THE BOOK OF

JUDGES

The Argument
Chapter 1
Chapter 2
Chapter 3
Chapter 4
Chapter 5
Chapter 6
Chapter 7
Chapter 8
Chapter 9
Chapter 10
Chapter 11
Chapter 12
Chapter 13
Chapter 14
Chapter 15
Chapter 16
Chapter 17
Chapter 18
Chapter 19
Chapter 20
Chapter 21

THE ARGUMENT

The author of this book is not certainly known, whether it was Samuel, or Ezra, or some other prophet; nor is it material to know. 1. It matters not who was the king's secretary, or with what pen it was written, if it be once known that it was the king who made the order or decree: it is sufficient that unto the Jews were committed to the oracles of God, Rom 3:2, i.e. the Holy Scriptures of the Old Testament, one part of which this was, by confession of all; and that the Jews did not falsify their trust therein, but kept those holy books themselves, and delivered them to the world, entire, without addition or diminution; for neither Christ nor his apostles, who severely rebuke them for their mistakes and misunderstandings of some passages of Scripture, ever charge them with any perfidiousness about the canon or books of the Scripture. This book is called the Book of Judges, because it treats of the judges, or of the state of the commonwealth of Israel under all the judges, except Eli and Samuel, who being the last of the judges, and the occasions or instruments of the change of this government, are omitted in this book. The judges were a sort of magistrates inferior to kings, and could neither make new laws, nor impose any tributes, but were the supreme executors of God's laws and commands, and the generals of their armies.

JUDGES 1

Judg 1:1-4: The tribe of Judah, by God's command, begin to make war against the Canaanites.

Judg 1:5-7: Adonibezek justly requited.

Judg 1:8: They take Jerusalem;

Judg 1:9-10: and Hebron. Anak's sons slain.

Judg 1:11-15: Othniel subdueth Debir, and so obtaineth Caleb's daughter to wife.

Judg 1:16: The Kenites dwell in Judah.

Judg 1:17: Simeon subdueth Zephath;

Judg 1:18-20: and Judah divers cities of the Philistines.

Judg 1:21: The Jebusites dwell with Benjamin.

Judg 1:22-26: They of the house of Joseph subdue Bethel.

Judg 1:27-36: Manasseh, Ephraim, Zebulun, Asher, Naphtali, Dan drive not out the Canaanites; for which they are vexed by them, and are left to dwell one among another.

Judg 1:1. After the death of Joshua; not long after it, because Othniel, the first judge, lived in Joshua's time. The children of Israel asked the Lord; being assembled together at Shiloh, they inquired of the high priest by the Urim and Thummim. See Num 27:21; Judg 20:18; 1 Sam 23:9. Who shall go up for us against the Canaanites first? Being sensible that the Canaanites are troublesome to them, and expected great advantage against them by their heedless condition, and finding their people to increase and multiply exceedingly, and consequently the necessity of enlarging their quarters, they renew the war. They do not inquire who shall be the captain-general to all the tribes; but (as appears by the answer) what tribe shall first undertake the expedition, that by their success the other tribes may be encouraged to make the like attempt upon the Canaanites in their several lots.

Judg 1:2. Not a person so called, but the tribe of Judah, as is manifest from Judg 1:3-4,8-9, which is chosen for the first enterprise, because they were both most populous, and so most needing enlargement; and withal most valiant, and therefore most likely to succeed; for God chooseth fit means for the work which he designs; and because the Canaanites were numerous and strong in those parts, and therefore where in time to be suppressed, before they grew too strong for them.

Judg 1:3. Unto Simeon his brother; as nearest to him both by relation, being his brother by both parents, which few of them were; and by habitation, as appears from Josh 19:1-2. Against the Canaanites; specially so called because they are distinguished from the Perizzites, Judg 1:4.

Judg 1:4. Not in the city, for that was not yet taken, Judg 1:5, but in the territory of it, or near to it; as in Hor is taken, Num 33:37; and in Jericho, Josh 5:13.

Judg 1:5. Adonibezek; the lord or king of Bezek, as his name signifies, in Bezek; whither he fled, when he had lost the field. Against him, i.e. against the city wherein he had encamped himself, and the rest of his army.

Judg 1:6. That he might be disenabled to fight with his hands, or to run away upon his feet. And this they did, either by the secret instinct and direction of God, or upon notice of his former tyranny and cruelty expressed upon others, in this manner, as it follows: either way it was a just requital.

Judg 1:7. Threescore and ten kings; which is not strange in those times and places; for these might be either, first, kings successively, and so there might be divers of those kings in one place, and so in others; or, secondly, contemporary kings. For it is well known that anciently each ruler of a city, or great town, was called a king, and had kingly power in that place; and many such kings we meet with in Canaan; and it is probable that some years before kings were more numerous there, till the greater devoured many of the less. Having their thumbs cut off, that so their hands might be unable to manage weapons of war. Gathered their meat under my table; an act of barbarous inhumanity thus to insult over the miserable, joined with abominable luxury. God hath requited me: he acknowledgeth the providence and vindictive justice of God, which also Pharaoh did, and others too, without any true sense of piety. They brought him; they carried him in triumph, as a monument of God's righteous vengeance. To Jerusalem; it being the metropolis of the nation.

Judg 1:8. To wit, in Joshua's time; which though done before, may be here repeated, to show why they brought Adonibezek to Jerusalem, because that city was in their hands, having been taken before, as may be gathered from Josh 15:63. And the taking of this city may be ascribed to the children of Judah rather than to Joshua, because the city was not taken by Joshua and the whole body of the army in that time when so many kings were destroyed, Josh 10; Josh 12, (for there is mention made of the destroying of the king of Jerusalem, Josh 10:23; Josh 12:10; but not a word of the taking of Jerusalem, as there is of the taking of Makkedah, and Libnah, and other cities belonging to the kings there mentioned, Josh 10:28, etc.,) but by the children of Judah after they had received their lot, when at the desire and with the consent of the Benjamites, in whose lot Jerusalem fell, Josh 18:28, they assaulted and took it, and thereby, as it seems, acquired the right of co-partnership with the Benjamites in the possession of that city. Though some think Jerusalem was twice taken; once in Joshua's lifetime; and being afterwards recovered by the Canaanites, was now retaken by the children of Judah.

Judg 1:9-10. Judah went, under the conduct of Caleb, as it is recorded, Josh 15:11, etc.; for that relation, and this here following, are doubtless one and the same expedition and war, as appears by all the circumstances; and it is mentioned either there by anticipation, or here by repetition. Of this and the following verses, see the notes there.

Judg 1:11-16. Children of the Kenite, i.e. of Jethro, so called from the people from whom he descended, Num 24:21-22. And whatsoever he did, it is evident that his posterity came into Canaan with the Israelites, and were there seated with them. See Judg 4:11,17; Judg 5:24; 1 Sam 15:6; 1 Chron 2:55. Out of the city of palm trees, i.e. from Jericho, so called Deut 34:3; not the city, which was utterly destroyed; but the territory belonging to it, where it seems they were seated as in a most pleasant, and fruitful, and safe place, according to the promise made by Moses to their father, Num 10:31-32, and whence they might remove, either to avoid the society or molestation of the neighbouring Canaanites; or out of love to the children of Judah, whom they went to; or to avoid temptations to luxury, and exercise themselves in self-denial and contempt of the present evil world, and the lusts thereof; as may be thought from Jer 35:6, etc.; or for some other cause unknown to us at this distance. In the south of Arad; in the southern part of the land of Canaan, where Arad was, Num 21:1. They went, i.e. some of them, for others of them dwelt in the contrary quarter, in the most northern part of the land. Among the people, Heb. that people, to wit, those children of Judah that lived there.

Judg 1:17. Judah went with Simeon his brother, according to his promise, Judg 1:3, and the laws of justice and gratitude. Hormah; either, 1. The same place so destroyed and called, Num 21:3, and so what was there vowed is here executed; or, 2. Some other place called by the same name upon the like occasion, which was frequent among the Hebrews. This seems more probable, 1. Because this was but one city, that divers cities, Num 21:2-3. 2. Because that seems to have been done in Moses's time, though interpreters generally think otherwise; of which see my notes there.

