Annotations Upon the Historical Books Part 2
Vers. 26. And the weight of the golden ear-rings which he requested, was a thousand and seven hundred shekels of gold, &c.] Which is esteemed to be according to the account of our weight, 2380 pounds; it is not impossible that all this should be spent in the making of one ephod, as it is said, verse. 27. especially if it were made as that of Aaron's, with a breastplate, set with so many precious stones of great value, Exod. 28.15, 16.17. But the words will well enough bear, that of part of this gold now given him, he made an ephod.
Vers. 27. And Gideon made an ephod thereof, and put it in his city.] Not a linen ephod, but such a one as that which was made for the high priest, of gold, blue, purple, scarlet, &c. Exod. 28.6. It is probable enough that he intended it, only as a memorial of this their victory over the Midianites (the monument being of the very prey which was there taken) though afterwards it became a snare both to him and to his house. But why then did he make an ephod rather then any other monument? this indeed seems to imply, that his purpose was, to make use also of this ephod either in offering sacrifices in his own house (and then under this ephod, all the priestly garments may be comprehended) or else, thereby to inquire what the will of the Lord was, according to the judgment of Urim. Not considering that this previledge was only annexed to Aaron's ephod, wherein was the breastplate of judgment with the Urim and Thummim; and therein therefore he sinned greatly, and brought God's wrath upon his posterity.
And all Israel went thither a whoring after it, &c.] Either they went thither as to a famous Oracle, to inquire concerning the will of God in any doubtful cases, or else drawn with the superstitious conceits they had entertained of this ephod, they set up there a place of sacrificing, contrary to the express letter of the Law of God; or else, they resorted to it, as to an idol or holy relique, to fall down before it and worship it; or happily, they did at length make use of it, as a most holy vestment, in the service of Baal; however some way they abused it idolatrously, and are therefore said to have gone a whoring after it. Concerning which phrase, see the note, chap. 2.17. and therefore too it is said in the following words, that it became a snare unto Gideon, and to his house, that is, it ensnared his posterity by degrees, drawing them to do that which was most displeasing to God, and at last plunging them deeper, it became the utter ruin of his whole house.
Vers. 28. And the country was in quietness forty years in the days of Gideon.] That is, unto forty years, to wit, from the death of the former Judge, or the beginning of the Midianitish oppression, unto the death of Gideon. See chap. 3.11.
Vers. 31. And his concubine that was in Shechem, she also bare him a son, whose name he called Abimelech.] These words his concubine that was in Shechem, seems to imply, that there she was bred and lived, and that there amongst her friends she chose to live, even after Gideon had taken her to be his concubine (that is, his wife, though in an inferior degree, as having been before his maidservant, chap. 9.18.) and that happily, because Gideon was wont to come up frequently to Shechem about matters of judgment, as Expositors conceive. Now of this concubine it is said, that she bare him a son, whose name he called Abimelech. Abimelech signifieth my father is a king, or a kingly father; and it was the usual title of the Philistine kings; a fatal name it was, discovering some proud and ambitious thoughts in his mother, who it is likely moved her husband upon some other fair pretence to give him this name.
Vers. 33. And made Baal-berith their God.] That is, the Lord of the covenant.
CHAP. IX.
Vers. 1. ANd Abimelech the son of Jerubbaal went to Shechem unto his mothers brethren, &c.] To wit, his uncles by his mothers side. After Gideon's death the children of Israel turned again, and went a whoring after Baalim, as it is said before, chap. 8.33. and therefore as in former times the Lord still punished their idolatry and apostasy from him, by some of the neighboring nations that invaded their land, and sorely afflicted them, so now he punished them by the tyranny of one of their own people, even by Abimelech, the son of their late Judge Gideon, by a concubine which he kept in Shechem, who upon his fathers death resolved immediately to attempt the taking to himself that regal power which the people had lately offered to settle upon his father, and his posterity successively, but that he rejected it, chap. 8.22, 23. To make way thereto, he went presently to Shechem, and there as it is here said, he began to tamper first with his uncles, his mothers brethren and the rest of her kindred, and employed them as his instruments, who happily were of good rank and esteem in Shechem, to see if they could draw all the inhabitants of that city to aid him in this his project, not doubting but that if he could effect this, he should be able well enough to accomplish the rest of his plot. And thus by the misery which this son of a concubine brought both upon his fathers house and the whole kingdom, we may see that God did even in those times testify his displeasure against their having several wives and concubines, though he did not openly by his prophets contest with them about it.
Vers. 2. Whether is better for you, either that all the sons of Jerubbaal (which are threescore and ten persons) reign over you, or that one reign over you?] These are the words which Abimelech put into the mouths of his mothers kindred, whereby they were to persuade the men of Shechem to make him king. Wherein first, he takes it for granted that though his father had in modesty refused the kingdom, yet it was fitting that now according to their proffer they should settle it upon his posterity: and secondly, he labors to persuade them that his brethren had a plot upon the kingdom to divide it amongst them; and therefore willed them to consider (as pretending the public good, when he aimed only at his own ambitious ends) whether they might not do better, to do what in them lay to settle him alone in the kingdom, then to suffer themselves to be under the command of all Gideon's sons; especially, considering there were so many of them, as there were. Indeed, we find not that any of Gideon's sons, had the least thought of any such thing; yea, Jotham in that parable of the fruit-trees refusing the sovereignty over the trees, which follows in this chapter, did plainly enough imply that both himself and his brethren were content with the condition wherein they lived, and desired not to reign as kings; but whether this were so or no, it was all one to Abimelech; measuring the mind of others by his own, he might be jealous that they intended this; & however if the possessing of the people with this conceit might further his project, that was all he cared for; only, as slanderers are wont to do, he would not flatly and in downright terms say they had a plot upon the kingdom, but contents himself cunningly and closely to intimate so much; Whether (saith he) is better for you, either that all the sons of Jerubbaal (which are threescore and ten persons) reign over you, or that one reign over you?
Remember also, that I am your bone and your flesh.] That is, of the same city and family, for doubtless those that planted themselves in the same city, were ordinarily not only of the same tribe, but more nearly allied together, and this Abimelech must needs intend in these words, I am your bone, &c. though elsewhere indeed the more general relation of being Israelites, is the only ground of this speech, 2. Sam. • .1. Then came all the tribes of Israel to David unto Hebron, and spake saying, Behold we are thy bone and thy flesh; and thus he intimates what an honor, and what an advantage many ways it might be to them, to have a king so nearly allied to them.
Vers. 4. And they gave him threescore and ten pieces of silver, out of the house of Baalberith, &c.] Considering that this money was given Abimelech, that he might be enabled to suppress his brethren the other sons of Gideon, it may well be, that there was some superstition in their telling out to him just so many pieces of silver, as there were of his brethren, to wit, threescore and ten. But however, observable it is, that the money which they had given to their idol-god became the very first fuel, (as I may say) for the kindling of that fire in the land wherewith the Lord intended in his judgment to punish the idolatry and other sins of this people; and that because herewith Abimelech hired vain and light persons, that is, worthless and unsettled men, men of no wisdom nor grace, nor yet ability for their outward estate, idle, giddyheaded, loose and wandering rascalls, of the froth and scum of the people, that for a little hire were easily drawn to undertake any cause though never so bad; and these he armed, that with their aid he might by force accomplish what he had projected with himself.
Vers. 5. And slew his brethren the sons of Jerubbaal, being threescore and ten persons upon one stone: notwithstanding yet Jotham, &c.] That is, there being seventy of his brethren, he slew all but Jotham, and that doubtless under some pretence of Justice, as if they had some plot upon the state tending to the utter ruin of the whole land.
Vers. 6. And all the men of Shechem gathered together, and all the house of Millo, and went and made Abimelech king, &c.] By the house of Millo, may be meant either the Magistrates of the city, who were wont to meet in a town-house, or common-hall, called the house of Millo, or else the inhabitants of some village, or town adjoining that belonged to Shechem; or else the Garrison of some fort, happily the same which verse. 17. is called the tower of Shechem; or it may be meant of his mothers family, who are named a part by themselves, because they had been and were still the chief stirrers in this business. However when Abimelech had slain his brethren, the men of Shechem, and this house of Millo joined together, and chose and proclaimed him king of Israel, and happily annointed him; for so ancient was the custom of anointing kings, as Jotham in his parable doth plainly imply, verse. 8. The trees went forth on a time to anoint a king over them. Manifest it is, that he was made king not of Shechem only, but of all Israel in general, verse. 22. When Abimelech had reigned three years over Israel. Indeed it may seem strange that the inhabitants of one city, should dare to do this alone of themselves, it being expressly too against the Law of God, Deut. 17.14, 15. Thou shalt in any wise set him king over thee, whom the Lord thy God shall choose; but the wonder of this may be removed by considering, first, that though the Shechemites be only here mentioned, because they were the ringleaders in this business, yet it may be that many other Israelites both of other towns and tribes did come in, moved by their example and persuasion, and joined in the election of Abimelech: and secondly, that they well might hope to carry it, now his brethren were slain, though some should oppose it, both because of his pretended title, to wit, that proffer of settling the kingdom upon Gideon's posterity, chap. 8.22. Then the men of Israel said unto Gideon, Rule thou over us, both thou and thy son, and thy sons son also: and likewise, because they might know that generally the people began to be weary of the government God had established over them, and longed to be like other nations in having a king to reign over them, as was manifest by the proffer they made to Gideon, and that which Jotham saith in his parable, verse. 8. and if they would have a king, who so likely to be the man as Gideon's son? and thirdly, because however by those forces he had suddenly raised, he was able to effect it by constraint. As for the place where he was made king, called here the plain of the pillar, or as some read it, the oke of the pillar that was in Shechem, see Josh. 24.25, 26.
Vers. 7. And when they told it to Jotham, he went and stood in the top of mount Girizim, &c.] The Lord intending to punish Abimelech, & the Shechemites for their changing of the government which God had established in Israel, and especially for the bloody murder committed upon the sons of Gideon, it seems by a special instinct of his Spirit, he moved Jotham, who alone of the sons of Gideon escaped the hands of Abimelech, to go to the inhabitants of Shechem, when the tidings was brought him that they had made Abimelech king, and to give them warning before hand of the calamities and judgments that were likely to befall them if they did not repent of this their wickedness; & therefore it was, that he began his speech with those words, Hearken unto me you men of Shechem, that God may hearken unto you, intimating, both that God had sent him with that message to them, and that if they would not now hearken to the admonition that was given them, God would not hear them in the time of their distress when they called upon him. As for mount Girizim, from the top whereof Jotham spake to the Shechemites, it seems it stood very close upon Shechem, and was purposely chosen by Jotham as a place convenient, whence he might speak in the audience of the inhabitants, at that time perhaps upon some occasion assembled together, and likewise as a place of safety, whence he might presently fly and escape away if they should offer to surprise him (for so it is said he did, verse. 21. And Jotham ran away and fled ) but withal, it may seem to be not without a mystery, that Girizim the mountain whence the blessings were to be pronounced by the tribes of Israel, Deut. 11.29. was chosen for this work rather then mount Ebal; for what a terrible token was this, that they were to expect no mercy from God, when from the mountain of blessings, they heard nothing but God's curses denounced against them?
Vers. 8. The trees went out on a time to anoint a king over them, &c.] The drift of Jotham in propounding this fable to the men o Shechem, was to show, first, the folly of the Israelites in going about to change the government which God had established amongst them, out of a fond affectation of having a king to reign over them: secondly, the vain and causeless pride and ambition of that tyrant Abimelech in exalting himself to be their king: and thirdly, the misery that would certainly befall both the men of Shechem, and their new made king, for their casting off God's government, and their dealing so wickedly with the sons of Gideon. So that first, by the trees that went to make them a king, he intended the Israelites in general, that were fond to have a king reign over them, but more particularly the men of Shechem that had actually made Abimelech king; secondly, by the olive tree, fig tree, and vine, that are good, noble, and useful trees that yield yearly sweet and pleasant fruit, and that refused to accept of being king over the trees, may be meant not only Gideon who had refused the kingdom when the Israelites proffered it to him and his posterity successively, chap. 8.22, 23. but also the foregoing Judges, Ehud, and Deborah, and happily too the other sons of Gideon (for though we read not that they refused the kingdom, or had it ever proffered to them; yet it was sufficient that they were content to be serviceable to God and man in their places, and desired not this sovereign power; and fables need not answer in every particular, that which they are intended to shadow forth) and generally indeed all men of worth, good men and fearing God, that are content to do good in their places, and no way ambitious of being exalted to high places: and lastly, by the bramble, that is a dry, fruitless, base shrub, the curse of the earth, good for nothing but to be cast into the fire, may be meant all worthless ambitious persons, but Abimelech in particular, who grew out of the baser hedgegrow of a concubine, and had not been able to lift up his head so high as he did, but that he was supported by the men of Shechem, and by their help scrambled up to be king of Israel, one that was always as fruitless, as base, that had no substance in him, nor was likely to yield any comfort to those that trusted in him, but rather to vex, and to tear, and to fetch blood from the people by his tyrannous government, as he had done already from his brethren the other sons of Gideon.
Vers. 9. But the olive tree said unto them, Should I leave my fatness, wherewith by me they honor God and man, &c.] To wit, God in his offerings, lamps, and other services of the Tabernacle; and man, both in anointing men to be kings, priests, and Prophets, and likewise in many other civil uses, wherein great, and rich, and honorable persons were wont to refresh themselves with oil, especially in oderiferous costly ointments. Now in this passage of this fable (and the like must be conceived of the answer returned by the fig tree and vine too) Jotham seeks to imply, not only that good men and men of worth are best contented to be serviceable to God and man in their places, and desire not to be exalted to places of magistracy, and sovereignty over others, (as they had seen in Gideon's refusing to be king) and likewise the reasons why as Gideon had, so other wise and good men, would refuse thus to be promoted, namely, first, because the place of sovereignty, though it might seem most glorious, yet would certainly bring them greater cares, and deprive them of much of those comforts, which in their private condition they did formerly enjoy: and secondly, because such great promotion, doth usually make vines and fig trees, and olive trees fruitless and barren, that is, it makes them far less serviceable to God, and man, then formerly they were.
Vers. 14. Then said the trees unto the bramble, &c.] See the note above, verse. 8.
Vers. 15. Come and put your trust under my shadow, &c.] That is, come under my government and protection, and thus tyrants are wont to pretend the common good of the people, when they seek themselves only. He that thrusts himself under a bramble shall be in an ill case, not able to stir hand or foot, but he is in danger to be torn and scratched; and such is the misery of those that live under a tyrants government, they shall not live as free subjects, but shall ever and anon be in danger to have their clothes torn from their backs, yea their skins from their bones, and if the greatest of them anger their lord never so little, nothing but fire and destruction is to be expected; and therefore is that clause added, Let fire come out of the bramble and devour the Ceders of Lebanon, that is, the nobles and men of greatest renown amongst the people, as indeed tyrants are wont principally to seek the destruction of them.
Vers. 20. And let fire come out from the men of Shechem, and from the house of Millo, and devour Abimelech.] This was accomplished, when his scull was broken by a piece of a millstone thrown down upon his head by a woman from the tower of Thebez, verse. 50.53. (for Thebez was doubtless a place of strength belonging to the Shechemites (why else did Abimelech in the quarrel he had against the Shechemites, go up and encamp against Thebez?) and so losing his life by means of the war raised betwixt him and the Shechemites, it might well be said that a fire that came out from them devoured Abimelech.
Vers. 21. And Jotham ran away and fled, and went to Beer, &c.] This may be that city in the tribe of Simeon which is called Baalath-Beer, Josh. 19.8. where he saved himself, either by living there unknown, or by the aid of the inhabitants, who perhaps with other cities had not yet stooped to the tyrannous yoke of Abimelech.
Vers. 22. When Abimelech had reigned three years over Israel, &c.] A while therefore he prospered in his usurped sovereignty; but it was but a while: for just when he might now begin to hope that his kingdom was established, and the curse of Jotham might seem vain and not likely to have effect, then on a sudden God brought that upon him, which Jotham had prophetically foretold. See Hab. 2.6. Shall not all these take up a parable against him, and a taunting proverb against him, and say, Woe to him that increaseth that which is not his: how long? and to him that ladeth himself with thick clay.
Vers. 23. Then God sent an evil spirit betwixt Abimelech and the men of Shechem, &c.] That is, a spirit of envy, malice, and discord, to wit, not by inst • lling any evil motions into their minds, but in a way of just revenge, as by letting loose Satan upon them, the great kindle-cole and make-bate of the world, to raise jealousies, and grudges, and discontents between them, by giving them up to the lusts and corruptions of their own wicked hearts, and by giving occasions of enraging them more and more one against another. For in this regard, though the wickedness of these things were wholly of themselves and not of God (as the stink of the dunghill riseth not from the sun, though the sun shining upon it be the occasion of it) yet because these things were also through the concurring providence of God, it may well be said that God sent this spirit of division between them, especially if we consider that God did all this as a judge, raising these divisions and combustions that hereby he might punish them for their former damnable agreeing together for the ruin of others, and so making their treachery one against another, the just reward of their joint treachery against others, as it follows in the next words, And the men of Shechem dealt treacherously with Abimelech, that is, they revolted from him whom themselves had chosen for their king
Vers. 25. And the men of Shechem set liars in wait for him in the top of the mountains, &c.] Thus at first by these men set to lie in ambush, they attempted secretly, ere their purpose of casting off his government was discovered, to have killed, or at least to have seized upon the person of Abimelech; only these liars in wait, as such men employed in such services are wont to do, under pretence of that service they were then sent about, took liberty beyond their commission to make a prey of others too, and robbed all that came along that way by them; by which means it seems all was discovered, as the last words of this verse seem to imply, and it was told Abimelech, and so Abimelech escaped their hands, and now prepared to make open war against them, whence it was that the Shechemites durst not stir into the fields to gather their vineyards, till Gaal came to them, as is implied, verse. 27.
Vers. 26. And Gaal the son of Ebed came with his brethren, &c.] Both he and his, brethren it seems were captains of great renown, and so came now either sent for, or voluntarily to be leaders of the Shechemites in their war against Abimelech.
Vers. 27. And they went out into the fields, and gathered their vineyards, and trod the grapes, &c.] This it seems before they durst not do for fear of Abimelech, but now in the confidence they had in their new captains they did it, and withal made merry (as the custom was in the time of vintage) whence is that, Esa. 16.10. In the vineyards there shall be no singing, neither shall there be shouting: the treaders shall tread out no wine in their presses, I have made their vintage-shouting to cease. And that the rather, now because they were in a way of recovering their liberties too, and went into the house of their God, to wit, Baal-Berith, verse. 4. namely, to praise him for that which was done, and did eat and drink, to wit, of their sacrifices, and so in their cups cursed Abimelech, that is, spake evil of him with many railing and reviling speeches.
Vers. 28. And Gaal the son of Ebed said, who is Abimelech, and who is Shechem that we should serve him, &c.] Gaal perceiving the Shechemites in their jollity to grow very violent against Abimelech, he takes this occasion to see if he could at least win them to put the government of the city into his hand; and to this end he doth first labor to provoke them more and more against Abimelech, Who saith he, is Abimelech, and who is Shechem that we should serve him? intimating, that being but the son of a concubine, and withal, so unworthy a man as he was, there was no reason in the world, why so great an honor should have been put upon him. But why is that clause added, and who is Shechem? I answer it is indeed very hard to say, what the intent of adding that clause should be; and therefore some would have it read and what is Shechem? understanding by Shechem the city itself, and thereupon concluding that this is spoken to imply, that such an honorable and ancient and glorious city as Shechem, was too good to be in subjection to such a worthless man as Abimelech was; as if he should have said, if you compare together what Abimelech is, and what your city Shechem is, you will find cause enough to disdain to be in subjection to him; but the words being according to our translation, And who is Shechem? it cannot be meant of the city; and therefore the most probable exposition that can be given of them is this, that it is Shechem the son of Hamor, who was so many hundred years ago, the Lord of this city, Gen. 34.2. of whom Gaal here speaks, and that by disavowing and disclaming any title which from him any of his posterity could pretend for having any dominion over them; he doth by consequence strongly imply that much less was was there any reason why Abimelech should exalt himself over them▪ Who is Abimelech? yea indeed, who is Shechem? as if he should have said, if Shechems posterity should challenge any dominion over us, we should slight and abhor their challenge, for what have we to do with Shechem, being as we are a free city, a free people planted here by the Lord's own hand, and therefore not subject to any sovereign power, but the Lord's only, who hath seated us here? and why should Abimelech then think to Lord it over us?
Is not he the son of Jerubbaal? and Zebul his officer.] As if he should have said, I know the most that can be said for him, to wit, that he was the son of Jerubbaal, who Judged Israel and delivered them from the hand of the Midianites. But what is that to give him a title to the kingdom which his father refused? or why might not the other sons of Gideon whom he slew, have challenged the crown more justly then he? And besides, the very name of Jerubbaal may put you in mind what an enemy he was to Baal, the God whom with one consent we worship and serve, and what cause have you then to serve his son? Besides, you do not indeed serve him but his man Zebul, for that is implied in those words, and Zebul his officer, so that of a free city you are plunged into a miserable slavery, made to stoop to every domineering officer, whom this son of a concubine shall set over you: and thus by this particular glance at Zebul, (which implies their folly in putting any confidence in him who was Abimelech's sworn servant) he no doubt labored to wring him out of the people's favor, that he might wind himself into that place which he held, of being governor over the city.
Serve the men of Hamor the father of Shechem; for •• y should we serve him?] Some conceive that Gaal here pretends, at least that he and his brethren were descended of Hamor the ancient lord of Shechem, and so thereupon persuades them, that if they would have a lord to govern them, they should rather choose him or some of his family. But first, it is altogether improbable, that Gaal and his brethren were of that cursed race of the Canaanites; and secondly, if he were, it is no way likely that he could hope that they would admit of one of those nations whom they had driven out of their possessions, to rule over them. It is therefore far more probable, that Gaal spake this by way of deriding the sovereignty of Abimelech, Serve saith he, the men of Hamor the father of Shechem, for why should we serve him? as if he should have said, if you long to give away your liberty and to be in bondage, you shall do better to call in the old lords of this soil, and to serve them, then to serve this upstart Abimelech, in whom there is nothing worth the least respect.
Vers. 29. And he said to Abimelech, Increase thine army and come out.] To show the Shechemites how little reckoning he made of the greatest power that Abimelech could raise against him, as men in their cups are wont to do, in a boasting insulting manner he cries out to Abimelech being absent, as if he had been present, Increase thine army and come out, that is, Come Abimelech muster all the forces thou canst possibly make, thou shalt soon see that having Gaal for their captain, the Shechemites have no cause to be afraid of thee: and withal it may be he sent this challenge to Abimelech by some messenger.
Vers. 30. And when Zebul the ruler of the city heard the words of Gaal, &c.] It is evident that Zebul did either truly adhere to the Shechemites in this their conspiracy against Abimelech, or else made a show to them that he did: for else no doubt they would not have trusted him so far as they had done. If therefore he were truly on their side before, it may seem that Gaals scornful speeches against him, verse. 28. Is not he the son of Jerubbaal, and Zebul his officer? (which also discovered a desire that he had to supplant him, and to get into his place) had now enraged him, and so caused him by giving secret intelligence to Abimelech, to seek to betray them into his hands.
Vers. 32. Now therefore up by night thou and the people that is with thee, and lie in wait in the field, &c.] The sum of this counsel which he gave Abimelech is, that he should come by night against Shechem with all his army, and having laid the greatest part of them in ambush, should the next morning show himself with the rest of his army, against whom when Gaal should go forth, falling unexpectedly into this snare, Abimelech might do to him as occasion should serve.
Vers. 36. Then Zebul said unto him, Thou seest the shadow of the mountains as if they were men.] Which is all one as if he had told him that he was afraid of a shadow.
Vers. 38. Then said Zebul unto him, Where is now thy mouth, wherewith thou saidst, Who is Abimelech, &c.] When he saw that Gaal had plainly discovered Abimelech's troops, that he might not turn back again into the city, he endeavors by these scornful taunts to provoke him to go forward to fight with him, where is thy mouth, that is, where is thy great brags, for shame turn not back, but let it be seen that thou canst fight as well as talk bigly when no enemy was nigh.
