The History of the Old Testament Methodized

SECT. CXXXVI.

WE return now to the History of the Judges. When Ebud was dead, the Children of Israel did evil again in the sight of the Lord. Under none of the Judges did they enjoy so long a peace as in the days of Ehud, as we may see Ch. 3.30. viz. 80 years. And now we shall show how ill they requited the Lord for so great a Mercy. As standing waters are wont to putrefy, so they were corrupted by their long Peace, and by degrees fell off from God unto Idolatry, as they formerly had done. Upon this God gave them up into the hands of Jabin King of Canaan, (that is, of those Canaanites that dwelt in the Northern parts) Successor to that Jabin slain by Joshua, whose chief City Hazor he burnt, Josh. 11.1, 10, 11, 12. yet this Son or Successor of his (it seems) re-enforcing himself, recovered from the Israelites that part of Land and Territory that lay about Hazor, and repairing the City, reigned there as his Predecessors had done. And now at last, not contented with his own Kingdom, he made War against the Israelites in general, and brought them into Subjection to him, and cruelly oppressed them, in Revenge (no doubt) of what Joshua had formerly done against that Kingdom and City. The Text says, He mightily oppressed them, verse. 3. which Expression is nowhere used concerning any other Bondage the Children of Israel were under; and he oppressed them a long while, viz. twenty years, and this Oppression must needs be the more grievous to them, because they were brought under the Canaanites, that accursed Nation whom God promised to cast out before them, and would have done it had not they, by their grievous Sins, prevented their own Mercies. And observable it is, that whereas their first Bondage under Cushan-rishathaim, King of Mesopotamia, continued but seven years, the next under Eglon continued eighteen years, and this under Jabin continued twenty years. Thus we see when lighter Corrections did no good, the next were sorer, and of longer continuance; and because they abused God's Mercy, and readiness to withdraw his Hand when they cried unto him, therefore he continued the next Judgments longer upon them. But to go on. The Captain of Jabin 's Host was Sisera, who dwelt in Harosheth of the Gentiles [in the lot of Naphtali ] whither many of the Canaanites, in the tim • of Israel's prevailing, fled as unto a place of Strength, and there fortified themselves. Jabin had a great Army, and 900 Chariots of Iron, and continuing to Oppress Israel very sorely, they cried unto the Lord, and humbled themselves, and He was at length pleased to hear their Cry, and send them a Deliverer. It seems at this time Deborah a Prophetess judged Israel, not Governing chiefly and properly as a Judge (whose Office was to hear and determine Causes, and in those times especially to make War against their Enemies,) but as a Prophetess, counseling and directing the people that came to her in hard and difficult Cases, and revealing to them the Will of God by the Spirit of Prophesy, which God had given her. 'It is like the Tyrant Jabin would not have suffered any man to have been Judge or Governor among them, but as for Deborah a Woman, possibly he took no notice of her. Deborah (as it seems) used to give forth her Directions and Counsel sitting under a Palm-Tree that was between Rama and Bethel in Mount Ephraim. Deborah now, by the special Direction from God, sends for Barak Son of Abinoam, who dwelt at Kedesh-Naphtali, and imparts to him what God had revealed to her either by the secret Inspiration of his Spirit, or perhaps by the Ministry of an Angel. She tells him, God had commanded him to go and draw together to Mount Tabor an Army of the Israelites, and to take ten thousand of the Children of Naphtali, and of the Children of Zebulun (because they were nearest at hand) and those of Naphtali were likely to be forwarder in this Work, because Barak was of that Tribe, and they also were most oppressed by Jabin and Sisera, Hazor and Harosheth being both in their Tribe. She tells him, When he had gathered this Army together, the Lord would incline the heart of Sisera, Jabin 's General, to come with his Multitudes and Iron-Chariots to fight him at the River Kishon that runs near to Mount Tabor, and would deliver him into his hands. Barak (it seems) believed what Deborah told him, viz. that Sisera should be vanquished by him, and therefore his Faith is commended, Heb. 11.32, 33. but yet his Faith was assaulted with some doubts and fears; for he tells her, If she would go with him, He would go, else not. 'It is like he was desirous to have her at hand (being a Prophetess ) to give them Counsel and Advise upon every Emergency; she readily yields to go with him, but withal shows him, that because of his fear the Lord would deprive him of a great part of that glory he should otherwise have had; And because he would not undertake this Enterprize without the presence and encouragement of a Woman, therefore a Woman should carry away a part of the Honor of the Victory, to wit, Jael the Wife of Heber, into whose hands Sisera should fall, and by whom he should be slain. Deborah therefore accompanying Barak, he went to Kadesh in Naphtali the place of his Birth, and here gathering together an Army, mostly consisting of the Tribes of Zebulun and Naphtali, (though some of the other Tribes did voluntarily join with them, as appears Ch. 5.) he marched with ten thousand men following him towards Mount Tabor, whither he was commanded to go. Near unto this City of Kedesh-Heber, the Kenite had his Tent, who (for some Reasons not here mentioned) had severed himself from the rest of the Kenites, who were seated among the Children of Judah, see Ch. 1.16. and now lived in the Tribe of Naphtali. Sisera hearing that Barak had got together an Army about Tabor, He gathers together speedily all the Forces he could make, which were very many, and with them and his 900 Chariots he marches to Kishon to encounter him. Deboral hearing of his approach, encourages Barak to go out and fight him, telling him, That the Lord was gone out before him as General of his Army to fight for him, and would certainly give him Victory over Sisera. So Barak marched down from the hill with ten thousand men following of him. They joining battle, Sisera was totally discomfited, insomuch that he himself lighting out of his Chariot, he was forced to run away on foot. His whole Army was routed, slaughtered or scattered, not a man left in the Field to make resistance.

Those that fled, fled towards Harosheth, whom Barak vigorously pursued, but Sisera himself fled to Hebers Tent the Kenite, who though joining with God's people in the profession and practice of the true Religion, yet paying possibly to Jabin some kind of Tribute, he had taken him under his Protection, and the rather because he lived only as a Sojourner among the Israelites, and laid no Claim to the Land, and lived a Peaceable and Pastoral kind of life, and so was not like to rise up in Rebellion again. Jael the wife of Heber meeting Sisera, desired him to turn into her Tent, and bids him fear nothing. He accordingly does so, and she gave him Water to drink, and Milk and Butter to eat, and covered him with a Mantle, that he might repose himself, being very weary. He desires her to stand in her Tent door, and if any came to inquire after him, she should not acknowledge he was there. Jael seeing he was fallen asleep, (by a special and extraordinary Instinct of the Spirit of God) took a long Nail (such as they used to fasten their Tents with) and drove it on a sudden into his Temples, and so fastened his head to the ground.

Barak pursuing Sisera, Jael went out to meet him, and told him. She would show him the man whom he sought after; Barak coming into the Tent, found Sisera dead, and the Nail driven through his Temples. So God subdued Jabin that day, and his Host before the Children of Israel; And the Israelites prevailed so far against him, that they brought him and his people to an utter and final destruction. But however the Lord made use of Barak and his Army as Instruments in obtaining this great Victory, yet He himself was the Principal Agent in it, partly by taking away the Courage of the Enemy, and possessing them with fear, and partly by fighting against the Canaanites from Heaven, and sending into their very faces an impetuous storm of Hail, unto which Deborah alludeth, [ Ch. 5.20.]

Judge. Ch. 4. whole Chapter.

SECT. CXXXVII.

