. Gideon therefore perceiving now that it was an Angel, partly by the miraculous and sudden burning up of the provision he had brought forth, with fire that came out of the rock; but especially, by the sudden vanishing of the Angel out of his sight, he was so far over-born with fear, that he could scarce think he should live, notwithstanding the Angel himself had immediately before told him, that he should smite the Midianites as one man. And thus by this grievous affrightment, he that ere-while was saluted by the Angel as a mighty man of valor, was taught what the most valiant men are if they be but a little left to themselves, and not supported by God.

Vers. 23. And the Lord said unto him, Peace be unto thee, fear not, thou shalt not die.] It is said before, ver. 21. that the Angel departed out of his sight; this therefore he spake unto him out of the air immediately after his vanishing away; or else, the meaning may be, that he said this to him the next night: for so long his fear might well continue, and therefore it is happily said, verse. 15. that the same night the Lord said unto him, Take thy fathers young bullock, &c. that is, the same night wherein he had comforted him against this his fear.

Vers. 24. Then Gideon built an altar there unto the Lord.] That is, in the place where this sign had been wrought, it was therefore the same altar mentioned verse. 26. for that was built upon the top of this rock; only here it is generally set down (as it is usually in the Scriptures) and afterward the warrant he had from God, and the manner how he did it, is expressed.

Vers. 25. And it came to pass the same night that the Lord said unto him, &c.] In this and the following verse we have the relation of the Lord's appearing to Gideon the second time, and the directions he gave him for some things he was to do, before he undertook the deliverance of the people from the oppression of the Midianites: But whether this were by a visible apparition of an angel as the former was, or only in a dream, it is not expressed, only it is said that it was in the night, (which may make it probable that it was in a dream, or nightly vision) yea, the same night, that is, either the same night wherein the Angel had comforted him, as before-said, verse. 23. And the Lord said unto him, Peace be unto thee, fear not, thou shalt not die: or rather the same night after the Angel of the Lord appeared to him, of which the story hath hitherto spoken. The first direction given him may be diversely read, to wit, Take thy fathers young bullock, and the second bullock of seven years old (for so it is in the margin of our Bibles) or, Take thy fathers young bullock, even the second bullock of seven years old. If we read it as it is in the margin, then it is evident that there were two bullocks that Gideon was commanded to seize upon, and doubtless both were to be sacrificed, though there be express mention made of his sacrificing but one of them, verse. 26. Only it is then questionable, whether the words were intended to imply, that one of them only was his fathers, and the other happily the people's, known by the name of the second bullock, and provided for the public service, to be offered as a sacrifice to Baal; or to imply only the difference of their age (both being his fathers) the one his young bullock, the other the second bullock, of seven years old. But now if we read it as it is in our Bibles, Take thy fathers young bullock, even the second bullock of seven years old, then there was but one bullock he was to seize upon, to wit, his fathers young bullock, even the second bullock of seven years old; which seems most probable, because there is afterwards no mention made of the sacrificing any other but one bullock, to wit, the second bullock of seven years old; but why was this called the second bullock? I answer, it might be so called in diverse respects, as because it was the second in their order of standing in the stall, or of their drawing in the plow or wain, or because it was the second in regard of age or worth, or because it was the second in order of those that were prepared and set apart for Baals sacrifice; and indeed this last seems to me the most probable, for though there be nothing in the text whereby we can certainly conclude for which of these reasons it was called the second bullock, yet because it is evident that this bullock was devoted to Baals service (for verse. 28. we see the inhabitants of Ophrah reckoned this as a main part of Gideon's sacrilege, Behold the altar of Baal was cast down, and the grove was cut down that was by it, & the second bullock was offered upon the altar that was built ) we may the rather think that in respect of something that concerned Baals sacrifice it was called the second bullock; and that this bullock was chosen by the Lord rather then another, because it was seven years old, and hereby might signify that the Midianites tyranny which had lasted seven years should now have an end, together with the suppressing of Baals worship in the land.