Judg 1:18. The principal cities of the Philistines. Question. How could this be, when among the people left to try Israel, are the five lords of the Philistines, Judg 3:3. Answer. It is only said that they took the cities, and probably contented themselves with making them tributary; but it is not said that they slew the people, as they ought to have done, and as it is said of the other cities here, Judg 1:5,8,17,25. And the people being thus spared, did by God's just judgment recover their strength, and expel the Jews out of their cities, as we find afterwards. It is further observable, that Ekron here taken was one of Dan's cities, Josh 19:43, and it was attempted and taken here by Judah and Simeon, partly out of love to their brother Dan, and partly to secure their new conquests, and other adjoining territories, from such potent neighbours.

Judg 1:19. On account of their unbelief, whereby they doubted and distrusted God's power to destroy those who had chariots of iron and so gave way to their own fear and sloth, whereby God was provoked to withdraw his helping hand from them, and so they were really made impotent, as they were unwilling. See Josh 17:16.

Judg 1:20. Above mentioned, Judg 1:10.

Judg 1:21. See on Josh 15:63.

Judg 1:22. The house of Joseph, i.e. the tribe of Ephraim, as appears from their opposition to the tribe of Manasseh, Judg 1:27.

Judg 1:23-24. The entrance into the city; on which side it is weakest, that we may best invade and take it.

Judg 1:25. Together with his estate, as the following verse manifests.

Judg 1:26. The land of the Hittites; where the Hittites seated themselves after they were driven out of Canaan, which seems to be northward from Canaan, and near unto it. See 1 Kings 11:1; 2 Chron 1:17.

Judg 1:27. Manasseh, i.e. that half of this tribe which dwelt in Canaan. Bethshean; a place near Jordan, Josh 17:11. Taanach; of which see Josh 12:21; Josh 17:11. Dor; a great city with large territories. See Josh 11:2; Josh 12:23; Josh 17:11. Megiddo; a royal city. See Josh 12:21; Josh 17:11.

Judg 1:28-29. Which they possessed till Solomon's time, 1 Kings 9:16.

Judg 1:30-33. Bethshemesh; a place differing from that Bethshemesh, Josh 15:10.

Judg 1:34. i.e. Into the plain country; which was the occasion of that expedition for the getting of new quarters; of which we read Josh 19; Judg 18.

Judg 1:35. Of the house of Joseph, i.e. of the Ephraimites, who helped their brethren the Danites against the Amorites, and that with good success.

Judg 1:36. Akrabbim was in the southern part of Canaan, Josh 15:2-3, from whence it went up towards the north. This is added to show the great power and large extent of this people.

JUDGES 2

Judg 2:1-5: An angel reproveth Israel at Bochim; they bewail their sins.

Judg 2:6-13: The wickedness of the new generation after Joshua; their frequent idolatry;

Judg 2:14-19: for which they are often punished of God by the enemy; and being delivered by the judges grow worse;

Judg 2:20-23: wherefore God will leave the Canaanite to prove and vex them.

Judg 2:1. An angel of the Lord: either, first, A created angel. Or, secondly, A prophet or man of God, for such are sometimes called angels, which signifies only messengers of God; and then the following words are spoken by him in the name of God, as may easily be understood. Or, thirdly, Christ, the Angel of the covenant, who is oft called the Angel of the Lord, as we have formerly seen, to whom the conduct of Israel out of Egypt, and through the wilderness, and into Canaan, here spoken of, is frequently ascribed, as Exod 14:19; Exod 23:20; Exod 33:14; Josh 5:13-14; Judg 6:12; Judg 13:3; who alone of all the angels could speak the following words in his own name and person; whereas created angels and prophets do universally usher in their Divine messages with, Thus saith the Lord, or some equivalent expression. And this angel having assumed the outward shape of a man, it is not strange that he imitates the local motion of a man, and comes as it were from Gilgal to the place where now they were; by which motion he signified that he was the person that brought them to Gilgal, the first place where they rested in Canaan, and there renewed covenant with them, and protected them there so long, and from thence went out with them to battle, and gave them success. Bochim; a place so called here by anticipation, for the reason expressed here, Judg 2:5. And it seems to be no other than Shiloh, where it seems probable that the people were met together upon some solemn festival. And this was the proper and usual place of sacrificing, Judg 2:5. And I said, i.e. I promised, upon condition of your keeping covenant with me.

Judg 2:2. i.e. Disobeyed these express commands of mine?

Judg 2:3. I also said with myself; I have now taken up this peremptory resolution. Thorns in your sides: see on Num 33:55; Josh 23:13.

Judg 2:4. Some of them from a true sense of their sins; but most of them from a just apprehension of their danger and approaching misery from the Canaanites' growing power, and God's forsaking of them; as the following history makes most probable.

Judg 2:5. For the expiation of their sins, by which they had provoked God to this resolution; and for the regaining of God's favour.

Judg 2:6. When Joshua had let the people go; when he had distributed their inheritances, and dismissed them severally to take possession of them. This was done before this time, whilst Joshua lived; but is now repeated in order to the discovery of the time, and cause, or occasion of the people's defection from God, and of God's desertion of them.

Judg 2:7-9. Timnathheres, called Timnathserah, Josh 19:50; Josh 24:30.

Judg 2:10. Which knew not the Lord; which had no experimental nor serious and affectionate knowledge of God, nor of his works.

Judg 2:11. In the sight of the Lord; which notes the heinousness and the impudence of their sins above other people's sins; because God's presence was with them, and his eye upon them, in a peculiar manner, and he did narrowly observe all their actions, which also they were not ignorant of, and therefore were guilty of more contempt of God than other people. Baalim, i.e. false gods. He useth the plural number, because the gods of the Canaanites and adjoining nations, which Israel worshipped, were divers, and most of them called by the name of Baal.

Judg 2:12-13. i.e. The sun and the moon, whom many heathens worshipped, though under divers names; and so they ran into that error which God had so expressly warned them against, Deut 4:19.

Judg 2:14. Sold them, i.e. delivered them up, as the seller doth, his commodities unto the buyer. This the same phrase is used Judg 3:8; Judg 4:9, compared with Judg 2:14; Ps 44:12.

Judg 2:15. Whithersoever they went out, i.e. whatsoever expedition or business they undertook; which is usually signified by going out and coming in.

Judg 2:16. The Lord raised them up, by inward inspiration and excitation of their minds and hearts, and by outward designation, testified by some heroical and extraordinary action. Judges; supreme magistrates, whose office it was, under God, and by his particular direction, to govern the commonwealth of Israel by God's laws, and to protect and save them from their enemies; to preserve and purge religion; to maintain the liberties of the people against all oppressors. See Judg 3:9-10,15; Judg 4:4; Judg 6:25-26; Judg 8:23.

Judg 2:17. Their judges admonished them of their sin and folly, and of the danger and misery which would certainly befall them.

Judg 2:18. It repented the Lord, i.e. the Lord changed his course and dealings with them, as penitent men use to do; removed his judgments, and returned to them in mercy, Gen 6:6.

Judg 2:19. They returned to their former, and usual, and natural, though interrupted course. More than their fathers, in Egypt or in the wilderness. From their own doings, i.e. from their evil practices, which he calls their own partly because they were agreeable to their own natures, which in all mankind are deeply and universally corrupted, Gen 6:5; Gen 8:21; and partly because they were familiar and customary to them. Compare Isa 58:13; Isa 66:3; Ezek 36:32; Acts 14:16; Jude 16. Their stubborn way, Heb. hard way; so he calls their way of wickedness, either because it proceeded from a hard heart, and was managed with a hard and stiff neck; or to signify, that although it seemed at first very soft, and easy, and pleasant, yet they would certainly, and did constantly, find that it was hard, and difficult, and troublesome to them, as a hard way is to the traveller.

Judg 2:20-22. That I may prove Israel; either, first, That I may try, and see whether Israel will be true and faithful to me, or whether they will suffer themselves to be corrupted by the evil counsels and examples of their bad neighbours, whom I will leave among them for their trial and exercise. Or, secondly, That by them I may afflict and punish Israel; for afflictions are commonly and justly called trials. But the former sense suits better with the following words.

Judg 2:23. Hastily, or speedily; when the Israelites desired it and needed it.

JUDGES 3

Judg 3:1-4: The nations left to prove Israel mentioned.

Judg 3:5-11: The Israelites marrying their daughters, and serving their gods, they are delivered up to the king of Mesopotamia; are rescued by Othniel.

Judg 3:12-30: Continuing to do evil, they are again punished and oppressed by the king of the Moabites; are rescued by Ehud: ten thousand Moabites are slain.