Vers. 39. And Gaal went out before the men of Shechem, and fought with Abimelech.] Zebuls taunts had made him ashamed to retire; besides, he saw but two companies of Abimelech's forces, verse. 37. which might encourage him; the other two being it seems laid in ambush, for at first Abimelech divided his army into four companies, verse. 34.
Vers. 41. And Abimelech dwelt at Arumah.] That is, he retired thither after he had beaten Gaal and his soldiers, and pursued them to the very gates of Shechem. Some conceive this of his dwelling there for some good time, without any further attempting anything against the Shechemites, and that he did this purposely to dissemble the mischief he intended to the Shechemites, to make a show that his quarrel was only against Gaal and his brethren, for raising those tumults in the city, being otherwise willing enough to forbear the offering any violence to the inhabitants of the city; but because it is evident that this Arumah was nigh to Shechem (for else he could not come thence so suddenly upon the Shechemites, as it is said afterwards he did, verse. 42, 43.) and the Shechemites had no reason to be out of fear of his intending them any hurt, so long as he lay with his forces in a place so near their city, but did therefore come out again to fight with him, verse. 42. therefore I conceive it far more probable, that the meaning of these words is only this, that after Abimelech had pursued Gaal and his forces to the very gate of Shechem, he stayed not there before the city, but withdrew his forces to Arumah, a place not far from Shechem, and abode there.
And Zebul thrust out Gaal and his brethren, that they should not dwell in Shechem.] No doubt he took this advantage when the people were enraged for their loss, to accuse them either of cowardice or treachery, and so procured them to be thrust out of the city: for though before Zebul might not have spoken against Gaal and his brethren, yet now it was an easy matter to work them out of the people's hearts.
Vers. 42. And it came to pass on the morrow, the people went out into the field, &c.] Some conceive, that this going forth of the people into the field, was to make an end of their harvest or vintage, or for some other their country employments, and that because, they were persuaded by Zebul, that now they had thrust out Gaal, Abimelech would be pacified towards them, & not attempt anything against them; but because first, they had already finished their vintage, and with great joy had already thereupon kept a feast, by way of thankfulness in the house of their god: secondly, it had been an incredible security to be so confident, that Abimelech would give over his quarrel against them, considering how highly they had provoked him, and that he lay still with his forces in a town so near hand, from whence he might so easily surprise them: and thirdly, Abimelech's dividing his soldiers into three companies, and laying some of them in ambush (whereof mention is made in the following verses) argues, that he went not against a naked unarmed people, scattered here and there about their country business; I rather think, that there going forth now into the field, was to renew the battle, to revenge their former loss, when they fought under the command of Gaal and his brethren, and to drive Abimelech out of their coasts.
Vers. 43. And he took the people, and divided them into three companies, &c.] To wit, as intending with one of these companies, which he kept with himself, to lie in ambush & to surprise the city on a sudden, so soon as the Shechemites were gone out with their army, and with the other to set upon their army when it was gone forth a little way from the city, that so those without the city, and those within the city, might all be destroyed.
Vers. 45. And beat down the city, and sowed it with salt.] Salt is both a cause, and sign of barrenness and desolation; whence it is said, Psal. 107.33, 34. that God many times turns a fruitful land into barrenness, or saltness, as the word is in the original, and Moab is threatened in these words, Zeph. 2.9. As I live, saith the Lord of hosts, the God of Israel, Surely Moab shall be as Sodom, and the children of Ammon as Gomorrah, even the breeding of nettles, and salt pits, and a perpetual desolation. And as a sign of desolation, it was no doubt therefore here sowed. Abimelech thereby desiring to express the deadly hatred he bare to this place of his birth, that he desired if it were possible, that it might ever be desolate and without an inhabitant; yet it was afterwards rebuilt, as is evident, 2. Chron. 10.1. and Jer. 41.5, but by whom we read not.
Vers. 46. And when all the men of the tower of Shechem heard that, they entered into an hold of the house of the God Berith.] This tower of Shechem, was some fort or castle in some adjoining village, belonging to Shechem, but not in the city, as is evident, because the men of this tower saw not the destruction of Shechem, but heard of it, and most probable it is, that it was the same which was called verse. 6. the house of Millo, the ruin whereof is here related, to show that Jotham’s curse, verse. 20. did fall as well upon the house of Millo, as upon the inhabitants of Shechem: for hearing what Abimelech had done to Shechem they retired to a strong hold in the house of Baal-Berith, to wit, as resting not only in the strength, but also in the holiness of the place, and the help of their god: and this it may be was the fort from which the village was called the tower of Shechem, or perhaps, some other place nearer hand of greater strength then that, and so there they were all burnt by Abimelech, about a thousand men and women as is expressed afterwards, verse. 49.
Vers. 50. Then went Abimelech to Thebez, &c.] This was also some place belonging to Shechem, for how else was Jotham’s prophecy fulfilled, verse. 20. that a fire should come out from the men of Shechem and devour Abimelech.
Vers. 53. And a certain woman cast a piece of a millstone upon Abimelech's head, &c.] Thus he receives his deaths wound with a stone, who had slain his brethren all upon one stone, verse. 5.
Vers. 56. Thus God rendered the wickedness of Abimelech, which he did unto his father in slaying his seventy brethren.] To wit, because Gideon his father was wronged though dead, in the murder of his children; and this was the circumstance that did most aggravate Abimelech's sin, and provoke the Lord, that he could so far forget his father, as to imbrue his hands in the blood of his children.
CHAP. X.
Vers. 1. ANd after Abimelech, there arose to defend Israel, Tola the son of Puah, &c.] Though there be no mention made of any enemies that invaded the land of Israel in the days of this Tola, the seventh Judge of Israel, if Abimelech be reckoned for one, yet it need not seem strange that it should be said of him, that he arose to defend Israel, or to deliver Israel, as the word in the original may also be translated: for it may well be that the land was invaded in his time by some of the neighbouring nations, though it be not expressed; and indeed considering that idolatry and superstition were so rise in the land, all the time of Abimelech's three years tyranny, as is evident, chap. 8.33. and 9.4, 46. it is like enough that God did raise them up some adversaries or other to plead the quarrel of his covenant, as in former times; but then besides it might be said, that he did descend or deliver Israel, either because he did happily compose the factious tumults and combustions that were raised in the land in Abimelech's time; or else, because he retained them from their idolatry, which was a great deliverance, and thence it is said that afterwards, the children of Israel did evil again in the sight of the Lord and served Baalim, &c. verse. 6. or else, because being raised of God to be Judge of Israel consequently he was to descend or deliver them in case any enemy should rise up against them, and oppress them. As for the last clause of this verse, where it is said of this Tola, that he dwelt in Shamir in mount Ephraim, though he were a man of Issachar, we need not stumble at that neither; for besides, that the Israelites did not always live in their own tribes, it is probable that in this place Tola lived for the more conveniency of executing judgment amongst the people, Shamir in mount Ephraim being near upon in the midst of the tribes within Jordan, and not far too from the Tabernacle in Shiloh, which was another considerable advantage.
Vers. 3. And after him arose Jair a Gileadite, &c.] To show that this Jair, the eighth Judge of Israel was a man of great renown before he was raised to be Judge, it is noted in the following verse, that he had thirty sons, to wit, by several wives, that rode on asse-colts, as being princes and men of great place. See chap. 5.10. and that they had thirty cities called Havoth-Jair, that is, the villages of Jair. Now though there was one Jair, who at the first entering of the Israelites into Cannaan, above three hundred years before this, took all the country of Argob in the land of Gilead, and so the towns therein were called after his name, Havoth-Jair, Num. 33.41. And Jair the son of Manasseh took the small towns thereof, and called them Havoth-Jair. Deut. 3.14. Jair the son of Manasseh took all the country of Argob, unto the coasts of Geshuri, and Maachathi, and called them after his own name, Bashan Havoth-Jair; yet this must needs be another Jair, and so perhaps these were other towns which had their names from this Jair the Judge of Israel, as the other had their names from the other Jair in Moses time; and indeed, of those that were called Havoth-Jair in Moses time, there were but three and twenty, 1. Chron. 2.22. And Zegub begat Jair, who had three and twenty cities in the land of Gilead; yet most probable it is, that this man was descended of that Jair, and that coming to inherit so many of those towns, which his Ancestors had taken from the Amorites, the possession or government whereof, he divided amongst his thirty sons, they were also in this regard called Havoth-Jair, the old name on a second ground, being now renewed and confirmed on them, as we see the like in the note upon Gen. 26.33. However, this Jair was of that half tribe of Manasseh, that inhabited without Jordan, though he were raised to be Judge of all Israel; and doubtless, one out of those parts was purposely raised of God to be Judge, because those tribes without Jordan were to suffer so much in his days by the invasion of the children of Ammon, verse. 8. and therefore it was most sit that he that was to be Judge, should live amongst them.
Vers. 6. And the children of Israel did evil again in the sight of the Lord, and served Baalim, &c.] Concerning Baalim and Ashtaroth, see the Notes, chap. 2.9, 13. The heinousness of the Apostasy of the Israelites at this time, above that of their forefathers is noted, first, by setting down not only generally that they worshiped the idol-gods of the nations that were about them, Baalim and Ashtaroth; but also particularly what a multitude of false gods they had now entertained, even the gods of all the nations about them, the gods of Syria, Sidon, Moab, the children of Ammon, and the Philistines, as indeed we find elsewhere, that these nations had for the most part some particular gods, as Rimmon was a god amongst the Assyrians. 2. Kings 15.18. and Chemosh the god of the Moabites, and Milcom the god of the children of Ammon, 2. Kings 11.23. and Dagon the god of the Philistines, 1. Sam. 5.2. and secondly, that by degrees they did so wholly give themselves to the worship of these false gods, that at length they quite laid by the worship of the true God in the Tabernacle built by Moses, they forsook the Lord, and served not him. When the Israelites began thus to Apostatize, it is not expressly said, only thus much we may certainly conclude from the text, that though the death of Jair be mentioned in the verse before, yet it was long before his death, even immediately after the death of Tola the former Judge; and that because about four years after this, Jair began to be Judge of Israel (through the just hand of God upon them for their idolatry) the Ammonites began their incursions into their land, as is evident in the 8. verse of this chapter.
Vers. 7. And he sold them into the hand of the Philistines, and into the hand of the children of Ammon.] So that they were invaded both on the east and west; on the west by the Philistines, and on the east by the children of Ammon, chap. 2.14.
Vers. 8. And that year they vexed and oppressed the children of Israel: eighteen years, all the children of Israel that were on the other side Jordan, &c.] That is, the Ammonites having eighteen years before in the days of Jair oppressed the Israelites, by many incursions and inroads made upon them, and especially those tribes that lay without Jordan in the land of the Amorites, that year that jair died, they did again invade the land, and happily in a more sore and grievous manner, then ever before did oppress and crush the poor people in all parts of the kingdom; or else the meaning may be, that having eighteen years before by several incursions oppressed the tribes without Jordan, that year that Jair died, encouraged by the death of their Judge, they began to vex and oppress the Israelites in general, even those within Jordan also, as it is in the following verse, Moreover the children of Ammon passed over Jordan, to sight also against Judah and against Benjamin, and against the house of Ephraim, so that Israel was sore distressed. However the eighteen years here mentioned, must necessarily be referred to the years of Jairs government, for that place 1. Kings 6.1. will not suffer the years of oppression to be reckoned apart from the years of the Judges; as is before noted, chap. 3.11. and to the years following they cannot be referred, if we consider, first, Israel's repenting at present, verse. 10. and verse. 16. And the children of Israel cried unto the Lord, saying, We have sinned against thee, both because we have forsaken our God, and also served Baalim—And they put the strange gods from among them, and served the Lord: and secondly, that Jephthah judged the people but six years, chap. 12.7. and did in the beginning of his government wholly vanquish the Ammonites, chap. 11.32, 33. and therefore in his time the people could not be under the oppression of the Ammonites eighteen years.
Vers. 11. And the Lord said unto the children of Israel, &c.] To wit, either by an Angel, or by some Prophet, or perhaps by the high priest, who after inquiry made for them, returned this answer from the Lord; many deliverances are here mentioned which God had given them, which if they be not before particularly expressed, it is because the Lord did many great things for them which are not written.
Vers. 12. The Zidonians also, and the Amalekites, and the Maonites did oppress you, &c.] We read of a city called Maon, in the mountains of Judah, Josh. 15.55. and of a wilderness also so called, 1. Sam. 23.24. And they arose and went to Ziph before Saul: but David and his men were in the wilderness of Maon. It is therefore likely that the Canaanites inhabiting there, or in the parts adjoining, are here called Maonites.
Vers. 13. Wherefore I will deliver you no more.] God speaks here after the manner of men: the meaning is, that they deserved no more help, and that he would deliver them no more, to wit, except they did truly repent and amend that which was amiss; for the condition of conditional threatenings, is not always expressed.
Vers. 15. Do unto us whatsoever seemeth good unto thee, deliver us only we pray thee this day.] Thus, first, they acknowledged, that for their sins God might justly destroy them: secondly, they did willingly stoop under his hand, and submit themselves to whatsoever he would do: and yet thirdly, they besought the Lord, that if it might be, he would try them once more.
Vers. 17. Then the children of Ammon were gathered together and encamped in Gilead.] That is, in the land of Gilead, as in verse. 18. which they now claimed to belong to them, chap. 11. verse. 13.
Vers. 18. And the people and the Princes of Gilead said one to another, What man is he that will begin to fight, &c.] Thus at first they proffered the principallitie of Gilead to any one that would undertake to lead them forth against the children of Ammon, till finding that nobody would accept of it, they then sent to Jephthah, as is related in the next chapter.
CHAP. XI.
Vers. 1. NOw Jephthah the Gileadite, was a mighty man, &c.] Though he were the son of one Gilead, as is evident in the last words of this verse, And Gilead begat Jephthah (not the same who was the son of Machir the son of Manasseh, Josh. 17.1, 2. of whom the greatest part, if not all of that tribe were descended, but another of his posterity, and called by his name) yet doubtless he is here called a Gileadite, either from the land or city of Gilead, the place of his birth and education; for the most of Gilead was possessed by Manasseh's tribe.
Vers. 2. And they thrust out Jephthah, and said unto him, Thou shalt not inherit in our fathers house, &c.] This his brethren did by the help and decree of the Magistrates of Gilead, as appears by Jephthahs answer to the Elders, verse. 17. And Jephthah said unto the Elders of Gilead, did ye not hate me, and expel me out of my fathers house? Whether they only cast him one from having any share in the inheritance of their father, or whether also they denied him any portion for his livelihood amongst them, we cannot from the words certainly conclude; yet because being a bastard he could not challenge any part of his fathers inheritance, and his complaint verse. 7. seems to imply, that he apprehended himself greatly wronged, therefore the last is thought most probable.
Vers. 3. And Jephthah fled from his brethren, and dwelt in the land of Tob.] Where this land of Tob was, we read not, but their sudden fetching Jephthah to be their Captain, shows plainly that it was a place not far off from them.
And there were gathered vain men to Jephthah, and went out with him.] That is, they went with him out of the land of Gilead, to wit, to serve under him in other countries where he should be employed.
Vers. 5. The Elders of Gilead went to fetch Jephthah, out of the land of Tob.] After that consultation in the Assembly at Mizpah, whereof chap. 10. verse. 18. when and where the government was proffered to any man that would begin the fight against the Ammonites, none being found either so fit or willing to undergo the charge, at last it seems the whole Assembly, moved with the great renown that Jephthah had got with his valor in the land of Tob, resolved to send for him, and to make him their captain and head: and so he became the next Judge in Israel. At first it seems he was only chosen to be the head of the inhabitants of Gilead, but afterwards it is evident he was Judge of all Israel, chap. 12.7. And Jephthah judged Israel six years. The Law indeed saith that no bastard should be admitted to any place of Magistracy amongst the Israelites, as you may see in the note upon Deut. 23.2. A bastard shall not enter into the congregation of the Lord: but necessity now forced them to do, what they do, and that not without the special providence of God, who might dispence with his own Law.
Vers. 8. And the Elders of Gilead said unto Jephthah, Therefore we turn again to thee now, &c.] That is, we acknowledge this thou sayest to be true, but therefore now we come to seek thy favor, and to make amends for the unkindness then proffered thee, we desire thine aid upon no other condition, but that thou shalt be head over all the inhabitants of Gilead.
Vers. 9. If ye bring me home again to fight against the children of Ammon, and the Lord deliver them before me, shall I be your head?] That is, will you be as good as your word to make me governor of the land of Gilead? because they had formerly dealt injuriously with him, he was the more careful now to look to the agreement he made with them: nor was Jephthah to be blamed for an ambitious and greedy desire to rule over them, in that he labored thus to make sure that he might be their head; as will be evident, if we consider, first, that he might the rather desire this, lest if he should have lived afterwards amongst them in a private condition, his brethren not yet forgetting the old quarrels that had been between them, might offer him some injury: and secondly, that he might be careful to secure the government which they tendered him, out of a desire to do good to the people; and doubtless, as he might lawfully embrace it, when it was proffered him, as believing that he was called thereby of God to it, so he might also as lawfully provide, that when he had hazarded his life for them, they should also make good their promise to him, and the public good might be his chief aim in all this he did.
Vers. 11. And Jephthah uttered all his words before the Lord in Mizpah.] That is, Jephthah coming to the assembly of the people and princes at Mizpah, there, as in God's presence he repeated all that he had before spoken unto the messengers that were sent unto him, both he and they solemnly binding themselves to perform that which they then agreed upon, and that happily by oath, mutually taken as in the presence of God.
Vers. 13. Because Israel took away my land when they came out of Egypt, &c.] A great part of that land which the Israelites took from Sihon king of the Amorites; yea, and from Og king of Bashan, had been before by those kings taken from the Ammonites, especially from the Moabites, as we may see in the note upon Num. 21.26. For Heshbon was the city of Sihon king of the Amorites, who had fought against the former king of Moab, and taken all his land out of his hand, even to Arnon. Josh. 13.25. And their coast was Jazer, and all the cities of Gilead, and half the land of the children of Ammon. Deut. 3.11. For only Og king of Bashan remained of the remnant of giants; behold his bedstead was a bedstead of iron: is it not in Rabbath of the children of Ammon: all which the king of the Ammonites claims now as belonging to him, being also it seems king of the Moabites: whence Chemosh the idol of Moab is called his god.
Vers. 15. Israel took not away the land of Moab, nor the land of the children of Ammon.] Hereby also it seems probable that the king of the children of Ammon, did at this time also command over Moab in chief, and thereupon challenged all that land which Sihon had first taken from the Moabites, and then the Israelites from him; for why is it else that Jephthah here answers, that the Israelites meddled not either with the land of Moab, or with the land of the children of Ammon.
Vers. 16. But when the Israelites came up from Egypt, and walked through the wilderness unto the red sea, and came to Kadesh.] Not Kadesh-Barnea, but that Kadesh bordering upon the land of Edom, whence they sent messengers to the king of Edom to desire a passage through his land, Num. 20.14. And Moses sent messengers from Kadesh unto the King of Edom.
Vers. 17, And Israel abode in Kadesh, &c.] That is, there they stayed till they sent messengers to the king of Edom, and received an answer back from him, resolving not to enter his land; yea, and when he denied them a passage, they put themselves to the trouble of fetching a great compass about his land, rather then they would be any way injurious to him, as is expressed in the following words, verse. 18. Then went they along through the wilderness, and compassed the land of Edom, and the land of Moab, and came by the east side of the land of Moab, and pitched in the north side of Arnon, but came not within the border of Moab: all which Jephthah now relates, to let them see how fairly the Israelites dealt with all the nations they passed by, and how far they were from offering violence to any of the nations that bordered upon the land of Canaan,
Vers. 18. And pitched on the north side of Arnon, but came not within the border of Moab, &c.] Hereby they prove that the Israelites were so far from taking any of the land of the Moabites from them, they that came not within their border.
Vers. 20. But Sihon gathered all his people together and pitched in Jahaz, and fought against Israel.] This discovers the just cause they had to fight against the Amorites; and the justness of their cause herein tends strongly to justify their interest in that land, which through God's assistance, in this war they recovered from them.
Vers. 24. Wilt not thou possess that which Chemosh thy god giveth thee to possess? &c.] Molech or Melchom was the idol-god of the Ammonites, 1. Kings 11.7. Then did Solomon build an high place for Chemosh, the abomination of Moab in the hill that is before Jerusalem, and for Molech the abomination of the children of Ammon: and verse. 33. Because they have forsaken me, and worshipped Ashtaroth the goddess of the Sidonians, Chemosh the god of the Moabites and Milcom the god of the children of Ammon: see also 2. Kings 23.13. but Chemosh was the god of the Moabites, Num: 21.29. Woe to thee Moab, thou art undone O people of Chemosh. Jer. 48.13. Moab shall be ashamed of Chemosh. Now in that Jephthah speaking to the king of the Ammonites, calls Chemosh his god, it seems hereby also not improbable that this king of the Ammonites was at present king of the Moabites; and because the Moabites (yea the children of Ammon too) had formerly taken their land from other people that had anciently inhabited it, Deut. 2.9, 10. And the Lord said unto me, Distress not the Moabites, neither contend with them in battle; for I will not give thee of their land for a possession, because I have given Ar unto the children of Lot for a possession. The Emims dwelt therein in times past, a people great, and many, and tall as the Anakims: and verse. 19, 20. And when thou comest nigh over against the children of Ammon, distress them not —because I have given it unto the children of Lot for a possession (that also was counted a land of giants) giants dwelt therein in old time, and the Ammonites call them Zamzummims; and were ready enough to ascribe this to the help they had received from their god Chemosh; hence Jephthah wisheth the king to consider whether it were not as just that the Israelites should keep that land which the Lord their God had given them to possess, as that the Moabites should hold that which they pretended their god Chemosh had conferred upon them.
Vers. 25. And now art thou anything better then Balak the son of Zippor, king of Moab? did he ever strive against Israel, &c.] That is, art thou wiser or more puissant, or hast thou any better title then Balak had that was king of Moab; now if he would never strive against Israel, nor fight against them, to wit, to recover that land out of their hands, which they had taken from the Amorites, why then shouldest thou so many years after, pretend a title and think by force to carry it away? indeed Balak opposed the Israelites, for fear they would have entered his land, but neither he nor any of his posterity did ever make war with them after they were settled in the land of the Amorites, under pretence the land was theirs; of which only Jephthah speaks, as is evident by the words of the following verse.
Vers. 26. While Israel dwelt in Heshbon and her towns, and Aroer and her towns, and in all the cities that be along by the coasts of Arnon, three hundred years?] Here he pleads prescription: having peaceably enjoyed the land so many years, it was a silly thing in the king of the Ammonites, now to pretend a title to it. For the computation of these three hundred years, it is hard to say how they must be reckoned. They that reckon the years of the Ifraelites oppression, apart from the years of the Judges, must needs find from the Israelites conquest of this land, to this time, at least three hundred thirty six years; which discovers this computation to be erroneous; no doubt Jephthah would have made the most he could of the years they had enjoyed the land. But now reckoning only the years of the Judges, allowing to Joshua seventeen years (see the note upon Josh. 24.29.) to Othniel forty, to Ehud eighty, to Barak forty, to Gideon forty, to Abimelech three, to Tola three and twenty, and to Jair two and twenty, we find less then three hundred years, to wit, but two hundred sixty five. But to this we answer, either that Jephthah to help his cause made the most of the time, this being usual in the Scripture, yea and in men's ordinary speech, to reckon a full round number, when the years of which they speak are not exactly so many, but near about so many; or else, that these two hundred sixty five years, wherein the Israelites had possessed it, must needs be made up three hundred by the addition of those years wherein Sihon and Og held it, after they took it from the Moabites and Ammonites, whose right the Israelites had by the law of conquest.