And throw down the altar of Baal that thy father hath, and cut down the grove that is by it.] This is the second direction that is given here to Gideon, to wit, that he should throw down Baals altar, and cut down the grove by it. That all the inhabitants of Ophrah had an interest in this altar and grove we may see by their contestation with Gideon's father about it, verse. 30. Then the men of the city said unto Joash, Bring out thy son that he may die, because he hath cast down the altar of Baal, and because he hath cut down the grove that was by it. It seems therefore that Joash Gideon's father as being the chief magistrate of that place had built this altar at his own expense, and upon his own ground (though not for his use only, but for the public use of all the inhabitants of Ophrah) and that therefore the Lord calls it here his fathers altar. However observable it is: first, that ere Gideon might go to fight against the Midianites the enemies of God and his people, he was enjoined to set on foot the reformation of Religion, and the extirpation of superstition and idolatry, which had provoked the Lord to displeasure against them, thereby as it were to make way for a happy victory: secondly, that he was enjoined to begin this work of reformation, in the throwing down of his fathers altar, &c. Take thy fathers young bullock, and throw down the altar of Baal that thy father hath, the Lord thereby teaching him, that he that would reform public abuses must begin with his own family and friends, and that in yielding obedience to God he might not fear to offend his father, or any other that was dearest to him; and that his affection to his father should make him most careful to win him from every way of false worship:thirdly, that before that charge is given him which followeth in the next verse, concerning his building an altar to the Lord, he is first here appointed to throw down Baals altar. God's altar and Baals, the Ark and Dagon cannot stand together, the true worship of God will not be accepted of God, where Baals altars are not first thrown down.

Vers. 26. And build an altar unto the Lord thy God upon the top of this rock in the ordered place.] Or as it is in the margin, in an orderly manner. This is the third direction given to Gideon, that when he had thrown down Baals altar, and cut down the grove, he must build an altar unto the Lord in that very place upon the top of the rock, whereat the Angel first appearing to him, the Lord had given him a sign, by causing fire to come out of that rock to consume the provision that was laid thereon, brought forth for the Angel. Here therefore we have the command for the building of the altar, the building whereof is related before; and that place was no doubt purposely chosen for the building of this new altar, to signify that it was built to the honor of that God who had there appeared to him; and that both by way of thankfulness for the mercy there promised, and by way of imploring the accomplishing of that promise in the deliverance of his people from the oppression of the Midianites. As for the last words, if we read them as they are in the margin, in an orderly manner, then the meaning may be, either that he was to build the altar of earth and unhewen stones, as was ordered in the Law of Moses, Exod. 20.24, 25. or else, that he was to build it in such a manner, that it might be convenient for the service that was to be done upon it, the laying of the wood in order upon it, and then the burning of the sacrifice thereon. But if we read it as it is in our text, in the ordered place, then thereby I conceive is only meant, that the altar was to be built in that very place of the rock, which was before ordered to be the place whereon the provision was to be laid, that Gideon had brought out for the Angel, verse. 20. and which was chosen as being plain, and fit for this service.

And take the second bullock, and offer a burnt sacrifice with the wood of the grove which thou shalt cut down.] It was not lawful for any but the priest to offer sacrifice, or to build any altar, or to offer sacrifice anywhere but only in the Tabernacle; but here God's special command was a sufficient warrant for Gideon.

Vers. 27. Then Gideon took ten men of his servants, and did as the Lord had said unto him.] He took so many of his servants, that it might be the more speedily dispatched, because it was to be done before morning; and observable it is, that Gideon, being a man that feared God even in those corrupt times, had ten servants that were ready to join with him in suppressing the idolatry of Baal.

And so it was, because he feared his fathers household, &c.] That is, because he feared them lest they should hinder him in that he had to do. He was not afraid of any evil that they could do to him, for he might well know that it would be known who had done it, and this would prove as dangerous for him, as if he had been taken in the doing of it; but which he feared was, lest he should be interrupted by them, and kept from doing what God had charged him to do. So that it is the wisdom and prudence of Gideon, that is here commended that taking the advantage of the night and setting as many hands together at work as he could, nobody knew anything of it to make head against him, ere the work was done.

Vers. 29. They said, Gideon the son of Joash hath done this thing.] He might soon be suspected, because he was known to be no friend of Baal; but many other ways also it might be discovered.

Vers. 30. Then the men of the city said unto Joash, Bring out thy son that he may die, &c.] Herein was discovered the violent rage wherewith they were carried in their zeal for Baal. Joash it seems was either their chief Magistrate, or at least a man of chief note and esteem amongst them, and well they might think that it would go much against him to deliver up his son to such an enraged multitude; but so far were they transported with fury when they saw the altar of their idol-god thrown down, that they regarded Joash no more now then another man; nor will they stand to examine the cause, nor to hear what Gideon can say for himself, he had pulled down Baals altar and therefore he must suffer for it, yea the father must deliver his own son to death; this they demanded peremptorily, and nothing else would serve their turn, wherein we see how God tried the faith of Gideon, in this first act of his obedience to God's command.