Judg 3:31: They are afterwards delivered from the Philistines by Shamgar.

Judg 3:1. i.e. Such who had no experience of those wars, nor of God's extraordinary power and providence manifested in them.

Judg 3:2. Might know, to teach them war; that by the neighbourhood of such warlike potent enemies, they might be purged from sloth and security, and obliged to inure themselves to martial exercises, and to stand continually upon their guard, and consequently to keep close to that God whose assistance they had so great and constant need of.

Judg 3:3. Five lords of the Philistines; whereof three had been in some sort subdued, Judg 1:18, but afterwards rescued themselves, and recovered their former strength. See on Judg 1:18. The Canaanites; properly so called, who were very numerous, and dispersed through several parts of the land whence they gave denomination to all the rest of the people. The Sidonians; the people living near Sidon, and subject to its jurisdiction. Mount Baalhermon was the eastern part of Mount Lebanon: see Deut 3:8-9.

Judg 3:4. To know, i.e. that they and others might know by experience.

Judg 3:5-6. Were drawn to idolatry by the persuasions and examples of their yokefellows, through the just judgment of God, punishing their sinful marriages by giving them up to idolatry.

Judg 3:7. i.e. In the groves, in which the heathens usually worshipped their Baalims or idols. Or, the groves are here put metonymically for the idols of the groves, which are distinguished here from their Baalim, which seem to have been worshipped in other places, as the prophets of Baal are distinguished from the prophets of the groves, 1 Kings 18:19.

Judg 3:8. i.e. Were made subject and tributary to him.

Judg 3:9. Cried unto the Lord, i.e. prayed fervently for deliverance. Caleb's younger brother; of which see on Judg 1:13.

Judg 3:10. The Spirit of the Lord came upon him, with extraordinary influences, endowing him with singular wisdom, and courage, and resolution; and stirring him up to this great undertaking. Compare Judg 6:34; Judg 11:29. He judged Israel, i.e. pleaded and avenged the cause of Israel against their oppressors; as that phrase is oft used, as Deut 32:36; Ps 10:18; Ps 43:1.

Judg 3:11. The land had rest; either, first, It rested about forty years, or the greatest part of forty years; it being most frequent in Scripture to use numbers in such a latitude. Thus the Israelites are said to bear their iniquities forty years in the wilderness, Num 14:34, when there wanted near two years of that number; and to dwell in Egypt four hundred and thirty years, when there wanted many years of that number. Thus Joseph's kindred, sent for and called by him into Egypt, are numbered seventy-five souls, Acts 7:14, although they were but seventy, as is affirmed, Gen 46:27; Exod 1:5. So here the land is said to rest forty years, although they were in servitude eight of those years, Judg 3:8. And in like manner the land is said to have rest eighty years, though eighteen of them they served the king of Moab, Judg 3:14. And so in some other instances. Nor is it strange and unusual, either in Scripture or in other authors, for things to be denominated from the greater part, as here it was; especially when they did enjoy some degrees of rest and peace, even in their times of slavery, which here they did. Or, secondly, It rested, i.e. began to rest, or recovered its interrupted rest, in the fortieth year, either after Joshua's death, or after the first and famous rest procured for them by Joshua, as is noted, Heb 4:9, when he destroyed and subdued the Canaanites, and gave them quiet possession of the land; and the land had rest from war, as is said, Josh 11:23; Josh 14:15. So there is this difference between the years of servitude and oppression, and those of rest, that in the former he tells us how long it lasted; in the latter, when it began; by which, compared with the other years, it was easy also to know how long the rest lasted. To strengthen this interpretation, two things must be noted. 1. That resting is here put for beginning to rest, as to beget is put for beginning to beget, Gen 5:32; Gen 11:26; and to reign, for to begin to reign, 2 Sam 2:10; and to build, 1 Kings 6:15,36, for to begin to build, 2 Chron 3:1. 2. That forty years is put for the fortieth year; the cardinal number for the ordinal, which is common both in the Holy Scripture, as Gen 1:5; Gen 2:11; Exod 12:2; Hag 1:1; Mark 16:2 and in other authors.

Judg 3:12. Strengthened Eglon, by giving him courage, and power, and success against them.

Judg 3:13. i.e. Jericho, as may be gathered from Deut 24:3; Judg 1:16; 2 Chron 28:15. Not the city, which was demolished, but the territory belonging to it. Here he fixed his camp, partly for the admirable fertility of that soil; and partly because of its nearness to the passage over Jordan, which was most commodious, both for the conjunction of his own forces, which lay on both sides of Jordan; and to prevent the conjunction of the Israelites in Canaan with their brethren beyond Jordan; and to secure his retreat into his own country, which therefore the Israelites prevented, Judg 3:28.

Judg 3:14-15. A Benjamite, Heb. the son of Gemini, who was of the tribe of Benjamin, 2 Sam 16:11; 2 Sam 19:17; 1 Kings 2:8. This tribe was next to him and doubtless most afflicted by him; and hence God raiseth a deliverer. Lefthanded; which is here noted, partly as a mark of his courage, and strength, and activity; see Judg 20:16; and principally as a considerable circumstance in the following story, whereby he might more advantageously and unsuspectedly give the deadly blow.

Judg 3:16. A cubit length; long enough for his design, and not too long for carriage and concealment. Upon his right thigh; which was most convenient, both for the use of his left hand, and for the avoiding of suspicion.

Judg 3:17. The present was to be paid to him as a part of his tribute. A very fat man, and therefore more unwieldy and unable to ward off Ehud's blow.

Judg 3:18. He accompanied them part of the way, and then dismissed them, and returned to Eglon alone, that so he might have more easy access to him, and privacy with him; and that he might the better make his escape.

Judg 3:19. He turned again, as if he had forgot and neglected some important business. From the quarries; either, first, Whence they hewed stones. Or, secondly, The twelve stones which Joshua set up there; by the sight whereof he was animated to his work. Or, thirdly, The idols, as the word also signifies, which that heathen king might place there, either in spite and contempt to the Israelites, who had that place in great veneration; or that he might ascribe his conquest of the land to his idols, as the Israelites did to the true God, by setting up this monument in the entrance or beginning of it. Keep silence till my servants be gone; whom he would not have acquainted with a business which he supposed to be of great and close importance.

Judg 3:20. They had divers houses and chambers, some for winter, others for summer. See Jer 36:22; Amos 3:15. Which he had for himself alone; into which he used to retire himself from company; which is mentioned as the reason why his servants waited so long ere they went in to him, Judg 3:25. I have a message, to be delivered not in words, but by actions; Heb. a word, or thing, or business. So that there is no need to charge Ehud with a lie, as some do. From God: this he saith to amuse him, by raising his expectation and wonder, to divert him from any apprehension of his danger, and to oblige him to rise out of his seat, which he knew he would do from the common practice of the heathens in their intercourses with God. And he designedly useth the name Elohim, which was common to the true God and false ones, and not Jehovah, which was peculiar to the true God, because Ehud not knowing whether the message came not from his own false god, he would more certainly rise, and thereby give Ehud more advantage for his blow; whereas he would possibly show his contempt of the God of Israel by sitting still to hear his message. He arose out of his seat, in token of humble subjection and reverence to God; see Num 23:18; 2 Kings 23:3; which condemns those Christians that behave themselves irreverently in the presence and service of the true God.

Judg 3:21-22. i.e. His excrements came forth, not at the wound, which closed up, but at the fundament, as is usual when persons die either a natural or violent death.

Judg 3:23. Ehud went forth, with a composed countenance and gait, without any fear; being well assured that God, who by his extraordinary call had put him upon that enterprise, would by his special providence preserve him, and carry him through it. Upon him; either upon the king, or upon or after himself. Locked them; either by pulling it close after him, as we do when doors have spring-locks; or by taking the key with him for more caution; and this he did, that they supposing the king to be retired, might wait till he was gone.

Judg 3:24. Covereth his feet: this phrase is used only here and 1 Sam 24:3. It is commonly understood in both places, of easing nature; because the men not then wearing breeches, as we do, but long coats, they did in that act cover their feet, as women do: but a late judicious interpreter expounds it of composing himself to take a little sleep or rest, as was very usual to do in the daytime in those hot countries, 2 Sam 4:5; 2 Sam 11:2. And when they did so in cool places, such as this summer parlour unquestionably was, they used to cover their feet, as appears from Ruth 3:7. And this may seem to be the more probable, both because the summer parlour was more proper for this use than for the former; and because this was a more likely reason of their long waiting at his door, lest they should disturb his repose. And this sense best agrees with Saul's case in the cave, when being asleep David could more securely cut off the lap of his garment, 1 Sam 24:3, where see my annotations.