Vers. 27. The Lord the Judge, be Judge this day between the children of Israel, and the children of Ammon.] That is, by giving victory at this time to the innocent party, may the Lord the great Judge of all the world make it manifest, whether the Israelites have unjustly detained from the Ammonites, that which belonged to them, or whether the children of Ammon do not most unjustly upon a groundless pretence, make war now against the children of Israel.
Vers. 29. Then the spirit of the Lord came upon Jephthah, &c.] See the note chap. 3.10.
Vers. 31. Whatsoever cometh forth of the doors of my house to meet me, &c. shall surely be the Lord's, and I will offer it up for a burnt offering.] It is a great question, whether Jephthah did by this vow intend to bind himself to offer as a burnt offering, whatsoever should first come out of his house to meet him; and indeed according to the Hebrew, the words may be read disjunctively, as it is in the margin; It shall surely be the Lord's, or I will offer it up for a burnt offering; and then his meaning must needs be, that whatsoever should first meet him out of his house, should some way be consecrated to the Lord, and if it were anything fit for God's altar, it should be offered for a burnt offering. But I conceive that Jephthah did absolutely intend that which he vowed for a burnt offering, and that for these two reasons; first, because the first clause being general, It shall surely be the Lord's, and comprehending that which follows of offering a burnt offering, it cannot with any propriety of speech be read disjunctively, It shall surely be the Lord's, or I will offer it up for a burnt offrring, no more then he could have said, I will offer a clean beast or a sheep: and secondly, because the bitter lamentation which he made, when he saw his daughter come forth to meet him, is a strong argument to prove that he apprehended himself bound by his vow to offer her for a burnt offering; yea, indeed I make little question but he meant what he said merely concerning a human sacrifice, to wit, that whatsoever it were either man or woman that came first out of his house to meet him, it should be sacrificed to the Lord, as indeed the manner of speech here used doth plainly imply; for what else but a man or woman could come out of his house of purpose to meet him, by way of congratulating the great victory wherewith God had honored him? It is indeed strange, that an Israelite, yea a faithful good man (for he is reckoned by S. Paul, Heb. 11.32. amongst God's worthies that through faith did accomplish great things) should be so ignorant of God's Law, as to think to please God with that which was so expressly there forbidden, Deut. 12.30, 31. Take heed to thyself that thou be not snared by following them, &c. for every abomination to the Lord which he hateth, have they done unto their gods: for even their sons, and their daughters, have they burnt in the fire to their gods. Yea besides, had he been never so great a stranger to the Law of God, as being a man trained up in the war, and that too a great part of his life amongst heathens out of the land of Israel, yet the sacrificing of men and women, is a sin so much against the light of nature, that one would think it should not come into the thought of a man that had any spark of grace in him: Well, but yet the letter of the text being so express for this, I see not how it can be determined otherwise, but that in this vow of his he did intend a human sacrifice; and that we may not stumble too much at the strangeness of it, we must consider, first, that the people of Israel were for the generality never so far fallen away from the knowledge and worship of the true God, or so far corrupted with the abominations of the heathens, as they were now; we see that it is said before, in the sixth verse of this chapter, that they forsook the Lord, and served not him, but were wholly gone aside after the idolatry of the heathen: secondly, that Jephthah had hitherto perhaps, lived in as much darkness as the rest, and that the rather, because he had spent so much of his time out of the land of Israel, and therefore though at this time God had called him, and so the spirit of the Lord came mightily upon him, that for the present he should make such an uncouth and unwarrantable vow in such dark times, is not at all incredible: thirdly, that there being a sort of vows mentioned in the Law of God, wherein the persons devoted to be put to death, Levite. 27.29. None devoted which shall be devoted of men shall be redeemed; but shall surely be put to death, this Jephthah might take to be a j • st warrant for his vow, though indeed it were not: and fourthly, that Jephthah made this vow rashly, not considering the mischief that might follow upon it, being at that time transported with the fervency of his zeal for the rescuing God's people from the oppression of the Ammonites; for to this end, that he might have the Ammonites delivered into his hand, he sought as it were to demerit God's favor by promising this extraordinary gift, and by binding himself solemnly to do that for God, which the heart of man would startle at.
Vers. 33. And he smote them from Aroer, even till thou come to Minnith, even twenty cities, &c.] That is, the inhabitants of twenty cities, and those in the land of the Ammonites, for they were beyond Aroer, which was the bounds betwixt Israel and Ammon: of Minnith there is mention made, Ezek. 27.17. Judah and the land of Israel, they were thy merchants, they traded in thy market, wheat of Minnith, and Pannag, and honey, and oil, and balm.
Vers. 35. Alas, my daughter, thou hast brought me very low, and thou art one of them that trouble me, &c.] That is, God having raised me to a high pitch of honor by this glorious victory which I have now attained over the Ammonites, thou who mightest have reaped a great share in mine honor, and thereby have added unto my joy, hast now humbled me, and deprived me of all the glory and comfort of my victory, and hast brought more trouble upon me, then all mine enemies could have done.
Vers. 36. And she said unto him, my father, if thou hast opened thy mouth, &c.] By those words of her father mentioned in the former verse, Alas, my daughter, &c. for I have opened my mouth unto the Lord, and I cannot go back, she might conceive that he had made some vow concerning her but could not know what that vow was; and therefore it is evident, that besides what is expressed in the foregoing verse, her father had also acquainted her what the vow was that he had made, and thereupon being erroneously persuaded, that he was bound to make good his vow, she freely offers herself to undergo what he had vowed, as being ready to die, rather then he should sin against God by breaking his vow, and desirous, by discovering her willingness to consent thereto, to appease and mitigate his sorrow as much as in her lay.
Vers. 37. Let me alone two months, that I may go up and down upon the mountains & bewail my virginity, &c.] She chose the mountains to do this in, because those unfrequented and solitary places were fittest for the bitter lamentations and mournful expressions of their grief, wherewith she resolved with her companions in a solemn manner to bewail this heavy affliction that was fallen upon her, and happily, withal, she desired by retiring to those unfrequented places, to fit and prepare herself for that death, which within a short time she was to undergo, for though she spake only of her bewailing her virginity, yet thereby is meant that she would bewail her dying a virgin, implying how much this did aggravate her sorrow, that she should die without leaving any posterity behind her; and indeed to die childless, was in those times esteemed one of the greatest of earthly miseries. There are many learned Expositors that conceive that Jephthahs vow was, that whatsoever should first meet him, should be the Lord's, and that if it were a creature which by the Law might be offered in a sacrifice, then he would offer it for a burnt offering; & so many of them read his vow disjunctively, as is noted before, verse. 3. It shall surely be the Lord's, or I will offer it up for a burnt offering: and so they conceive that his daughter was not sacrificed, but only shut up there in perpetual virginity, to spend all her time in the service of God, and therefore she desires not respite to bewail her death, but to bewail her virginity. But many things make this opinion less probable: for first, we read not the least touch in the Scripture, of any such separating men or women to the service of God, in a monastical life, much less, that parents should have this power over their children, to vow them to virginity without their consent. Samuel, that was consecrated to God from his infancy was yet married, and had many children: secondly, if his vow must be understood of anything that should first meet him (whereof see verse. 31.) we may demand what if a dog or a swine had met him, yea, what if his wife or any of his married servants had met him, that could not have been devoted to perpetual virginity; for to avoid this it cannot be reasonably answered, that such might have been redeemed, for if they speak of redemption in these cases, then we reply, why might not his daughter have been redeemed too, that being also allowed by the Law, Levite. 27.5. And if it be from five years old, even to twenty years old, then thy estimation shall be of the male twenty shekels, and for the female ten shekels: and thirdly, the bitter lamentation of Jephthah, verse. 35. Alas, my daughter thou hast brought me very low, and thou art one of them that trouble me, shows, that there was something more in his vow, then the consecrating of his daughter to perpetual virginity.
Vers. 39. She returned unto her father, who did with her according to his vow which he had vowed.] That is, he sacrificed her, it is indeed strange, that having two months liberty to deliberate about it, he was not all that time, either by the priests, or some other resolved, both how unlawful his vow was, and how lawfully he might now break it. But much must be ascribed to the ignorance, corruption, and confusion of these times.
And she knew no man.] These words are added to imply, that this did much aggravate Jephthahs loss, that his daughter died childless.
And it was a custom in Israel, &c.] To wit, that four days every year the daughters of Israel went into the mountains to bewail Jephthahs daughter, as it follows, verse. 40. at first happily they met only that were her companions, but at last it grew to be an anniversary custom, and it may be was the rather taken up and continued, that it might be a memorial to warn men to take heed of all such rash and unlawful vows.
CHAP. XII.
Vers. 1. ANd the men of Ephraim gathered themselves together, and went north-ward.] That is, having passed over Jordan, they then turned north-ward into the land of Gilead.
Wherefore passedst thou over to fight against the children of Ammon, and didst not call us to go with thee, &c.] Upon the same ground they quarrelled before with Gideon, chap. 8. verse. 1. Jephthah, as is evident by his answer, verse. 2. had sent unto them to desire them to come and expel the Ammonites out of their coasts, and could not persuade them to undertake it; yet now himself had done it, they envy his victory, and quarrel with him, because he did not call them to go with him, to wit, as pretending that though he called them to expel the Ammonites out of their coasts, yet he did not make known to them his own resolution to go against them, nor did desire them to join with him, and so made this the ground of their quarrel: and withal gave the Gileadites many opprobrious and reviling speeches, verse. 4. And the men of Gilead smote Ephraim, because they said, ye Gileadites are fugitives of Ephraim, &c.
Vers. 3. And when I saw that ye delivered me not, I put my life in my hands, and passed over against the children of Ammon, &c.] All expositors agree, that by this phrase, I put my life in my hands, Jephthah meant, that he exposed his life to manifest danger, to wit, because he went against the children of Ammon, with forces no way answerable to theirs, and that thereby Jephthah intended to intimate to the men of Ephraim, that he would have been glad of their assistance, that he might not have gone out upon so much hazard of his life as he did. But whence was that phrase, that when a man exposed his life to manifest peril he was said to put his life in his hands? I answer, the reason of this phrase some conceive to be this, that when a man carries any precious thing that is brittle in his hands, it is in danger to fall, or to be snatched away suddenly from him. But I rather conceive the ground of it to be, because when a man intends to lay down or deliver up anything to another, he takes it into his hands, that he may deliver it up, and therefore he that exposeth his life to manifest peril for any cause, is said to take his life into his hands, because for that cause he is ready to lay down his life, according to that, 1. John 3.16. Hereby perceive we the love of God, because he laid down his life for us, and we ought to lay down our lives for the brethren. And indeed it may well be, which a learned divine hath observed, that they were wont in former times to picture the Martyrs of the Primitive Church with their heads in their hands, only to express this by way of Hieroglyphic, that they laid down their lives for the cause of Christ, which the ignorant people not understanding in the succeeding dark times of Popery, they thence raised those absurd and ridiculous tales and legends of divers Martyrs, that when their heads were cut off, did notwithstanding walk a certain way with their heads in their hands.
Wherefore then are ye come up unto we this day, to fight against me?] As if he should say, Do you thus reward me for the good service I have done to the whole land of Israel?
Vers. 4, And the men of Gilead smote Ephraim, because they said, Ye Gileadites are fugitives of Ephraim, among the Ephraimites, and among the Manassites.] These were the reviling speeches wherewith the Ephraimites had enraged the Gileadites, and provoked them to deal so rigourously with them: for the understanding whereof we must note that Jephthah and the Gileadites, with whom the Ephraimites did now contend, were of that half of the tribe of Manasseh that were planted in the utmost coasts northward of the land without Jordan. Now the Ephraimites and the other half of Manasseh which were seated within Jordan, and that next to the tribe of Ephraim, they lived lovingly together, and kept good correspondence the one with the other, as being both descended of Joseph, and having continually commerce together, by reason of their neighbourhood: but having no commerce with the other half tribe of Manasseh without Jordan, because they dwelt so far off from them, even their brethren the Manassites within Jordan began to grow strange to them, and at last to despise and scorn them, as if they had been no better then fugitives that were run away from them, the very scum and refuse of their tribe cast out into the utmost bounds of that land without Jordan, as unworthy to live with the rest of their brethren in the heart of the land of Canaan: and this is that which in their fury these Ephraimites do with scorn cast into the teeth of the Gileadites: that both themselves and their brethren of Manasseh, did esteem the Gileadites no better then fugitives of Ephraim, &c.
Vers. 6. Then said they unto him, Say now Shibboleth, &c.] Which signifies the stream of a river; it seems they chose this word to discover them by, upon their desire to pass over the foards of the river Jordan.
And there fell at that time of the Ephraimites, forty and two thousand.] This was done in the land of the half tribe of Manasseh without Jordan, and because we read of a place in their country that was called the wood of Ephraim, 2. Sam. 18.6. we may well conceive that it was so called, because of this notable slaughter of the Ephraimites there.
Vers. 15. And was buried in Pirathon in the land of Ephraim, in the mouth of the Amalekites.] So called as it seems, because the Amalekites had formerly 〈…〉 that mountain.
CHAP. XIII.
Vers. 1. ANd the children of Israel did evil again in the sight of the Lord, &c.] This Apostasy of the children of Israel was doubtless in the days of Ibzan the next Judge after Jephthah, chap. 12. verse. 8. as may appear by the computation of those forty years wherein the Philistines oppressed Israel, mentioned in the following words. And the Lord delivered them into the hand of the Philistines forty years; for the twenty years wherein Samson judged Israel must necessarily be accounted one half of these forty years of the Philistines oppression, as is evident chap. 15. verse. 20. And he judged Israel in the days of the Philistines twenty years: and the other half to wit the other twenty years must needs begin before Samson was born, to wit, about the fifth year of Ibzans judging Israel; for when the Angel appeared to Samsons mother, the Philistines oppressed Israel: whence he tells her for her comfort, verse 5. that he should deliver Israel out of the hands of the Philistines. And indeed Jephthahs slaying two and forty thousand of the Ephraimites, chap. 12. verse. 6. must needs be a great weakening to the Israelites in those parts, and was like enough to encourage the Philistines to invade their land within a short time after Jephthah was dead.
Vers. 2. And there was a certain man of Zorah, of the family of the Danites, whose name was Manoah.] So that Samson the son of this Manoah, was of the tribe of Dan: This tribe bordering upon the land of the Philistines was most exposed to their incursions, and therefore God was pleased now to raise up a Judge for the Israelites out of this tribe, to wit, Samson the son of this Manoah, to whose exploits against the Philistines, some conceive that Jacob had respect in that his prophecy concerning this tribe, Gen. 49.16, 17. Dan shall Judge his people, as one of the tribes of Israel; Dan shall be a serpent in the way, an adder in the path that biteth the horse heels, so that his rider shall fall backward.
Vers. 3. And the Angel of the Lord appeared unto the woman, and said unto her, behold now thou art barren, &c.] He first mentions her barrenness, that the following tidings concerning her conceiving with child, might be the more joyfully received by her; it is a great question among Expositors, what this Angel of the Lord was, that now appeared to Manoah's wife, some conceiving that it was a created Angel, and that because as they say, he afterwards chargeth Manoah not to sacrifice to him, but to the Lord, verse. 16. If thou wilt offer a burnt offering, thou must offer it unto the Lord. And others again conceiving, that it was the very son of God, that great Angel of the covenant, and that because, verse. 18. he saith, his name was secret, or wonderful, but especially, because verse. 22. Manoah saith, they had seen God, and verse. 23. his wife calls him the Lord, that is, the Jehovah; and indeed, though these be not unanswerable proofs, yet considering that it is unquestionably evident in other places, that in these times the son of God did usually appear to other the servants of God, I should judge it most probable, that it was he that did now also appear in the shape of a man to the wife of Manoah.
Vers. 4. Drink not wine nor strong drink, and eat not unclean anything. Because her child was to be a Nazarite from the womb, as it follows, verse. 5. therefore she might not eat or drink those things that were unlawful for the Nazarites, to wit, neither whilst she was with child, nor whilst she gave suck, in regard that all that time, that which she did eat or drink was for the nourishment of her child too. Indeed by the unclean meat forbidden her, may be meant any meat forbidden in the Law, Levite. 11. for it is no wonder though the Angel charges her to beware of such meats which were unlawful for any Israelite to eat, as well as Nazarites; first, because it is likely in these times so full of confusion and disorder, both this and many other of God's Laws, were altogether disregarded by the people in general: & secondly, because though such meats were unlawful for any Israelite, yet much more for Nazarites. But yet here I rather think such meats are meant, as were unclean for the Nazarites though not for others, such as were grapes moist or dried, yea any meats that were made of the vine tree, from the kernel even to the husk: Num. 6.3, 4. He shall separate himself from wine and strong drink, and shall drink no vinegar of wine, or vinegar of strong drink, neither shall he eat any liquor of grapes, nor eat moist grapes or dried. All the days of his separation, shall he eat nothing that is made of the vine tree, from the kernel even to the husk. Concerning which Law, see the note there.
Vers. 5. The child shall be a Nazarite unto God from the womb. This is a commandment not a prediction, as is also the other clause before, no rasour shall come on his head; for we see his hair was afterwards cut off, chap. 16.19. And she made him sleep upon her knees, and she called for a man and she caused him to shave off the seven locks of his head, and she began to afflict him, and his strength went from him.
And he shall begin to deliver Israel out of the hand of the Philistines.] It is said here that Samson should begin to deliver Israel out of the hand of the Philistines: first, because the Israelites were many years oppressed by the Philistines, and the Lord sent them no savior, till at length Samson when he came of age, was stirred up by the spirit of God to undertake this work, and so he was the first that did anything towards the foiling of the Philistines: secondly, because though he did not wholly vanquish them (for after Samsons death they did often infest & annoy the Israelites) yet did he so far weaken them, especially by the last blow that he gave them at his death, when he slew all their Princes and many of the people, that they scarce ever recovered their former strength: and thirdly, because the work of shaking off the yoke of the Philistines that was begun by Samson, was followed on afterwards in the days of Eli, Samuel, and Saul (for they never were after this in bondage to the Philistines) till at length they were perfectly subdued by David.
Vers. 6. A man of God came unto me, and his countenance was like the countenance of an Angel of God, very terrible.] That is, his countenance was very venerable, and full of reverend Majesty, and such as wrought a kind of astonishment and fear in me.
Vers. 7. For the child shall be a Nazarite to God from the womb, to the day of his death.] Others that took upon them the vow of a Nazarite, were only such for a time, namely, so long as they had vowed to consecrate themselves unto the Lord, in this strict way of singular holiness, which was therefore called the days of their separation; see the notes Num. 6.3, 4, 5. But now Samson was in an extraordinary way separate to be a Nazarite, to wit, by the appointment and command of God, and not by his own voluntary vow, and therefore he was to be a Nazarite all his life, from the womb to the day of his death; and herein was Samson above other Nazarites, a type of Christ, who was from his first conception perfectly sanctified: Luke 2.35. That holy thing which shall be born of thee (saith the Angel to the virgin Mary) shall be called the son of God, and so continued all his days, holy, harmless, undefiled, and separate from sinners, Heb. 7.26. and that to the end he might be the savior of God's people: for the better manifestation whereof, it was that God by his providence did so order it, that he was (though upon another occasion) called a Nazarene, Matht. 2.23. And he came and dwelt in a city called Nazareth, that it might be fulfilled which was spoken by the Prophets, He shall be called a Nazarene.
Vers. 10. And the woman made haste, and ran and shown her husband, &c.] Knowing how earnestly her husband had prayed unto the Lord, that he would again send that man of God to them, that had at first brought her the tidings of her conception; no sooner did she now see him again, but as taking this to be an answer of his prayer, and therefore not doubting but he would stay till she came back again, and withal longing to make glad the heart of her husband, she made haste and ran, as the text saith, to tell her husband of it.
Vers. 16. Though thou detain me, yet I will not eat of thy bread; and if thou wilt offer a burnt-offering, thou must offer it unto the Lord.] Manoah had said in the foregoing verse, I pray thee, let us detain thee until we shall have made ready a kid for thee: now because those words may be meant, especially as they are in the original, either his preparing a kid merely for him to eat, or else for preparing a kid for a sacrifice, to wit, of a peace-offering (for with such sacrifices they used to feast their friends, after they had offered the fat unto the Lord) accordingly the Angel of the Lord answers Manoah in these words: for first, he absolutely refuseth to eat of any provision that he should make ready for him, Though thou detain me, I will not eat of thy bread; and this he saith, not because Angels in those assumed bodies wherein they appear to men, cannot eat; for we see the contrary expressly affirmed, concerning the Angels that appeared to Abraham, when as yet they would not be known to be any other but men, Gen. 18.8. He took butter and milk, and the calf which he had distressed and set it before them—and they did eat, but because he now desired to lead on Manoah by degrees, to apprehend him to be more then a man, which as yet Manoah had not conceived: and then secondly, he adds, and if thou wilt offer a burnt offering, thou must offer it to the Lord: wherein he intimates to Manoah, that he would not have him think of providing a sacrifice, that he might eat of it; yet if he had a mind to offer a burnt offering, he should approve of that; only he then gives him warning to take heed of having any other thought then to offer it to the Lord Jehovah only. As concerning the reason why he gives him that express caveat, that he should be sure that he did not think of offering his burnt offering to any but the Lord; I conceive it to be only, because many of the Israelites did at this time worship the idol-gods of the heathens, and therefore the Angel took this occasion to bid him to beware of that. Many Expositors indeed conceive, that the Angel that now appeared to Manoah, being a created Angel, spake this purposely to beat off Manoah from thinking to offer any sacrifice to him: and others that hold it was the Son of God that now appeared to him, understand these words as if he had said, If you think of offering me a burnt offering, you must offer it to me as the true God, not as to a created angel: but first, because there is nothing said before, whereby it may be gathered that Manoah intended to offer a sacrifice to the Angel: and secondly, because it is manifest that as yet he took him to be a man as himself was, some prophet sent unto him from God, as it follows in the next words, Manoah knew not that he was an angel of the Lord: I see not why we should think that the angel spake these words with respect to himself, but rather to give him warning of the idolatry that was then too rise in the land.
Vers. 17. What is thy name, that when thy sayings come to pass we may do thee honor?] That is, that we may make report to others concerning this thy foretelling future things, and so both we and they may esteem and honor thee as a prophet of the most high God. This I conceive is chiefly intended; though withal it may be meant of some bountiful reward wherewith (by way of gratitude) he meant to honor him, that is, to testify their honorable and high esteem of him.
Vers. 18. Why askest thou thus far after my name, seeing it is secret?] Or seeing it is wonderful, as it is in the margin of our Bibles, for the word in the Original signifieth both secret and wonderful. If we hold that this was a created angel that now appeared to Manoah, there is no necessity that we should thereupon make inquiry, as many Papists have very busily done, whether the holy angels in heaven have all of them their several names, whereby they are distinguished and known, when the angels would impart anything one to another concerning any particular angel. For though there is no question to be made but the angels both can and do impart what they would make known both one to another and one concerning another, yet because they do this not by words or vocal expressions, but as spirits in a spiritual manner, and such as we are not able to conceive; how is it possible that we should determine anything concerning their names? Sufficient it is for us to know that even in this regard the angel might well answer Manoah, that his name was secret or wonderful, that is, that it was a thing not to be revealed, and therefore not to be inquired into; or a thing too wonderful for him to understand, or that as the other angels so he also had no other name but this, that he was one of those ministering spirits whom God did continually employ in the effecting of many wonderful works for his people, with respect whereto therefore it may well be that verse. 19. it is expressly noted, that the angel did wondrously. But now granting what was formerly said, that this angel of the Lord was the Son of God, the great angel of the Covenant, it must needs seem the less strange that he should tell Manoah that his name was secret and not to be searched into, or wonderful and incomprehensible: and that because first, as he is very God, his name, that is, his essence or being is infinitely above our understanding, it is a secret we must not pry into, it is too wonderful for us, only we know of him what by his word and works he hath been pleased to reveal to us, and that is enough to astonish any man that will seriously ponder it with himself: and secondly, as he was appointed of God to be in our nature the mediator between God and man, there was nothing in him nor nothing that was to be done by him, but was every way wonderful; whence it is that the prophet said of him, His name shall be called wonderful, Isa. 9.6.