Vers. 31. And Joash said unto all that stood against him, Will ye plead for Baal? &c.] It seems that Joash had hitherto himself been a worshiper of Baal: either therefore God did now extraordinarily change his mind, and move him thus to plead against Baal; or else Gideon had acquainted his father with the vision he had seen, and so won him to approve of his fact, and to desire the suppressing of that idol-worship, which formerly himself had practiced; or else, being a man indifferent for matters of Religion, he says this to save his son, not being very zealous for his idol-god, as pretending it a wrong to plead for Baal, as if he could not plead for himself.

Vers. 32. Therefore on that day he called him Jerubbaal, saying, Let Baal plead against him, &c.] As it were in memory of this fact, and to testify his resolution to defend him in it. For Jerubbaal is by interpretation, Let Baal plead for himself. In 2. Sam. 11.21. he is called Jerubbesheth.

Vers. 33. Then all the Midianites, and the Amalekites, and the children of the East were gathered together and went over, and pitched in the valley of Jezreel.] That is, they came over Jordan: (for they came out of the east) and pitched in the valley of Jezreel, which was in the tribe of Manasseh, Josh. 17.16. And the children of Joseph said, The hill is not enough for us; and all the Canaanites that dwell in the land of the valley, have chariots of iron, both they which are of Bethshean and her towns, and they who are of the valley of Jezreel, and borders upon Issachar, Josh. 19.18. and not far therefore from Ophrah, where Gideon was: there was another Jezreel in the tribe of Judah, Josh. 15.56. But the city which gave the name to this valley, was in the tribe of Manasseh, where the kings of Israel had a stately palace, 1. Kings 21.1. And it came to pass after these things, that Naboth the Jezreelite had a vineyard which was in Jezreel, hard by the palace of Ahab king of Samaria.

Vers. 34. But the Spirit of the Lord came upon Gideon.] That is, God by his Spirit did work upon him in an unusual manner, by stirring up in him a zealous desire to go against the Midianites, and furnished him with all gifts requisite for the service he had called him to; and because happily his carriage of himself in the business was such, that everyone might plainly see, that it was a Spirit above that of man's that carried him on in this work; therefore is it, that in the Hebrew the word is clothed. But the Spirit of the Lord clothed Gideon.

And he blew a trumpet, and Abiezer was gathered after him.] That is, his own family the Abiezrites, who now saw their folly in opposing him in Baals behalf; or if not so, were at least in their necessity glad to cleave to him.

Vers. 35. And he sent messengers throughout all Manasseh, &c.] That is, both those within and those without Jordan.

And he sent messengers unto Asher, and unto Zebulun, and unto Naphtali, and they came up to meet them.] The meaning is, that he sent messengers to all the neighbouring tribes, except Ephraim, (which occasioned that quarrel related afterwards in the eight chapter) and so from all these tribes there came many in to Gideon; for that is the meaning of the last clause, And they came up to meet them, that is, from these tribes there came many to meet and to join themselves with those forces he had already gathered.

Vers. 37. Behold, I will put a fleece of wool on the floor, &c.] See the former note, verse. 13. No doubt Gideon had respect in these two following signs which he desired, only to be assured of God's will concerning the event of his fighting with the Midianites, and happily thereby to encourage his followers and soldiers whom he gathered together: yet herein also we have a sweet resemblance of God's dealing with the Jews first, and afterward with the Gentiles; the doctrine of salvation and spirit of grace are often in the Scripture compared to a dew, distilling down from heaven, Deut. 32.2. My doctrine shall drop as the rain: my speech shall distill as the dew, as the small rain upon the tender herb, and as the showers upon the grass. Hos. 14.5. I will be as the dew unto Israel: he shall grow as the lily, and cast forth his roots as Lebanon. A long time the Jews were filled with this dew, whilst all the nations of the earth besides were dry and barren, Psal. 147.19, 20. He showeth his word unto Jacob, his Statutes and judgments unto Israel. He hath not dealt so with any nation: and as for his judgments, they have not known them. But now since Christ's coming, this fleece, the people of the Jews are become dry, whilst all nations of the earth about them, are continually watered with this dew of grace: Psal. 107.33, 34, 25. He turneth rivers into a wilderness: and the water springs into dry ground: A fruitful land into barrenness, for the wickedness of them that dwell therein. He turneth the wilderness into a standing water: and dry ground into water springs. Esa. 35.6, 7. Then shall the lame man leap as an heart, and the tongue of the dumb sing: for in the wilderness shall waters break out, and streams in the desert: Esa. 43.19, 20. Behold I will do a new thing: now it shall spring forth, Shall ye not know it? I will even make a way in the wilderness, and rivers in the desert. The beasts of the field shall honor me, the Dragons and the Owls, because I give waters in the wilderness, and rivers in the desert, to give drink to my people • my chosen.