Judg 3:25. Ashamed, or, confounded, not knowing what to say or think; lest they should either disturb him, or be guilty of neglect towards him. A key; another key, it being usual in princes' courts to have divers keys for the same door.

Judg 3:26-27. Doubtless he had prepared the children of Israel, and by his emissaries gathered together in considerable numbers.

Judg 3:28. The fords, where they passed over Jordan, that neither the Moabites that were got into Canaan might escape, nor any more Moabites come over Jordan to their succour.

Judg 3:29-30. How these are to be understood, see on Judg 3:11. Instead of eighty, some copies read eight years.

Judg 3:31. Slew six hundred men with an ox goad; as Samson did a thousand with the jawbone of an ass; both being miraculous actions, and not at all incredible to him that believes a God, who could easily give strength both to the persons and to their weapons to effect this.

JUDGES 4

Judg 4:1-3: King Jabin oppresses Israel; his captain-general was Sisera.

Judg 4:4-4:14: The prophetess Deborah from the Lord commands Barak to go out against him; promiseth victory; she herself marcheth with him.

Judg 4:15-23: Sisera's host is beaten; he flees: Jael hides him in her tent, and while he sleeps she kills him.

Judg 4:24: King Jabin is destroyed.

Judg 4:1-2. King of Canaan, i.e. of the land where the most of the Canaanites, strictly so called, now dwelt, which seems to be in thee northern part of Canaan. This seems to be of the posterity of that Jabin, whom Joshua slew, Josh 11:10 who watched all opportunities to recover his ancient possessions, and to revenge his own and father's quarrel upon the Israelites. In Hazor; either, 1. In the city of Hazor, which though taken and burnt by Joshua, Josh 11:11, yet might be retaken and rebuilt by the Canaanites. Or, 2. In the territory or kingdom of Hazor, which might now be restored to its former largeness and power, Josh 11:10, the names of cities being oft put for their territories, as Zorah, a city, Josh 15:33, is put for the fields belonging to it, Judg 13:2, in which Samson's parents lived, Judg 13:25; Judg 16:31; Judg 18:2. Harosheth of the Gentiles; so called, because it was much frequented and inhabited by the Gentiles; either by the Canaanites, who being beaten out of their former possessions, seated themselves in those northern parts; or by other nations coming there for traffic, or upon other occasions, as Strabo notes of those parts; whence Galilee, where this was, is called Galilee of the Gentiles.

Judg 4:3. More than the former tyrants; partly from his malice and hatred against the Israelites; and principally from God's just judgment, the growing punishment being most suitable to their aggravated wickedness.

Judg 4:4. As there were men prophets, so there were also women prophetesses, as Miriam, Exod 15:2, Huldah, 2 Kings 22:14, and divers others; but the word prophets or prophetesses is very ambiguous in both Testaments; sometimes being used of persons extraordinarily inspired by God, and endowed with a power of working miracles, and foretelling things to come; and sometimes of persons endowed with special, though not miraculous, gifts or graces, for the better understanding of and discoursing about the word and mind of God, for praising of God, or the like; of which see 1 Chron 25:1; 1 Cor 11:5; 1 Cor 14:1,3-4 etc. And of this sort were the sons of the prophets, or such who were bred in the schools of the prophets, who are often called prophets, as 1 Sam 10:5,10-12. See, also 1 Kings 18:4; 1 Kings 19:10. And because we read nothing of Deborah's miraculous actions, peradventure she was only a woman of eminent holiness and prudence, and knowledge of the Holy Scriptures, by which she was singularly qualified for the judging of the people according to the laws of God. If it be alleged that she foresaw and foretold the following victory, so did all the sons of the prophets foresee and foretell Elijah's translation, 2 Kings 2:3,5, which yet were not extraordinary prophets. The wife of Lapidoth; or, a woman of Lapidoth; and so Lapidoth is not the name of a man, but of the place of her birth or abode. She judged Israel, i.e. determined causes and controversies arising among the Israelites, as is implied, Judg 4:5. And this Jabin might suffer to be done, especially by a woman; and the frequent discharge of this part of the judge's office, whereby she gained great power and authority with the people, did notably (though not observed by the tyrant) prepare the way for her sliding into the other part of her office, which was to defend and rescue the people from their enemies.

Judg 4:5. To have their suits and causes determined by her sentence.

Judg 4:6. She sent and called Barak, by virtue of that power which God had given her, and the people owned in her. Kedeshnaphtali; so called, to distinguish it from other places of that name, one in Judah, Josh 15:23, and another in Issachar, 1 Chron 6:72. Hath not the Lord God of Israel commanded? i.e. assuredly God hath commanded thee: this is not the fancy of a weak woman, which peradventure thou mayst despise, but the command of the great God by my mouth. Which command of God, and the following assurance of success, she might either gather from the general rules of Scripture, and the common course of God's gracious providence, which was always ready to succour them when they cried to God; or receive by instinct or direction from God. Go and draw, or, go; for so this word is oft used, as Gen 37:28; Judg 20:37; Job 21:33; Heb. draw, to wit, thyself, or thy feet. Mount Tabor; a place most fit for his purpose, as being in the borders of divers tribes, and having a large plain at the top of it, where he might conveniently marshal and discipline his army. She names Naphtali and Zebulun partly, because they were nearest and best known to Barak, and therefore soonest brought together; partly, because they were nearest to the enemy, and therefore must speedily be assembled, or else they were likely to be hindered in their design, whilst the other tribes, being at more distance, had better opportunity of gathering forces for their succour, and partly, because these had most smarted under their oppressor, who was in the heart of their country, and therefore were most forward in the present service: but these are not named exclusively, as appears by the concurrence of some other tribes, as is related, Judg 5.

Judg 4:7. I will draw unto thee, by my secret and powerful providence, ordering and overruling his inclinations that way.

Judg 4:8. His offer to go with her shows the truth of his faith, for which he is praised, Heb 11:32; but his refusal to go without her shows the weakness of his faith, that he could not trust God's bare word, as he ought to have done, without the pledge of the presence of his prophetess, whom he thought God would preserve and deliver, and himself for her sake.

Judg 4:9. Notwithstanding the journey, Heb. the way, i.e. the course or practice, as the way is taken, Num 22:32. A woman; either, 1. Jael; or rather, 2. Deborah, who being, as it were, the judge and chief commandress of the army, the honour of the victory would be ascribed to her. But for Jael, her fact would have been the same, though Barak had gone into the field without Deborah.

Judg 4:10. At his feet, i.e. who followed him or his footsteps; possibly he intimates that they were all footmen, the Israelites neither now having, nor otherwise allowed to have, a multitude of horses; and so this is emphatically added, to signify by what contemptible means God overthrew Sisera's great host, wherein there were ten thousand horses, as Josephus reports.

Judg 4:11. Heber; the husband of Jael, Judg 4:17. The Kenite; of whom see Num 24:21-22; Judg 1:16. Hobab; called also Jethro. See Num 10:29. From the Kenites; from the rest of his brethren, who lived in the wilderness of Judah, Judg 1:16; which removal is here mentioned, lest any should wonder to find the Kenites in this place. His tent, i.e. his dwelling, which probably was in tents, as shepherds used.

Judg 4:12. They, i.e. his people dwelling there, or his spies; or, he was told, this being an impersonal speech.

Judg 4:13-14. Up, Heb. arise, delay not, fall to thy work. Gone out before thee, to wit, as General of thine army, to fight for thee: see Judg 5:20; 2 Sam 5:24. Barak went down from Mount Tabor he doth not make use of the advantage which he had of the hill, where he might have been out of the reach of his iron chariots, Josh 17:16, but boldly marcheth down into the valley, to give Sisera the opportunity of using all his horses and chariots, that so the victory might be more glorious and wonderful.

Judg 4:15. The Lord discomfited Sisera, with great terror and noise, as the word signifies, Exod 14:24; Josh 10:10; 1 Sam 10, most probably with thunder, and lightning, and hailstones, or other such instruments of destruction poured upon them from heaven, as is sufficiently implied, Judg 5:20. With the edge of the sword, i.e. by the sword of Barak and his army, whose ministry God used; but so that they had little else to do but to kill these whom God by more powerful arms had put to flight. Fled away on his feet, that he might flee away more secretly and securely in the quality of a common soldier, whereas his chariot would have exposed him to more observation and hazard.