Vers. 19. So Manoah took a kid with a meat-offering, and offered it, &c.] Neither the person sacrificing, nor the place where they offered this sacrifice were warrantable by the law; but the allowance of the angel, verse. 16. If thou wilt offer a burnt offering, thou must offer it unto the Lord, was warrant sufficient.
Vers. 20. For it came to pass when the flame went up towards heaven from off the altar, &c.] Because there is no mention made either of wood or of fire that was brought by Manoah for the offering of this sacrifice, therefore many Expositors hold, that by the ministry of the angel there came fire out of the rock to consume the burnt offering, as it was before in Gideon's sacrifice, chap. 6.21. But that cannot certainly be concluded from thence. However, it was doubtless the angels ascending up in the flame of the altar, that was the principal miraculous work, whereby the angel did discover what he was to Manoah and his wife; and methinks too, this is one of the strongest evidences to make it most probable that this angel was the Son of God, and that because his going up to heaven in the flame of the sacrifice, did most sweetly represent and shadow forth the office of Christ, the great Angel of the covenant, whose work it is to present all our services before God, and to procure them to be graciously accepted of him.
Vers. 22. And Manoah said unto his wife, We shall surely die, &c.] See the note chap. 6.22.
Vers. 23. But his wife said unto him, If the Lord were pleased to kill us▪ he would not have received a burnt offering, &c.] By three several arguments doth Manoah's wife comfort him: first, from God's accepting of their sacrifice; and that she takes for granted, because the angel advised them to offer that their sacrifice, verse. 16. If thou wilt offer a burnt offering, thou must offer it unto the Lord: and secondly, because he had made known God's accepting of it, both by that his miraculous ascending up to heaven in the flame of it, whereby they might see that their sacrifice went up with him into the presence of God; and also (as Expositors generally conceive) by causing fire miraculously to ascend out of the rock, and consume the sacrifice as formerly in that of Gideon's. Judge. 6.21. The angel of the Lord put forth the end of the staff that was in his hand, and touched the flesh and the unleavened cakes, and there arose fire out of the rock, & consumed the flesh and the unleavened cakes: secondly, from those wonders God had shown them; neither, saith she, would he have shown us all these things, that is, all these miraculous signs of God's favor towards us, to wit, the strange burning of the sacrifice, and ascending of the angel in the flame thereof: and thirdly from his imparting those secrets to them concerning their child, Nor, saith she; would he as at this time have told us such things as these, that is, neither would he thus beforehand in a time of such great distress, have told us such comfortable tidings concerning the birth and education of our child, and the worthy service he should do for the deliverance of his Church and people.
Vers. 24. And the child grew, and the Lord blessed him.] That is, he endued him with admirable strength of body, courage of mind, and all other gifts requisite for those worthy services God had appointed him to do.
Vers. 25. And the spirit of the Lord began to move him at times in the camp of Dan, &c.] The camp of Dan was either the place of Samsons dwelling, so called by occasion of that which we find written, concerning the expedition of the Danites against Laish, which it seems was before the days of Samson, chap. 18.11, 12. And there went from thence of the family of the Danites out of Zorah, and out of Eshtaol six hundred men appointed with weapons of war. And they went up and pitched in Kiriath-jearim in Judah: wherefore they call that place Mahaneh-Dan unto this day: or else it may be meant of a camp which the Danites had formed at present in this place, having raised an army to withstand the incursions of the Philistines, who did sorely now oppress them; where Samson serving in his young years, began to give proof of the noble acts he should afterwards do. For the spirit of God began now and then at times to come upon him, and to put him upon strange and admirable exploits, even beyond the ordinary courage and strength of man.
CHAP. XIV.
Vers. 1. ANd Samson went down to Timnath, &c.] A city that was at first in the lot of Judah, Josh. 15.57. and afterward was separated for the tribe of Dan, Josh. 19.43. but was often (if not always) in the possession of the Philistines, in the confines of whose land it stood; and so now it seems it was.
Vers. 2. I have seen a woman in Timnath of the daughters of the Philistines, now therefore get her for me to wife.] It was unlawful for any Israelite, much more for a Nazarite, to marry with a daughter of the Philistines, Deut. 7.3. but it seems Samson did this not without a special warrant from God, either by revelation, or by a strong instinct of the spirit, which he knew well was of God; as appears, first, because it is said verse. 4. that he sought an occasion against the Philistines; secondly, because it is expressed there also, that his father and his mother knew not that it was of the Lord; which implies that Samson knew it well enough: and yet though he had a special warrant from God, he would not do it without desiring the consent of his parents.
Vers. 3. Is there never a woman among the daughters of thy brethren, or among all my people, &c.] That is, neither amongst thy kindred, nor amongst all the people of Israel; thus his parents at first sought to dissuade him from this match because it was against the Law of God.
And Samson said unto his father, Get her for me, for she pleaseth me well.] In these words Samson might have respect to this, that it pleased him well to marry with a daughter of the uncircumcised Philistines, because he had a warrant from God thereby to pick a quarrel against them; but doubtless he could not intend that his father, by those words of his, should think of any such thing, but only that he was pleased with her person, and had thereupon set his affection on her; yea it is evident that he did purposely conceal this from his parents, that he sought an occasion against the Philistines, lest that should have made them the more eager to oppose him herein. Indeed it is strange, that his godly parents should yield (as we see verse. 5. they did) to make such a match for him with a Philistines daughter, only because he had a mind to her; but godly parents are many times too fond and indulgent to their children, and so it seems it was with Manoah and his wife.
Vers. 4. But his father and his mother knew not that it was of the Lord that he sought an occasion, &c.] This last clause many Expositors refer to the Lord, to wit, that he sought an occcasion against the Philistines, by suffering Samson thus to fall in love with a daughter of the Philistines; but first, because if the meaning of these words had been, that the Lord sought an occasion against the Philistines, it might as well have been said, that neither Samson nor his parents knew it, as that his father and his mother knew it not: secondly, because it is manifest in the sequel of the story, that Samson did indeed seek an occasion against the Philistines, as we may see by the riddle he propounded to them at the wedding, and his careful concealing of that which he did to the lion from his very parents, that so the meanning of his riddle might not be known; and especially by that which he said when he addressed himself to be revenged on the Philistines, because his wife was given to another, chap. 15.3. Now saith he, shall I be more blameless then the Philistines, though I do them a displeasure: as if he should have said, now have I gotten a just occasion to be revenged on the Philistines: and thirdly, because Samson is numbered by the Apostle, Heb. 11.32. amongst those, that by faith did notably subdue the enemies of God; which seems to imply, that he had a word and warrant from God for it, therefore I rather conceive, that the meaning of these words is, that his father and his mother knew not that that it was of the Lord, that he, that is, Samson sought an occasion against the Philistines: and then it is manifest by this place, that Samson knew that it was God's will, that by seeking a wife amongst the Philistines, he should take some occasion to be revenged on them, though his parents thought not of any such thing. But may some say, Considering that the Philistines were of those nations whom God had commanded the Israelites utterly to destroy, and so to take their land into their possession; and likewise, that the Philistines had for many years oppressed the Israelites, what need was there that Samson should seek any other occasion against them to be revenged on them? Now to this I answer, first, that it might well be, that the Israelites had by covenant submitted themselves to be in subjection to the Philistines, and in that regard Samson was to seek an occasion against them, that he might without breach of covenant be revenged on them, and thence it may be, that those words are added immediately upon these, for at that time the Philistines had dominion over Israel: and secondly, that Samson not being called of God to undertake the rescuing of the Israelites in a public way out of the power of the Philistines, by raising up an army against them, but being only appointed in his own person to make havoc amongst them, and by that means to weaken their power, and abate their pride; he was in that regard to take occasion from some private personal wrong, to set upon them.
Vers. 5. And behold, a young lyon roared against him, &c.] Either therefore Samson was upon some occasion turned out of the way, or else his parents being either before or behind, Samson was at present going alone by himself; and thus God encouraged him for those encounters against the Philistines, which afterwards followed; as David was prepared in the like kind to fight with Goliath, 1. Sam. 17.36. Thy servant slew both the lyon and the bear: and this uncircumcised Philistine shall be as one of them.
Vers. 6. And the Spirit of the Lord came mightily upon him, &c.] That is, on a sudden the Lord by his Spirit did endue him with such an exceeding measure of courage and strength, that though he had nothing in his hand, not so much as a staff to defend himself, yet with his naked hands he said hold on the lion, and rent him as he would have rent a kid; and herein was Samson a notable type of Christ in his victory over the devil, that roaring lion, as S. Peter calls him, 1. Pet. 5.8. that is continually walking about, seeking whom he may devour. As for that which is added in the next words, that he told not his father or his mother what he had done; the reason of this might be, lest it should prove perilous to have the Philistines hear of an Israelite endued with such admirable prowess and strength; but withal it was an argument of Samsons singular modesty, that having performed such a strange and heroical exploit, he could presently go away after his parents, and when he overtook them, never spake the least word to them of it; and herein too was there some shadow of that which is related concerning Christ, that when he had wrought many miraculous works, did often give charge that there should be no speech of it; as when he had cured a blind man, he sent him away to his house, saying, Neither go into the town, nor tell it to any in the town, Mark 8.26.
Vers. 8. And after a time he returned to take her, and he turned aside to see the carcase of the lion, &c.] Having it seems formerly concluded the ma • ch between him and the woman of Timnath, he went now thither again to solemnize the marriage, his father and his mother as we see, verse. 9. going along with him as formerly, and so coming near to the place where he had in his last passing that way, slain the lion, he turned aside to see the carcase of the lion; no doubt that the sight of the lions carcase, might affect him the more in the thankful remembrance of that great mercy of God to him, in enabling him so miraculously to kill that ravenous beast when he flew upon him, and so by the providence of God he came to take notice of that, which God intended should be the occasion of the ensuing quarrel between him and the Philistines; for when he came to the place, behold, there was a swarm of bees and honey in the carcase of the lion, that is, in the bones of the carcase as they lay fastened still together, the flesh being eaten or dried away, (for otherwise a swarm of bees would not have settled there); and this shows, that there was some good distance of time between his first going down with his parents to Timnath to make the match between him and the woman of Timnath, to whom he had taken a liking, and his going now down with them the second time to take her to wife.
Vers. 11. And it came to pass when they saw him, that they brought thirty companions to be with him.] The most of Expositors by far, understand this place thus, That when the Philistines saw Samson, perceiving him to be a man of wonderful strength, and full of terror, they brought thirty companions to be with him under pretence of respect, and the custom of their marriage solemnity, but indeed that they might set a guard upon him, lest he should suddenly do them any mischief. But first, because they had seen him before, and were not then afraid of him: secondly, the Scripture doth not anywhere make the least mention of anything extraordinary in Samsons body, or the terror of his countenance; but ascribes his strength merely to the coming of God's spirit upon him: and thirdly, Samson by the guidance no doubt of God's spirit, purposely concealed the killing of the lion, that the Philistines might not be afraid of him: therefore I think it far more probable, that the meaning of these words is only this, that when the brides friends and kindred saw that Samson was come to take his wife, they provided thirty young men, according to the custom of those times, as his companions and bridemen, children of the bride-chamber, as they are called, Matt. 9.15. to attend upon him, and to rejoice with him.
Vers. 12. And Samson said unto them, I will now put forth a riddle unto you, &c.] It was it seems the custom of those times by way of exercising their wits, especially at feasts to strive for the mastery one with another, in point of resolving dark and intricate questions and riddles, whereto some apply that, 1. Kings 10.1. that when the Queen of Sheba heard of the fame of Solomon, concerning the name of the Lord, she came to prove him with hard questions; and so hereupon it was that Samson the first day of his wedding feast propounded a riddle to his bride-men; however his aim doubtless therein was to take an occasion of picking a quarrel with the Philistines; to which some Expositors do add this too, that as Samson in his marrying with a daughter of the Philistines was a type of Christ in his calling the Gentiles to be his people, and so marrying them to himself as his bride and spouse; so also this riddle propounded by Samson was a figure of the doctrine of the Gospel, published to the world by Christ, when the time of the calling of the Gentiles was come, which indeed was a riddle to flesh and blood, according to that of the Apostle, 1. Cor. 1.23. We preach Christ crucified, to the Jews a stumbling block, and to the Gentiles foolishness: as concerning the seven days of the wedding feast here mentioned, see the note Gen. 29.27. and concerning the thirty change of garments which is a part of the wager propounded by Samson, see the note Gen. 45 22.
Vers. 14. Out of the eater came forth meat, and out of the strong came forth sweetness.] The honey which Samson found in the carcase of the lion was the ground of this riddle; but withal we may well think, that meditating by himself concerning this observable passage of God's providence, in yielding him food to eat out of the carcase of that lion that a while before thought to have eaten up him, he called to mind how usually God is wont after the same manner for his children, to bring them good out of evil; & so did the rather propound this riddle because it was a notable enigmaticall expression of God's dealing with his people in this regard. For when Satan's temptations, yea the sins of the godly turn to their advantage, what is this but honey out of that roaring lion that seeks to devour us? When the cruel enemies of God's people are made their friends, or that God turns their malicious practices to the furtherance of the Gospel and the good of the Church, what is this but meat out of the eater? When afflictions, yea death itself yields matter of much sweet comfort to the godly, and opens a way to a better life for them, what is this but sweetness drawn forth for them out of the carcase, as it were, of their strong enemies. Yea principally did this shadow forth that mystery of the sweet and saving food of our souls in the ministry of the Gospel, which we have from Christ's victory over hell and death, by his own death, according to that of the Apostle, Heb. 2.17. Forasmuch therefore as the children are partakers of flesh and blood, he also himself likewise took a part of the same, that through death he might destroy him that had the power of death, that is the devil: and that of our Savior, John 6.51. I am the living bread which came down from heaven. If any man eat of this bread he shall live forever, and the bread that I will give is my flesh, which I will give for the life of the world. The more unexpectedly good comes to us out of evil, the more thankful his people must needs be for it; and therefore God loves to store up comforts, where his people would least expect to find them.
And they could not in three days expound the riddle.] And thus it was with the Philistines, as it is with all other natural men in regard of the mystery of the Gospel which Christ hath published to the world; they are not able by any wisdom and endeavors of their own to comprehend it, unless by the spirit of God it be revealed to them, according to that of the Apostle, 1. Cor. 2.14, 15. The natural man receiveth not the things of the spirit of God, for they are foolishness unto him, neither can he know them because they are spiritually discerned; but he that is spiritual judgeth all things.
Vers. 15. And it came to pass that on the seventh day they said unto Samsons wife, Entice thy husband, &c.] Two passages in this story make it evident, that these men set the bride on work upon the fourth day, to try underhand if she could get the meaning of the riddle from him: first, because it is said verse. 14. that they could not in three days expound the riddle; which implies, that so long only of themselves they tried to find it out, and then began on the fourth day to take another course, to wit, to persuade his wife to get it from him: secondly, because it is said, verse. 17. that she wept before him the seven days while the feast lasted: which shows that she began to press her husband about this, before the seventh day came. The meaning therefore seems to be this, that three days they assayed of their own heads to find out the meaning of the riddle, but then beginning to suspect themselves, on the fourth day they persuaded his wife to see if she could fish it out of him; but when the seventh day came, despairing to find it out of themselves, they came again, and by threatening speeches labored to terrify his wife, that so she might be constrained to use all her skill to wring it from him: entice thy husband (say they) that he may declare unto us the riddle, lest we burn thee and thy fathers house with fire: Indeed it is not likely that they durst have proceeded to such an outrage upon so weak and trivial a ground, only they speak this to scare the timorous woman, that she might be the more importunate with her husband.
Vers. 16. Behold, I have not told it my father nor my mother, and shall I tell it thee?] Though a wife be nearer to a man then his parents, and therefore may expect from him more freedom in the communication of his secrets; yet here Samson considers the reverence that was due to his parents, and the long experience that he had of their faithfulness, in both which respects there was more reason he should have told it them then her.
Vers. 17. And she wept before him the seven days while the feast lasted.] This may be meant of the remainder of the seven days after his companions had set her to win it from him, that from that time she wept to the end of the seven days; yet it is likely, that from the first, out of her own desire to know it, she was importunate with him. See the note above verse. 15.
Vers. 18. And he said unto them, If ye had not plowed with my heifer, ye had not found out my riddle.] These words, If ye had not plowed with my heifer, seems to imply some jealous thoughts in Samson, of some secret and unchaste dealing of the Philistines with his wife; whom therefore in regard of her suspected wantonness he calls his heifer; and if so it were with Samson, no marvel though in his jealousy his spirit was stirred up with great indignation against them. But however, because by plowing the earth is opened, and that discovered which was hidden before, as in that regard a man may be said to dig for a secret, so also to plow for it, and so the meaning of these words may be only this, that if they had not by the help of his wise sought out and discovered the meaning of his riddle, they had never found it out.
Vers. 19. And he went down to Ashkelon, and slew thirty men of them, &c.] Some Expositors have sought what might be imagined concerning the cause why Samson passed over so many places where the Philistines dwelt, and went to Ashkelon to fetch this spoil, which was so far off from Timnath; as that there was there some solemn assembly of the Philistines held, &c. But it sufficeth us to know that by the Spirit of God he was carried thither, and the cause being not expressed, why should we inquire after it? As for the spoil he took from the Philistines he there slew, we must know, that though they that took upon them the vow of a Nazarite only for a time, might not come at any dead body, Numb. 6.6. All the days he separateth himself unto the Lord, he shall come at no dead body. And if they were casually defiled by any such means, they were anew to begin the days of their consecration; yet those that were set apart of God to be perpetual Nazarites, were not it seems tied to these things, to wit, because they could not always avoid them. And besides, what Samson did, he did by the special motion of God's Spirit; and therefore he made no scruple of taking the garments of these slain men, which he gave to his companions; and under them must be comprehended the sheets or shirts also mentioned in the bargain they made, verse. 12.
And his anger was kindled, and he went up to his fathers house.] In his anger leaving his wife behind him.
Vers. 20. But Samsons wife was given to his companion, whom he had used as his friend.] That is, one of those his thirty companions or bridemen mentioned, verse. 11. Some also add that it was he that was chosen to be the first of the bridemen, the next to the bridegroom himself, who according to the custom of those times, was called the bridegrooms friend: to which custom they say the Baptist doth allude, John 3.29. He that hath the bride, is the bridegroom, but the friend of the bridegroom, which standeth and heareth him, rejoiceth greatly because of the bridegrooms voice.
CHAP. XV.
Vers. 1. BUt it came to pass within a while after, in the time of wheat harvest, that Samson visited his wife with a kid, &c.] The time is thus noted when Samson returned to his wife, because afterward there is mention made of the burning of their corn in the fields, partly cut down and partly standing; and doubtless though Samson did really intend reconciliation with his wife, and to that end carried a kid with him, the better to express the love he bare her, and the desire he had to be reconciled to her; yet the Lord was pleased to incline his heart this way purposely, that finding his wife given away to another man, he might take that occasion to be revenged on the Philistines.
Vers. 4. And Samson went and caught three hundred foxes, and took firebrands, &c.] It appears by many places of Scripture, that there were great store of foxes in the land of Canaan; for hence are those expressions, Cant. 2.15. Take us the foxes, the little foxes, that spoil the vines: and Psal. 63.9, 10. But those that seek my soul to destroy it—they shall fall by the sword, they shall be a portion for foxes: and again, Neh. 4.3. Even that which they build, if a fox go up, he shall even break down their stone wall. Now considering that this country did so abound with foxes, and that withal it was summer time, wheat harvest, verse. 1. when foxes, because they are fat, are the more easily taken, it is not a matter of so great wonder, that Samson should take three hundred foxes, especially if withal we do observe, that it is not expressed, either how long they were taking, or whether he took them himself alone, or by the help of others. But however, the Lord that put him upon this way of revenge, could easily supply him with this number of foxes in a short time: The wild beasts of the field are his, Psal. 50.11. and if we remember how by the all-ruling providence of God, there came in of all kinds of living creatures to Noah, that they might be preserved in the ark, Gen. 6.20. and how such a multitude of quail were brought in to the Israelites, Num. 11.31. it will not surely seem incredible, that with the special help of God's providence, Samson should by nets or otherwise, take three hundred foxes within some short time. Now for the exploit he performed with these foxes, it is punctually here expressed, and the reason of each particular we may thus conceive: first he made choice to do it with foxes rather then dogs, &c. because they are creatures that still seek to hide themselves, and to lie lurking in secret places, and therefore being let loose, especially being scared with the fire at their tails, were like to run into the shocks, and standing corn, which being fully ripe, would soon be set on a light flame, and so they would be scared too from one place to another: secondly, he did not let loose each fox single with a firebrand or torch tied to his tail (for the word in the original signifieth both a firebrand and a torch ) because then they might have run speedily into their holes, and the brands or torches drawn on the ground through dirt or water would soon have been quenched but he tied two foxes together, tail to tail, and a firebrand or a torch between their tails, and so the foxes could not fly speedily away, but must needs go straggling up and down, one drawing one way, and another another way, and the brands or torches were for the most part born above ground, that they might not be quenched: and thirdly, though the corn might have been set on fire without this, yet it pleased the Lord to direct Samson to do it this way, that their punishment coming upon them in such a ridiculous way, and by an act of such scorn, even this might be withal some aggravation of their misery. And then again we have by this means in this exploit of Samsons, a notable figure of the divisions that are usually amongst the crafty adversaries of God's people, heretics especially, whereby Christ accomplisheth what he foretold, Luke 12.49. I am come to send fire on the earth, and what will I if it be already kindled? Heretics are like foxes cunning and crafty, hurtful to the places where they live, and noisome by reason of their unsavory and abominable errors; yea they are like foxes tied tail to tail with firebrands betwixt their tails, they differ in many things and cannot agree, one draws one way & another another: only in this they agree together, that they are all incendiaries, that where ever they come set all on a light flame, and so prove the destruction of the places where they live; yea, thus it is usually with all other the enemies of Christ and his people, the Lord usually letting loose some such amongst them, that will be sure to make divisions where they come, that so by a fire of discord amongst themselves they may be devoured through God's just judgment upon them, that sought so unjustly to devour God's people.
Vers. 6. And the Philistines came up, and burnt her and her father with fire.] And thus that fell upon Samsons wife, which by evil means she sought to avoid, when at her wedding she was threatened with burning, chap. 14.15. Entice thy husband that he may declare unto us the riddle, lest we burn thee and thy fathers house with fire: according to that of Solomon, Prov. 10.24. The fear of the wicked, it shall come upon him: and withal, both she and her father were justly destroyed, for breaking the bond of marriage betwixt her and Samson.
Vers. 7. Though ye have done this, yet will I be avenged of you, and after that I will cease.] That is, though ye have been the instruments of God, in executing vengeance upon those that wronged me; yet because ye have done this, not in a way of justice, but out of a rage and fury for the loss you sustained in your corn, I will proceed a little further in executing vengeance upon you, the enemies of God and his people, and then I will cease, to wit, for this time, till I be further provoked; which shows, that what he did was done, not by way of private revenge, but because he knew that God had raised him on purpose, to be a scourge to the Philistines.
Vers. 8. And he smote them hip and thigh with a great slaughter.] That is, some in one place, and some in another, as his blows casually lighted, he pursued them and laid on load upon everyone as they came in his way, and some he smote in someone part of the body and some in another, but where ever his blows fell they malled them, and made them sure for stirring anymore. This I conceive to be the meaning of this proverbial speech, he smote them hip and thigh; though others expound it that he smote both horsemen and footmen, as we may see in the margin of our Geneva bibles; but that cannot be the meaning of it according to our translation.
And he went down and dwelt in the top of the rock Etam.] A place belonging to the tribe of Simeon, whose lot was within the land of Judah, 1. Chron. 4.32. called also Ether. Josh. 19.7. It seems it was a place of some strength (and therefore fortified and made a city of defense by Rehoboam) 2. Chron. 11.5, 6. Rehoboam dwelt in Jerusalem, and built cities for defense in Judah. He built Bethlehem and Etam ) and that therefore Samson went thither, as expecting the Philistines would come up against him; yet not to secure himself from the Philistines, as being afraid of them; but rather lest (as it proved) his brethren the Israelites, being enraged for his provoking the Philistines against them, should attempt to offer him any violence, and so he should be constrained to stand upon his guard against them.