CHAP. VII.

Vers. 1. THen Jerubbaal (who is Gideon) and all the people that were with him, rose up early, and pitched beside the well of Harod.] Which signifieth fear; probable it is therefore that it was so called from the fear of those cowardly Israelites which here forsook their Captain and brethren.

Vers. 2. The people that are with thee, are too many for me to give the Midianites into their hands, lest Israel vaunt themselves, &c.] The whole army that Gideon had gathered when they were all together, was but two and thirty thousand, and the Midianites on the other side were at least a hundred thirty and five thousand; for there were an hundred and twenty thousand of them slain in the first overthrow, and the remainder that were left with Zebah and Zalmunna were fifteen thousand, chap. 8.10. So that the Midianites were above four times so many as the Israelites when Gideon had his whole army together. Now considering, first this great disproportion that was already betwixt the forces of Gideon, and the host of the Midianites: and secondly, how unexpectedly the Lord had raised the spirit of Gideon to undertake this attempt, and made the people so willing to follow him, that ere while had hid themselves in caves and dens of the earth, chap. 6.2. and thirdly, that God had beforehand told Gideon that he would deliver the Midianites into their hands, and confirmed his promise with many miraculous signs; I say, considering these things, one would have thought, that had the Israelites vanquished the Midianites with these two and thirty thousand that were now come in to Gideon, they would never have attributed their victory to themselves, and robbed God of his glory. But the Lord knew well how prone men are upon any success in this kind to vaunt themselves, and to forget God; and therefore being very tender of his glory this way, he would not let the Israelites be so many as they were, but would have them brought to a handful of three hundred men, that they might be the more abundantly convinced, that their victory was merely of God, and not of themselves.

Vers. 3. Whosoever is fearful and afraid, let him depart early from mount Gilead.] That the Israelites should make such a proclamation as this when they were to go out to battle, God had formerly enjoined in his Law, Deut. 20.8. Concerning which, see the the note in that place. Now for the mount Gilead from which they were now to depart, because that mount Gilead which is so frequently mentioned in the Scripture, was without Jordan, and Gideon and his army were now within Jordan, chap. 6. it must needs be yielded that this mount Gilead here spoken of, was another mount of the same name in the tribe of Manasseh within Jordan, near the valley of Jezreel where the Midianites now lay: which is probable enough considering that we may well think, that a great many of this half of Manasseh within Jordan were also descended from Gilead the son of Machir the son of Manasseh, and night therefore call this mountain Gilead, either in remembrance of their father, or else, as a witness that though they were parted from their brethren by Jordan, yet they were of the same tribe with those of their brethren the Manassites that inhabited mount Gilead without Jordan.

And there returned of the people twenty and two thousand, and there remained ten thousand.] For though they had before of their own accord, as volunteirs, courageously proffered their services against the Midianites, yet now when they came to see the power and strength of the enemy, their hearts began to fail them, and thereupon they soon embraced this liberty given them to depart away.

Vers. 4. The people are yet too many: bring them down unto the water, and I will try them for thee there.] That is, I will discover who they be that are indeed fit for this service.

Vers. 5. Everyone that lappeth of the water with his tongue as a dog lappeth, him shalt thou set by himself, &c.] That is, everyone that takes up water in the palm of his hand, and so laps it up. Those that were to be dismissed were such as kneeling down upon their knees, bowed their heads down to the river, and so putting their mouths into the water drunk and sucked up their fill; the other sort that were to be retained were such, as only bending their bodies a little, did with their hands snatch up a little water for the refreshing of themselves, and so lapping it up, went away. And these are said to lap as a dog lappeth, because this kind of drinking in such a snatching manner, without thrusting their mouths into the water as horses and other cattle do, is most like the lapping of dogs, who put not their mouths into the water, but snatch it up with their tongues, nor drink so soakingly as other cattle, especially when they are hunting, but only lap a little and make hast presently away: and why were these chosen and the other sent away? because that other kind of drinking argued weakness and faintness, sloth, and a greedy desire of filling themselves, as men impatient of the thirst they had endured; this on the other side argued strength and ability of body, and that they were content with a little refreshing, more minding the business they had in hand then the filling themselves.