Judg 4:16. To wit, in the field; for there were some who fled away, as Sisera did.

Judg 4:17. To the tent of Jael; for women had their tents apart from their husbands, Gen 24:67; Gen 31:33. And here he thought to lurk more securely than in her husband's tent. There was peace; not a league or covenant of friendship, which they were forbidden to make with that cursed people, but only a cessation of hostilities, which he afforded them because they were a peaceable people, abhorring war, and wholly minding pasturage, and were not Israelites, with whom his principal quarrel was; and especially by God's overruling disposal of his heart to favour them who were careful to keep themselves uncorrupted with Israel's sins, and therefore are preserved from their plagues.

Judg 4:18. Fear not: this was a promise of security, and therefore she cannot be excused from dissimulation and treachery in the manner, though the substance of her act was lawful and worthy.

Judg 4:19. Gave him milk to drink; either because she had not water in her tent, and pretended fear of discovery or some inconvenience if she went out to fetch it; or as a signification of greater respect; or as a likely mean to cast him into a sleep, which she desired and designed; to which end possibly she might mix something with it to cause sleep, which she could not so conveniently have done with water. Covered him, upon pretence of hiding him, but really to dispose him to sleep.

Judg 4:20. He speaks imperiously to her; but it is observable, that she gives him no promise to do so, nor makes him any answer; possibly because though she knew her design upon him was warrantable, yet she had proceeded too far in using dissimulation therein.

Judg 4:21. A nail of the tent; wherewith they used to fasten the tent, which consequently was long and sharp, being headed with iron: these weapons she chooseth, either, 1. Because she had no better weapons at hand, this being only the woman's tent, where arms use not to be kept, and these people being wholly given to peace, and negligent of war, or Sisera having disarmed them before this time. Or, 2. Because she had more skill in the handling these than other weapons, being probably accustomed to fasten the tents herewith. Or, 3. Because this was very proper for his present posture, and which she knew would be effectual. Into his temples; which is the softest part of the skull, and soonest pierced. This might seem a very bold attempt; but it must be considered that she was encouraged to it, partly, by observing that the heavens and all the elements conspired against him, as against one devoted to destruction; partly, by the fair opportunity which God's providence put into her hands; and principally, by the secret instinct of God inciting her to it, and assuring her of success in it. Question. What shall we judge of this act of Jael's? It is a difficult question, and necessary to be determined, because on the one hand there seems to be gross perfidiousness, and a horrid violation of all the laws of hospitality and friendship, and of the peace which was established between Sisera and her; and on the other side, this fact of hers is applauded and commended in Deborah's song, Judg 5:24, etc. And some who make it their business to pick quarrels with the Holy Scriptures, from hence take occasion to question and reject their Divine authority for this very passage, because it commends an act so contrary to all humanity, and so great a breach of faith. And whereas all the pretence of their infidelity is taken from the following song, and not from this history, wherein the fact is barely related, without any reflection upon it, there are many answers given to that argument; as, 1. That there was no league of friendship between Jael and Sisera, but only a cessation of acts of hostility; of which see the notes on Judg 4:17. 2. That Deborah doth not commend Jael's words, Judg 4:18, Turn in, my lord; fear not; in which the great strength of this objection lies; but only her action, and that artifice, that he asked water, and she gave him milk; which, if impartially examined, will be found to differ but little from that of warlike stratagems, wherein a man lays a snare for his enemy, and deceives him with pretenses of doing something which he never intends. And Sisera, though for the time he pretended to be a friend, yet was in truth a bitter and implacable enemy unto God, and all his people, and consequently to Jael herself. But these and other answers may be omitted, and this one consideration following may abundantly suffice to stop the mouths of these men. It cannot be denied that every word, or passage, or discourse which is recorded in Scripture is not divinely inspired, because some of them were uttered by the devil, and others by holy men of God, but mistaken, (the prophets themselves not always speaking by inspiration,) such as the discourse of Nathan to David, 2 Sam 7:3, which God presently contradicted, 2 Sam 7:4-5, etc., and several discourses of Job's three friends, which were so far from being divinely inspired, that they were in a great degree unsound, as God himself tells them, Job 42:7, Ye have not spoken of me the thing that is right, as my servant Job hath. This being so, the worst that any malicious mind can infer from this place is, That this song, though indited by a good man or woman, was not divinely inspired, but only composed by a person piously-minded, and transported with joy for the deliverance of God's people, but subject to mistake; who therefore, out of zeal to commend the happy instrument of so great a deliverance, might easily overlook the indirectness of the means by which it was accomplished, and commend that which should have been disliked. And if they further object, that it was composed by a prophetess, Deborah, and therefore must be divinely inspired; it may be replied, 1. That it is not certain what kind of prophetess Deborah was, whether extraordinary and infallible, or ordinary, and so liable to mistakes; for there were prophets of both kinds, as hath been proved above, on Judg 4:4. 2. That every expression of a true and extraordinary prophet was not divinely inspired, as is evident from Nathan's mistake above mentioned, and from Samuel's mistake concerning Eliab, whom he thought to be the Lord's anointed, 1 Sam 16:6.

JUDGES 5

Judg 5:1-5: Deborah exhorts to praise; she begins; recounts the former wonders and mercies of God to his people.

Judg 5:6-9: From the miseries of former times glories in their present state.

Judg 5:10-13: Excites the governors, etc. to praise the Lord.

Judg 5:14-18: Commends the chief of the tribes who went forth willingly to this battle, and checks the unwilling who tarried at home.

Judg 5:19-22: Describes the victory in all its circumstances.

Judg 5:23: Curseth Meroz for not coming to their assistance.

Judg 5:24-27: Extols Jael and her act.

Judg 5:28-30: Derideth Sisera's court ladies.

Judg 5:31: Prays for like judgment on their enemies, and prosperity to God's people.

Judg 5:1. Deborah was the composer of this song as may be gathered from Judg 5:7.

Judg 5:2. Praise ye the Lord; give him the praise who hath done the work. For the avenging of Israel; or, for taking vengeance, to wit, upon his and their enemies, by Israel, or for Israel, for Israel's benefit, or for the injuries and violences offered by them to Israel. The people; chiefly Zebulun and Naphtali, below, Judg 5:18; Judg 4:6, and others hereafter mentioned. Willingly offered themselves, when neither Deborah nor Barak had any power to compel them.

Judg 5:3. You especially that live near to Israel, and have evil minds and designs against Israel, know this for your instruction, and caution, and terror too, if you shall presume to molest them. To the Lord God of Israel, who, as you see by this plain instance, is both able and resolved to defend them from all their enemies.

Judg 5:4. Seir and Edom are the same place; and these two expressions note the same thing, even God's marching in the head of his people from Seir or Edom towards the land of Canaan. Whilst the Israelites were encompassing Mount Seir, there were none of the following effects; but when once they had done that, and got Edom on their backs, then they marched directly forwards towards the land of Canaan. The prophetess being to praise God for the present mercy, takes her rise higher, and begins her song with the commemoration of the former and ancient deliverances afforded by God to his people, the rather because of the great resemblance this had with them, in the extraordinary and miraculous manner of them. The earth; either, 1. The inhabitants of the earth or land; or, 2. The earth, properly taken, as the following passages are; God prepared the way for his people, and struck a dread into their enemies by earthquakes, as well as by other terrible signs. The clouds also dropped water, i.e. thou didst send most dreadful showers of rain, storms and tempests, thunder and lightning, and other tokens of thy displeasure, upon thine enemies; as may appear by comparing this with other parallel texts.

Judg 5:5. Melted, or flowed, with floods of water poured out of the clouds upon them, and from them flowing down in a mighty stream upon the lower grounds, and carrying down some part of the mountain with it, as is usual in excessive showers.

She slides into the mention of another and a more ancient appearance of God for his people, to wit, in Sinai; it being usual in Scripture repetitions of former actions to put divers together into a narrow compass, and in few words. The sense is, No wonder that the mountains of the Amorites and Canaanites melted and trembled when thou didst lead thy people towards them; for even Sinai itself could not bear thy presence, but melted in like manner before thee. Or, as that Sinai did upon a like manifestation of thyself; so there is only a defect of the particle as, which I have showed to be frequent.