Vers. 9. Then the Philistines went up and pitched in Judah, and spread themselves in Lehi.] That is, in a place afterward called Lehi, which signifieth a jaw-bone, and that by occasion of the exploit done there by Samson with the jaw-bone of an asse, verse 17. And it came to pass, when he had made an end of speaking, that he cast away the jaw-bone out of his hand, and called that place Ramath-Lehi. As for this phrase, and spread themselves in Lehi, it is purposely used to imply how great an army of the Philistines it was that came up against him.
Vers. 12. Swear unto me that you will not fall upon me yourselves.] Thus by yielding up himself to be bound by them, that he might be delivered to the Philistines, he discovered how careful he was, that the Philistines should not hurt the Israelites for his sake, and by agreeing beforehand with them, that they should not fall upon him themselves, he sought to prevent the danger of being constrained to resist them, or do them any hurt in his own defense.
Vers. 13. And they bound him with two new cords, and brought him up from the rock.] And herein was Samson a type of Christ, that was bound by the Jews his own brethren, and so delivered up to Pilate and the Romans, Matth. 27.2.
Vers. 14. And the cords that were upon his hands, became as flax, &c.] Thus our Savior also, of whom Samson was a type, being by the treachery of the Jews, the people whom he came to save, yea his own disciples, delivered over into the hands of his enemies, and so to death, Matth. 26.21, And as they did eat, he said, Verily, one of you shall betray me: yet not without his voluntary yielding thereto, Joh. 10.18. No man taketh it from me, but I lay it down of myself: the pains of death could not hold him, Acts 2.24. but he rose again, and by the jaw-bone of an asse, that is, weak and contemptible means in the eye of reason, the foolishness of preaching, 1. Cor. 1.21. he beat down the kingdom of Satan before him, and hath subdued the world under him.
Vers. 18. And he was sore a thirst, and he called on the Lord, &c.] How sore Samsons thirst was, appears in this, that he was also through faintness ready to die, and so not able to stir from the place where he was, to seek water else where. Though therefore his thirst and faintness, might partly proceed in a natural way, from the violent stirring of himself, in such an extraordinary work as this was, of slaying a thousand Philistines with the jaw-bone of an asse; yet we may well think that there was a special hand of God besides in it: first, that he might herein, as in many other things, be a type of Christ, who in the heat of his agony upon the cross, and when he had now in a manner vanquished all the powers of hell and death, did also cry out of thirst, John 19.28. After this, Jesus knowing that all things were now accomplished, that the Scripture might be fulfilled, saith, I thirst: and secondly, that he might hereby see his own weakness, and so might be kept from being proud of his former victories, and might be taught to acknowledge, that it was merely of God that he had thus beaten down his proud enemes before him: and thus indeed God is usually wont to humble his servants when they have done any memorable act, that they may not be puffed up therewith, as seeing how weak they are in themselves, if they had not been endued with power from on high; as for the words here which Samson spake when he cried upon. God in his thirst, Thou hast given this great deliverance into the hand of thy servant, and now shall I die for thirst, &c. therein, first, he doth not only intimate his assurance that God would not now suffer him to perish, and that because God had so miraculously enabled him to destroy his enemies; but even from this he pleads with God for help, as concluding, that all this great work would, come to nothing if after all this he should perish for thirst, and so should fall into the hands of the Philistines: and secondly, he intimates, that it was in God's service that he had thus wearied himself, and thereupon desires the Lord to remember him in this his extremity. For so much is clearly enough implied in those words, thy servant. Thou hast given this great deliverance into the hand of thy servant, and now shall I die for thirst? For indeed, as long as men are employed in God's service, they may boldly call upon God in all their wants and need, not doubting but he will supply them.
Vers. 19. But God clave an hollow place that was in the jaw, and there came water thereout, &c.] Some read this place as it is in the margin of our Bibles, But God clave an hollow place that was in Lehi, and there came water thereout: So that the meaning may be, either that God clave an hollow place that was in the jaw-bone of the asse, wherewith Samson had before made such havoc amongst the Philistines; or else, that God clave some hollow place in that field, which in memory of this miraculous act of his done with an asses jaw-bone, he had called Lehi, that is, the jaw-bone: and so accordingly also, we must understand the last words of this verse, wherefore he called the name thereof Enhakkor, that is, the well of him that called or cried, which is in Lehi unto this day, to wit, either that Samson called that particular place where the water came out of the jaw-bone, Enhakkor, and that this place hence called Enhakkor, was in that field or tract of ground, which he had formerly called Lehi; or else, that Samson called the fountain, which sprung out of the hollow place in Lehi, Enhakkor; and that this well, or spring of water continued afterwards, and was to be seen in Lehi, at the time when this History was written: and indeed, because the words do seem plainly to imply, that there was a well or spring that continued in that place called Enhakkor, that is, the well of him that called or cried: (insomuch that some hold that the water which God miraculously gave Samson for the quenching of his thirst, was a well that sprung out of the earth, only it came through the tooth, or the hollow place where the tooth had been in the asses jaw) therefore I rather think that God clave an hollow place in the field called Lehi, whence a fountain sprung called Enhakkor; which continued until the time of writing this History; then that it was an hollow place out of the very jaw-bone of the asse, out of which God brought water, that Samson might drink thereof and be refreshed.
Vers. 20. And he judged Israel in the days of the Philistines twenty years.] See the note, chap. 13.1.
CHAP. XVI.
Vers. 1. THen went Samson to Gaza, and saw there an harlot, and went in unto her.) This mention that is made of his seeing the harlot, to whom he went in, implies, that he went not thither for that purpose, but going secretly thither with some other intent, he was on a sudden entangled with the sight of this harlot, and so drawn to commit folly with her.
Vers. 2. And they compassed him in, and laid wait for him all night in the gate, &c.] That is, hearing by some that had taken notice of him, that he was come into the city, but not knowing into what house he was entered, they took order that the gates should be shut, and narrowly watched, to make sure that he should not escape away in the night, and then at each gate, especially at that gate out of which his way lay, being to go to his own country, they set certain men who should the next morning diligently wait for him, and as he came out, should suddenly kill him, as being afraid any other way to set upon him.
Vers. 3. And Samson lay till midnight, and arose at midnight, and took the doors of the gate of the city, &c.] Knowing it seems by the secret instinct of God's spirit, that he was descried, and that there was wait laid for him, in the dead of the night he arose, and going to the gate of the city, which was fast shut to prevent his escape, took the doors of the gate of the city, and the two posts, and went away with them, bar and all, and put them upon his shoulders, and carried them up to the top of the hill that is before Hebron, and it is thought by some, that Hebron was at least seven Germane miles from Gaza, the city whose gates he carried away, which was not far from the sea-coast; an act of the greatest wonder that ever Samson did, and wherein he was a notable type of Christ, in that glorious act of his resurrection; when being shut up dead in the grave, the sepulcher being sealed, and a company of soldiers set to watch it, notwithstanding all these bars of death, because, as the Apostle said, Acts 2.24. it was not possible that he should be holden of it; early the next morning the stone was removed; and so he arose again by his own Almighty power, carrying away, as it were, the gates and posts of hell and death, and so within a while, ascended up triumphantly into heaven. Indeed, it may seem very strange, that Samson arising newly from the bed of fornication, should have such wonderful assistance from God, as to be enabled to do so glorious and admirable a work: but we must consider, first, that God suffered his holy Nazarite to fall into this sin, to show the weakness of the best and strongest, if left unto themselves: secondly, that God is not wont always to deal with his servants according to their sins; nor presently to withdraw the gifts of his Spirit, though they sometimes greatly provoke him: and thirdly, that God had respect herein to glorify himself, in this triumph of his servant over the Philistines, though afterwards he took his time to correct him, and that sharply too for his sin.
Vers. 4. And it came to pass afterward, that he loved a woman in the valley of Sorek, whose name was Delilah.] It is plainly enough implied, though it be not expressed, that this Delilah was a Philistine Harlot, as the other was, and not his wife, or of the stock of Israel, as some have thought; first, because this story is so immediately brought in, just as another story of the like nature that went before; And it came to pass that afterward he loved a woman in the valley of Sorek, &c. even as if it were purposely added to show how prone the best are, if once entangled in this sin, to proceed still to further degrees of uncleanness; and what misery God suffered his progress in this sin to bring upon him, though he spared him at first: secondly, because the phrase the Spirit of God here useth, he loved a woman in the valley of Sorek, doth not sound as spoken of the love of a wife, but of the love of a harlot: thirdly, because the free intercourse that was betwixt her and the lords of the Philistines, and her hiding the Philistines that were to seize upon him, again and again in a chamber in her house, makes it clear, that Samson was there as a stranger, not in his own house, and amongst his own family: and fourthly, because her whorish; qualities in that she was so readily won by the hire of money to betray him into the hands of the Philistines, and that by dandling him upon her l • p, doth proclaim her to have been neither wife, nor Israelite, but a Philistine and harlot.
Vers. 6. Tell me I pray thee, wherein thy great strength lieth, and wherewith thou mightest be bound to afflict thee.] She asked him this question doubtless in such a manner, that he might not suspect any thought she had of delivering him into the power of his enemies: It is likely, that with many flattering speeches she told him, how much not herself only, but the whole land of the Philistines were astonished, at the report of his admirable strength; and those wonders which he had wrought thereby amongst them, and how happy she thought herself in having such a lover, that was the wonder of the world for strength of body; and then withal, as only out of a desire to satisfy her own curiosity (and the rather because the great affection she bore him, made her long to know as much as she might concerning him) she desires him to tell her wherein his strength lay, and whether anything could weaken his strength, and make him like other men.
Vers. 7. And Samson said unto her, If they bind me with seven green withs, &c.] Thus he answered her, thereby to evade the telling of that which he meant not to discover, and that either as thinking she would be satisfied with this answer, and not attempt to make proof whether it were so indeed or no; or else, as intending to make himself sport with her, if she would make trial of the truth of what he had told; but whilst he thus dallies with her, and assays to put her off with a jest, and did not resolutely deny her as he might have done, at last she prevailed over him, and in good earnest bound him, and delivered him up into the hands of the Philistines.
Vers. 9. Now there were men lying in wait, abiding with her in the chamber.] They durst not come near him to take him, no not when he was asleep, no more then men dare venture upon a sleeping lion; Delilah hid them therefore in some place near at hand, intending to call them forth, if she found he could not break his bands, if otherwise to laugh it out, and make merry with him, as if all done, had been done in sport, to see whether he had told her true.
Vers. 10. And Delilah said unto Samson, Behold, thou hast mocked me, and told me lies: new tell me, &c.] This doubtless Delilah said, not immediately upon his breaking the green withes, but at some other time; for had all this been done at one time, it might have bred some suspicion in Samson; and besides, it is evident she did appoint the Philistines several times to come unto her, as we may see verse. 18. And when Delilah saw that he had told her all his heart, she sent and called for the lords of the Philistines saying, Come up this once, &c.
Vers. 11. And he said unto her, If they bind me with new ropes, &c.] Though he had now found by experience that she would not take what he said for truth, but would try the truth of what he said; yet either because he was content to make himself sport in deluding her, or rather because her importunity was such, that without pretending to satisfy her, he could not be rid of her, (for that he was troubled with her importunity, is evident, verse 16.) he again feigned a false way how he might be bound; and so again a third time, verse. 13.
Vers. 14. And she fastened it with the pin, &c.] That is, having woven his locks with the web, and so rolled the web whereunto his locks were woven about the beam, as Samson had appointed her, she fastened the beam with the pin, that so the beam might not turn back, when he should lift up his head, & then wakened him, &c.
Vers. 16. When she pressed him daily with her words, and urged him so that his soul was vexed unto the death, &c.] The meaning of this is, either that through the distraction of his thoughts and affections, being exceeding loath to reveal this secret unto her, and yet as loath still to deny her, he was indeed ready to faint, or at least was even weary of his life, so that he had rather have died then have continued still in such perplexity; or rather, that it was even death to him to deny her any longer; especially when she began to upbraid him now with mocking her as he had done, and to challenge him that he did not love her, and so thereupon he told her all his heart, as it follows in the next verse. Indeed considering the usual unfaithfulness and treachery of harlots, it is strange, that neither her importunate desiring to know a secret, the discovery whereof might prove so perilous to him, nor her assaying three several times, to bind him in those ways which he had propounded, only to deceive her, should not make him begin to suspect her, or fear some mischief plotting against him; but for this we must remember, that the love of harlots doth usually besot men, and make them very slaves to those their mistresses; especially when God intends to bring some mischief upon them, as now he intended to have Samson punished for his sin.
Vers. 17. If I be shaven then my strength will go from me, &c.] Thus Samson at last told her the truth of that secret, which he was so loath to disclose. Yet this was not because his strength proceeded from his long hair; (for it was merely the gift of God in a supernatural way; and therefore, verse. 20. where the reason is given, why he lost his strength upon the cutting of his hair; it is said, that the Lord was departed from him ) nor was it, because by the ordinary law of a Nazarite, if his head were shaven he was to lose his strength (for neither had all Nazarites this gift of such admirable strength as Samson had, nor was there any such thing in the law of the Nazarite, that those that had their hair cut off, should lose such gifts as God by his Spirit had conferred upon them): But it seems God had bestowed this as a singular gift upon Samson; and that upon condition of his strict observing this law of the Nazarite, in keeping his hair uncut (to wit, that he might be herein a type of Christ, in regard of his invincible strength, and to signify also that the Spirit of grace deprived from Christ to his members, is a Spirit of power, 2. Tim. 1.7.) and it seems too, either by revelation or otherwise, God had expressly declared thus much to Samson; and hence it was, that he told Delilah now, that if he were shaven, he should become weak like any other man.
Vers. 18. When Delilah saw that he had told her all his heart, &c.] Before she persuaded herself, or was at least in great hopes that he had dealt truly with her; but now it seems, she might perceive by his countenance, gesture, and the manner of his expressing himself, that he did indeed tell her the truth from his heart.
Then the Lord's of the Philistines came up to her, and brought money in their hand.) That is, the money promised, verse. 5. that is, each of them eleven hundred pieces of silver, which was five thousand and five hundred pieces of silver, if there were five Lord's of the Philistines, as afterwards, 1. Sam. 6.16. it is said there were. Perhaps they conceited that hitherto she had dallied with them, because she saw not the reward promised tendered to her, and therefore they brought the money now with them the more strongly to tempt her.
Vers, 19. And she began to afflict him, and his strength went from him.] That is, she shock him to awake him out of his sleep, and scared him with crying out as formerly, the Philistines be upon thee Samson; yea, it is likely that she bound him whilst he slept: for how else could she perceive that his strength was gone from him, that she might call the Philistines that were lying in wait to come in and set upon him.
Vers. 20. And he wist not that the Lord was departed from him.] To wit, because on a sudden, at his first waking, he perceived not that his locks were cut off. As for this expression, the Lord was departed from him, thereby only is meant, that God had withdrawn himself from yielding him that supernatural strength, which formerly he had given him; for it is evident, that it cannot be understood of the total loss of God's favor, or the graces of his sanctifying Spirit.
Vers. 21. But the Philistines took him, and put out his eyes, and brought him down to Gaza, &c.] Thus no doubt, God by his providence did dispose of it, that his eyes might first smart for his sins, by means whereof he was first entangled and drawn into sin; and that thither he might be carried away captive, where first his lustful eyes had made him a slave to an harlot. As for the Philistines, first they put out his eyes only by way of revenge, and to make sure he might not hurt them, if he recovered his strength: secondly, they carried him to Gaza, a sea coast town, because being carried so far through the land of the Philistines, the more of the people might come out to see him, and rejoice in the shameful captivity of that their invincible enemy: thirdly, because he should be there furthest out of the reach of the Israelites, if they should think to attempt his rescue: and fourthly, that they might wipe off the stain of that dishonor, which lately he had there done them; by carrying him as a prisoner through that gate, which he had ere while to their great infamy, taken up in his arms and carried away. As for their putting him to grind in the prison house, that was according to the custom of those times: for then, it seems, they would not suffer their prisoners to live idly, but made them grind at the mill; and thence is that expression, where Babylon's captivity is threatened, Isa. 47.2. Take the millstones and grind meal, uncover thy locks, make bare the leg, &c. Yet withal it is likely, they chuckered themselves, to think what good use they should make herein of his great strength.
Vers. 22. Howbeit the hair of his head began to grow again, after he was shaven.] This shows that Samson was kept a good while in prison, ere he was brought out to this their solemn festivitie; and it is noted, not as if his strength lay merely in the length of his hair, but to imply his repentance, the reassuming of his vow of the Nazarite, which he had broken, the recovery of God's former favor, and the restoring of his former strength, together with the sign of his reassumed vow, his Nazarites hair.
Vers. 23. Then the Lord's of the Philistines gathered themselves together, for to offer a great sacrifice unto Dagon their god.] This Dagon was an idol-god amongst the Philistines, and his image was in the upper part like a man, and in the nether part like a fish (as many gather from 1. Sam. 5.4. concerning which see the note upon that place) and that, because happily the Philistines, whose land lay altogether on the sea-coast, did worship him as the god of the sea; he had a temple in Ashdod, 1. Sam. 5.4. And by this which is said here, that all the lords of the Philistines met here together, from all the several lordships of their country, to offer a great sacrifice to Dagon; to wit, for delivering Samson into their hands; it seems he had another temple in Gaza too.
Vers. 25. And they called for Samson out of the prison house, and he made them sport.] To wit, passively, as being abused, derided, buffered, and happily forced to run up and down, that he might dash his head against the pillars; yea, and generally by suffering whatever such a poor blind prisoner can expect from enraged, proud, insulting enemies, when they were now flushed with wine and good cheer; and herein was Samson also a type of Christ; for thus did they sport themselves with our Savior, Matth. 26, 67, 68. Then did they spit in his face and buffeted him, and others smote him with the palms of their hands: Saying, Prophecy unto us, thou Christ, who is he that smote thee: and Matth. 27.29. And when they had platted a crown of thorns, they put it upon his head, and a reed in his right hand: and they bowed the knee before him, and mocked him, saying, Hail King of the Jews.
And they set him between the pillars.] To wit, because there he might be most conveniently seen by the princes and people that were met together; but withal, by the secret providence of God this was so ordered, that he might by thrusting away those pillars, pull down the house upon the heads of the Philistines.
Vers. 26. Suffer me that I may feel the pillars whereupon the house standeth, that I may lean upon them.] This he spake to the lad that led him, that the lad might think it was only weariness; partly through his continual grinding at the mill, and partly through their turmoyling him at present to make themselves sport, that made him now desire to rest his hands upon the two pillars.
Vers. 28. And strengthen me, I pray thee, only this once, O God, that I may be at once avenged of the Philistines for my two eyes.] Thus by his calling upon God for help, it was evident, that he relied not upon his grown hair, but expected the renewing of his strength merely from God, Neither did Samson by seeking to revenge his own wrong, take God's work out of his hand; contrary to that precept, Rom. 12.19. Avenge not yourselves, but rather give place to wrath: for it is written, Vengeance is mine, and I will repay it, saith the Lord; and that because he was a public person raised of God, to punish those that wronged his people; and besides, what he did now, it is likely, he did it by the special instinct of God's Spirit.
Vers. 30. And Samson said, Let me die with the Philistines, and he bowed himself, &c.] This is only an expression of his contempt of death, upon this consideration that he should execute such a remarkable judgment upon the Philistines. His primary and direct intention was not such as is theirs that make away themselves, but his direct aim was to destroy the Philistines; only he was content to lose his life in an action so advantageous to the people of God, and whereby he should give such a deadly blow to their enemies; which is expressed in the following words; so that the dead which he slew at his death, were mo then they that he slew in his life; and herein doubtless, he was a type of Christ, who by death overcame death, Heb. 2.14. And him that had the power of death, which is the devil. To which some add also, that dying thus, with one hand reaching out to one pillar, and the other to another, and so bowing himself, he did the more fitly shadow forth Christ dying with his hands stretched out upon the cross; John 19.30. When Jesus therefore had received the vinegar, he said, It is finished, and he bowed his head, and gave up the ghost.
Vers. 31. Then his brethren, and all the house of his father, came down and took him, &c.] It is indeed strange that the Philistines should yield his body to his kindred to be buried by them. But for this we must consider; first, that happily the Philistines did not know, or would not acknowledge that this house fell by Samsons means, but rather by some other casualty: secondly, that the power of the Philistines, as also their pride and wrath against God's people, must needs by this fatal blow given to all their princes, and so many of the people, be much abated and pulled down, so that this was no time to domineer over the Israelites, or to provoke them by any harsh answer, but rather to provide by all means for their own safety: thirdly, that the hearts of all men are in God's hands: Prov. 16.1. The preparations of the heart of man, and the answer of the tongue, is from the Lord: who might therefore move them to yield Samsons body to his brethren, as he did Pilate to yield to the like suit concerning Christ, John 19.38. Joseph of Arimathea (being a disciple of Jesus but secretly for fear of the Jews) besought Pilate, that he might take away the body of Jesus; and Pilate gave him leave.
And he judged Israel twenty years.] See the note chap. 13. verse. 1.
CHAP. XVII.
Vers. 1. ANd there was a man of mount Ephraim, &c.] All the particular passages related from hence to the end of this book, were certainly in the time of some of the forementioned Judges, & that not long too after the death of Joshua, and not according to the order of time, as they are here inserted, after the death of Samson. Concerning which see the note upon verse. 6.
Vers. 2. And he said unto his mother, The eleven hundred shekels of silver, that were taken from thee, about which thou cursedst. &c.] To wit either by cursing those that had stolen it, through the violence of her passion; or by adjuring those she spake to under a curse to reveal what was become of it, if they knew anything of it. Now the bitterness of his mothers spirit in cursing thus, was doubtless the greater, because she had superstitiously devoted it to a religious use, to wit, the making of images for her son. But yet Micah mentions it as being touched in conscience by way of aggravating his sin, & implying the reason why he could no longer detain it, In mine own hearing, saith he, thou didst curse those that had taken thy silver from thee, or that did not discover where it was, yet wretch as I am, hitherto I have detained it, but no longer dare I lie under a mothers curse, and therefore am I now come to confess my sin, and to restore again the money to you.
And his mother said, Blessed be thou of the Lord, my son.] That is, free be thou from my curse, my son and mayst thou be blessed of the Lord, and not cursed, because thou hast repented of this fact, and so ingeniously dost offer to restore, what unadvisedly before thou hadst taken away from me.
Vers. 3. His mother said, I had wholly dedicated the silver unto the Lord, &c.] Micah's mother here tells him, that she had wholly dedicated the silver unto the Lord, Jehovah as it is in the Hebrew, and yet withal she adds, that it was to make idols for him, to make a graven image and a molten image; whereby it is evident, that in these times, when many of the Israelites were become idolaters, yet they pretended and intended the worship of the true God in their idol-service, not esteeming those dumb and dead images gods, but only representations and remembrances of the true God. Some question whether this which she spake, of a graven image, and a molten image, was meant of two several images, that she intended should be made of her silver, one graven and another molten; or of one image which is called a graven and a molten image, only because they did melt their silver, and cast it into the form of an image, and then did afterwards polish and finish it with graving tools; but that two several images are here intended, is evident in the following chapter, verse. 18. where it is plain that they are named severally, And these went into Micah's house, and fetched the carved image, the ephod, and the Teraphim, and the molten image.
Vers. 4. Yet he restored the money unto his mother.] Though she now gave it him freely, yet he would not keep it, as fearing the disquiet of his conscience, if she would bestow it as she vowed, she might, but he would be sure to rid his hands of it.
And his mother took two hundred shekels of silver, and gave them to the founder, who made thereof a graven image, and a molten image, &c.] The other nine hundred shekels were therefore it seems laid out in providing an ephod and other ornaments for the priest in providing their teraphim, and whatsoever else was requisite for the idolatrous worship o • the • false gods.