AFter this Victory Deborah being a Prophetess, composed (as 'tis thought) a Triumphant Song, and She and Barak, and the Commanders of the Army, and the Elders of the people, Sang it together, to the Glory of God, who subdued their Foes before them. They begin thus, Praise ye the Lord for avenging of Israel, when the people offered themselves willingly; principally hereby intending Zebulun and Naphtali, who first appeared, and came in as Volunteers, at the sound of the Trumpet, Barak having no Authority to press them to this Service. But with them also some others join'd in the day of Battle, viz. Ephraim, Manasseh, Issachar, verse. 14, 15. Then in a Poetical strain she calls upon Kings and Princes to hear what she had to say concerning this great Work which God had done for Israel, and she addresseth her Speech the rather to them, because they are wont oftentimes in their Pride to Oppress others, and therefore she desires they might understand what God had done to Jabin and Sisera, and so might take heed of provoking God, by Oppressing his people, as these had done. And the better to express how terrible God had now been to their Adversaries, she compares the Terrors of this day with those when the Law was given on Mount Sinai. Lord when thou camest out of Seir, when thou marchedst out of the Field of Edom, the Earth trembled; that is, when the Children of Israel stood at Mount Sinai, from the East (where was Edom and Mount Seir ) a divine Splendor from the fiery Cloud began first to appear to them, and seeming to come from that Region, drew nigher and nigher to them, till it rested on the Mountain [see Deut. 33.2. Psal. 86.7, 8.] Then the Earth trembled, and the Heavens dropped; that is, the Clouds seemed to be dissolved into extraordinary Showers and Storms. The Mountains melted, and trembled, and shook, even Sinai itself, and seemed to flow away at thy presence. And as thou didst at that time wonderfully appear at Sinai, causing those prodigious Effects of thy Presence to be felt, so did thy Majesty and Power now at this battle no less appear for us against our Enemies. She goes on, The Case was very sad with us before; For from the days of Shamger (who was indeed a Deliverer of us from our Enemies) unto this present time wherein Jael appeared, and shown herself a worthy Instrument of our good; we lay under great Oppressions, insomuch that the Highways being kept by Soldiers, all Trading was cut off, people not daring to travel but in by-ways; nor to live in Villages, but only in walled-Cities, whither they fled to secure themselves, till God was pleased by me (a poor woman) to set on foot this glorious Work of our Deliverance, who as a Prophetess teaching them God's Will, and what He would have them to do, (and with no less care seeking their good, than a loving Mother doth her dear Children's,) I encouraged them to this War, which hath succeeded so well. If any ask a reason of the Calamities we were under? Alas! we must needs acknowledge the Israelites, by shameful Apostasy, fell away from God, and his true Worship, and worshipped Heathen Idols; hereupon the Lord raised against them cruel Enemies on every side, who made Inroads into their Land, and many times came up to the very Gates of their Cities; And they were so dispirited with fear, and faintness of heart, that not a man among the many thousands of Israel durst take up a Shield or Spear against their Enemies, see Levite. 26.36. She goes on, I cannot but highly honor the Heads and Rulers of the people, who (though having great Estates ) were as willing to hazard themselves in this War, as the meaner sort, who have scarce anything to lose; and such grave and ancient Persons are not usually so fit for War as younger men; and therefore it argued an Heroic Spirit in them to put to their helping hand among the meanest in this Cause of God, and their Examples no doubt had a great influence to draw on many of the meaner sort. And (says she) let all those men of honor and eminency, viz. Magistrates and Judges, (that sit in the Seat of Judgment, and use to ride up and down on white Asses, ) and so likewise let all the common sort of people, that travel on foot from one place to another, let them all in their several places speak of this great Deliverance which God hath wrought for his people. For whereas before all the Highways of the Land were pestered with Soldiers, so that there was no stirring with any safety from one place to another, and so all the whole course of Justice was in a manner stopped; now the Judges might sit in Judgment as formerly, and might ride up and down upon their white Asses, according to their wonted manner, which before they could not do, and the common people of all sorts might now pass to and fro, and travel safely about their occasions. Now the Country-people that used to be assaulted and surprised by their Enemies, when they went to the Wells and Fountains to fetch water, are delivered from this danger, and may freely go thither, and there declare the righteous Acts of God in destroying their Enemies: and may also now freely frequent the Cities on Court or Marketdays. Upon consideration of all these Mercies, Deborah rouses up herself to praise the Lord with all her Soul and Strength. Awake Deborah, awake, utter thy Song; Arise Barak, and lead thy Captivity Captive; that is, now after thy Victory lead those Captive that kept us formerly in Captivity, Psal. 68.18. And after thou hast led them in Triumph, let those of the Canaanites (whom thou hast taken) be slain, as God hath commanded; and let those of other Nations that are taken with them be reserved for Slaves. Thus God made the poor despised remainders of his people, rescued by this Victory out of the Tyranny of the Canaanites, to have Dominion over their Nobles, even their great and mighty men. Yea the Lord hath made me (says Deborah) though a weak woman, to have Dominion over the Mighty, and by my Counsel and Encouragement to subdue great Princes and Commanders. Then Deborah relates how the several Tribes acquitted themselves in this Expedition, praising or blaming them according to their Deserts. First, She begins with Ephraim; out of Ephraim was there a root of them against Amalek; that is, one rising of the Israelites against our Enemies did spring up from Ephraim, and those of this Tribe (that armed themselves for the War) were assigned by Barak to go against the Amalekites to Encounter them, and keep them from coming and joining their Forces with those of Jabin 's, whilst Barak with his Army went against Sisera. And after thee, that is, after you of Ephraim were in Arms, some of Benjamin came and mixed themselves among you to go against Amalek; And out of Machir, that is, out of the half-Tribe of Manasseh, seated within Jordan, some of them, yea even of their Governors came down to assist Barak; and out of Zebulun, even some of their Doctors, Scribes and Lawyers, and others that were better at their Pen than Sword, yet came among them to assist in this Cause. And both the Princes and common people also of the Tribe of Issachar, did readily come in to Deborah and Barak, with whom he marched on foot from Mount Tabor into the Valley, (being so commanded by an Instinct from God) and willingly exposed himself to great danger in that place, where Sisera had great advantage of Him, coming against him with Iron-Chariots and Horse-men. She then declares how, For the divisions of Reuben (whereby they were kept from sending any Aid to their Brethren in this just War) there were great heart-burnings and discontents. O Reuben (says she) why didst thou desert thy Brethren, and stay at home upon so poor a Pretence, as to look after thy Cattle? The Cries and Groans of God's oppressed People had been more worthy thy regarding than the bleatings of thy Flocks. For the divisions of Reuben great Exceptions were taken, and great wondrings and musings, and strange Conjectures made, that they should desert their Brethren in so just a Cause. As for the Gileadites, that is, the Tribe of Gad, and the other half-Tribe of Manasseh (who had the Country of Gilead for their lot, Josh. 13.14, &c. ) she says, They abode beyond Jordan; that is, they pretended they dwelt so far off, that they could not come in time enough to the help of Barak. As for Dan, she says, He remained in his Ships; that is, the Danites living by the Sea-Coast, pretended they were Sea-men and Merchants, and so could not, without neglecting their Traffick, engage in this War; and possibly they thought that if the War did not succeed, they could most of them get away in their Ships, and carry their Estates with them; and so they minded their own private safety and profit before the Public Good. Asher also (that dwelt nigh unto the Sea) pretended that the Breaches and Ruines in the walls of their Cities were such, that they durst not leave them in such a weak condition, lest in their absence the Neighbouring Canaanites should seize upon. These were weak Excuses to keep them from so necessary a Service which God now called them to. But as for the Children of Zebulun and Naphtali, they shown themselves brave men indeed; For they fought courageously against Sisera, and jeoparded their lives in the high places of the Field, and beat the Enemy from the Hills, and sought them also in the most open Valleys. But though several of the Tribes of Israel were backward to help their Brethren, yet Jabin had many Confederate Canaanitish Kings that joined with him, (either in their own Persons, or by their Forces, ) to help him against the Israelites. And Sisera and his Forces being worsted at Tabor, and flying (as it seems) to Taanach, and there being re-enforced with the Soldiers of these Confederate Kings, renewed the battle, but were there totally discomfited. And 'tis observable, that these Confederate Canaanites came not to fight for gain or pay, but out of love to the Cause, and out of enmity and hatred to the Israelites, from whose overthrow they expected much spoil. But they got nothing by the bargain, but lost all they had, and themselves too: Nay further (says she) we may truly say that God himself fought for us from Heaven. For the Stars in their stations, by extraordinary influences at God's appointment, raised stormy Meteors, and prodigious Thunder and Hail, all which did help to ruin Sisera 's Army. The River Kishon also swept them away. For many of them in their flight attempted to get over the River, and were drowned, and their dead bodies were carried down by the stream. Then in a Triumphant Gratulation, she cries out, O my Soul, thou hast trodden down strength; as if she should have said, Oh my Soul, God hath heard thy prayers, and given the Army raised at thy Instigation Victory over their proud Enemies, who gloried in their strength. Yea though they had many Horses, high-fed and pampered, yet they proved unserviceable, and did not hurt the Israelites, by reason that through their overmuch metal and spirit, and their pawings and pransings, they brake their hoofs, and foundered their feet in that hot, hard, and stony-ground. All these things (says she) declare the wonderful goodness of God towards us, and call for high Praises and Thansgivings from us. But the Angel of the Covenant (the Son of God) whose Prophetess I am, hath bid me to call for your Curses against Meroz, and the Inhabitants thereof, who dwelling near to the place where this battle was fought, and as it were within the noise of our Trumpets, yet came not forth to the help of the Lord's people against their mighty Enemies. What the effect of this Curse was we do not find, but there is no more mention made of this City anywhere in the Scriptures, which gives occasion to some to suspect that some dismal Fate befell it. But though Meroz was cursed, yet Jael was blessed; Blessed above women shall Jael the wife of Heber the Kenite be, that is, she shall be highly extolled and applauded, and many blessings shall be wished unto her, for her heroic Act in killing Sisera, and people shall pray that she may be blessed above all women who live in Tents, as she and the Kenites do. Sisera fled to her Tent to hide himself, and being very thirsty, asked a little water of her. And she gave him not only water, but Milk and Cream (or possibly Buttermilk ) and that in a large great Bowl, suitable to his Greatness and Dignity. He falling asleep, she gave him a deadly blow on the head with an Hammer. He strove to rise, but could not, for having received his deaths wound, he fell down again, yea he fell down dead at her feet; so she nailed his head to the ground with an iron Pin or Nail, and then cut it off. This was a wonderful disappointment to Sisera 's Mother, who with impatience expected his Return with Victory. She looked out at the window, and asked why is his Chariot so long in coming? why tarry the wheels of his Chariot? Her Women about her answered her, yea she was ready to give this Answer to herself; They have undoubtedly sped, and now stay to divide the Spoil, to every Man a Damsel or two, but to Sisera a prey of divers Colours, of divers Colours of Needle-work, so wrought that both sides are alike, and of equal beauty, and fit to be worn about the Necks of those to whom the best Prey belongeth, as great Officers and Commanders, and such as have done best Service in the Fight. But alas, she will find herself miserably deceived, and her Son to be in another condition. So let all thine Enemies perish, O Lord, but let them that love thee become Prosperous, Glorious and Renowned, and let their Prosperity grow and increase daily, as the Sun when it riseth in a clear Morning doth shine brightly and gloriously, and that more and more, until it show itself in its greatest strength and brightness at Noon-day, Prov. 4.18. And upon this Victory the Land had Rest until forty years were up since the former Rest or Peace restored by Ehud.