Vers. 7 By the three hundred men that lapped, will I save you, &c.] Whereas of the enemy there were at least a hundred thirty five thousand, chap. 8.10. so that for every soldier Gideon had left, there were four hundred and fifty of his enemies: and in this poor remainder of Gideon's troops which he brought, we see a shadow of that Christ saith, Matt. 22.14. Many are called, but few are chosen.

Vers. 8. So the people took victuals in their hands, and their trumpets.] That is, the trumpets of the whole army, even those that were dismissed; for amongst thirty two thousand, there might well be three hundred trumpets.

Vers. 9. And it came to pass the same night the Lord said unto him, &c.] That is, the same night after he had dismissed all his soldiers, save only those three hundred men that lapped the water; so that it seems, this also the Lord revealed to him in a nightly vision or dream. The like is noted before in the foregoing chapter.

Vers. 10. But if thou fear to go down, go thou with Phurah thy servant down to the host.] That is, if thou fearest to go down and set upon the enemy, because thy army is reduced to so small a number, then go first with thy servant privately to their army, and there thou shalt hear what shall further stregthen thy faith.

Vers. 12. And the Midianites, and the Amalekites, and all the children of the east, lay along in the valley, like grassehoppers for multitude.] There is express mention made of a hundred thirty five thousand of them, chap. 8.10. Now Zebah and Zalmunna were in Karkor, and their host with them, about fifteen thousand men, all that were left of the children of the east: for there fell a hundred twenty thousand men that drew sword.

Vers. 13. Behold, I dreamed a dream, and lo, a cake of barley bread tumbled into the host of Midian, &c.] The analogy betwixt Gideon and this barley cake consists chiefly in this, that being a man comparatively base and of no esteem, nor likely in the eye of reason, with those poor weak troops, which he had so suddenly scrambled together, to ruin the whole army of the Midianites (no more then that the fall of a barley cake should overthrow one of their strongest and goodliest tents) but rather likely to be devoured by them, so soon as ever he should show himself amongst them, even to be eaten up by them, as men eat bread, Psalm 14.4. he should notwithstanding, utterly ruin and overthrow that huge army of the Midianites, and lay their pomp and glory in the dust.

Vers. 15. And it was so, when Gideon heard the telling of the dream, and the interpretation thereof, that he worshiped, &c.] That is, he bowed himself to God by way of thankfulness for bringing him to hear this for the strengthening of his faith: for first, hereby it was manifest that God had already stricken them with a fear of him & those forces which he had raised against them: and secondly, he might plainly see that God's hand was in this business to comfort and encourage him, that just at this time one of the soldiers should be telling this dream, and another of his fellows should in this manner expound it.

Vers. 18. And say, The sword of the Lord, and of Gideon.] Thus was Gideon careful in the first place to ascribe all their success to the Lord, acknowledging thereby that Gideon's sword would have been of no power to vanquish their enemies, if the Lord should not fight for them, and cause the sword of Gideon to be victorious; but yet withal he appointed them to join his name with the Lord's, the sword of the Lord, and of Gideon, because he perceived by that which he heard in the camp of the Midianites, that the Lord had made his name terrible amongst them.

Vers. 19. So Gideon and the three hundred men that were with him, came to the outside of the camp, in the beginning of the middle watch.] If the Hebrews in these times did (as some conceive) divide the night into three watches, the meaning of the words is plain, that this was done in the beginning of the second watch; but it is evident that in future times they had four watches, allowing three hours to every watch, Matt. 14.25. And in the fourth watch of the night, Jesus went unto them walking on the sea. If it were so now also, the meaning must be, that Gideon came upon them in the beginning of the third watch, which is called the middle watch, because it begun about midnight; but I should rather think that they had not four watches, till they came to be under the Roman government, and so followed their custom in the ordering of their night-watches.