Vers. 5. And the man Micah had an house of gods, &c.] That is, a chapel consecrated to these superstitious devotions; and made an ephod, under which are comprehended all other garments for the priests; and teraphim, now these teraphim were a special sort of images, distinguished by that name from all other sorts of images: 2. Kings 23.24. Moreover the workers with familiar spirits, and the wizards, and the images, (the teraphim it is in the original) and the idols, and all the abominations that were spied in the land of Judah, and in Jerusalem, did Josiah put away. It seems they had the shape of men: 1. Sam. 19.13. And Michael took an image and laid in the bed (for there also Michaels image is in the original called teraphim ) and that they made use of them as oracles, and received from them answers what to do in doubtful cases: Ezek. 21.21. The king of Babylon stood at the parting of the way, at the head of the two ways, to use divination: he made his arrows bright he consulted with images, or teraphim: Zach. 10.2. The idols (or teraphim) have spoken vanity, and the diviners have seen a lie, and have told false dreams: and it may well be, that this made the Danites inquire at Micah's house concerning the success of their journey.
Vers. 6. In those days there was no king in Israel, &c.] That is, in those days when Micah did this before related: But when was this? The time is not expressly set down; some conceive this was done after Samsons death, and that therefore it is next related in the course of the history; but the most probable opinion is, that both this, and all that followeth to the end of this book, were done long before Samsons death, and are here only related apart by themselves, that the story of the Judges, the main thing intended in the former part of the book, might not be interrupted: first, because it is not probable that the Danites being a populous •• be, and straitened in their dwelling, by reason of the Amorites so long before, Judge. 1.34. And the Amorites forced the children of Dan into the mountain, for they would not let them come into the valley; would stay so many years ere they would look out to enlarge their borders, which how they did, and how they stole away Micah's gods, is related in the following chapter But especially because in the war of Israel against Benjamin (which is largely related in the three last chapters of this book) Phinehas ministered before the Lord, chap. 20.28. And Phinehas the son of Eleazar, the son of Aaron, stood before it in those days, saying, Shall I yet again go out to battle against the children of Benjamin my brother, who killed Zimri and Cozbi, Numb. 25.7. above three hundred years before Samsons death: It seems therefore, either this was done immediately after the death of Joshua, and those elders, who all their time kept the people from revolting from God, Judge. 2.7. And the people served the Lord all the days of Joshua, and and all the days of the elders that outlived Joshua; who had seen all the great works of the Lord which he did for Israel: and then the meaning of the words may be (there was no King in Israel) that there was no ordinary supreme magistrate, neither King nor Judge, to restrain the people from these wicked courses, or else that it was done in the time of some of the Judges, that followed next after Joshua; and then the meaning of the words must be, that in those days there was no King in Israel; that is, no supreme Magistrate armed with such sovereign authority, to punish offenders that transgressed the law, as the Kings afterwards had; the Judges rather governing the people by counsel, showing them what was the law and will of God, then by the sword of justice, at least, in those times of the Judges, when they were in subjection to those neighbouring nations that tyrannised over them.
Vers. 7. And there was a young man out of Bethlehem-Judah, &c.] That is, Bethlehem in the tribe of Judah, (which was called Bethlehem Ephratah, Mich. 5.2.) to distinguish it from that Bethlehem which was in the tribe of Zebulun, Josh. 19.15. But why is it said in the next words that he was a Levite, and yet withal too of the family of Judah? I answer, because though he was a Levite, yet he was born and bred up amongst them of the family of Judah. It may be true which some conceive, that his father being a Levite, and sojourning there, married a wife of the family of Judah: but it is not usual in Scripture, to style men by the mothers family, and therefore the meaning is, that there he had his birth and breeding: for which cause, he is also said to have sojourned there; because he was not of that tribe, neither was Bethlehem one of the Levites cities, but there he lived as a stranger, as the Levites it seems did in many other places. Afterwards his name is expressed, and of what family he was; to wit, that his name was Jonathan, and that he was the son of Gershom, the son of Manasseh.
Vers. 8. And the man departed out of the city from Bethlehem-Judah, to sojourn where he could find a place, &c.] This shows the corruptions of those times; God had provided liberally for the tribe of Levi; but in these idolatrous times, the people had in a great measure forsaken the Tabernacle; and so their appointed maintenance of tithes, it seems, was not yielded them; for then this Levite needed not have wandered up and down, to procure means of livelihood. See the like, Neh. 13.10, 11. And I perceived that the portion of the Levites had not been given them; for the Levites, and the singers that did the work, were fled everyone to his field. Then I contended with the rulers, and said, Why is the house of God forsaken? and I gathered them together, and put them in their places.
Vers. 10. And Micah said unto him, Dwell with me, and be unto me a father, and a priest, &c.] Though he had consecrated his son to execute the priests office, in his idolatrous chapel, yet because he thought it would be a great honor to his idol-worship, to have one of the tribe of Levi to his priest; either he was content to put his son out of that place, and to put in this Levite in his room; or else meant to join him with his son; and so began to treat with him to this purpose. But yet observable it is, that though he promised to reverence this Levite as a father (notwithstanding his youth) if he would be his priest, be unto me saith he a father and a priest: yet it was but a poor salarie that he tendered him for his service. I will give thee ten shekels of silver by the year, and a suit of apparel, and thy victuals: eleven hundred shekels of silver were set apart, to make their idols, and the appurtenances thereto belonging, and yet ten shekels of silver were thought enough for the priests wages. Indeed had not the time when this was done been extremely corrupt, a Levite would never have prostituted himself to such a base service, as to be a priest to their idol-dunghill-gods, and that too upon such base terms; but hunger will snap at anything, when there is no grace to restrain men; for so it follows in the next verse, and the Levite was content to dwell with the man, &c.
Vers. 11. And the young man was unto him as one of his sons, &c.] Though he reverenced him as a father, as he had promised him before, verse. 10, yet it is said here, that the young man was unto him as one of his sons, that is, he loved him, and used him as if he had been his own child.
Vers. 13. Now I know that the Lord will do me good, seeing I have a Levite to my priest.] But how much he was deceived, the following chapter showeth.
CHAP. XVIII.
Vers. 1. IN those days there was no King in Israel.] See the note, chap. 17. verse. 6.
For unto that day, all their inheritance had not fallen unto them, among the tribes of Israel.] By reason of the Amorites, who cooped them up in the mountains, chap. 1.34. And the Amorites forced the children of Dan into the mountain; for they would not suffer them to come into the valley.
Vers. 3. When they were by the house of Micah, they knew the voice of the young man, the Levite.] The Danites had part of their inheritance in that part of Canaan, which was at first assigned to the tribe of Judah, & therefore it is not unlikely, that some of these spies were formerly acquainted with this Levite, whilst he sojourned in Bethlehem-Judah, and so now knew his voice. However by the different dialect, or manner of speech and pronunciation, which the men of Judah used, from that which was used by the inhabitants of mount Ephraim, they might know him to belong to Judah, though he now sojourned in Ephraim; as we may see in that instance, chap. 12.6 where the men of Ephraim said Sibboleth instead of Shibboleth. And besides, if they heard him speak concerning the employments of his calling, by that they might know he was a Levite.
Vers. 5. And they said unto him, Ask counsel we pray thee of God, &c.] Hearing from the Levite, that Micah had there a chapel of gods, and amongst the rest, an Ephod and Teraphim, which were the Oracles, whereby in those idolatrous times they were wont to inquire of God; and that he was hired to be Micah's priest, they desired him that he would inquire of God, concerning the success of that great business they were going about.
Vers. 6. Go in peace; before the Lord is your way wherein ye go.] That is, the eye of the Lord it upon your way to remove all difficulties, and to make your journey prosperous; he will go out before you, and take care of your journey. Now this answer he might return of his own head, flatteringly, as false Prophets are wont to do. But yet God might permit Satan, by his Teraphim, or some such Oracle, to foretell this concerning the success of their journey, Deut. 13.1, 2, 3. If there arise among you a prophet or a dreams of dreams, and giveth thee a sign, or a wonder, and the sign, or the wonder come to pass whereof he spake unto thee, saying, Let us go after other gods (which thou hast not known) and let us serve them; thou shalt not hearken unto the words of that Prophet, or that dreamer of dreams: For the Lord your God proveth you, to know whether you love the Lord your God with all your heart, and with all your soul. And this seems the more probable, because his answer, as the devils Oracles had wont to be may be interpreted two several ways; either that God saw what they were going about, or that God would prosper them in their journey. But the event answering that promise or prediction of success which he had given them, this made them highly esteem both the priest and his idols.
Vers. 7. Then the five men departed, and came to Laish, &c.] Or Leshem. Josh. 19.47. which afterwards by these Danites, when they had destroyed the inhabitants, and taken it for themselves to dwell in, was called Dan, verse. 29. And they called the name of the city Dan: four particulars are here mentioned, which the spies of Dan noted, and whereby they concluded, that they should easily take this place; the first is, that the people dwelt carelessly, after the manner of the Sidonians, quiet and secure. The Sidonians, in regard of the strength of their city, and their excessive wealth, lived securely and voluptuously, without fear of any enemy that should invade them; the rather, because neither the Israelites, since their entering the land of Canaan, nor any other of the neighbouring nations, had ever attempted anything against them; and after the same manner lived the inhabitants of Laish; yea, and it may well be as some think, that in this their careless security, they are compared to the Sidonians rather then to any other people; because that having some relation to the Sidonians, either by some strict league that was between them, or rather some dependence they had upon them, as their lords in chief; (which seems also to be the reason, why they had no magistrates of their own) hence it was, that they lived so carelessly and securely; not only in confidence of their aid, but as being infected by their example, and so brought to live in such a kind of sensual, voluptuous, secure course of life, as they observed in them. The second is, that there was no magistrate in the land, that might put them to shame in anything. For where there is no magistrates (who are called the shields of the earth, Psal. 47.9.) either to restrain the people from that looseness, and manifold wickedness they are ready to run into, or to provide for their defense, they must needs lie naked and open to all manner of mischief; and the magistrates punishing offenders, is here called a putting them to shame; because the shame doth more curb men from evil, then the smart of punishments. The third is, that they were far from the Sidonians, and therefore could not on a sudden have any aid from them; and yet they were the only people from whom they were like to have help, as is before noted: And the fourth is, that there was neither league nor commerce between them and their neighbors; either of which might have won their neighbors to help them.
Vers. 10. For God hath given it into your hands.] This they grounded, partly upon that which they had observed in Laish, and partly from the encouragement which Micah's priest had given them, verse 6. And the priest said unto them, Go in peace: before the Lord is your way wherein ye go.
Vers. 12. And they went up and pitched in Kiriath-jearim, in Judah; wherefore they call that place Mahaneh-Dan, &c.] Mahaneh-Dan, that is, the camp of Dan, see chap. 13.25. it may well be, that this was the place where Samsons parents dwelt; for Kiriath-jearim stood in the very confines of Judah, Dan, and Benjamin.
Vers. 14. Do ye know that there is in these houses an ephod, and teraphim, and a graven image, and a molten image? now therefore consider what ye have to do.] That is bethink yourselves whether these things will not be a good booty for us; by them we inquired of the Lord, when we went to spy out the land, and received an answer that our journey should be prosperous, and doubtless we may carry the business so, as to make them our own; and therefore consider whether it will not be our best way to take them with us, that we may make the same use of them in future times.
Vers. 15. And they turned thitherward and came to the house of the young man the Levite, &c.] Micah's house may be here called the Levites house, because he dwelt there, but besides though he was of Micah's family, yet he might dwell apart by himself, to wit, in that part of the house which joined to the chapel, where these idols were, and with respect to that it may be said, that they came to the house of the young man the Levite.
Vers. 17. And the five men that went to spy out the land, went up, and came in thither, and took the graven image, &c.] First, no doubt they brought out the priest to their brethren the Danites that stood at the gate, with whom whilst the priest staid, happily saluting some of the chief of them, wishing them good success in the enterprise they were going about, or otherwise showing them such courtesy, as to strangers is wont to be afforded; in the interim the five men went back into his house, and fetched away the images, &c. and therefore it is added in the following words, that the priest stood in the entering of the gate, with the six hundred men that were appointed with weapons of war.
Vers. 18. And these went into Micah's house, &c.] That is, the five men mentioned before, verse. 17. see the former note.
Vers. 20. And he took the ephod, and the teraphim, and the graven image, and went in the midst of the people.] For all the respect that Micah had shown him, now he hoped to have a place of more advantage, away he goes: as for his going in the midst with his idolatrous trash, he did it either for the better defense both of them and his person, or in a kind of apish imitation of the arks being carried in the midst of the tribes.
Vers. 21. So they turned and departed, and put the little ones, and the cattle, and the carriages before them.] The bringing of their wives, little ones, and cattle with them, shows with what assurance of success they went against Laish; and these going away from Micah's house, they place before their army, as not fearing any enemy before them, but suspecting that Micah with all the strength he could raise, would pursue after them, as indeed he did.
Vers. 24. And he said, Ye have taken away my gods which I made, and the priest, and ye are gone away: and what have I more? &c.] As if he should have said, that he esteemed all that they had left him as nothing, now his gods were gone.
Vers. 27. And they smote them with the edge of the sword, and burnt the city with fire.] This is mentioned before, Josh. 19.47. concerning which, see the note there. It may seem strange why the Danites should burn this city, seeing they surprised it purposely that they might dwell in it, and it must needs be a great work, and of great charge to rebuild it again; but this we must consider is usual when cities are stormed and taken, partly through the fury of the soldiers in the heat of the assault, and partly that they may the more easily destroy the inhabitants, whilst they are forced to busy themselves in quenching the fire: cities are seldom taken by force, but that some part of them is burnt with fire.
Vers. 28. And there was no deliverer, because it was far from Sidon, &c.] See the note above, verse. 7.
And it was in the valley that lieth by Beth-Rehob, &c.] Rehob was a city in the utmost north part of the land, near unto mount Libanus, and Hamath, Num. 13.21. So they went up and searched the land from the wilderness of Zin unto Rehob, as men come to Hamath: it was within the portion assigned to Asher. Josh. 19 28. and appointed for the Levites in that tribe, Josh. 21.31. but is reckoned amongst those cities, whose inhabitants the Asherites did not drive out, Judge. 1.31. who are called Syrians of Beth-Rehob, 2. Sam. 10.6. It is evident therefore that Laish, which was also now in the possession of the Canaanites or Syrians, and was nigh Rehob, stood also in the utmost north parts of the land, near to the fountain of Dan, one of the heads of that river which was therefore called Jordan, whence was that proverbial speech, from Dan even to Beersheba.
Vers. 29. And they called the name of the city Dan, after the name of Dan their father, &c.] Because the Danites that seated themselves here, so far off from the rest of their brethren, might fear lest in future times their reference to their brethren should be questioned, they named their city Dan, which was before called Laish, that it might be known to what tribe they belonged; yet withal it is probable they so named their city too in honor of their father the Patriarch, of whom they were descended; but in the mean time they were idolaters and robbers, and this their father Dan did not do, as Christ speaks in a like case, John 8.40. But now ye seek, to kill me, a man that hath told you the truth, which I have heard of God: this did not Abraham.
Vers. 30. And the children of Dan set up the graven image, &c.] The good success which they had in their attempt upon Laish, according to the answer which they had received from this Oracle, made them highly esteem both this priest and his images, and accordingly they established this idolatrous worship of their false gods amongst them; and so this Levite Jonathan the son of Gershom, &c. and his posterity, were priests unto these idolatrous Danites, until the captivity of the land. The most of Expositors understand this of that captivity, when the ark was taken and carried away by the Philistines, 1. Sam. 4.10, 11. And the Philistines fought, and Israel was smitten, and they fled every man into his tent: and there was a very great slaughter; for there fell of Israel thirty thousand footmen. And the Ark of God was taken, and the two sons of Eli, Hophni and Phinehas were slain; for then we see there was a great slaughter amongst the Israelites, and no doubt, many of them were carried away captive, together with the ark; and all this befell them, because of the idolatry that was then in the land, Psal. 78.58, 59. They provoked him to anger with their high places, and moved him to jealousy with their graven images. When God heard this, he was wroth, and greatly abhorred Israel. So that he forsook the Tabernacle of Shiloh; the tent which he placed among men, &c. Besides, Micah's graven image, upon which depended the service of this idolatrous priest, and his successors, stood up only till the remove of the Tabernacle from Shiloh, verse. 31. And they set them up Micah's graven image which he made, all the time that the house of God was in Shiloh; which was doubtless about that time, when the Ark was taken by the Philistines; so that hence it may seem very probable, that the priesthood of these men continued no longer; and that this is the captivity here spoken of. Besides, if it be understood of that captivity, when the ten tribes were carried away captives into Assyria, by Shalmaneser, 2. Kings 17. it may be judged very unlikely, that these idolatrous priests should in Samuel's time be suffered, especially in David's, who was so holy, and potent a King. But yet, because the captivieie of the land, cannot well be understood, otherwise then of a general captivity, I see not why it should not be understood of that captivity when the people were carried away into Assyria by Shalmaneser. It is indeed manifest by the following verse, that Micah's image was pulled down, not long after the Tabernacle was removed from Shiloh; and in Saul's time, it is manifest, that the Tabernacle was in Nob, 1. Sam. 21. But yet, though the idol was suppressed, these idolatrous priests might (in secret especially, though not openly) continue to do this impious service for the Danites, unto the time of Jeroboam; and then might be employed as priests for his golden calf, which was erected in this city Dan, 1. Kings, 12.29. He set the one in Bethel, and the other he put in Dan: for though he made priests of the lowest of the people that were not Levites, verse. 31. yet that doth not hinder but that these idolaters, though Levites, might be of the number of his priests too: and so they might continue till that general captivity of the ten tribes.
CHAP. XIX.
Vers. 1. ANd it came to pass in those days, &c.] Concerning the time when these things were done, see chap. 17. verse. 6.
There was a certain Levite sojourning on the side of mount Ephraim, who took to him a concubine out of Bethlehem-Judah.] Some concubines there were amongst the Hebrews, that were esteemed lawful wives; as concerning the right of the bed, who yet were not esteemed in the rank with other wives, principally and most properly so called; for they had not the honor of being accounted the mother of the family, their children did not inherit with the rest, &c. and that either because they were before such as lived in a servile condition, as Hagar; or because they were taken in a second place, and were not with the same rites and solemnities married to them, as the others were; concerning which see the note, Gen. 22.24. and 25.6. and such a concubine it seems this was; and therefore is the Levite called her husband, both here verse. 3. And her husband arose, and went after her to speak friendly unto her, and again, chap. 20.4. And the Levite, the husband of the woman that was slain, answered, &c. and her father, his father in law, in several places. Why Bethlehem from whence this Levite had his concubine, is called Bethlehem-Judah. See in the note, chap. 17.7.
Vers. 2. And his concubine plaid the whore against him, & went away from him unto her fathers house, &c.] It seems, upon some discovery of her whoredom, or at least some suspicion the Levite had of it, there arose some quarrel betwixt him and his concubine; and thereupon she left him, and went home again to her fathers house, who was too ready to entertain her. The sad effects that followed upon this Levites taking a concubine, makes it manifest, that even in those times, though it were an ordinary thing amongst all sorts of men, even amongst the Levites, to have concubines, yet God was not pleased with it: from the beginning it was not so, saith our Savior, Matth. 19.8.
Vers. 3. And her husband arose, and went after her to speak friendly unto her, and to bring her again, having his servant with him, and a couple of asses.) To wit, to carry their provision, and happily, that both himself, and his concubine, if she would return with him, might sometimes ease themselves by riding as occasion served.
Vers. 11. Come, I pray thee, and let us turn in unto this city of the Jebusites, and lodge in it.] For though the children of Judah had taken from the Jebusites that part of Jebus that is, Jerusalem, which was in their tribe, chap. 1.8. The children of Judah had fought against Jerusalem, and had taken it, and had smitten it with the edge of the sword: yet out of that part which belonged to Benjamin (on which side the Levite was now travelling) the Jebusites were not wholly expelled, chap. 1.21. The children of Benjamin did not drive out the inhabitants of Jerusalem; but the Jebusites dwell in Jerusalem with the children of Benjamin unto this day.
Vers. 14. And the sun went down upon them, when they were by Gibeah, which belongeth to Benjamin.] There was a Gibeah in the tribe of Judah, Josh. 15.57. to distinguish this from that, it is here called Gibeah, which belongeth to Benjamin, and else where Gibeah of Saul, 1. Sam. 11.4. it is thought to be the same, which Josh. 21.17. is called Gebah, which was a city given to though Priests, the sons of Aaron. Against which it makes nothing, that here it is said, verse. 16. the men of the place were Benjamites: for the priests did not dwell alone in such cities, though they were the lords and owners of them.
Vers. 15. And they turned aside thither, to go in and to lodge in Gibeah.] Though it were a pious resolution in the Levite, rather to chose to lodge in Gibeah then in Jebus, and that because Jebus was a city wherein the idolatrous and uncircumcised Jebusites dwelt; yet this proved fatal both to him and his, as the best counsel may have the worst success, and that because there is a secret over-ruling hand of God, that may by this means bring about what he hath determined for the punishment of some other sins which we mind not.
Vers. 16. And behold, there came an old man from his work, out of the field at even, which was also of mount Ephraim.] Though he were an old man, yet he followed his work in the field, and that until the even, which is doubtless noted to his praise. As for that last clause, that he was also of mount Ephraim, that no doubt is expressed to intimate, that this amongst other things made the old man the readier to entertain the Levite, when he heard him say verse. 18. that he was of mount Ephraim too.
Vers. 18. But I am now going to the house of the Lord.] The Tabernacle at this time was in Shiloh, Josh. 18.1. and Shiloh was in the tribe of Ephraim: either therefore there the Levites dwelling was; or else, he meant first to go to the house of the Lord, to do his service there; and then afterwards to pass forward on his journey homeward. However, it is probable, that he mentions his going to the house of the Lord, that he might know him to be a Levite.
Vers. 22. Behold, the men of the city, certain sons of Belial, beset the house round about, &c.] A like fact to this we have formerly related, concerning the Sodomites; of which see the note, Gen. 19.4. as for this term Sons of Belial, see Deut. 13.13.
Vers. 24. Behold, here is my daughter a maiden, and his concubine, them I will bring out now, &c.] See the note, Gen. 19.8.
Vers. 25. So the man took his concubine, and brought her forth unto them; and they knew her, &c.] In the foregoing words it is said, that when the old man, the Levites host, proffered these varlets his daughter, a virgin, and the Levites concubine, thereby to take them off from that unnatural uncleanness, wherewith they meant to satisfy their lust upon the Levite himself, the men would not hearken to him; yet when immediately by the Levites means, his concubine was indeed brought out unto them, and left amongst them, they fell upon her and defiled her, and that in such an outrageous barbarous manner, that she died of it; which was doubtless, because having once an object for their lust in their power, they could not forbear; and so forgetting their former resolutions, they laid hold on her, and abused her in a most inhumane and execrable manner.
Vers. 26. Then came the woman in the dawning of the day, and fell down at the door of the man's house▪ &c.] That is, she fell down dead at the door of the man's house, and there lay till break of day, when her husband going forth to see what was become of her, found her dead; and thus though her husband had pardoned her whoredom, yet God punished it, and that too with her own sin; adultery was her sin, and adultery was her death; she had dealt treacherously against her husband; one would not satisfy her, but she exposed herself to the lust of a stranger; and now she was abused to death, by the lusts of so many barbarous wretches, whom she knew not, that by so abusing her they murdered her.
Vers. 27. And her hands were upon the threshold.] This is added, to imply the reason of that which follows, why the Levite spake to her to rise, verse. 28. And he said unto her, Up, let us be going; to wit, because she lay in such a manner, her hands laid upon the threshold under her head, as if she had been asleep.
Vers. 29. He took a knife, and laid hold on his concubine, and divided her, together with her bones into twelve pieces, and sent her into all the coasts of Israel.] That is, to each of the twelve tribes a piece (for to the tribe of Levi that was dispersed through all the land, there was none sent) and this was done, that the fight of her dead limbs might affect them the more, and stir them up to be the more zealous for the punishment of this horrible villainy, that had been committed upon his concubine, Some conceive, that there was none sent to the tribe of Benjamin, but that there was two pieces sent to the tribe of Manasseh, because that tribe dwelt half within Jordan, and half without. But this is altogether a groundless conceit; for there was most reason for sending a piece to Benjamin, in regard the fact was committed in a city of their tribe; and there was as much reason why they should have sent two pieces to the tribe of Dan, as to the tribe of Manasseh; since the tribe of Dan was also seated in two several parts of the land; some in the portion of Judah, and some northward at Laish, as in the former chapter was related.