Ch. 5. whole Chapter.

SECT. CXXXVIII.

THe Children of Israel falling again to Idolatry, and doing evil in the sight of the Lord, He delivered them into the hands of the Midianites, who oppressed them seven years. We read not indeed that they brought them into such Bondage as other Oppressors had done, but only made every year Inroads into their Land, and so robbed and pillaged their Country. The Midianites (though the Posterity of Abraham ) were always deadly Enemies to the Israelites, and in the latter days of Moses the Israelites had destroyed multitudes of them, as we may see Numb. 31.17. Possibly the Midianites resolved now to take Revenge on them for it. However when the Lord intends to punish a people for their sins, he can raise up against them what Nation he pleases. And in this time that the Midianites thus vexed Israel, many of those Dens, and Caves, and strong Holds in Rocks, which were in the Land of Canaan, were made by the Israelites to hide themselves, and their Goods from the Midianites. These Midianites having got (as it seems) some of those Eastern Nations that bordered upon them, as the Ishamelites, Arabians, &c. to join with them (who dwelt not in Cities or Towns, but in Tents only, which they used to remove from one place to another,) every Spring when the Israelites had sown their Corn, these Midianites and their Confederates came with their Tents, and Camels, and Cattle, that they might eat up the increase of the Land, and therefore are compared to Grashoppers or Locusts, verse. 5.

And they entered on the East passing over Jordan, and went quite through the Land, even as far as Gaza, that lay on the Western-Sea, destroying all as they went, leaving in a manner no sustenance for Israel, or very little, and driving away their Cattle. So that the Israelites were hereby greatly impoverished. In this their Distress they cried unto the Lord, and he sent a Prophet unto them (his Name is not recorded) who said to them, Thus saith the Lord, I brought you out of Egypt, and delivered you from all those that oppressed you, and drave out the Canaanites before you, and gave you their Land, and said to you, I am the Lord your God; See that you Worship not the gods of the Amorites in whose Land you dwell; but you have not obeyed my Voice, and therefore you need not wonder at what is come upon you. Sometime after this the Angel of the Covenant (the Son of God, called Jehovah, verse. 24. appeared unto Gideon, the Son of Joash, of the Family of Abiezer, of the Tribe of Manasseh at Ophrath, where he dwelt, and not desiring to seem to Gideon any other than some Prophet sent to him by God, He sat down under an Oak, as a man wearied with travel, and that desired to rest himself, having as a Traveler a Staff in his hand. Thus the Son of God did often in the Old Testament take on him an human shape, to prefigure his Incarnation. And accordingly now he appeared unto Gideon, who was threshing Wheat by the Wine-press, to hide it from the Midianites. By which it appears that Gideon, though a man of Note, and having many Servants under him, verse. 27. yet was a man also of an humble spirit, and disdained not to employ himself in any honest labor. The Angel salutes him thus, The Lord is with thee thou mighty man of Valour; this He spake as pre-signifying that great Courage and Valour the Lord intended to endow him with. Gideon replied, Oh, my Lord, if the Lord be with us, why then is all this befallen us? where are all the Miracles our Fathers told us of? but the Lord hath now forsaken us, and delivered us into the hands of the Midianites. The Angel replies, Thus saith the Lord, go in this thy might which I have given thee, and rely on my Promise to assist thee in this great Work which I call thee to, and thou shalt save Israel from the hands of the Midianites. Have not I sent thee? and therefore having both Authority from Me, and a Promise of Success, thou mayest, without all scruple, undertake this Service. And he said unto him, O Lord, wherewith shall I save Israel? These words of Gideon seem to proceed from weakness of Faith, but do not argue a total want of it, (for his Faith is commended, Heb. 11.32.) but as a man apprehensive of his own weakness, he desires Direction how to carry on so great a Work, and what means he should use for the achieving so great a Design. Alas! says he, the thousand that I belong to is poor in Manasseh; I am not only weak in myself, but also in Friends and Allies. The Lord said unto him, I will be with thee, and I am All-sufficient, and able to give thee such Wisdom and Power as is requisite for thee to effect it. I will surely be with thee, and thou shalt smite the Midianites as easily as if thou hadst to do but with one man. Gideon said, If I have found Grace in thy sight, I pray thee show me a sign that thou talkest with me from God, and art sent of Him thus to speak unto me; and tarry I pray thee a little that I may entertain thee with such Provisions as I can on a sudden make. So Gideon went in, and made ready a Kid and unleavened Cakes, of which he provided a large quantity, intending possibly to oblige this Stranger to take some of them with him to sustain him in his Journey, see Gen. Ch. 18. & 19. and Judge. 13.15. The Flesh and Cakes he put in a Basket, and the Broth in a Pot, and brought it out to Him (sitting under the Oak ) and presented it to him. For apprehending Him at present to be only a Prophet sent of God to him; He desireth to give Him such Entertainment as was fit for him to give to a Stranger and a Traveler, as Abraham, Lot, and Manoah in like Cases did. The Angel bids him take the Flesh and unleavened Cakes and to lay them upon the Rock that was hard by, and then to pour out the Broth upon them. Which being done, the Angel with the end of his Staff that was in his hand, touched the Flesh and the unleavened Cakes, and there arose up fire, out of the Rock, and immediately consumed them, and then He presently vanished out of his sight. Thus what Gideon intended for a Feast, was miraculously turned by the Angel into a kind of Burnt-Offering or Sacrifice, that thereby his Faith might be strengthened, and that he might be assured that the Service God called him to should be accepted, and that he should have good Success in it. Gideon perceiving now that it was an Angel that had talked with him, (both by his miraculous consuming the Provisions he had brought, as also by his sudden vanishing out of his sight,) he was sorely afraid. Oh (says he) because I have seen an Angel of the Lord face to face, in that visible form which he assumed, I shall surely die. In those days (it seems) it was a received Opinion among the Jews, that if they had seen an Angel it was very perilous to their lives, see Judge. 13.22. and Deut. 5.24, 26. The Lord seeing Gideon in so great a perplexity about this Vision, the next Night comforts him, and bids him not be afraid, for he should not die. Then he Commands him these three things: First, To take his Fathers young Bullock, the second in order of those that were prepared and set apart to be sacrificed to Baal [see verse. 28.] and of seven years old, and to offer her in Sacrifice unto the Lord, intimating possibly that the Midianites Tyranny, that had lasted now seven years, should have an end, and together with it there should be a suppression of Baal 's Worship in the Land. 2ly, He Commands him to throw down Baal 's Altar, which his Father had made for his Family, and the Inhabitants of Ophrath, and to cut down the Grove by it. For before Gideon might go to fight against the Midianites (the Enemies of God, and his people) he must first set on foot the Reformation of Religion, and the Extirpation of Superstition and Idolatry, which had provoked the Lord to Displeasure against them. And he must begin at Home, viz. with his own Family and Friends. 3ly, When he had done this, He must build an Altar to the Lord in that very place upon the top of the Rock where the Lord had before ordered him to place the Provisions he had brought, and given him a sign, by causing fire to come out of the Rock and consume them. And on this Altar he must offer the Bullock before-mentioned for a Burnt-Offering, with the wood of the Grove which he should cut down. Gideon having received these Commands, took ten of his Servants (who it seems were ready to join with him in this Enterprize ) and fearing lest those of his Fathers house, or the Inhabitants of the City should hinder, or interrupt him in what he had to do, he took the advantage of the Night to do it in, and setting so many hands at work, the business was done before any of the City knew it to make Opposition or Resistance. And having built an Altar to the Lord, and sacrificed the Bullock thereon as he was commanded, he called it Jehovah-Shalom; as if he should have said, The Lord send peace, which Name continued when this History was written. The people of the City understanding next morning that Baal 's Altar was thrown down, and his Grove also cut down, and the second Bullock offered upon a new Altar built on the Rock, they inquired who had done these strange things? It was told them, That Gideon had done them. They hereupon run violently to Joash, requiring him to bring forth his Son, that he may be put to death for casting down the Altar and Grove of Baal. And this they require, before they heard what he could say for himself; so unreasonable are men, when transported with an Idolatrous Rage.

Joash though it seems before he had been himself a Worshipper of Baal, yet now (his mind being extraordinarily changed, possibly upon Gideon 's acquainting him with the Vision he had seen,) He resolutely opposes them. What (says he) will ye dare to plead for Baal? will ye go about to save him? For my part, he that will plead for Baal let him be put to death, and that presently, without any further delay. I wonder what aileth you? If Baal be a god, let him plead for himself, and revenge the wrong that is done to him in throwing down his Altar; but if he be not, he is not worthy to be defended by you, who is unable either to defend you or himself. Having said these things in memory of that Heroic Fact done by Gideon; and in honor of Him, Joash that day called Him Jerubbaal, saying, Let Baal plead against him if he can.