Judg 5:6. In the days of Shamgar; whilst Shamgar lived, who was, if not a judge, yet an eminent person for strength and valour, Judg 3:31. In the days of Jael: Jael, though an illustrious woman, and of great authority and influence upon the people, did effect nothing for the deliverance of God's people till God raised me up, etc. Through byways; partly because of the Canaanites, who, besides the public burdens and tributes which they laid upon them, waited for all opportunities of doing them mischief secretly; their soldiers watching for travellers in common roads, as is usual with such in times of war; and partly because of the robbers even of their own people, who having cast off the fear and worship of God, and there being no king or ruler in Israel to restrain or punish them, and being also many of them reduced to great want, through the oppression of the Canaanites, it is not strange, if, in those times of public disorder and ataxy, divers of the Israelites themselves did break forth into acts of injustice and violence, even against their own brethren, whom they could meet with in convenient places, which made travellers seek for bypaths.

Judg 5:7. The villages ceased; the people forsook all their unfortified towns, as not being able to protect them from military insolence. A mother, i.e. to be to them as a mother, to instruct, and rule, and protect them, which duties a mother oweth to her children as far as she is able.

Judg 5:8. They did not only submit to idolatry when they were forced to it by tyrants, but they freely chose new gods; new to them, and unknown to their fathers, and new in comparison of the true and everlasting God of Israel, being but upstarts, and of yesterday. In the gates, i.e. in their walled cities, which have gates and bars; gates are oft put for cities, as Gen 22:17; Deut 17:2; Obad 11. Then their strongest holds fell into the hands of their enemies. Was there, i.e. there was not; the meaning is not that all the Israelites had no arms, for here is mention made only of shields or spears; so they might have swords, and bows, and arrows to offend their enemies; but either that they had but few arms among them, being many thousands of them disarmed by the Canaanites; or that they generally neglected the use of arms, as being utterly dispirited, and without all hope of recovering their lost liberty, and being necessitated to other employments for subsistence.

Judg 5:9. I greatly honour and love those, who being the chief of the people in wealth and dignity, did not withdraw themselves from the work, as such usually do; but did expose themselves to the same hazards, and joined with their meaner brethren in this noble but dangerous attempt, and by their examples and countenance engaged others in it. Bless ye the Lord; who inclined their hearts to this undertaking, and gave them success in it. As she gives instruments their due, so she is careful the sovereign Cause and Lord of all lose not his glory.

Judg 5:10. Speak; celebrate the praises of our mighty God, whose hand hath done this. Ye that ride on white asses, i.e. magistrates and nobles, who used to do so, Judg 10:4; Judg 12:14; horses being in a manner forbidden there, Deut 17:16. Ye that walk by the way, i.e. you that now can safely travel about your business in those highways, which before you durst neither ride nor walk in. So great and mean persons are jointly excited to praise God.

Judg 5:11. From the noise of archers; either, 1. From the noise or sound, and consequently the force of those arrows which are shot at them; but she names the noise, because this epithet is frequently given to bows and arrows in poetical writings. Or, 2. From the triumphant noise and shout of archers rejoicing when they meet with their prey. In the places of drawing water; at those pits or springs of water, which were scarce and precious in those hot countries, to which the people's necessities forced them oft to resort, and nigh unto which the archers did usually lurk in woods, or thickets, or hedges, that from thence they might shoot at them, and kill and spoil them. When they come to those places with freedom and safety, which before they could not, they shall with thankfulness rehearse this righteous, and faithful, and gracious work of God, in rescuing his people, and punishing his enemies. He mentions the inhabitants of his villages, because as their danger was greater, Judg 5:7, so was their deliverance, and their obligation to praise God. To the gates, to wit, of their cities, which were the chief places to which both city and country resorted for public business and matters of justice, from which they had been debarred by their oppressors; but now they had free access and passage, either in or out of the gates, as their occasions required; and they who had been driven from their cities, now returned to them in peace and triumph; so the citizens' deliverance is celebrated here, as the countrymen's is in the foregoing words.

Judg 5:12. Awake, awake; stir up thyself and all that is within thee to admire and praise the Lord. Lead thy captivity captive: how could this be done when there was none of them left? Judg 4:16. Answer 1. None were left to make head against them. 2. None is oft put for few, and those few might be taken after the battle, and carried captive, and led in triumph, and afterward slain.

Judg 5:13. Thus God did not only preserve the poor and despised remnant of his people from the fury of the oppressor before this war, and from the destruction which Sisera designed and promised himself to bring upon them by this war; but also gave them the victory, and thereby the dominion over the princes and nobles of Canaan, who were combined against them. Me, though but a weak woman.

Judg 5:14. Now she relates the carriage and miscarriage of the several tribes in this expedition; and she begins with Ephraim. Was there a root of them; either, first, Of the Ephraimites; or, secondly, Of them that came forth to this expedition. By root she seems to mean a branch, as that word is sometimes used, as Isa 11:10; Isa 53:2; by which also she may note the fewness of those that came out of Ephraim, that fruitful bough consisting of many branches, Gen 49:22, yielding but one branch or a handful of men to this service. Against Amalek, the constant and sworn enemy of the Israelites, who were confederate with their last oppressors the Moabites, Judg 3:13, and in all probability took their advantage now against the Israelites in the southern or middle parts of Canaan, whilst their main force was drawn northward against Jabin and Sisera. Against these therefore Ephraim sent forth a party; and so did Benjamin, as it here follows; and these hindered their conjunction with Jabin's forces, and gave their brethren the advantage of fighting with Sisera alone. After thee, Benjamin: Benjamin followed Ephraim's example. Or, after thee, O Benjamin; and thus the preeminence is here given to Benjamin in two respects: First, That he was first in this expedition, as indeed he lay near the Amalekites, and by his example encouraged the Ephraimites. Secondly, That the whole tribe of Benjamin, though now but small, came forth to this war, when the numerous tribe of Ephraim sent only a handful to it. Among the people; either, first, Among the people of Benjamin, with whom those few Ephraimites united themselves in this expedition. Or, secondly, Among the people or tribes of Israel, to wit, those who engaged themselves in this war. Out of Machir, i.e. out of the tribe of Manasseh, which are elsewhere called by the name of Machir, as Josh 13:31, to wit, out of the half tribe which was within Jordan; for of the other she speaks Judg 5:17. Governors; either civil governors, the princes and great persons, who were as ready to hazard themselves and their ample estates as the meanest; or military officers, valiant and expert commanders, such as some of Machir's posterity are noted to have been. They that handle the pen of the writer, i.e. even the scribes, who gave themselves to study and writing, whereby they were exempted from military service, did voluntarily enter into this service. Or, they that drew, to wit, the people after them, as that verb is used, Judg 4:6. With the pen of the scribe or writer, i.e. who did not only go themselves, but by their letters invited and engaged others to go with them to the battle.

Judg 5:15. Were with Deborah, i.e. ready to assist her. Even Issachar, Heb. and Issachar, i.e. the tribe or people of Issachar, following the counsel and example of their princes, and being now at their commandments, as they were afterwards upon another occasion, 1 Chron 12:32. And also Barak, or, evenas Barak, i.e. they were as hearty and valiant as Barak their general; and as he marched on foot here and Judg 4:10, against their enemies' horses and chariots, and that into the valley, where the main use of horses and chariots lies; so did they with no less courage and resolution. The divisions, or separations; whereby they were divided or separated, not so much one from another in their thoughts, counsels, and carriage in this war, (for they seem to be all too well agreed in abiding at home with their sheep, as it follows,) as all from their brethren, from whom they were divided no less in their designs and affections, than in their situation by the river Jordan; and they would not join their interests and forces with them in this common cause. Great thoughts, or, great searchings, as it is Judg 5:16; great and sad thoughts, and debates, and perplexities of mind among the Israelites, to see themselves deserted by so great and potent a tribe as Reuben was.

Judg 5:16. Why wast thou so unworthy and cowardly, so void of all zeal for God, and compassion towards thy brethren, and care for the recovery of thy own liberties and privileges, that thou wouldst not engage thyself in so just, so necessary, and so noble a cause, but didst prefer the care of thy sheep, and thy own present case and safety, before this generous undertaking? Reuben thought neutrality their wisest course, being very rich in cattle, Num 32:1. They were loth to run the hazard of so great a loss, by taking up arms against so potent an enemy as Jabin was; and the bleatings of their sheep were so loud in their ears, that they could not hear the call of Deborah and Barak to this expedition.