And they blew the trumpets, and brake the pitchers that were in their hands, &c.] Besides the terror of the suddenness of seeing so many lights burning about them, and of hearing so many pitchers broken, so many trumpets sounding, and so many men crying out, the sword of the Lord, and of Gideon, & that in the dead of the night when they lay sleeping securely, the first thoughts which advised reason could suggest must needs be, that it could not but be a mighty army that had so many trumpets and lights attending them, and hence it was, that the Midianites ran and cried and fled, verse. 21. Yea besides, we may well think this was the rather appointed that herein we might have a sweet type of the spiritual conquest of Satan by Christ and his elect. For how did Christ vanquish hell and death, but 1. by being broken for our transgressions, and bruised for our sins, Heb. 2.14. For as much therefore as the children are partakers of flesh and blood, he also himself likewise took part of the same, that through death he might destroy him that had the power of death, that is, the devil: and 2. by his resurrection, wherein the splendor of his divinity did shine forth most gloriously, Rom. 1.4. and 8.34. And how do the Saints prevail, but 1. by the preaching, and the free profession of the Gospel, the treasure we have in earthen vessels, 2. Cor. 4.7. that the excellency of the power may be of God, and not of us: 2. By showing forth the power of the word in the light of a holy conversation: and 3. By a willing suffering for the truth, Rev. 12.11. They overcame him by the blood of the Lamb, and by the word of their Testimony, and they loved not their lives unto the death.

Vers. 21. And they stood every man in his place, round about the camp.] As if they had come only to be torch-bearers to the rest of the army; and indeed thereby testifying also, that this victory was to be the sole work of God, according to that, Exod. 14.14. The Lord shall sight for you, and ye shall hold your peace.

Vers. 24. Then all the men of Ephraim gathered themselves together, and took the waters unto Beth-barah, and Jordan.] That is, the foords and passages of the river Jordan, even unto Beth-barah, or Bethabarah, John 1.28. or else, these waters unto Beth-barah, were some other rivers they were to pass over, ere they came to Jordan, and therefore distinguished from them; and indeed, by this means many of the Midianites did they here intercept, and amongst the rest, two of their princes, Oreb, and Zeeb, and the other that escaped over before the passages could be taken Gideon pursued; now hereby the Israelites might have seen the humble spirit of Gideon; namely, that he desired not to engross the glory of the victory wholly to himself, but was willing that his brethren should have their share in it too.

Vers. 25. And they slew Oreb at the rock Oreb, and Zeeb they slew at the winepress of Zeeb, &c.] That is, the rock and winepress which were afterwards called, upon this occasion, the rock Oreb, and the wine press of Zeeb; namely, because there these princes were taken and slain, the very places where it may be they had hid themselves for fear of the Israelites. As for the next clause, where it is said, that they brought the heads of Oreb and Zeeb to Gideon, on the other side Jordan, though this be here inserted, that so the whole passage of that which the men of Ephraim did might be related together, yet it was not done (as is expressed in the words) till Gideon had passed over Jordan to pursue those Midianites that were escaped; which must be noted, because we see that after this there is mention made of Gideon's passing over Jordan, Chap. 8.4. And Gideon came to Jordan, and passed over, he and the three hundred men that were with him.

CHAP. VIII.

Vers. 1. ANd the men of Ephraim said unto him, Why hast thou served us thus, &c.] See the last note of the foregoing chapter. As afterwards they quarrelled with Jephthah, chap. 12.1. And the men of Ephraim gathered themselves together, and went northward, and said unto Jephthah, Wherefore passedst thou over to fight against the children of Ammon, and didst not call us to go with thee. So here now they contended with Gideon. Jacob had given this tribe of Ephraim the preeminence above that of Manasseh, which might happily make them the more impatient of this dishonor which was now done them as they conceived, and the less able to brook that the Manassices, of whom Gideon was, should become so renowned for this victorious exploit of theirs against the Midianites. But however being puffed up, partly with the potency of their tribe, and partly with the preeminence they had above the other tribes, in that the Tabernacle was settled amongst them, to wit, in Shilo, which was one of their cities; but especially with their good success in that late service they were called to of taking the passages of Jordan, where the flying Midianites were to pass over, when they came to Gideon with the heads of Oreb and Zeeb, they quarrelled with him, because they were not called out, as well as some other of the tribes, when he first raised forces to go against the Midianites, pretending it to be a great disregard, yea, contempt of them, that other tribes that were not so nearly allied to them as they were (both these tribes being of Josephs posterity) should be called in by Gideon and his Manassites to the first onset, which was the greatest exploit; and they only left to snatch up here and there some of the flying Midianites, after others had routed them.