Then the Midianites, and the Amalekites, and their Confederates came over Jordan into Canaan, and pitched in the Valley of Jezreel, in the Tribe of Manasseh, not far from Ophrah, where Gideon dwelt. And the Spirit of the Lord came upon Gideon, and acting him above himself, he blew a Trumpet and Abiezer; that is, those of his own Family gathered themselves unto Him, and he sent Messengers throughout the Tribe of Manasseh, Asher, Zebulun and Naphtali, viz. to all the Neighbouring-Tribes excepting Ephraim, (which occasioned afterwards a great Quarrel between them, as we shall see Chap. 8.) and many of those Tribes came and joined themselves with the Forces he had got together. Gideon being now shortly to engage in battle against the Midianites, He desires to be further assured of God's Mind as to the event of the Fight, for the confirmation of his own Faith, and for the Encouragement of his Followers. For though the Apostle, Heb. 11.32. commendeth him for his Faith, yet he did not attain to the strength of it all at once, but by degrees, as he was more and more confirmed by God; In the mean time he needed all these helps to support him against his Doubts and Faintings: Gideon therefore prays unto the Lord, and beseeches him that if he intended to save Israel by his hand, He would please to give him this sign thereof. He would put a Fleece of Wool in the Floor, and if in the morning there were dew on the Fleece only, and the ground about it were dry, then he would look upon it as a sign that God would save Israel by his hand. The Lord grants his Request, without any reprehension of him at all; and accordingly in the morning Gideon found the Fleece so wet, that he wrung a Bowl full of water out of it, the ground about it being all dry. Gideon seeing this, earnestly besought the Lord that his anger might not wax hot against him if he humbly desired one sign more, which was just contrary; namely, that the next morning the Fleece only might be dry, and upon the ground about it there might be dew, which came to pass accordingly, to the great Encouragement of Gideon.

Ch. 6. whole Chapter.

SECT. CXXXIX.

THen Gideon, and all the people that were with him, rose early and pitched besides the well Harod, or the Well of Terror in the Tribe of Manasseh, (so called either from the fear that seized on the twenty two thousand of the Israelites, verse. 3. or on the Midianites, verse. 21.) and the Midianites encamped at the Hill Moreh, on the North-side of them, and in the Valley. The whole Army that Gideon had gathered together were in all but thirty two thousand, and the Midianites were a hundred thirty and five thousand, so that they were above four times as many as the Israelites; and had the Israelites vanquished the Midianites with these thirty two thousand, that were now come to Gideon, one would think they should never have gone about to attribute the Victory to themselves, or to rob God of the Glory of it. But the Lord who foresaw how prone men would be to vaunt themselves upon any great Success, told Gideon they were too many for him to Conquer the Midianites by, lest Israel should say, Mine own hand hath saved me. Therefore He orders Gideon to make Proclamation, That all that were afraid (according as was enjoin'd, Deut. 20.8.) might depart from Mount Gilead, (in the Tribe of Manasseh within Jordan ) where they now were gathered together. Hereupon twenty two thousand of them, seeing the power and strength of the Enemy, their hearts failed them, and so they embraced the liberty given them to depart. But their Trumpets (it seems) they left behind them by Gideon 's order; so there remained only ten thousand with Gideon. The Lord tells him, They were too many yet. He bids him therefore bring those ten thousand down unto the water, and there he would try them for him, and discover who among them were fit for this Service, and who not. And accordingly those whom he approved for this Service should go along with him, the others should depart. When they were come to the water, the Lord tells him, That everyone who coming to the water, bended his body only a little, and snatched up a little water in the palm of his hand, and so lapped it up for his present refreshment (as Dogs lap a little water, and make hast presently away) every such one should go with him; but those that kneeling down on their knees, bowed their heads down to the River, and so putting their mouths into the water drank, and sucked up their fill, those should be dismissed. For this kind of drinking argued sloth and a greedy desire of filling themselves, and impatience of thirst, whereas the other argued strength and ability of body, and that they were content with a little refreshing, being more intent upon the business they had in hand than on filling themselves. This Experiment being made, the number of those Lappers were found to be but 300, the rest were dismissed. The Lord tells Gideon, He would save them by this small number, and by them vanquish the Midianites, though for every Soldier Gideon had left there were four hundred and fifty of the Enemy. The same night after Gideon had dismissed all his Army but these 300, the Lord spake to him in a Vision or Dream, and said to him, If thou fearest to go down and set upon the Enemy, because of the smallness of thy number, go down first privately in the night with thy Servant only, and get as near to their Host as thou canst, and there thou shalt hear something that shall further strengthen thy Faith. Gideon accordingly crept down with his Servant to the first Sentinels of the Host, and the Midianites and Amalekites lay along in the Valley like Grashoppers for multitude, and their Camels were innumerable. Gideon being got near to the Sentinels, he heard one of them tell his Dream unto his Fellow; says he, Behold I dreamed that a Cake of Barley-bread tumbled into the Host of Midian, and came into a Tent, and smote it that it fell, and so over-turned the Tent, that it lay along. His Fellow answered, This is nothing else save the Sword of Gideon the Son of Joash, for into his hand hath God delivered Midian and all the Host. When Gideon heard this Interpretation of the Dream, he bowed himself by way of thankfulness to the Lord, for bringing him to hear this comfortable News, for the strengthening of his Faith, and hereby he perceived that God had alreadly stricken the Enemy with a fear of Him. So returning to his little Army, he acquaints them with what had passed, and told them, God had delivered their Enemies into their hands. Then he gave to everyone of his Soldiers a Trumpet and a Torch, which being lighted, he was to carry, holding an empty Pitcher over it, that no light might be seen till they had occasion to discover it. Then dividing his 300 into three Companies (that so they might encompass the Camp of their Enemies in several places, and appear as if they were a great Army,) He bids them to look on him, and to do as He did; says He, When we are come to the outside of the Camp of our Enemies, and you see me break my Pitcher, and discover my Light, and blow with my Trumpet, do you likewise the same, and with a great shout cry out, The Sword of the Lord and of Gideon. He would have them own God as the chief Agent, but yet to name Him as an Instrument, because he perceived (by the Interpretation of the Dream which he had heard) that his Name was terrible among them. So Gideon and the three hundred men that were with him approached the Enemies Camp about Midnight (when they had newly set the Watch) and spreading themselves round the Camp (as far as their number could extend) and breaking their Pitchers, and discovering their Lights, and blowing their Trumpets, cried out, The Sword of the Lord and of Gideon. The Enemy in the dead of the night, being terrified at the sight of so many Lights on a sudden burning about them, and hearing so many Trumpets sounding, and so many men crying out, The Sword of the Lord and of Gideon, could not but apprehend they were encompassed with a mighty Army, and thereupon all the Host made an hideous Out-cry, and ran, and fled, and shifted for themselves as well as they could. In this great Consternation the Lord, by his Providence, ordered it so, that they fell one upon another, and slew their Friends instead of their Enemies. See the like 1 Sam. 14.15, 20. 2 Chron. 20.23. And some of the Midianites fled to one place, and some to another in the Tribe of Manasseh, where the Over-throw was given. The men of Israel hearing of this great Defeat, and routing of the Midianitish-Army, gathered themselves presently together out of Naphtali, Asher and Manasseh, to assist Gideon in the pursuit. And Gideon sent Messengers through all Mount Ephraim, to desire them to come in to his Assistance, and especially to take care to stop the Midianites at all the Fords and Passages of the River Jordan that reached down as far as Bethbarah. The Ephraimites did as He desired them, and accordingly took at the Fords of Jordan, Oreb and Zeeb, two of their Princes, with many others, so that there were no less than an hundred and twenty thousand of the Midianites and their Confederates destroyed within Jordan. And they slew Oreb on the Rock Oreb, and Zeeb at the Wine-press of Zeeb, places so called in after-times upon this occasion, and lying at the East-end of Mount Ephraim near Jordan. Gideon understanding that many of the Midianites, to the number of fifteen thousand, together with their Princes Zebah and Zalmunna had escaped over Jordan (before the Passages could be secured) He with his three hundren men went in pursuit after them; and coming near to Succoth (a City in the Tribe of Gad ) and his Soldiers being faint, he desired the men of that City to give them some Loaves of bread for their present refreshment; for they were very weary and faint, and so it would be an act of mercy to relieve them, and they were in pursuit of the Common Enemy, and so it would be but an act of Justice to strengthen their hands in so good a Design. But the men of Succoth answered him Churlishly. What (say they) are Zebah and Zalmunna thy Prisoners? Are they in thy Power that should respect thee as Victor over them; or rather have we not cause to fear they will recruit their Army, and return and revenge it upon us, if we show thee any kindness. Thus they incensed Gideon, by refusing him Succor, and that with contemptuous Scorn, and in favor of their Tyrannical Enemies, [see the like 1 Sam. 25.10.] Whereupon he told them, That when the Lord had delivered Zebah and Zalmunna into his hands, he would for this tear their Flesh with the Thorns and Briers of the Wilderness. Then he marched up to Penuel, a City also in the same Tribe, and desired some Relief of them for his Soldiers in this their extremity, and they answered him with the like scorn and contempt that the men of Succoth had done. He told them, That when he returned in peace; that is, safe and victorious, he would for this barbarous Usage destroy them, and break down their strong Tower or Fort in which they had so much confidence. Zebah and Zalmunna with those fifteen thousand that had escaped were got to Karkor, a City on the other side of Jordan towards the East. Gideon fearing he should be discovered if he followed right on towards them, He fetched a compass about by the way of the Arabians that dwelt in Tents, and so came upon them on the East-side, (viz. on the East of Nobah and Jogbehah ) from whence they feared no Enemy, and so were very secure, not imagining that they had been pursued by the Israelites. Gideon being thus come up to them, he fell upon them on the sudden (probably in the night) discomfited all their Host, and in the pursuit took Zebah and Zalmunna. After this Victory, carrying these two Kings along with him, he marched in the night towards Succoth that he might surprise them; And coming near the City before the Sun was up, he took a young man that was come out of the City, and examining him strictly concerning the Elders of the City, he gave him their Names in writing, which were 77 in all, and possibly told him where they dwelt, and how they might be known. For Gideon knowing the Magistrates only to be in fault that he was so scornfully denied a little refreshing for his Soldiers, therefore he was the more careful to inquire after their Names, that none might suffer but those that were guilty. Gideon having got this Intelligence, entered the City of Succoth, and then told them, They might now behold Zebah and Zalmunna, with whom they did before upbraid him, and asked him in scorn, Whether they were his Prisoners? He should now teach them what it was to use their Brethren that were fighting for them so scornfully and unworthily. So he took the Elders of Succoth, and with the Briars and Thorns of the Wilderness (which lay between Succoth and Penuel ) he caused them to be scourged to death, and by this severe Punishment inflicted on them, he taught the rest of the people to take heed for time to come of committing any such heinous Trespass against God and their Brethren, or slighting those whom God employs. Then he went to Penuel, and slew the Magistrates of that City also, as he had done before at Succoth, and threw down their Tower or Fort. These Executions being over, Gideon now calls Zebah and Zalmunna to account for what they had done. He tells them, He had heard that in their last Invasion they had put many of those Israelites to death, who had hid themselves in those strong Holds and Caves of Mount Tabor; and (fearing lest his own Brethren were of the number of those whom they had thus slain, because they had not been heard of since,) He asks them, What manner of men they were that they had slain at Tabor? They answered, As thou art, so were they; that is, they were of a goodly and comely Personage as thou art, and such as might well beseem men of a Princely and Royal Stock. He then perceived they were his Brethren. He tells them, If they had been merciful to his Brethren, he would have spared their lives, which he might lawfully have done, they being not Canaanites, though they were Enemies. But now he could not do it, seeing by the Law of God he was bound, being next of blood, and also a Magistrate, to punish them with death, that had murdered his Brethren, see Numb. 35.19, 31. Whereupon he bad his young Son Jether to rise up and slay them. And he imposes this work on him rather than another, that he might train him up from a Youth to draw his Sword against the Enemies of Israel, and that he might avenge the death of his Uncles, and that it might add, if not to the pain, yet to the dishonor of their death to die by so young an hand. But this young Boy had scarce courage enough to look them in the face, so far was he from drawing his Sword against them. Zebah and Zalmu • na seeing this, said to Gideon, Rise thou up and fall upon us thyself. For as the man is; so is his strength. Do thou slay us with thy own hand, and dispatch us quickly, and let us not fall ignobly by the hand of a Child. So Gideon slew them with his own hand; and took away the Ornaments that were on their Camels necks (which were very rich, being adorned with Gold-Chains and Jewels, ) as Ensigns and Memorials of his Victory. Now the Ephraimites came over Jordan, and brought the Heads of Orch and Zeeb, and presented them to Gideon. But then they highly expostulated with him, that they were not called out as well as other Tribes, when he first raised Forces to go against the Midianites. They looked upon this as a great neglect and contempt of them, that other Tribes that were not so nearly allied to him and the Manassites as they were, (being both of them of Joseph 's Posterity) should be called to the first On-set, and they left only to snatch up here and there some of the flying Midianites. So that he and his Soldiers had gathered in the main Vintage, and they were called in only to gather up the Gleanings. Gideon mildly answered, That they had no cause to complain; For what have I done (says he) in comparison of you? Are not the Gleanings of Ephraim better than the Vintage of Abiezer? Consider what vast multitudes of them you have had the killing and pillaging of, at the Fords of Jordan, whilst we went in pursuit of only fifteen thousand of them that fled with Zebah and Salmunna. Consider you have had the Honor to take and kill Oreb and Zeeb, and therefore what cause have you to murmur or repine? This mild Answer of his abated their anger, and so they rested satisfied.