Vers. 30. And it was so, that all that saw it, said, There was no such deed done nor seen, &c.] The messengers relating the cause why the Levite had done this, not only the elders of each tribe, (to whom these parcels of her body were sent, because there was no magistrate armed with regal power to punish this fact) but even all that came to the hearing of it, cried out against it as a matchless vill • nigh; and stirred up one another not to let it pass unrevenged. And hence is that expression of the prophet, Hos. 9.9. They have deeply corrupted themselves, as in the days of Gibeah.
CHAP. XX.
Vers. 1. THen all the children of Israel went out, and the congregation was gathered together, &c.] All the children of Israel, that is, the chief of all the people, as it follows in the next verse, all the elders and officers, captains, and men of war, except only they of the tribe of Benjamin went out from their own habitations severally, and were gathered together as one man, that is, unanimously, as readily, as if one man only had been appointed to come to any place: and thus was there an assembly of all the land, to wit, those within Jordan from Dan to Beersheba, and together with them also of the land of Gilead, that is, those without Jordan, and that in Mizpah; Mizpah was a place where the Israelites did usually hold their public assemblies, 1. Sam 7.5. And Samuel said, Gather all the children of Israel to Mizpah; and so also, chap. 10.17. and Jer. 40.7, 8. It is very probable, that it stood in the confines of Judah and Benjamin, and is therefore reckoned amongst the cities of both tribes, see Josh. 15.38. & 18.26. neither could there be therefore, for the business they met about, a fitter place chosen: now here they are said to be gathered together unto the Lord, not because the Tabernacle was there, as we shall after see, verse. 27. but either because they were assembled in God's name, and to hear what God would give them in charge; or because in all judicial assemblies, the Lord is in a special manner present; Psal. 82.1. God standeth in the congregation of the mighty, he judgeth among the gods; or else, because they met in a synagogue, a house set apart for public prayer, and teaching the people, which seems the more likely, even because of that which we read in one of our Apocryphal books, 1. Macc. 3.46. Wherefore the Israelites assembled themselves together, and came to Maspha, over against Jerusalem: for Maspha was the place where they prayed aforetime in Israel. Some conceive I know, that the Ark was at present removed to Mizpah; but of that see verse. 27.
Vers. 2. Four hundred thousand footmen that drew sword.] The number of these men of war is expressed, both to show their zeal in seeking to punish this abominable fact of the men of Gibeah and also to show how evidently the hand of God was against these Israelites, when they were twice beaten by the Benjamites; and yet were so many more in number then they.
Vers. 3. (Now the children of Benjamin heard that the children of Israel were gone to Mizpah)] This is added to imply, how resolved the Benjamites were to stand out in defense against the rest of the Israelites, who hearing of the Israelites assembling themselves about this business, neither went to the assembly themselves, nor sent any messenger to them.
Vers. 5. And the men of Gibeah rose against me, and beset the house round about upon me by night, and thought to have slain me.] To wit, by their unnatural lust, as they had slain his wife; or at least he means, that they thought to have done that to him, which rather then he would have endured, he would have lost his life.
Vers. 7. Behold, ye are all children of Israel, &c.] And therefore ought to take to heart, that so foul an abomination should be committed in Israel; it concerns you all, and therefore look to it.
Vers. 8. We will not any of us go to his tent, neither will we any of us turn in to his house.] This is added, to show how zealous they were in seeking to punish this horrible sin, they vowed that they would not so much as go home to their houses, till they had executed judgment upon those that were guilty of it; yea not only so, but also at the same place and time; at least when the report was brought them, that the Benjamites would not deliver the malefactors into their hands, but were resolved rather to defend them; they vowed also, that having slain the Benjamites, they would not give any of their daughters in marriage to any that were left alive, chap. 21. verse. 1. Now the men of Israel had sworn in Mizpah, saying, There shall not any of us give his daughter to Benjamin to wife: and that they would likewise destroy every town throughout the whole land of Israel, that had not sent some of their people to this assembly, to help them in this war, chap. 21.5. They had made a great oath concerning him that came not up to the Lord, to Mizpah, saying, He shall surely be put to death.
Vers. 9. We will go up by lot against it.] That is, we will by lot determine it, who shall go up to fight against Gibeah, and who shall go forth to fetch in victuals, and other provisions for the people: one in ten had need to be set apart for this service, and who they shall be, the lot shall decide.
Vers. 12. And the tribes of Israel sent men through all the tribe of Benjamin, &c.] Though the Benjamites absenting themselves from the assembly of all Israel at Mizpah, was a just ground of suspicion, that they meant not to yield up the malefactors to be punished; yet would not the Israelites thereupon make war presently against them, but first they sent messengers to all the families of the tribe of Benjamin, to desire the delivery of those sons of Belial to deserved punishment, that so if it were possible, blood-shed and civil war might be prevented.
Vers. 13. Deliver us the men, the children of Belial, which are in Gibeah, that we may put them to death, and put away evil from Israel.] That is, make others afraid to commit such horrible sins, and do what we can to divert the evil of punishment, which God may else justly lay upon us, even by cutting them off which have committed this crying villainy.
But the children of Benjamin would not hearken to the voice of their brethren the children of Israel, &c.] That is, though the Israelites were their brethren, whose advice therefore they might well think, tended equally to the good of them all, and against whom to fight in the defense of such wretches, must needs be counted a most unnatural and ungodly course; yet because they thought it a dishonor to them, that the other tribes should intermeddle with punishing any within their territories, and were so proud of their strength, and highly conceited of their abilities for martial affairs, that they thought themselves able enough to make good their part against all the tribes of Israel beside, they would not hearken to their brethren but prepared to fight it out.
Vers. 15. And the children of Benjamin were numbered at that time out of the cities, twenty and six thousand, &c.] This is added, to imply what it was that made them despise the counsel of their brethren, to wit, their confidence in their own strength; of this six and twenty thousand and seven hundred, there were slain by the Israelites twenty five thousand and an hundred, verse. 35. and there were only six hundred of them that saved themselves in the rock Rimmon, verse. 47. It seems therefore, that the other thousand were slain in the two first battles wherein the Benjamites overcame the Israelites; for it is not likely they should vanquish the Israelites in two set battles, and kill so many thousand of them without any loss in their own army.
Vers. 18. And the children of Israel arose, and went up to the house of God. &c.] The house of God was at this time in Shiloh, see verse. 27. & thither therefore they went to ask counsel of God, saying Which of us shall go up first to the battle, &c. It may seem strange that the people of God, undertaking so just a war as this was against the Benjamites, out of a zeal to punish those that had committed so foul a sin & because the Benjamites did undertake the defense of them that they might not be punished, should notwithstanding be twice beaten and vanquished by those Benjamites, as we see afterwards they were, not without the loss of forty thousand of their men, especially if we consider this which is here said, that before they went to fight with them, they were so careful to go to the house of the Lord, that there they might ask counsel of God; but to remove this scruple, we must know that God is wont in great wisdom, and without any stain either to his justice or mercy towards his people, to suffer a while, those that have a just cause to go by the worst: as first, to prevent the ascribing of their victory to their own prowess or strength, by letting them see how little good their great armies could do, if the Lord should withhold his help from them: secondly, to beat them off from that confidence in their great strength and in the justness of their cause, which beforehand he perceives in them: till men have learnt to go out of themselves, and to rely only upon God, they are not fit for his aid: thirdly, to punish them for some sins, wherein he perceives them to run on without fear; that so by their loss, they may be brought to see, bewail, and forsake those sins. And for these reasons doubtless God did suffer these Israelites to be so shamefully beaten by the Benjamites; for both idolatry and many other sins were rife amongst them, as we see, chap. 17.6. and particularly in the idolatry of Micah and the Danites: 2. trusting in the justness of their cause, and the multitude of their men, in regard of whom the Benjamites were but a handful: their spirits were too much puffed up with assurance of victory, and hence it was that they never asked God whether they should go against the Benjamites, or whether they should prevail; they never prayed to God for his help, they never sought by fasting & humiliation, by repenting of their own sins, and by offering up sacrifices of atonement, to make their peace with God; but only as men assured of victory, to prevent variance amongst themselves, they desired to know which of the tribes should go up first against Benjamin; they concluded, that having eleven tribes against one, four hundred thousand against six and twenty thousand, they must needs prevail.
Vers. 21. And destroyed down to the ground, of the Israelites that day, twenty and two thousand men.] See the note before on verse. 18.
Vers. 23. ( And the children of Israel went up, and wept before the Lord until even, &c.] But they did not fast and afflict their souls, and offer up sacrifices to make an atonement with God, as afterwards they did, verse. 26. It seems their weeping now was more for their loss in the former battle, then for their sins, or at least that they were not so thoroughly humbled, and so truly penitent as was fitting; and therefore again after this their enemies prevailed. Indeed now they began to see that their multitude and strength was vain without God's help, and therefore inquired whether they should go forth to battle against the Benjamites or no; but withal they pitched upon a wrong cause of their ill success, supposing it was only because God was not pleased with their making war against their brethren, never thinking of their sins; and therefore God answers them accordingly, Go up against him: which was no more in effect then this, though he be your brother you may fight against him.
Vers. 26. All the people came up, and came unto the house of God and wept, and sat there before the Lord and fasted, &c.] Now they not only wept as they did before, verse. 23. (which might only be for the loss they sustained) but also fasted and offered burnt-offerings, and peace-offerings before the Lord: which shows that now they perceived that though God liked the cause they had undertaken, yet he was displeased with their persons, and that therefore they fasted and afflisted their souls in a most solemn manner, repenting them of their sins, and turning to the Lord, and offered burnt-offerings and peace-offerings, to make an atonement for their sins, and to obtain God's favor, that he would now prosper them in this their war against Benjamin.
Vers. 27. ( For the ark of the covenant of God was there in those days.] That is, in those parts about Gibeah, to wit, in Shiloh, which was not far from Gibeah, chap. 21.12. And they found among the inhabitants of Jabesh-Gilead, four hundred young virgins that had known no man by lying with any male, and they brought them to the camp at Shiloh; or rather the ark was there, that is, in the house of God, whether in the former verse it is said they went up; though in after times the Ark was a long while out of the Tabernacle, yet in those days it was there, in the house of God in Shiloh.
Vers. 28. And Phinehas the son of Eleazar, the son of Aaron, stood before it in those days.] That is, ministered before the Lord in the priests office: Deut. 10.8. The Lord separated the tribe of Levi, to bear the Ark of the covenant of the Lord, to stand before the Lord, and to minister unto him, and inquired of the Lord by Urim and Thummim, before the Ark in the behalf of the people. And hereby it appears, that this story of Israel's war with Benjamin, did not fall out after Samsons death, according as it is here set down in order of the History, but long before: for had Phinehas lived after Samson, he had been well nigh four hundred years old, whereas in this time, it was a rare thing to live till fourscore years; Psal. 90.10. The days of our years are threescore years and ten, and if by reason of strength they be fourscore years; yet is their strength labor and sorrow: for it is soon cut off, and we fly away.
Vers. 29. And Israel set liars in wait round about Gibeah, &c.] Though the last time the Israelites inquired of the Lord what they should do, God had assured them that they should prevail against the Benjamites: Go up, for tomorrow I will deliver them into thy hand; yet were they never a whit less careful, to try if by policy they could get any advantage against them: and as may be gathered by several passages in the following part of the chapter, though the relation be somewhat intricate, the course which they took seems to be this; they divided their army into three parts; one part was laid in ambush in the meadows of Gibeah, verse. 33. the other part was sent against Gibeah, who were presently to fly before the Benjamites, that they might draw them far off from the city, verse. 30, 31. and the third was to stay in Baaltamar, and to renew the battle, when the Benjamites came thither, pursuing the Israelites that fled before them.
Vers. 30. And the children of Israel went up against the children of Benjamin, &c.] That is, that part of their army that was to make an assault upon the Benjamites, and then presently to give back and fly. See the foregoing note.
Vers. 31. In the high ways, in which one goeth up to the house of God, and the other in Gibeah, in the field.] This surely was another Gibeah, called Gibeah in the field, to distinguish it from that Gibeah against which the Israelites now warred, which stood on a hill; happily it is the same which is called Gaba, Josh. 18.24.
Vers. 33. And all the men of Israel rose up out of their place, and put themselves in array at Baal-tamar.] That is, the main body of the army which stayed in that place to receive the Benjamites, when they should follow on in the pursuit of the flying Israelites. See the note, verse. 19.
Vers. 34. And there came against Gibeah ten thousand chosen men out of all Israel, &c.] These ten thousand were I conceive, the liars in wait mentioned, verse. 33. but yet that which follows, and the battle was sore, but they knew not that evil was near them, must be meant of the battle betwixt the Israelites, that set themselves in array in Baal-tamar, verse. 33. and the Benjamites that were fallen upon them, as they came pursuing the Israelites, who did purposely fly before them; for these Benjamites they were that knew not that evil was near them, but fought courageously till afterward they saw the smoke of the city arise; and then they fled before the Israelites, as it is afterward more particularly described, verse. 38, &c.
Vers. 35. And the Lord smote Benjamin before Israel.] Though they used now a stratagem which they used not before, yet it was not thence that they prevailed, but because the Lord was at peace with them, and gave them the victory.
And the children of Israel destroyed of the Benjamites that day twenty and five thousand, and an hundred men.] To wit, eighteen thousand in the fight, verse. 44. And there fell of Benjamin eighteen thousand men; and five thousand which they gleaned in the high-ways, as they found them in the pursuit, scattered here and there, verse. 45. and two thousand which they slew at Gidom, verse. 45. and the odd hundred, which is not expressed in the particulars, was slain it seems, some in one place, and some in another.
Vers. 41. And when the men of Israel turned again, the men of Benjamin were amazed.] This is added to clear that which was said, verse. 40. to wit, how the Benjamites came to look back, and see the flame of the city; the reason was, that they were amazed to see the flying Israelites on a sudden turn head, and renew the battle with such courage and violence, and thereupon looking behind them, saw their city was taken, and set on fire.
Vers. 46. So that all which fell that day of Benjamin, were twenty and five thousand, &c.] There fell that day twenty five thousand one hundred. See verse. 35. And the children of Israel destroyed of the Benjamites that day, twenty and five thousand, and an hundred men; but here the great number is only expressed.
Vers. 48. And the men of Israel turned again upon the children of Benjamin, &c.] That is, having slain all the Benjamites that were in arms for the defense of Gibeah, together with all the inhabitants of the city; they then addressed themselves to take vengeance on the rest of the tribe of Benjamin, because they also had a hand in the sending out men for the defense of Gibeah; and herein proceeded with such fury and rage, that they utterly destroyed both in town and city where ever they came, all that came to hand, both man and beast; that is, they spared neither women nor children, nor any living thing that came in their way; and this they did, either as judging that they were bound to deal with them, as with those that were anathematized, or devoted to destruction; according to the direction which was given by the Lord, concerning any city that should set up idolatry amongst them; Deut. 13.15, 16. Then thou shalt inquire and make search, and ask diligently; and behold, if it be true, and the thing certain, that such abomination is wrought among you, thou shalt surely smite the inhabitants of that city with the edge of the sword, destroy it utterly, and all that is therein, and the cattle thereof with the edge of the sword; or rather only out of the fury and rage wherewith they were transported; partly, because it was such a horribe villainy which the Benjamites had undertaken to defend; and partly, because so many thousands of their own tribes had perished in this war against the Benjamites: concerning which see what is further noted in the following chapter, verse. 1.
CHAP. XXI.
Vers. 1. NOw the men of Israel had sworn in Mizpah, saying, There shall not any of us give his daughter to Benjamin to wife.] To wit, when they there first agreed to undertake this war against the Benjamites, chap. 20.8. The most of Expositors hold, that the drift of this oath was the utter extirpation of the tribe of Benjamin; as indeed all the women of their own tribe being slain, this withholding from them the daughters of Israel, must needs extinguish the tribe, unless they would marry the daughters of the heathen about them, which was not lawful; but yet the opinion of Expositors differeth about this oath. For some hold, that it was an unlawful, unadvised, rash oath, thus to bind themselves to cut off a tribe from Israel; and that now they began to see their folly, and repent themselves of it: but then others think that it was lawful and warrantable; (yea some, that it was not without God's appointment) because it is not likely, that Phinehas, and others such as he, would else have suffered them publicly to bind themselves with such an oath. Now herein I conceive, that they are on both sides mistaken, in that they think this oath aimed at the extinguishing of the tribe, whereas it appears not that they ever meant wholly to root out all, men, women and children, in the tribe; but only, that having destroyed utterly all the inhabitants of Gibeah, they would also then send several companies of their army, to the several cities of Benjamin, and destroy them also with a great destruction; unto which they then added this oath, in a further manifestation of their detesting this fact of the Benjamites, in maintaining the men of Gibeah, who were guilty of such a horrible villainy, to wit, that they would not make any marriages with those that should remain of the tribe, to show that they esteemed no otherwise of them, then of heathens, and such as deserved not the name of Israelites: which will appear the more probable, if we consider, first, that it is nowhere expressed, that they vowed to destroy all the men and women in this tribe: secondly, that if they had so vowed, there would have been no place for this vow, of not giving their daughters in marriage to them: thirdly, that the vow being made before the battle, they might have supposed that some of the women might escape, as well as some of the men: and fourthly, that verse. 3. they seem to say, that this danger of losing a tribe, was happened unto them besides their expectation: Why is this come to pass, say they, &c? This seems to be that which troubled them. All the men, women, and children, being in the heat of battle, besides their expectation, everywhere slain (the Israelites everywhere falling upon them with extreme fury) those six hundred men only excepted, that were fled to the rock Rimmon, they now saw that the keeping their oath of not making marriages with them, would tend to the utter extirpation of the tribe; and this did now at last exceedingly perplex them.
Vers. 2. And the people came up to the house of God, &c.] To wit, when they perceived that all the women of Benjamin were destroyed, and none left of that tribe, but only those six hundred men that were fled to the rock Rimmon, chap. 20.47. for now at length they began to consider into what a strait they were fallen; namely, that having slain all the women of Benjamin, and having withal made a vow, that none of them would give their daughters in marriage to the men of that tribe, either those six hundred men must take them wives from the heathens, and so the holy seed must be polluted; or else a tribe must perish from Israel, (and so their body politick which God had formed, must be dismembered) or themselves must break an oath which they had solemnly taken, as in God's presence; and so thereupon they went with their whole army to the house of God in Shiloh, (and therefore it is said in the twelfth verse of this chapter, that the camp was in Shiloh) there to bewail these difficulties they were fallen into; and to consult together; yea, happily also to inquire of God what they should do.
Vers. 3. O Lord God of Israel, why is this come to pass in Israel, that there should be today one tribe lacking in Israel?] As if they had said, Alas Lord, that it should so be, that one tribe should be wholly cut off from thy people: for I conceive the words are only spoken to bewail the loss of a tribe; but yet more may be implied, for if they destroyed all the women, not by warrant of any command from God, which some think they did, but only through their own immoderate rage and fury against them; it may well be, that these words were spoken to intimate, by way of excusing themselves, that they did not intend to have destroyed them all; and that this was happened to them besides their expectation, through the secret all-ruling providence of God; and that therefore they would desire the Lord that something might be done to prevent this great evil.
Vers. 4. And the people rose early, and built there an altar, and offered burnt offerings, and peace offerings.] Being at the house of God in Shiloh, what needed they any other altar then that in the Tabernacle? I answer, that either this altar was built as a memorial of God's prospering them against the Benjamites, and that their sacrifices were notwithstanding offered on the altar in the Tabernacle; or else that they reared this altar for this present occasion, because the ordinary altar was not sufficient for the offering up of such a multitude of sacrifices, as were now brought in by the people, after they had prevailed against the Benjamites; for the like we see was done, 1. Kings 8.64. The same day did the King hallow the middle of the court that was before the house of the Lord: for there he offered burnt offerings, and meat offerings, and the fat of the peace offerings: because the brazen altar that was before the Lord, was too little to receive the burnt offerings, and meat offerings, and the fat of the peace offerings: and that the rearing of altars, upon such extraordinary occasions was not unlawful, we may probably gather from Exod. 20.24. An altar of earth thou shalt make unto me, and shalt sacrifice thereon thy burnt offerings, and thy peace offerings, thy sheep and thy oxen: In all places where I record my name, I will come unto thee, and I will bless thee.
Vers. 5. For they had made a great oath concerning him that came not up to the Lord to Mizpah, saying, He shall surely be put to death.] This cannot be meant of every particular man, but it must be meant of every city, or town, that sent none to help them against the Benjamites; and the oath they had taken concerning these, is called a great oath, partly, because it was generally taken by all the people in a solemn manner; and partly, because it was taken with some severe execration against any, that should dare to break it, as is expressed concerning the other oath, verse. 18. Howbeit, we may not give them wives of our daughters: for the children of Israel have sworn, saying, Cursed be he that giveth a wife to Benjamin.
Vers. 11. Ye shall utterly destroy every male, and every woman that hath lien by man.] For even against these inhabitants of Jabesh-Gilead, they thought they were bound to proceed as against men devoted, who were to be all destroyed; and that because they came not forth to help their brethren against the Benjamites. See the note in the former chapter, verse. 48.
Vers. 12. And they found among the inhabitants of Jabesh-Gilead, four hundred young virgins that had known no man, &c.] To wit, such as were marriageable, and not yet married; the Israelites gave them order only to save such as these, not doubting but of these there would have been six hundred found, for the six hundred Benjamites that were left alive; but there were only four hundred such found: and the rest being killed, there were not wives enough for them: for which the Israelites afterwards blamed themselves, verse. 22. Be favorable unto them for our sakes, because we reserved not to each man his wife in the war.
Vers. 12. And they brought them unto the camp to Shiloh, which is in the land of Canaan.] Because they brought them from Jabesh-Gilead, which was without Jordan; therefore it is said, that they brought them to Shiloh, which is in the land of Canaan; for the land within Jordan was more peculiarly called the land of Canaan.
Vers. 14. And they gave them wives which they had saved alive, of the women of Jabesh-Gilead.] Wherein they conceived they brake not their oath, because they were not their own daughters.
Vers. 19. Then they said. Behold, there is a feast of the Lord in Shiloh yearly, &c.] Having hitherto only provided four hundred wives for four hundred of the Benjamites that were fled to the rock Rimmon; now they pitch upon another way whereby the other two hundred should be supplied with wives, that so that tribe that was almost wholly destroyed, might the sooner grow up again: namely, that at the time when there was a feast of the Lord kept yearly in Shiloh, these two hundred Benjamites should hide themselves in the vineyards there abouts, and so when the daughters of Shiloh came forth to dance, they should then catch every man his wife, and so carry them away. A great question it is, what feast it was in Shiloh when this was to be done; some conceive it was some civil festivity, and time of rejoicing which they kept in that town, either because of some fair or time of extraordinary concourse for traffic or some such like occasion; but others again think that it was one of those three solemn feasts, when all the males of Israel were to come up to the Tabernacle of the Lord, Deut. 16.16. and indeed because the Tabernacle was now in Shiloh, and because it is called a feast of the Lord; this seems the more probable: only in regard the women used to come up voluntarily from all parts of the land at these feasts to the Tabernacle, (though only the males were bound to come up by the Law) it may be thought that they should also join in these dances, and then it may be questioned how they should propound to the Benjamites the taking away the daughters of Shiloh only; but for this we must consider, that it seems it was a known custom, that only the inhabitants the daughters of Shiloh used to go forth in dances; at least in that place where the Benjamites were appointed to lie in wait for them, and hence was this plot laid for the taking of the daughters of Shiloh only. As for this course which the Israelites took to provide wives for the Benjamites, without breaking the oath the oath they had taken, it may justly seem strange that they should satisfy their consciences therewith: for what difference was there between giving the Benjamites wives of any of the daughters of their tribes; and appointing them with their consent to go and take them by force? doubtless this was but a device to delude conscience, when they found their oath could not be kept without suffering a tribe to perish; how much better had it been to condemn the rashness of their oath, and so to take the liberty which was given them of God? But when men have a desire to do what is causelessly scrupled, they are naturally more inclinable to stop the mouth of conscience with some groundless device or excuse, then to see their own folly, and to judge themselves for their former error.