Vers. 2. Is not the gleaning of the grapes of Ephraim better then the vintage of Abiezer?] Because the men of Ephraim quarrelled against Gideon, who was of the family of Abiezer, was chiefly from this, that they looked upon the service which they were called too, in taking the passages of Jordan from the flying Midianites, as so poor and mean a business in comparison of that which Gideon, and his Manassites had done, (Gideon and his soldiers had hewn down the great army of the Midianites, and then they were called in to gather up the chips; or Gideon had gathered in the vintage, and then they were called in to come and gather up their gleanings) therefore doth Gideon answer them thus, Is not the gleaning of Ephraim better then the vintage of Abiezer? as if he had said, Suppose it be so as you conceive, surely considering that you have had the killing and pillaging of such multitudes of them, and especially, that you have taken and slain two of their kings; you must needs yield that your gleanings (if they be but gleanings) are better then our vintage; now because Gideon could not have said this so well after he and his three hundred men had slain Zebah and Zalmunna, the other two princes of the Midianites, therefore it is probably thought by some, that this expostulation of the Ephraimites with Gideon, was before he had discomfited those princes of Midian, though it was after he was gone over Jordan, as is expressly noted in the last verse of the foregoing chapter.

Vers. 4. And Gideon came to Jordan and passed over, &c.] This was before the men of Ephraim's contending with him, though here it be mentioned after it. See the note chap. 7. verse. 25.

Vers. 5. And he said unto the men of Succoth, Give I pray you, loaves of bread, &c.] This was not that Succoth in Egypt, Exod. 12.37. whether the children of Israel removed from Rameses, but a city in the tribe of Gad, Josh. 13.27. which had it name from the boothes which Jacob made there, at his return out of Mesopotamia, Gen. 33.17. And Jacob journeyed to Succoth, and built him an house, and made boothes for his cattle: therefore the name of the place is called Succoth.

Vers. 6. And the princes of Succoth said, Are the hands of Zebah and Zalmunna now in thy hands, &c.] They saw that many, even fifteen thousand, of the Midianites were escaped, verse. 10. these they thought might soon ralley themselves together again, and become too strong for Gideon and his three hundred wearied men, at least they might escape, muster new forces, and then entering the land again, might wreak their teene upon those that should afford Gideon any succor now in this his necessity; and upon these grounds they reject his motion with scorn, as judging it most unlikely, if not impossible, that he should wholly subdue the Midianites, and save the Israelites out of their hands.

Vers. 7. I will tear your flesh with the thorns of the wilderness, and with briers.] See verse. 16.

Vers. 8. And he went up thence to Penuel, and spake unto them likewise, &c.] Which was a city in that very place where Jacob wrestled with the Angel, Gen. 32.30. And Jacob called the name of the place Peniel.

Vers. 9. When I come again in peace, I will break down this tower.] It is most probable that Gideon in his treating with the men of Penuel, perceived that the confidence they had in a strong tower which they had built, and in which they stood upon their guard, made them answer him with such scorn and disdain as they did, and that thereupon he threatened them, that at his return he would not only destroy them, but break down their tower too.

Vers. 11. And Gideon went up by the way of them that dwelt in te • ts, &c.] That is, of the Arabians, who lay eastward of the Israelites; so that it seems Gideon fearing to be discovered if he had followed right on forward, fetched a compass about, and came upon them on the east side where they never feared any enemy, to wit, on the east of Nobah and Jokbeah. Now Nobah was a city in the land of Manasseh, Num. 32.42. but happily in the confines of Gad; for Jokbeah was one of their cities, Num. 32.25.

Vers. 14. And he described unto him the Princes of Succoth.] That is, he gave him their names in writing, as the Hebrew word signifieth, happily withal telling him where they dwelt, and how they might be known and found. For because Gideon knew that the Magistrates only were in fault that he was so scornfully denied a little refreshing for his soldiers, therefore was he so careful to inquire after these princes of Succoth, that so none might suffer but those that were guilty.