Judge. Ch. 7. whole Chapter, and Ch. 8. from 1. to 22.

SECT. CXL.

THe people of Israel were now so highly pleased with Gideon for delivering them out of the hands of Midian, that they offered to make him their King, and to settle the Kingdom successively upon his Posterity. He told them, He would not Rule over them as a King, because the accepting of the Regal Power to Himself and his Family, would seem (as it were) a taking of the Government out of God's Hand, who set up whom He pleased to Rule over them. The Lord (saith he) shall Rule over you; Take ye heed of rejecting Him, [1 Sam. 8.6, 7.] neither I nor my Son shall be your King. Thus he would not give any consent to the Change of the Government without God's leave. But though Gideon refused this profer of theirs, yet he told them, He had one Request to make to them, which if they would grant him, he would take it very kindly from them; which was, That every one of them would give him one of those Ear-rings which they had taken from the Ishmaelites, who used to wear such golden Ornaments. They told him, They would willingly do it. And accordingly spreading a Garment to receive them, everyone cast in one of those Ear-rings or golden Ornaments they had taken from the Ishmaelites, and the weight of them came to a thousand seven hundred Shekels of Gold, which according to our account comes to 2380 pounds. And besides these, they added some Chains, and golden Boxes, (wherein the Ishamelites carried sweet Perfumes) and purple Garments which the Kings of the Midianites had worn. All these they added, besides the Collars which had been taken from the Necks of the Camels, which Gideon had taken to himself as his proper Prey. Gideon of part of this Gold now given him, made an Ephod, like that of Aaron 's, with a Breast-plate set with many precious stones of great value, [see Exod. 28.15, 16, 17.] and made of Gold, Blue, Purple, Scarlet, &c. 'It is like his design in making this Ephod was, that it should be a Monument of that great Victory he had obtained (after he had offered Sacrifice to God) over the Midianites, [the Monument being made of the Prey there taken] and possibly his purpose was to make use of this Ephod to inquire, by the Judgment of Urim, what the Will of the Lord was upon all Emergent Occasions, not considering that this Privilege was only annexed to Aaron 's Ephod; or possibly he made this Ephod that the High Priest (being adorned with it) should Sacrifice for him and the people at the Altar which he, by the Command of God, had erected in Ophrah. But whatever was his intention, he seems herein highly to have sinned against God, and to have ministered occasion to the Israelites to commit Idolatry, to which they were before of themselves too prone. For after his death the Israelites did grossly abuse this Ephod to Idolatry and Superstition, either resorting to it to inquire concerning the Will of God in their Doubts and Difficulties, or offering Sacrifices there by occasion of it, or being taken with the glory of it, falling down before it, and worshipping it, and at last abusing it to the grossest Idolatry, and making use of (as 'tis probable) in the Worship of Baal, verse. 33. Be sure, some way or other they Idolatrously abused it, and are therefore said to have gone a whoring after it, and it became a Snare to Gideon and to his House; that is, it ensnared his Posterity by degrees, drawing them to do that which was very displeasing to God, and at last became the utter ruin of his Family. For all the Tragical Accidents that afterwards befell his House, may be looked upon as the effects of God's Wrath for this Idolatry. However the Midianites were now so vanquished, that they lifted not up their heads anymore to vex Israel. Gideon therefore after this Victory went and dwelt quietly in his own house, and judged Israel many years. He had many Wives (by whom he had sixty nine Sons ) and one Concubine who dwelt at Shechem, [whom he took as a secondary Wife, and in an inferior degree, having been before his Maid-Servant, Ch. 9, 18.] by whom he had Abimelech. At length Gideon died in a good old age, and was buried in the Sepulcher of his Father at Ophra.

Ch. 8. from verse. 22. to the 33.

SECT. CXLI.