Judg 5:17. Gilead is sometimes taken more largely, for all the land of the Israelites beyond Jordan, as Num 32:1,26,29. So it is not here taken, because Gilead is here distinguished from Reuben and his land. Sometimes it is taken more strictly for that part of the land beyond Jordan which fell to the half tribe of Manasseh, as Num 32:39-40; Deut 3:15; Josh 17:1. And sometimes both for that part of Manasseh's, and for Gad's portion, as Josh 13:24-25,29-31. And so it seems to be understood here; and the land Gilead is here put for the people or inhabitants of it, Gad and Manasseh. Beyond Jordan, in their own portions, and did not come over Jordan to the help of the Lord, and of his people, as they ought to have done. Dan, whose coast was near the sea, was wholly intent upon his merchandise and shipping, as the great instrument both of his riches and safety; and therefore would not join in this land expedition. On the seashore, where their lot lay. In his breaches; either, first, In the creeks of the sea, whether in design to save themselves by ships in case of danger, as Dan also intended; or upon pretence of repairing the breaches made by the sea into their country. Or, secondly, In their broken and craggy rocks and caves therein, in which they thought to secure themselves.

Judg 5:18. Jeoparded, Heb. despised, or reproached, or contemned, comparatively; they chose rather to venture upon a generous and honourable death, than to enjoy a shameful and servile life. In the high places of the field, i.e. upon that large and eminent plain in the top of Mount Tabor, where they put themselves in battle-array, and expected the enemy; though when they saw he did not come up to them, they marched down to meet and fight him.

Judg 5:19. The kings; either confederate with him, or subject to him: for it is known that there were divers petty kings in those parts; which also ofttimes were subject to one greater and more potent king; and particularly this Hazor, where this Jabin now reigned, Judg 4:2, was beforetime the head of divers petty kingdoms, Josh 11:10. Taanach and Megiddo were two eminent cities, belonging indeed to Manasseh, Judg 1:27, but seated in the tribe of Issachar, Josh 17:11, not far from Mount Tabor, Josh 17:10; Judg 1:27, nor from the river Kishon. They took no gain of money; either, first, From Sisera. They fought without pay, whether from mere hatred of the Israelites, and a desire to be revenged upon them; or from a full hope and confidence of paying themselves abundantly out of Israel's spoils. Or, secondly, From the Israelites; so the sense is, They fell, lost all their hopes of money, and rich spoils, and booty, which they assured themselves of; instead of gaining a prey, they lost themselves.

Judg 5:20. Or, they from heaven, or the heavenly host fought, by thunder, and lightning, and hailstones, possibly mingled with fire. Compare Josh 10:11; 1 Sam 7:10. The stars; which raised those storms by their influences, which they do naturally and ordinarily, but now far more, when God sharpened their influences, and disposed the air to receive and improve their impressions. In their courses, or, from their paths, or stations, or high places. As soldiers fight in their ranks and places assigned them, so did these, and that with advantage, as those enemies do which fight from the higher ground.

Judg 5:21. The river of Kishon, though not great in itself, and therefore fordable, was now much swelled and increased by the foregoing storm and rain, as Josephus affirms; and therefore drowned those who being pursued by the hand of God, and by the Israelites, were forced into it, and thought to pass over it, as they did before. That ancient river; so called, either, first, In opposition to those rivers which are of a later date, being made by the hand and art of man. Or, secondly, Because it was a river anciently famous for some remarkable exploits, for which it was celebrated by the ancient poets or writers, though not here mentioned. Thou hast trodden down strength, i.e. thou, O Deborah, though but a weak woman, hast, by God's assistance and blessing upon thy counsels and prayers, subdued a potent enemy. Such apostrophes and abrupt speeches are frequent in poetical scriptures.

Judg 5:22. Their horses, in which they put most confidence, had their hoofs, which is their support and strength, broken, either by dreadful hailstones, or rather, by their swift and violent running over the stony grounds, when they fled away with all possible speed from God and from Israel. By the means of the pransings; or, because of their fierce or swift courses. Of their mighty ones; either, first, Of their strong and valiant riders, who forced their horses to run away as fast as they could. Or, secondly, Of their horses, as this word signifies, Jer 8:16; Jer 47:3; Jer 50:42, i.e. of themselves; the antecedent for the relative.

Judg 5:23. Meroz; a place then, no doubt, eminent and considerable, though now there be no remembrance of it left, which possibly might be the effect of this bitter curse; as God curseth Amalek in this manner, that he would utterly blot out their remembrance, etc., Exod 17:14; Deut 25:19. And this place above all others may be thus severely cursed, either because it was near the place of the fight, and therefore had the greatest opportunity and obligation to engage with and to assist their brethren; and their denying their help was a great discouragement to all their brethren, whose hearts, no doubt, were greatly afflicted, and might have utterly fainted at this great miscarriage, and scandalous example; or for some other great aggravation of their cowardice and treachery, which may easily be imagined, though it be not here expressed. Said the angel of the Lord: she signifies that this curse proceeded not from her spleen or ill will towards that place, nor from her own private opinion or affection, but from Divine inspiration; and that if all the rest of the song should be taken but for the breathings and expressions of a pious and devout soul, but liable to mistake, yet this branch of it was immediately dictated to her by the Lord, by the ministry of an angel; otherwise she neither would nor durst have uttered so bitter a curse against them. Of the Lord; either, first, Of the Lord's people; for God takes what is done for or against his people as if it was done to himself: see Isa 63:9; Zech 2:8; Matt 25:45. Or, secondly, Of the Lord himself, who though he did not need, yet did require and expect their help and concurrence; and he expresseth it thus, to show the sinfulness and unreasonableness of their cowardly desertion of this cause, because it was the cause of God, and they had the call of God to it, whom they knew to be able easily to crush that enemy whom they dreaded, and who had promised to do it.

Judg 5:24. Blessed above women; celebrated, and praised, and endowed with all sorts of blessings more than they. But of this fact of Jael's, see the notes on Judg 4:21. In the tent; in her tent or habitation, in her house and family, and all her affairs; for she and hers dwelt in tents. The tent is here mentioned in allusion to the place where this fact was done.

Judg 5:25. Butter, or, cream, i.e. the choicest of her milk; so the same thing is repeated in differing words. In a lordly dish; which you are not to understand of such a stately and costly dish as the luxury of after-ages brought in, which is not agreeable to the simplicity, either of this family, or of those ancient times; but of a comely and convenient dish, the best which she had, and such as the better sort of persons then used.

Judg 5:26. Her hand, i.e. her left hand, as appears from the nature of the thing; and from the right hand, which is opposed to it. Smote off, or, struck through, as the LXX. and Syriac render it; or brake, as the Chaldee hath it. When she had pierced, Heb. and she pierced; or, and the nail pierced.

Judg 5:27. Here is a lively representation of the thing done. At the first blow or wound he was awakened, and made some attempt to rise; but being astonished and very weak, she also following her first blow with others, he found himself impotent, and fell down dead; and then she struck the nail quite through his head into the ground, as is said, Judg 4:21.

Judg 5:28. Looked out at a window, expecting to see him returning; for she concluded that he went forth not so much to fight as to take the spoil.

Judg 5:30. Have they not divided the prey? i.e. it is certain they have got the prey, only they tarry to view it and distribute it, according to every man's quality and merit. Of them that take the spoil, Heb. of the prey; the prey put for the men of prey, those, or who take the prey; as kindred is put for a man of kindred, or a kinsman, Ruth 3:2; and Belial, for a man of Belial, 2 Sam 16:7; and days, for a man of days, or an old man, Job 32:7.

Judg 5:31. So, i.e. so suddenly, so surely, so effectually and irrecoverably. When he goeth forth in his might; when he first riseth, and so goeth on in his course, which he doth with great might, even as a strong man that runneth a race, Ps 19:5, and so as no creature can stop or hinder him; even so irresistible let the people be. Forty years; how to be computed, see before on Judg 3:11.

JUDGES 6

Judg 6:1-6: The Midianites oppress Israel.

Judg 6:7-10: A prophet raised rebukes them.

Judg 6:11-16: An angel calls Gideon to Israel's deliverance;

Judg 6:17-21: confirms him by a miracle.

Judg 6:22-32: He builds an altar; calls it Jehovahshalom; and offereth there. By God's command he breaks down the altar of BAAL: his name Jerubbaal.

Judg 6:33-40: The Midianites gather together to fight; and Gideon prepares against them: God strengthens and confirms him by a miracle.