Vers. 16. And he took the Elders of the city, and thorns of the wilderness, and briers, and with them be taught the men of Succoth.] In what manner they were torn with these thorns and briers it is not expressed; that they were slain, it is most probable, because the men of Penuel were slain, verse. 17. Some conceive that they were cast out naked upon briers and thorns, and then that carts and wains were drawn over them, as they used in those countries to beat out hard corn with a cart wheel, Esa. 28.27. For the fitches are not threshed with a threshing instrument; neither is a cart wheel turned about upon the cummin: but the fitches are beaten out with a staff, and the cummin with a rod. Whence is that phrase of turning the wheel over the wicked, Prov. 20.26. A wise king scattereth the wicked, and bringeth the wheel over them; which is, because they thus read this clause, with them he threshed, or beat out the men of Succoth. But others conceive they were beaten or scourged to death with them, or at least that they were beaten with these, and afterwards were slain some other way. But however, the meaning of that expression, with them he taught the men of Succoth, is, that thereby he taught them to know what it was to use him and their brethren as they had done.

Vers. 17. And he beat down the tower of Penuel, and slew the men of the city.] That is, the Magistrates of the city, as before he did in Succoth.

Vers. 18. Then said he unto Zebah and Zalmunna, What manner of men were they whom ye slew at Tabor.] Because it seems Gideon had heard that these kings had slain certain men of the Israelites that had retired themselves for shelter to some strong holds or caves in mount Tabor, and feared they were his brethren, because they amongst others sought to provide for the saving of their lives in those dangerous times as others did, chap. 6.2. And the hand of Midian prevailed against Israel: and because of the Midianites the children of Israel made them the dens which are in the mountains and caves and strong holds; and had not been since heard of, therefore he inquires thus concerning the men whom they had there slain.

And they answered, As thou art, so were they; each one resembled the children of a king.] This may be meant of that likeness of feature which is usually amongst brethren, but plainly it intends that they were of a goodly and comely personage, even as Gideon was, and such as might well beseem men of a princely and Royal stock.

Vers. 19. As the Lord liveth, if ye had saved them alive, I would not slay you.] The meaning is, that he would have spared them, because they had shown mercy to his brethren; and hereby he expresseth his sorrow for his brethren, and shows what little cause they had now to expect any mercy from him.

Vers. 20. And he said unto Jether his first-born, Up and slay them.] Upon him he imposeth this work rather then any other, first, that he might train him up, even from his young years, to draw his sword against the enemies of Israel, and to be severe to those that should rise up against God, and against his people: secondly, that it might be done by way of avenging the death of his brethren: thirdly, because it would add, if not to the pain, yet to the dishonor of their death, to die by such a hand

Vers. 21. Then Zebah and Zalmunna said, Rise thou, and fall upon us: for as the man is, so is his strength.] In this reply of theirs, first, they descant in a kind of scornful manner upon that command of Gideon's setting a child to take away their lives; whereas indeed, this his young heir had scarce courage enough to look them in the face: secondly, they provoke Gideon (as impatient of delay) to rise upon them himself, and rid them out of the way, thereby discovering their contempt of death, and how much they scorned to beg life, and withal happily being loath to die by the hand of a child.

And took away the ornaments that were on their Camels necks.] As the memorials of this great victory.

Vers. 22. Then the men of Israel said unto Gideon, Rule thou over us, both thou and thy son, &c.] That is, they offered to receive him to be their king, and to settle the kingdom successively upon his posterity.

Vers. 23. And Gideon said unto them, I will not rule over you, &c.] That is, not as a king; he judged Israel unto his dying day, but it was the kingdom of Israel, the regal power, which they proffered, and he now refused, and that upon this ground, because the accepting of this would have been in a manner a taking of the government out of God's hand, the Lord (saith he) shall rule over you. Not that God rules not by kings, as well as by other kind of Magistrates; but because God had established this way of governing them by Judges, who had not so great a degree of sovereignty and power over the people, as kings usually have, & were extraordinarily called of God; & withal, because God had in his Law expressed, that in case they should desire a king, they were to take him whom the Lord should choose, Deu. 17.14, 15 When thou art come to the land which the Lord thy God giveth thee, and shalt possess it, and shall dwell therein, and shalt say, I will set a king over me, like all the nations that are about: Thou shalt in any wise set him a king over thee, whom the Lord thy God shall choose. One from among thy brethren shalt thou set over thee: thou mayest not set a stranger over thee which is not thy brother. Therefore he takes this rash proffer of changing the government, to be a shaking of God's government, because they went about to change it without God's leave, and refuseth to give any consent to it; all which is evident by that which the Lord said of the Israelites desiring a King in Samuel's days, 1. Sam. 8.6, 7.