PResently after Gideon was dead, the Israelites fell to Idolatry again, and went a whoring after Baalim, and worshipped Baal-Berith for their god, (the Idol of the Shechemites ) signifying the Lord of the Covenant, so called possibly because when they made choice of him to be their Idol-god, they bound themselves by Covenant to serve him (which possibly the Devil put them upon in imitation of God) and so by adhering to him they broke their Covenant with God, And they were now so besotted with Idolatry, that they forgot the only true God, their great Deliverer, and wholly neglected his Worship and Service, and worshipped only Idols. Neither shown they themselves grateful to Gideon (who had deserved so well of them) neither did they show kindness or seek the good and welfare of his Family. The people being thus generally corrupted, as the Lord had formerly punished their Idolatry and Apostasy, by suffering some of the Neighbor-Nations to Invade them, and sorely Afflict them, so now he resolved to punish them by the Tyranny of One from among themselves, even by Abimelech the Son of Gideon, their late Judge, who upon his Fathers death attempted to get to himself the Regal Power which his Father had so lately refused. To make way hereunto, he went presently to Shechem, and there began to tamper with his Uncles, his Mothers Brothers, and the rest of her Kindred, and employed them as his Instruments (being possibly of some Rank and Esteem in Shechem ) to see if they could draw the Inhabitants of that City to Aid and Assist him in his Project, not doubting but if he could effect this, he should be able well enough to accomplish the rest of his Design. And thus by the Miseries which this Son of a Concubine brought 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 for the present He did permit it. But to proceed, Abimelech being come to Shechem, and addressing himself to his Kindred, and acquainting them with his Design, He desires them to persuade the men of Shechem to make him King. He tells them, That though his Father had in modesty refused the Kingdom, yet it was fit now, according to their Profer, they should settle it upon his Posterity. Secondly, He persuades them that his Brethren had a Plot upon the Kingdom to divide it among themselves (though it does not appear they had any such thought ) and he shows them, that it were better for them to settle the Government upon Him alone, then to suffer themselves to be under the Command of all Gideon 's Sons. 3ly, He tells them, He was bone of their bone, and flesh of their flesh, and being of their own blood they might expect all kindness and favor from him; and further, it would be a great honor and advantage to them to have a King so nearly allied to them. Abimelech 's Kindred seemed much pleased with what he had said to them, and accordingly moved the business to the rest of the men of Shechem, whose hearts readily inclined to favor Abimelech 's design, because he was their Kinsman. And in order to the carrying on thereof, they gave him seventy pieces of silver out of the Treasure of their Idol-god Baal-Berith, wherewith he hired vain and light persons to follow him, and these he armed that he might by their Aid and Assistance accomplish what he had designed. And thus the money that had been given to their Idol-god became the first fuel for the kindling of that fire in the Land, wherewith the Lord intended to punish the Idolatry, and other Sins of the people. With these Forces, and the assistance of some of the Shechemites, Abimelech went to Ophra, and there seizing all his Fathers Sons (excepting Jotham the youngest) and pretending something against them, under a pretence of Justice (as if they had had some Plot upon the State, tending to the ruin of it,) he put them all to death, and executed them all in one place, upon one Stone. This being done, the men of Shechem gathered themselves together, and the Magistrates of the City (who were wont to meet in a Town-House or Common-Hall called the House of Millo ) and made Abimelech King, and so proclaimed him in the Field near Shechem, where Joshua in former time had erected a great stone under an Oak, Josh. 24.26. Indeed it may seem strange that the Inhabitants of one City should dare to do this alone of themselves, it being expressly also 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 though the Shechemites possibly at first made him King only over their own City, yet afterwards it seems many other Israelites of other Towns and Tribes did come in (moved by their Example and Perswasion) and joined with them, and accepted him for their King, and the rather because they generally began to be weary of the Government God had established among them, and longed to be like other Nations in having a King to Reign over them; Abimelech therefore daily gathering more and more strength, at last he usurped the Title of King over the whole Nation, whence he is said to have reigned three years over Israel, verse. 22. The Lord now intending to punish Abimelech and the Shechemites for changing the Government which he had established among them, and especially for the barbarous Murder committed upon the Sons of Gideon, by a special Instinct of his Spirit He moved Jotham (who of all the Sons of Gideon had escaped the hands of Abimelech ) to go to the Inhabitants of Shechem, and to give them warning beforehand of the Calamities and Judgments that were like to befall them if they did not repent of this their great wickedness. Accordingly going to Mount Gerizim (which was near Shechem ) and at a time (as it seems) when the Shechemites upon some public Festivity, or such solemn occasion were there met together, He lift up his Voice, and spake to them, saying, Hearken to me ye men of Shechem, that God may hearken unto you; intimating to them that God had sent him to them with that Message, and if they would not hearken to it, God would not hear them in the time of their Distress when they cried unto Him. After this Preface, He delivers to them what he had to say in way of a Parable or Apologue, that he might the more effectually set before them in the first place their Sin and Folly, in desiring to be under the Rule of a King. And secondly, the modesty and piety of his Father, who would not accept to be their King when they offered it unto Him. He tells them, The Trees on a time went out to anoint a King over them; whereby he intimates to them their sin and folly, in being weary of the Government God had established among them, and desiring to be under the Rule of a King. And they said unto the Olive-Tree, Reign thou over us. But the Olive-Tree refused, saying, He would not leave his fatness for that Promotion, viz. his Oil, wherewith God is honored in the Sacrifices, and Lamps of the Tabernacle, and men are also honored by it, seeing it is used in the anointing of Kings, Priests and Prophets, and is many other ways useful and profitable unto them both for Food and Medicine. Then the Trees said to the Fig-Tree, Come thou and Reign over us, but the Fig-Tree refused, saying, He would not leave his sweet and good fruit to be so promoted. Then they said to the Vine, Come thou and Reign over us; The Vine also refused, saying, He would not leave his Wine which cheereth God and man, to be so advanced; that is, which is used in Oblations and Sacrifices (which God delights in, as being Duties by Himself prescribed, ) and man also is much cheered by it when temperately used. By which similitudes of the Olive, Fig-Tree and Vine, (which are good, noble and useful Trees, and yield yearly sweet and pleasant fruit, and refused to be promoted over the other Trees, ) He seems to intimate to them the piety and modesty of his Father, who refused to be their King, when they offered it to him, and neither He nor any of his Sons (that were inhumanely slain by Abimelech ) aspir'd to any such Dignity. He further intimates to them, that all wise and good men, and men of worth are content to be serviceable, and to do good in their places, and are not ambitious of Domination and Sovereignty over others; which high Dignities though they may seem more glorious, yet would certainly bring upon them greater Cares, and deprive them of much of those Comforts which in their private condition they did enjoy; and possibly through the Temptations of those high Places they might become less fruitful in goodness, and less serviceable than they were before. He goes on with his Parable. At last the Trees said to the Bramble, Come thou and Reign over us. The Bramble replied, If in truth ye anoint me King over you, then come, and put your trust under my shadow; that is, come under my Government, yield subjection to me, and expect Protection from me, whilst you continue constant in your Loyalty and Obedience to me. But if you do otherwise, then let fire come of the Bramble and devour the Cedars of Lebanon; that is, expect that I will use my Power with all extremity against the greatest of you all, and will destroy your Nobles, and men of greatest Wealth and Renown. By which he plainly signifies, and sets before them, what they had done in choosing Abimelech King. Then applying the whole Parable to them, he tells them, They should consider whither they had done well by his Father and his Family (who had so well deserved of them) in slaying his Sons, and making Abimelech, the Son of his Hand-Maid, King over them, not for any worthiness in himself, but merely because he was of their Kindred. If you have done well therein (says he) then rejoice in your new King, and let him rejoice in you; But if you have not (as certainly you have not) then let fire come out from Abimelech and burn the men of Shechem, and the House of Millo; and let fire come out of the men of Shechem, and the House of Millo, and devour Abimelech; that is, let a wicked Spirit of Hatred, Dissention, and Revenge possess you on both sides, and so carry you on to seek the Ruin and Destruction of each other. Jotham having delivered his Message to them, hasted away, and fled to Baalath-Beer in the Tribe of Simeon, 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 this tyrannous Yoke. When Abimelech had reigned about three years, then God sent an evil Spirit between him and the men of Shechem; that is, God, according to the Imprecation of Jotham, did permit the Devil to sow Jealousies, Discord, and Dissention between Abimelech and the men of Shechem, and gave them up to the Lusts and Corruptions of their own wicked Hearts, and ministering occasions of enraging them, the one against the other; the men of Shechem at length dealt treacherously with Abimelech, and sought to shake off his Yoke. And this God permitted, that the just Revenge of that Cruelty executed by Abimelech, with the assistance of the Shechemites, on the Sons of Gideon, might fall on them both. The men of Shechem therefore resolving to cast off Abimelech from being any longer their King, they first laid men on the Mountains by way of Ambush to surprise his Person, if he came that way weakly attended. These Liers in wait (as such men use to do) beyond their Commission, took liberty to Rob, and make a Prey of others that came that way; by which means (it seems) their Design was made known to Abimelech, who thereupon prepared to make open War upon them, and sent some of his Forces to restrain them and keep them in; so that the Shechemites durst not stir out into the Fields to gather their Vintage. Hereupon one Gaal (some eminent Commander ) with his Friends and Allies, either came voluntarily, or was sent for by the Shechemites, to be their Leader in this War against Abimelech; and they being now much encouraged, and putting their trust and confidence in his Conduct and Valour, went out boldly into the Fields, and gathered the Fruits of their Vineyard, and trod out the Grapes, and made merry, and went into the House of their god Baal-berith to eat and to drink, and in their Cups cursed Abimelech, and uttered all manner of Railing and Reviling against him. Gaal perceiving the Shechemites in their Jollity to express themselves with so much violence and scorn against Abimelech, he takes occasion from thence to try if he could win them to put the Government of the City into his hands, and to throw Zebul out, who (it seems) had been before appointed Governor of it by Abimelech. Who is this Abimelech? (says he) or who is this Son of Shechem? or what is his Family in Shechem that we must serve him? is He not the Son of a Concubine? And what is this Zebul but his Officer, his Creature, his Tool to tyranize by? And must such an ancient and brave City as Shechem be inslav'd to every domineering Officer, that this Son of an Hand-Maid shall set over you? If you have a mind to give away your Liberty, and be in Bondage, you had better call in the old Lord's of this place, the Descendents of Hamor the Father of Shechem, and serve them, than serve this new, base, upstart Abimelech. Well! if you men of Shechem would all put yourselves under my Government, I would quickly ease you of this Abimelech; He should not long King it over you. Then in a Bravado he cries out, O Abimelech, make thyself as strong as thou canst with all thine Allies and Friends, and then come out and fight with me if thou darest. Zebul the Ruler of the City hearing of these vaunting words of Gaal, was greatly inrag'd, and sent secret Intelligence to Abimelech, How Gaal and his Adherents were fortifying the City against him: He advises him therefore to come by night against Shechem with all his Army, and having laid the greatest part of them in Ambush, He should the next morning show himself with the rest before the City, against whom when Gaal came forth (as undoubtedly he would) He would fall unexpectedly into the snare. Abimelech accordingly marched with his Army in the night towards Shechem, and divided his Men into four Companies, and laying three of them in Ambush, He marched only with the fourth in the morning towards the City. Gaal going early to the Gate of the City, and Zebul (the Major of the Town) being by, He said to him, Behold there come people down from the top of the Mountains. Zebul jeeringly replied, Surely thou takest the shadows of the Mountains for Men. Gaal presently in some consternation cries out, There was another Company coming by the middle of the Land, and another by the Plain. Then Zebul tauntingly asked him, Where is now thy mouth wherewith thou saidst, who is Abimelech that we should serve him? where are thy great Brags and Boastings now? Is not this the people whom thou didst so contemptuously despise? Go out now and fight with them, and show thy valor if thou hast any: Shew that thou canst fight as well as talk. Gaal upon this, got as many of the men of Shechem together as he could, and marched out before them to fight with Abimelech. But Abimelech quickly routed him, and slew and wounded many of his men, and chased the rest even to the Gates of the City. Then Abimelech for the present withdrew his Forces to Aramah (a place not far from Shechem ) to refresh them after the Fight, and to wait for some better opportunity of surprizing the City. The people of Shechem being now greatly vexed and enraged at their Defeat, 'tis like Zebul suggested to them that the Cowardize and ill Conduct of Gaal and his Brethren had been the cause thereof, and so he easily procured them to be cashier'd, and sent away out of the City. The Shechemites then choosing for themselves a new Commander in whom they might more confide, and having recruited their Army, resolved to march out the next morning to be revenged on Abimelech for their former loss, and to drive him out of the Country. Abimelech hearing they were come out against him, He marched towards them, and then dividing his Army into three parts, He designed with one of them (which he kept with himself) to lie in Ambush, and to surprise the City on a sudden, whilst the Shechemites were engaged with the other two Brigades of his Army, or at least to keep them from sallying forth to assist those that were engaged in the Fight, and to prevent those in the Field from making any Retreat if they were worsted. Accordingly whilst Abimelech, and those that were with him, ran and got to the Gate of the City, his other two Parties ran upon the Shechemites in the Field, and made a great slaughter of them. Having thus vanquished the Field-Army, he fought against the City all that day, and at last took it, and put to the Sword all that came in his way. Many of the Shechemites had (it seems) got into the Tower of Shechem, or House of Millo to secure themselves, but hearing the dreadful Cries and Shreekes of their dying Fellow-Citizens, they forsook that, and betook themselves to the House of Baal-berith; either trusting more to the strength of the Place, or else flying to it as to a Sanctuary in this their great Extremity: Abimelech hereupon went to Mount Zalmon, a Hill near Shechem, and cut down a Tree and laid it on his Shoulder, and encouraged his Soldiers to do the like, and with those he fired the House of Baal-berith, and there destroyed about a thousand men and women of the Shechemites. He then ras'd the City of Shechem to the ground, and in detestation, and for an exemplary Punishment, he sowed it with Salt, as a sign of an utter Vastation, and perpetual Desolation. But herein he failed of his end, for it was afterwards rebuilt by Jeroboam, 1 Kings 12.25. and inhabited, 2 Chron. 10.1. Jer. 21.5. and afterwards it was called Sychar, Joh. 4.5. Some of the Inhabitants of Shechem had [it seems] during these Disasters betaken themselves to Thebez, a Town near Shechem, which had a strong Fort or Castle in it. Thither now Abimelech marches with his Army. The people of Thebez betook themselves to the Castle as the only place of Security. Abimelech resolving to set fire on the Gate of it, went so near to it himself, to give Orders about it, that a woman from the top of the Tower cast a piece of a Mill-stone upon him, and brake his Skull; He finding he had received his deaths wound, bad his Armor-Bearer run him through with his Sword, that it might not be said that a woman killed him. Thus we see how Jotham 's Prophesy was fulfilled, That a fire should come out from Abimelech and devour the men of Shechem, and a fire should come out from the men of Shechem and should devour Abimelech. Thus He who had slain his Brethren all upon one stone, receives his own death by a stone. He that had before managed this War politically and successfully, now by one rash unadvised Action (going too near to the Gate of the Castle) is ignominiously destroyed. When the people that followed Abimelech saw he was dead, they departed everyone to his own home.