Vers. 21. If the daughters of Shiloh come out to dance in dances, then come ye out of the vineyards, &c] Hereby it appears, that in those days dancing was one of the ways whereby they expressed their joy, even when it was holy and spiritual, as we see likewise, Exod. 15.20. And Miriam the prophetess the sister of Aaron took a timbrel in her hand, and all the women went out after her with timbrels and with dances; but then withal we must note, that the virgins danced apart by themselves, for had their been men with them, the Benjamites could not • o easily have snatched them away: mixed dancing is very dangerous, and was not it seems used in those times by the people of God.
Vers. 22. Be favorable unto them for our sakes, because we reserved not to each man his wife in the war, &c.] By two arguments, the Elders of Israel do here undertake to persuade the men of Shiloh not to be offended with the Benjamites for taking away their daughters; to wit, first, because their was an error committed by the Israelites, in that they reserved not to each man his wife in the war, that is, in the war against Jabesh-Gilead: and secondly, because it was no breach of their oath, that the Benjamites had taken them wives of their daughters, ye did not (say they) give unto them at this time, that you should be guilty, as if they should have said, ye have not broken the oath ye took, because ye gave them not your daughters, but they took them by force.
Vers. 25. In those days there was no king in Israel, &c.] See the note, chap. 17.6.
ANNOTATIONS Upon the book of RUTH.
CHAP. I.
N Ow it came to pass in the days when the Judges ruled, &c.] This History of Ruth is an Appendix to that of Judges, in whose time it happened; yet it is put in a book apart by itself, because the story was of such special concernment, in that it relates some remarkable passages concerning the genealogy of David, of whom Christ the promised Messiah descended. By whom, and when this book was written, is nowhere expressed, only by the Genealogy of David set down in the end of this book; it is manifest that it was written after David's time, unless that were added to the book in succeeding times: Under which of the Judges this story happened we cannot say, neither; but yet they that refer it to the days of Deborah and Barak; or at the utmost, to the days of Gideon, have the fairest probabilities whereon to ground their conjectures. For Boaz, who married Ruth, was the son of Salmon by Rahab, Matth. 1.5. who was a woman grown, when the Israelites first entered Canaan; and Obed the son of this Boaz, was the grandfather of David, and therefore the marriage of Boaz with Ruth, could not be long either before or after those days of Deborah and Barak. That it was in the days of the Judges, is noted, that we might take notice, how by this famine God punished the sins of those times, as he had threatened, Deut. 28.23, 24. And the heaven that is over thy head shall be brass, and the earth that is under thee shall be iron. The Lord shall make the rain of thy land powder and dust, &c. they were now fallen to idolatry, and many other grievous sins; and now this land which flowed with milk and honey, became barren; yea Bethlehem, that is, the house of bread, so called it seems, from the extraordinary fruitfulness of the country where it stood, felt this scourge of God.
Vers. 2. And the name of his two sons, Mahlon and Chilion, Ephrathites of Bethlehem-Judah.] So called, because this Bethlehem was formerly called Ephrath, Gen. 35.19. Bethlehem-Judah, to distinguish it from another Bethlehem in the tribe of Zebulun, Josh. 19.15. and Bethlehem-Ephratha, because the country where it stood was called Ephratah, Micah 5.2. Thou Bethlehem-Ephrathah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me, that is to be ruler in Israel: And thus also there is a difference made betwixt them, and those in the tribe of Ephraim who were also so called; for Jeroboam is called an Ephrathite, 1. Kings 11.26.
Vers. 3. And Elimelech Naomi’s husband died, &c.] This is mentioned, as one of the great afflictions that befell Naomi, who is propounded as a pattern of patience to all succeeding times; and perhaps too (for so some Expositors conceive) as an occasion of that which is next related, to wit, his sons marrying with the daughters of Moab, which it may well be they would not have done, if their father had lived.
Vers. 4. And they took them wives of the women of Moab, the name of one was Orpah, &c.] To wit, Mahlon took Ruth to wife, and Chilion Orpah: for chap. 4.10. she is called Ruth the Moabitesse, the wife of Mahlon. If they had not embraced the true religion before they married them, doubtless they sinned in taking these wives: Deut. 7.2. Thou shalt make no covenant with them, nor show mercy unto them. Neither shalt thou make marriages with them, &c. Neh. 13.23. In those days also saw I Jews that had married wives of Ashdod, of Ammon, and of Moab, &c. and indeed by that speech of Naomi, verse. 15. Behold, thy sister in law is gone back unto her people, and unto her gods: it seems that Orpah had not as yet embraced the true Religion; and hence it may seem to have been, that they died within a while after, and that without children. For when God's people walk out of God's ways, they usually meet with sore crosses and troubles.
Vers. 7. And they went on the way to return to the land of Judah.] Hereby it appears that both Orpah and Ruth did at first intend to have gone with Naomi into the land of Judah, though afterwards Orpah went back to her own friends, and only Ruth went along with Naomi.
Vers. 8. And Naomi said unto her two daughters in law, Go, return each to her mothers house.] The mothers house is mentioned, first, because daughters, when they are in their fathers house, are wont to be most with their mothers: secondly, because in those times, the women of each family did usually live apart in a several dwelling by themselves: and thirdly, because herein is implied a reason to induce them to return to wit, that it was pity they should leave their own mothers, to go into a strange country with a mother in law: and indeed though Naomi could not but desire much to enjoy still the society of her daughters, whom she loved so dearly, yet because they were like to endure much hardness, if they went with her, who was poor, and left to the wide world; and this she could not think on without grief: it is likely enough, that she might seriously persuade them to return; (for Ruth might have continued in the true Religion, though she had remained still in her own country) but yet withal she might be moved thus to speak to them, because however she should by this means try their affections, whether they would be content, knowing all that might be alleged against it, to go along with her.
Vers. 9. The Lord grant you, that you may find rest each of you in the house of her husband.] That is, the Lord provide you good husbands, and such with whom you may live comfortably, and not meet with such troubles as you have with my sons undergone. Again single women are usually subject to many cares, troubles and wrongs, and when they meet with husbands that are lovingly tender over them, and careful to defend them from injuries, and to provide things necessary for them, then are their husbands houses resting places; and hence Naomi might use this expression to her daughters in laws.
Vers. 11. Are there yet anymore sons in my womb, that they may be your husbands.] This she speaks with respect to that law whereby the widow was appointed to marry the brother of her deceased husband, Deut. 25.2. Either therefore these daughters of Moab had been made acquainted herewith by Naomi, or their husbands; or perhaps it was a custom too in those times amongst other nations.
Vers. 13. Nay, my daughters: for it grieveth me much for your sakes, &c.] As if she should say, There is no hope of comfort this way from me, and therefore return home to your own land and friends, that there you may meet with husbands with whom you may live comfortably: for indeed, though the hand of the Lord be heavy upon me, it grieveth me not so much for myself, as for you, that I am able to yield you no comfort at all.
Vers. 15. Behold, thy sister in law is gone back unto her people, and unto her gods: return thou after thy sister in law.) Naomi was doubtless seriously troubled that her daughters should for her sake leave their country and friends, to go along with her a poor desolate widow, to share in her misery; and therefore overswayed with this her grief, might in the bitterness of her soul propound to Ruth the example of Orpah her sister (for they had married two brethren) thereby seriously to move her to return also, that she might not be exposed to that misery, which with her she was like to undergo: (and the rather because she might hope that Ruth would be constant in the true Religion) but yet because she saw that Ruth was more bent to stay with her, then her sister Orpah was, it it most probable, that this she now said to her, was chiefly intended to try her; and therefore she mentions Orpah her returning to her gods, thereby as it were to put her in mind, that she must be content to leave both her people and gods too, that she had formerly served, if she would go along with her; and therefore ought seriously to consider of it what she would do.
Vers. 17. The Lord do so to me and more also, if ought but death part thee and me.] This form of swearing or imprecation, which Ruth here useth, The Lord do so to me and more also, was it seems familiar, not amongst the Jews only, as we may see in many several places of the books of Samuel and the Kings, as 1. Sam. 3.17, &c. but also amongst other nations, when they swore by their false gods, as it is evident, 1. Kin. 19.2. & 20.10. The drift of this imprecation was, doubtless to express that they desired some notable mischief might befall them, if they did not do what they said they would do, or what they desired should be done by others. But why did they not express the evil they desired should fall upon them? I answer, that it is very probable, that at first the custom of swearing thus, without naming the mischief they wished, was taken up, either because they were naturally afraid to mention the evil they wished to themselves or others; not daring to use such desperate expressions as bold wretches nowadayes use without fear, as God confound me, &c. or else, because by this suppressing the evil they desired might light upon themselves, or others, they did purposely intimate how grievous the mischiefs were they wished to themselves or others in case they did not what they vowed to do, or that others did not what they desired of them; namely, that they were such that they were afraid to name them.
Vers. 19. All the city was moved about them, and they said, Is this Naomi?] That is, all the inhabitants of the city were moved with much compassion and wonder, at the sad condition wherein she was come back from the land of Moab. It seems she was a woman of good rank and note, above others in Bethlehem when she went thence; and therefore the report of her being returned home in such a poor plight, being soon spread about the city, everybody wondered at it; and gazing at her as they had any occasion to see her, they cried out Is this Naomi? as if they should have said, What an alteration is here? who would have ever looked to see Naomi in such a condition? It seems, that not only her poverty, but even the wonderful change of her countenance, by reason of exceeding much sorrow, made all that saw her and had known her formerly, wonder at her.
Vers. 20. Call me not Naomi, call me Mara; for the Almighty hath dealt very bitterly with me.] Though the complaints of the best in the hour of affliction are many times too full of passion, yet the singular piety of Naomi makes it most probable, that she spake not this by way of murmuring, or with charging God for dealing too severely with her; but only to express, that the Lord had brought many bitter afflictions and sorrows upon her; in regard whereof Mara, which signifies bitter, was a fitter name for her then Naomi, which signifies pleasant, or merry.
Vers. 21. The Lord hath testified against me, and the Almighty hath afflicted me?] Because afflictions are ordinarily the manifestations of the Lord's anger and displeasure against his people for their sins; whence is that of Job, chap. 10.17. Thou renewest thy witnesses against me, and increasest thine indignation upon me: and again, chap. 16.8. Thou hast filled me with wrinkles, which is a witness against me; therefore it is, that Naomi speaketh thus of her afflictions, The Lord hath testified against me, and the Almighty hath afflicted me.
CHAP. II.
Vers. 1. ANd Naomi had a kinsman of her husbands, &c.] To intimate why Boaz at the first knowledge of Ruth, shown her such favor as is related in the following part of the chapter, this is here prefixed that he was a near kinsman of Elimelechs, Naomi’s husband.
Vers. 2. Let me now go to the field, and glean ears of corn after him, in whose sight I shall find grace.] These last words, in whose sight I shall find grace, are added to imply, that she would be careful no way to be offensive to any, and that she would not glean without leave; for which her modesty, she is expressly commended by Boaz his bayliffe, verse. 7. She said, I pray you let me glean and gather after the reapers amongst the sheaves: whereby we may see, that though the gleanings of their corn, were by the Law of God appointed for the poor, Levite. 19.9. Thou shalt not wholly reap the corners of thy field, neither shalt thou gather the gleanings of thy harvest; yet the poor were to take them as a matter of favor from the owners, if not to crave leave too when they went to gather them.
Vers. 5. Then said Boaz unto his servant that was set over the reapers, Whose damsel is this?] This he might ask, either because▪ he perceived she was a stranger; or because he found her sitting in the house: see the following note.
Vers. 7. So she came, and hath continued even from the morning, until now that she tarried a little in the house.] It may seem that Ruth in the heat of the day, did with-draw herself to the house, or hovel, which was there in the field, wherein happily the harvest men did eat their meat, that there she might a while ease and refresh herself, and then return to her work again, (which might also be the chief occasion that induced Boaz, seeing her sit there, to inquire verse. 5. whose damsel she was) and therefore this servant was so careful to inform Boaz of her diligence and industry, that from morning till that time, she had followed her gleaning hard, only now a little while, she had rested herself there in the house to refresh herself.
Vers. 8. But abide here fast by my maidens.] Who were doubtless employed, not in gleaning, as some think (for the owners might not gather the gleanings of the fields, but were to leave them for the poor and for the stranger: Levite. 23.22. When ye reap the harvest of your land, thou shalt not make a clean riddance of the corners of thy field when thou reapest, neither shalt thou gather any gleanings of thy harvest: thou shalt leave them to the poor and to the stranger ) but either in reaping, or else in gathering the corn after the reapers, and binding the sheaves.
Vers. 12. A full reward be given thee of the Lord God of Israel, under whose wings thou art come to trust.] That is, to whose providence, care, and protection, thou hast committed thyself, in that thou hast joined thyself to his Church and people. It is a figurative expression taken from chickens, or other young birds that are sheltered and cherished under the wings of their dams, and it is often used in the Scripture, as Psal. 17.8. Keep me as the apple of the eye: hide me under the shadow of thy wings: and Psal. 91.4. He shall cover thee with his feathers, and under his wings shalt thou trust. Two reasons are intimated in the words, why he desired the Lord thus to bless Ruth; the one is, because she had carried herself so piously and well to her mother in law; the other, because she had taken the Lord God of Israel to be her God, and so had made him her hiding place, whereby indeed the Lord was the more engaged to cherish and protect her. Nor need we stumble at it, that the good he desires from God for Ruth, is here termed a recompense and reward; for as a father may reward the service of a child, who yet owes his father all the service he can do him, so God is said to reward the good works of his servants, of his own free grace and fatherly love, not because their works can merit anything at God's hand.
Vers. 13. Let me find favor in thy sight, my Lord, for that thou hast comforted me, and for that thou hast spoken friendly unto thy handmaid, though I be not like unto one of thy hand-maids.] That is, though I be meaner then one of thy hand-maids, and therefore unworthy of so great favor as thou hast afforded me, even that thou shouldest speak so comfortably unto me, and in so courteous a manner; yet be pleased to continue thy favor unto me, for this kind and gracious respect of me a poor desolate widow, emboldens me thus to crave the continuance of thy favor, however unworthy I am in myself.
Vers. 14. And eat of the bread, and dip thy morsel in the vinegar.] This last is added to imply, how freely and boldly he would have her make use of this liberty which he had now given her, of eating with his servants, that he would not have her be ashamed, or loath to make too bold (as humble spirited men and women in this kind are) but that he would have her as freely take her share of everything amongst the rest, as if she were at her own table.
Vers. 14. And she sat beside the reapers.] That is, when it was meal-time, she came as Boaz had bidden her to eat with the servants, but did not boldly thrust in herself amongst them, but modestly sat down somewhere besides them, as one that thought it fitting rather to receive what should be given her, then to take what she pleased herself; and therefore it is added in the next words, that Boaz perceiving her modesty, reached her parched corn, that is, new corn dried over the fire, and made fit to eat, a food much in request in those times, and therefore likely to be the best provision that was now at the table, as we see 1. Sam. 17.17. And Jesse said unto David his son, Take now for thy brethren an ephah of this parched corn, &c. and 1. Sam. 25.18. and 2. Sam. 17, 28.
And she did eat, and was sufficed, and left.] Which she carried to her mother, verse. 18. so that this is added both to show how plentifully Boaz had given her, and how careful she was to carry somewhat of that which was given, to her poor mother in law.
Vers. 16. And let fall some of the handfulls on purpose for her, &c.] But why did not Boaz give Ruth some good quantity of corn, and so dispatch her back again to her mother in law, rather then bid his reapers scatter some that she might afterwards gather it up again? I answer, two reasons may be given for this: for first, he might judge it the best course so to relieve her wants, as withal to keep her in a way of labor, and taking pains for what she got: and secondly, he might do it, as not desiring there should be any notice taken of his bounty in relieving her, but that she should gather it up, as if it had been casually scattered.
Vers. 17. And it was about an ephah of barley.] Which was almost a bushel after our measure, see Levite. 5.11.
Vers. 20. And Naomi said unto her, The man is near of kin unto us, one of our next kinsmen.] Or as it is in the margin of our Bibles, one that hath right to redeem, for the next kinsman had a right by the Law of God, to redeem any house or land which should be sold by those of their kindred, if they were not able to redeem it themselves, Levite. 25.25. And so also to marry the widow of him that should die without children, that so he might raise up seed to his brother, Deut. 25.5. and thus she gives Ruth a hint of that, which afterward she more fully imparted to her, namely, that this Boaz was indeed by the Law of God to marry her, that he might raise up seed to her deceased husband.
CHAP. III.
Vers. 1. MY daughter, shall I not seek rest for thee, that it may be well with thee?] As if she should have said, since by looking after it, there is little doubt to be made, but that Boaz may be brought to marry thee, as by the Law of God he is bound to do; shall I not do what I can to effect it? Hereby thou mayest come to live at rest and plenty, whereas now thou indurest much hardness and sorrow; and therefore I think myself bound to do what I may, to accomplish this for thee.
Vers. 2. Behold, he winnoweth barley to night in the threshing-floor, &c.] Naomi being to advise Ruth to go and lie down at the feet of Boaz, that night when he was a bed, and then to challenge of him the duty of the next kinsman, namely, that he should marry her and raise up seed to her deceased husband, she premiseth this concerning his winnowing of barley that night, to show, that by reason hereof, she might now take as fit an opportunity both for time and place as could be expected, to put that in practice, which she intended now to advise her to do, to wit, first, because as it seems, it was the custom of those times, that either at the beginning or ending of their winnowing, the owner made some feast for his servants, friends, or neighbors, for that Boaz did so, we may with great probability gather from those words, verse. 7. When Boaz had eaten and drunk and his heart was merry, he went to lie down, &c. and it may therefore well be, that the meaning of these words, Behold, he winnoweth barley to night, &c. is this, that he kept that night his winnowing feast; after which Naomi might well hope, that a motion of marriage made to him by Ruth, would be the more readily accepted: secondly, because their thresh-floors in those times, where they winnowed their corn, and where happily also they kept this their feast, were usually in the open fields, and therefore there she might have the more easy and private access to him: thirdly, because the chief time of winnowing in those hot countries was toward the evening, when the wind usually begins to rise, called therefore, Gen. 3.8. the wind, or cool of the day, the fittest time for this project which Ruth was now to be put upon: and fourthly, because Boaz it seems, was wont to lodge all night in this time of winnowing in the threshing floor; partly in regard of the late working of his servants, to take the advantage of the evening wind, and partly to secure his corn, whilst it lay in so open a place.
Vers. 3. Wash thyself therefore and anoint thee, and put thy raiment upon thee, &c.] That is, dress thyself handsomely in thy best attire, all which she doubtless directed her to do, that she might be the more pleasing in his eyes.
Vers. 4. And thou shalt go in and uncover his feet, and lay thee down.] Doubtless Naomi’s aim and intention in this advice she gives her daughter in law, was lawful and honest; for her aim was only to procure that Boaz, being as she conceived the next of kin to her deceased son, might be brought to take Ruth to wife; that he might raise up feed unto the dead, as by the law of God he was enjoined. And what fault was it in Ruth to challenge that from him, to wit, marriage, which by the Law of God was due to her? yea and much might be said, both in regard of the age, and gravity, and piety of Boaz; and the experience she had many years had of Ruths modesty and chastity, to justify or excuse the way she took for effecting her aims. But yet I conceive the way she took in regard of some circumstances was unwarrantable, and savoured much of womanish weakness; first, because there was an appearance of evil in it which is to be avoided, 1. Thess. 5.22. Abstain from all appearance of evil: secondly, because it was not a matter of good report; and therefore was Boaz loath to have it known, verse. 14. And he said, Let it not be known that a woman came into the floor: thirdly, because it might have been an occasion of sin: and fourthly, because it stood not with the modesty of a good woman, thus in the night to cast herself down at a man's feet in his bed. And indeed besides this, it might have been the means of alienating Boaz his affection from Ruth, by raising some suspicion in him of her immodestie and unchaste life; had not God that over-ruled all, and had a secret guiding hand in this business, turned it to good.
And he will tell thee what thou shalt do.] Hereby she intimates how confident she was, that Boaz would not refuse the motion that was made to him, according to the Law of God; and therefore refers Ruth to the counsel he should give her, for anything that was further herein to be done.
Vers. 7. And when Boaz had eaten and drunk, and his heart was merry, &c.] See the note above, verse. 2.
Vers. 9. Spread forth thy skirt over thy handmaid, for thou art a near kinsman.] That is, accept of me for thy wife, that thou mayest do the duty of a kinsman, in raising up seed to my deceased husband. And the ground of this phrase (as some conceive) was a custom amongst the Israelites in those times, that in their contracts the man did throw over the woman the lap or wing of his garment, in token that he took her into his protection: whence is that expression also, Ezek. 16.8. When I passed by thee and looked upon thee, behold the time was the time of love; and I spread my skirt over thee, and covered thy nakedness: yea, I sware unto thee, and •• tread into a covenant with thee, saith the Lord God, and thou becamest mine.
Vers. 10. For thou hast shown more kindness in the latter end, then in the beginning, &c.] That is, thou shewedst much kindness to thy husband deceased, in leaving thine own country and people, and coming along with his mother for his sake, though she lived in a poor estate; but now to seek to match thyself with an old man, and that for the dead sake, to revive his name amongst the people of God; this is a kindness surpassing that.
Vers. 16. And when she came to her mother in law, she said, Who art thou my daughter?] By her voice her mother might know her to be a woman, but being not yet light she could not discern her, and therefore she asked who she was.
Vers. 18. Then said she, Sit still my daughter, &c.] That is, stir thou no further about the business, but now wait for the issue of it; or stir not abroad, that thou mayest be in a readiness whenever he shall send for thee.
CHAP. IIII.
Vers. 1. THen went Boaz up to the gate, and sat him down, &c.] Waiting there both for his kinsmans passing by, who was like to go forth into the field, or to return home from his business abroad; and also for such elders of the city as might be called in to sit in that place of judgment, for the hearing, determining, and witnessing that great and weighty business which he had in hand: and indeed accordingly it came to pass, as is expressed in the following words; And behold, the kinsman of whom Boaz spake came by; where this word behold, calleth the Reader to observe the providence of God herein, to wit, that immediately, even as Boaz expected, this kinsman came by, not being yet called or sent for; and so was presently brought to give his answer in this business.
Unto whom he said, Ho, such a one, turn aside, sit down here.] That is, calling him by his name, he desired him to sit down in the gate, that he might hear what he had to say to him; but the penman of the Spirit here leaves out his name, and supplies it with this indefinite clause (such a one,) either because it is not material that his name should be expressed; or purposely, because he deserved to have his name forgotten, that took no care to raise up the name of his deceased kinsman, as God in his law had enjoined him.
Vers. 3. And he said unto the kinsman, Naomi that is come again out of the country of Moab, selleth a parcel of land, &c.] It may be, that this sale was merely pretended by Boaz for the trial of this their kinsman, that if he should be forward to accept of this purchase, upon the right of being the next kinsman, he might thence the better be convinced, how just it was, that he should perform the duty of a kinsman in one thing as well as in another. Yet the poverty of Naomi was not such, but that she might have some small portion of land to sell, left her by her husband by way of joynter or dowry for term of life; and happily Ruth had acquainted Boaz with this beforehand, though it be not expressed. However because where such lands were to be sold by any widow, the next kinsman to whom the inheritance was to come after the widows decease, might redeem it before any other; therefore Boaz tendered him the redeeming this land, that if he did accept of it, he might then require of him to marry Ruth, to which upon the same ground of being the next kinsman he was also bound.
Vers. 5. Then said Boaz, What day thou buyest the field at the hand of Naomi, thou must buy it also of Ruth,