Judge. Ch. 9. whole Chapter.

SECT. CXLII.

AFter Abimelech, Tola the Son of Puah, a man of the Tribe of Issachar, was raised up by God to Judge Israel, and fitted with Heroic Gifts of Wisdom, Courage, Fortitude and Zeal for the Execution of his Office. And indeed the people at that time needed a wise and able Judge to reduce them to their former Government overthrown by Abimelech, and to abolish Idolatry (which much prevailed in his licentious Reign) and to restore God's pure Worship, which 'tis like had been much corrupted. Though there is no mention made of Enemies that invaded the Land during his Government, yet there might be some such Invasions and Oppressions, though not so vexatious as the former. He dwelt in Shamir, a Town bordering on Mount Ephraim, that so he might be near the Tabernacle at Shiloh, and there was buried, having judged Israel three and twenty years.

Judge. 10. verse. 1, 2.

SECT. CXLIII.

AFter Tola arose Jair, dwelling in Gilead, in the Tribe of Manasseh, beyond Jordan, and judged Israel twenty two years. It seemed he was a man of great Quality before he was raised to be Judge; for he had thirty Sons (to wit, by several Wives, ) that rode on Ass-Colts, which was a token of Dignity and Authority. He was descended (it seems) of that Jair, who having taken the Cities of Argob, called them after his own Name Havoth-Jair; that is, the Villages of Jair, Numb. 33.41. Deut. 3.14. Those Villages were at first only twenty three, 1 Chron. 2.22. but this Jair coming to inherit these Towns which his Ancestor had taken from the Amorites, divided them among his Sons, and they were increased either by themselves, their Father or Grandfather to thirty, and the old Name continued to them.

In this time it seems the Israelites were horribly corrupt, and their Apostasy and Idolatry was far worse than that of their fore-Fathers. For now they worshipped all the Idols of the Nations round about them, Baalim and Ashtaroth, the Idols of Syria, Zidon, Moab, Ammon, and the Philistines, and so wholly gave themselves up to the Worship of false gods, that at length they quite laid aside the Worship of the true God in the Tabernacle; And therefore the Text says, They forsook the Lord, and served him not. 'It is like Jair did what he could to restrain them from this abominable Idolatry, but was over-born by them. So that about the beginning of the fifth year of his Government, the Lord being extremely angry with them, sold them into the hands of the Ammonites, who oppressed them sorely on the other side of Jordan, and into the hands of the Philistines, who invaded those Tribes that were within Jordan, so that they were invaded both on East and West; on the West by the Philistines on the East by the Children of Ammon. The Ammonites having oppressed the two Tribes and half without Jordan for eighteen years, and Jair dying, they proceeded further and passed over Jordan, and oppressed the Israelites within Jordan also.

Judge. Ch. 10. from verse. 3. to 10.

SECT. CXLIV.

THe Children of Israel being now sorely distressed, they cry unto the Lord, and acknowledge their Sin, and the Lord either by some Prophet, or by the High Priest who inquired for them, returned them this Answer, Have I not delivered you from the Egyptians, AmoritEs, the Children of Ammon, the Philistines, the Zidonians, Amalekites, and the Maonites, and yet ye have forsaken me, and followed other gods; Go and cry unto the gods ye have chosen, let them deliver you in the time of your Tribulation. I will deliver you no more. This Threatning was not absolute, but conditional, though the condition be not expressed, but is thus to be understood, viz. except ye truly repent, and forsake your Idolatry, and amend that which has been so much amiss among you. They answered, O Lord, we humbly acknowledge that we have heinously sinned against thee, and do thou punish us hereafter as thou pleasest, if we do not continue in thy true and pure Worship, utterly renouncing all false gods; only make trial of us this once, by delivering us out of the hands of our Enemies. Then they putting away their strange gods, and setting upon a real Reformation, the Lord was touched with Compassion towards them, and his Soul was grieved for the miseries they suffered. About this time the Children of Ammon gathered themselves together, and encamped in the Land of Gilead, which now (it seems) they claimed as belonging unto them, see Ch. 11. verse. 13.

The Children of Israel gathered what Forces they could together to oppose them, and encamped at Mizpah, in Mount Gilead, in the Tribe of Manasseh, beyond Jordan: Then they begun to consider who should be their Leader in this Expedition against Ammon, and they declared, That who-ever (being able and fit) would undertake it, he should be the Head or Judge over all the Inhabitants of Gilead. But there were none there present willing to undertake it, (the Service being very dangerous) therefore they resolved to send to Jephthah, being a skillful Commander, and of known Valour.

Jephthah was a Gileadite, (his Fathers name being Gilead ) and probably he was born in the City of Gilead; His Mother was an Harlot. It seems in process of time his Brethren (that his Father had by his lawful Wife ) being grown up, did, by the help and decree of the Magistrates of Gilead, [see verse. 17.] bar him of any share of the Inheritance of his Father, and denied him any portion for a Livelihood among them. Jephthah being thus used, betook himself into the Land of Tob (a Country lying along Mount Gilead, not far from the Ammonites, at the entrance of Arabia the Desert, ) and a Company of idle Fellows that had no Means, or took no Course for a Livelihood, listed themselves under him as their Captain, and with them he used to Inrode, Prey upon, and Spoil the Ammonites. And he grew to a great Fame for these Exploits, and was held a mighty man of Valour. Upon this account the Elders of Gilead now came and entreated him to be their Captain-General against the Ammonites. For though the Law forbad that any Bastards should be admitted to any Place of Magistracy among the Israelites unto the tenth Generation, Deut. 23.32. yet their present necessity, or possibly some warrant from God made them dispence with the severity and rigor of this Law; the end and equity whereof was to show how much God abhorred all Whoredom and Uncleanness, to make the people more careful to avoid it, and not to inflict a punishment on the person so begotten, if he abhorred his Fathers sin, and served God in holiness and righteousness. Jephthah seems to wonder they should come to him upon such an account; What (says he) did not you hate me, and expel me out of my Fathers House? and do you come to me now in your Distress? The Elders of Israel replied, They did acknowledge that what He had said was true, and therefore to make amends for their former unkindness to Him, they desired his aid now upon no other Condition, but that he should be Head over all the Inhabitants of Gilead. Jephthah asks them, If they would be as good as their word to make him Governor of the Land of Gilead, if the Lord enabled him to vanquish the Ammonites. They replied, They would; and further said, Let the Lord be Witness between us, and let Him, as a just Judge, punish us, if we do not keep Covenant with thee, and make thee our Head. Hereupon Jephthah went along with them to the Assembly of the Princes and people met at Mizpah, and there He repeated all that had passed between him and the Messengers that were sent unto him; The Assembly of the Princes agreeing thereunto, both he and they solemnly bound themselves to perform that which was agreed on, and probably they confirmed it mutually by Oath, as in the presence of God. And so he was made Head and Captain over them. Jephthah being thus instated in the Government, he resolved first to try fair ways with the Ammonites, before he engages in a War against them, see Deut. 20.10, 11. Accordingly he sends Messengers to the King of the Ammonites, to know what just Cause he had, or could pretend, for invading their Country, and making War upon them. The King of the Ammonites returned this Answer, That he did it because a great part of that Land which the Israelites took from Sihon King of the Ammonites, and from Og King of Bashan, had been before by those Kings taken from the Ammonites, and especially from the Moabites, [Numb. 21.26. Josh. 13.25.] all which the King of the Ammonites now Claims as belonging to Him, being also at this time (as it seems) King of the Moabites. Now therefore, says he, I require that those Lands be forthwith restored to me, if you will have Peace with me. To this Jephthah made this Return, That Israel took not away the Land of Moab, or the Land of the Children of Ammon, as might plainly appear to him, if he would consider that when Israel came out of Egypt, and travelled through the Wilderness unto the Red-Sea, [Numb. 33.35.] and came to Kadesh, bordering upon the Land of Edom, they sent Messengers to the King of Edom to desire leave of him to pass through his Land, [ Numb. 20.14.] In like manner they sent to the King of Moab to desire the same favor of Him, but they both denying them passage, they put themselves to the trouble of fetching a great compass about the Land of Edom and Moab, rather than they would be any way injurious to either of them; so that the Israelites were far from offering Violence to any of the Nations that bordered upon Canaan; and particularly they came not within the Borders of Moab. They sent also to Sihon, to desire of him that they might quietly pass through his Land, but he gathered all his people together, and came out and fought against them. And having through the assistance of God conquered Him in a lawful War, they by the Law of Arms justly possessed themselves of all those Lands which were His, which lie within Arnon on the South, Jabbock on the North, the Wilderness of Arabia on the East, and Jordan on the West. And God having thus dispossessed the Amorites, and given their Land to the Children of Israel, why (says he) should the King of the Ammonites now Claim them? Doth not the King of Ammon think that he may justly possess all that which his Idol Chemosh (as He falsely conceives) hath given him? 'It is true, the Lord gave to the Children of Moab the Emims Land for a Possession, as He gave the Land of the Zamzumminis to the Children of Ammon, [see Deut. 2.9, 10, 19, 20.] but they ascribed their Victories to their Idols, and possessed those Lands as their Gift. How much more may we Israelites lawfully possess all that Jehovah the true God hath given unto us? Further (says he) I demand whither the King of Ammon hath more right to this Land than Balak had that was King of Moab; yet he would never fight against Israel to recover this Land out of their hands, which they had taken from the Amorites. Indeed he 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 that that Land was theirs. Lastly, Jephthah pleads Prescription. He tells him, The Israelites had peaceably enjoyed these Lands three hundred years, and if they (viz. the Ammonites ) had any Title to them, why did they not seek to recover them all this while? Therefore (says he) we have not done thee any wrong, but thou dost us great wrong in making War now upon us. The great God, the Judge of all the World, be Judge between you and us in this matter. But notwithstanding this rational Plea of Jephthah, the King of the Ammonites would not regard anything he said. Jephthah having tried fair means, and they not succeeding, a mighty Spirit of Wisdom and Fortitude from the Lord came upon him, so that gathering his Army together, He marched with them through Gilead and Mansseh, to fight the Ammonites. And before the battle he made a Vow, that if the Lord would please to deliver the Ammonites into his hands, when he returned from the Victory, whatsoever came first out of his doors to meet him, should surely be consecrated to the Lord; and if it were a thing which was capable of being sacrificed (according to the Law ) he would offer it up for a Burnt-Offering unto Him; Howsoever, if it were a thing fit, it should be hallowed and consecrated unto Him. Jephthah having made this Vow, and now engaging with the Children of Ammon, the Lord was pleased to deliver them into his hands, and he smote them with a very great slaughter, and had the chase of them a long way, and so the Children of Ammon were subdued that day before the Children of Israel. Jephthah now after this great Victory returning to his own house at Mizpah, his Daughter (his only Child) accompanied with other young Virgins, came out to meet him with Timbrels and Dances, and cheerful Tripudiations, according to the Custom of those days, wherein Women and Maids, after great Victories, used to sing Songs of Triumph, [see Exod. 15.20. Judges 5.1. 1 Sam. 18.6.] When Jephthah saw Her, he rent his Clothes, (expressing thereby the bitterness of his Grief) and cried out alas! My Daughter, thou hast brought me very low, and thou art one of them that trouble me. Thou art now unwittingly a cause of much sorrow and affliction to me; For I have made a Vow to God concerning whatsoever should first come forth to meet me, and I cannot reverse it. 'It is probable he then told her more particularly the substance of his Vow. She tells him, That if he had made such a Vow, and by that Vow she must be consecrated to God, and live a Virgin all her days. She freely submitted to it, and should do it the more willingly, because God had given him so great a Victory over their Enemies. And this seems to be the meaning of this passage. For we cannot rationally think that Jephthah (commended for his Faith, Heb. 11.32.) should offer his Daughter for a Burnt-Offering, seeing that would have been much more odious to the Lord, than to have offered to Him Swines blood, or a Dogs-head, [Isa. 65.4.] and was expressly forbidden by Him as most abominable, Deut. 12.31. Jephthah 's Daughter therefore being devoted to serve God in a state of Virginity, she desires she might have two months time to go up and down in the Mountains with some young Virgins her Companions, that in those unfrequented and solitary places she might express her grief and lamentation, that she must live and die a Virgin, (leaving no Posterity behind her) which was in those days esteemed one of the greatest of earthly Infelicities. When the two months of her Lamentation were ended, she returned to her Father, who did not redeem her according to the Law, Levite. 27.4. but consecrated her to God to serve him as a Virgin in the single life. And so she lived a Virgin as her Father had vowed, and she consented. And the Daughters of Israel went four days in a year to Her, partly to Condole with her, and partly to Comfort and Chear her up in this her solitary Condition.

Judge. Ch. 10. from 10. to the end.

Judge. Ch. 11. whole Chapter.

SECT. CXLV.

AFter this great Victory obtained by Jephthah, the men of Ephraim having passed over Jordan, turned Northward into the Land of Gilead, and envying Jephthah and the Gileadites the glory of this Victory, they began to quarrel with Him, that he had not called them to assist him, when he went to fight against the Children of Ammon; And they were so hot, that they threatened to burn his house over his head; and they gave the Gileadites opprobrious Language, calling them Fugitives of Ephraim, as if that half-Tribe of Manasseh beyond Jordan had been no better than Fugities that were run away from them, and the mere Refuge and Scum of Ephraim and Manasseh within Jordan. And (it seems) these proud Ephraimites told them, That they (viz. the men of Gilead ) were no way to be compared with them, and therefore ought not to have undertaken a business of such Importance as this War was, without first acquainting them with it, and desiring their assistance. Jephthah tells them, He and his people were at great strife with the Children of Ammon about the Land that the Israelites possessed on that side Jordan. And he had sent to the men of Ephraim, as being their Brethren and Confederates, to desire their Aid and Assistance, but they had not thought fit to grant it to them. Hereupon he gathered together what Forces he could, and trusting in God, He put his life in his hand, and resolved to expose it to the utmost danger in so good a Cause, and so went out to fight against the Ammonites, and the Lord delivered them into his hands. And this being the true state of this business, I pray you (says he) what cause have you to come out in this War-like manner against us, who are your Brethren? But though Jephthah had reason on his side, yet it did nothing move (as it seems) these haughty Ephraimites. Hereupon He immediately gathered together all the men of Gilead