Judg 6:1. For although the generality of the Midianites had been cut off by Moses about two hundred years ago, yet many of them doubtless fled into the neighbouring countries, whence afterwards they returned into their own land, and in that time might easily grow to be a very great number; especially when God furthered their increase, that they might be a fit scourge for his people Israel when they transgressed.

Judg 6:2. In which they might secure their persons and provisions from the hands of the Midianites.

Judg 6:3. The children of the east, i.e. the Arabians, who are commonly called the children of the east, as Gen 29:1; Judg 8:10-11; Job 1:3; Ezek 25:4. Not all the Arabians, for in that were many and divers people; but in the eastern part of Arabia.

Judg 6:4. Till thou come unto Gaza, i.e. from the east, on which side they entered, to the west, where Gaza was near the sea; so they destroyed the whole land.

Judg 6:5. Without number, i.e. so many that it was not easy to number them. It is an hyperbole.

Judg 6:6-10. Fear not, i.e. do not serve or worship them.

Judg 6:11. In Ophrah, to wit, in Manasseh; for there was another Ophrah in Benjamin, Josh 18:23. The Abiezrite; of the posterity of Abiezer; of whom see Josh 17:2; 1 Chron 7:18. See Judg 8:27,32. Threshed wheat; not with oxen, as the manner was, Deut 25:4; but with a staff, to prevent discovery. By the winepress; in the place where the winepress stood, not in the common floor.

Judg 6:12. i.e. Will assist thee against thine and mine enemies. Thou mighty man of valour; to whom I have given strength and courage for this end.

Judg 6:13-14. The Lord looked upon him, with a settled and pleasant countenance, as a testimony of his favour to him, and of his readiness to help him. Go in this thy might; or, go now, or at this time, in thy might; the strength which thou hast already received, and dost now further receive from me, is sufficient with my help. Have not I sent thee? I do hereby give thee command and commission for this work, and therefore am obliged in honour to assist thee in it.

Judg 6:15. My family, Heb. my thousand; for the tribes were distributed into several thousands, whereof each thousand had his peculiar governor. Poor, i.e. weak and contemptible. I am the least either for age, or for wisdom, and fitness for so great a work.

Judg 6:16. As easily as if they were all but one man; or, thou shalt destroy them to a man, as he did, Judg 8.

Judg 6:17. That it is thou, to wit, an angel or messenger sent from God, that appears to me, and discourseth with me; and not a fancy or delusion; that thou art in truth what thou seemest and pretendest to be, Judg 7:12. Or, a sign of that which thou talkest with me, i.e. that thou wilt by me smite the Midianites.

Judg 6:18. My present; not a sacrifice, because neither was Gideon a priest, nor was this the place of sacrifice, nor was any altar here, nor was there any such sacrifice as here follows appointed by God; but a repast, or some food for the angel, which he thought to be a man, as appears by Judg 6:22. Compare Judg 13:15; Gen 18:5. Set it before thee, that thou mayst eat and refresh thyself.

Judg 6:19. Of an ephah of flour, to wit, out of the choicest part of a whole ephah; as also he brought to him the best part of a kid dressed; for a whole ephah and a whole kid had been very superfluous, and improper to provide for and set before one man.

Judg 6:20-21. By these things he showed himself to be no man that needed such provisions, but a true angel of God, or the Son of God; and by this instance of his omnipotency, gave the assurance that he both could and would consume the Midianites.

Judg 6:22. I am an undone man; I must die, and that speedily; for that he feared, Judg 6:23, according to the common opinion in that case; of which see Gen 16:13; Gen 32:30; Exod 33:20; Deut 5:25-26. For because, or, for therefore, etc., i.e. therefore God hath showed me this sight as a presage of my death.

Judg 6:23. The Lord spake by inward suggestion, rather than in a visible apparition. Peace be unto thee; thou shalt receive no hurt by this vision, as thou fearest; but only peace, i.e. all the blessings needful for thy own happiness, and for the present work; for this is a very comprehensive phrase among the Hebrews.

Judg 6:24. There, to wit, on the top of the rock, as is evident from Judg 6:20, and especially from Judg 6:26, where that which is here expressed only in general, and by anticipation, is more particularly described, according to the usage of the Scripture. Jehovahshalom, i.e. the Lord's peace; the sign or witness of God's speaking peace to me, and to his people; or the place where he spake peace to me, when I expected nothing but destruction.

Judg 6:25. Even the second bullock: thus there was but one bullock, which was young, to wit, comparatively, but not simply, for it was seven years old; and of such this Hebrew word is used, Job 21:10; for these creatures are fruitful above seven years. Or thus, thy father's young bullock, and the second bullock: so there were two bullocks. But because there is but one of them mentioned both in the next verse, and in the execution of this command, Judg 6:28, it is probable it was but one; and the Hebrew particle vau, and, is put exegetically for even, or, to wit, as is very usual. And this he calls his father's young bullock, both because his father was the owner of it, and because his father kept and fed it for a sacrifice to Baal. But because it is likely his father kept divers of these cattle of differing ages and statures for that use, either at his own or at the people's charge, therefore he adds, by way of limitation, that he should not take the eldest and the greatest, but the second, to wit, in age, or stature, or goodliness, or in the order of sacrifice, that which was to have been sacrificed to Baal in the second place. And this he singled out because of its age; for being seven years old, it began with the Midianitish calamity, and being now to be sacrificed, did fitly signify, that the period of that misery was now come. That thy father hath; which thy father built in his own ground, though for the common use of the whole city, Judg 6:28-30. The grove that is by it; planted by the altar for idolatrous or impure uses, as the manner of idolaters was. See Judg 3:7. This action might seem injurious to his father's rights and authority; but God's command was sufficient warrant, and Gideon was now called to be the supreme magistrate, whereby he was made his father's superior, and was empowered, and authorized, and enjoined to root out all idolatry and superstition, and the instruments thereof.

Judg 6:26. Upon the top of this rock; of which Judg 6:20-21. Heb. of this strong hold; for in that calamitous time the Israelites retreated to such rocks, and hid and fortified themselves in them. In the ordered place, i.e. in a plain and smooth part of the rock, where an altar may be conveniently built. Or, in order, i.e. in such manner as I have appointed; for God had given rules about the building of altars. Offer a burnt-sacrifice: Gideon was no priest, nor was this the appointed place of sacrifice; but God can dispense with his own institutions, though we may not; and his call gave Gideon sufficient authority.

Judg 6:27. Doubtless he had acquainted the ten men with his design, and the assurance of success in it, whereby they were easily induced to assist him, if not sincerely, yet for the expectation of advantage to themselves by it. Because he feared; not so much lest he should suffer for it, for he knew very well the doing it by night with so many hands could not hinder the discovery, and consequently the punishment of it; but lest he should be prevented from doing it.

Judg 6:28. Not upon Baal's altar, for which it was designed; but upon an altar erected in contempt of Baal.

Judg 6:29. Which they might easily conjecture, partly by his known aversion from the worship of Baal, and partly because no other person durst presume to do such a thing; but they might more certainly learn it from some of the persons employed in it, who through fear or favour might inform them.

Judg 6:30-31. Will ye plead for Baal? Why are you so zealous in pleading for that Baal, for the worship whereof you suffer such grievous calamities at this day, and from whom you have no help? It is plain that Joash had been a worshipper of Baal; either therefore he was now convinced by Gideon's information and action, or he makes use of this pretence to preserve his son, being indeed indifferent in matters of religion; and therefore as he did worship Baal to comply with his neighbours, so now he deserts him to rescue his son. He that will plead for him, let him be put to death; he that shall further plead for such a god as this, deserves to die for his folly and impiety. It is not probable that this was all that he said for his son's defence; or that he would neglect to mention the call his son had from God to it, the apparition of an angel, the promise of deliverance; but it is usual in Scripture to give only some short hints of those things which were more largely discoursed. Whilst it is yet morning, i.e. instantly, without delay; for it was now morning time, as appears from Judg 6:28, etc. Let him plead for himself, as the God of Israel hath often done when any indignity or injury hath been done to him. But Baal hath now showed that he is neither able to help you nor himself, and therefore is not worthy to be served any longer. This courageous and resolute answer was necessary to stop the torrent of the people's fury; and it was drawn from him, partly by the sense of his son's extreme danger, and partly by the confidence he had that God would plead his son's cause, and use him for the rescue of his people.

Judg 6:32. He called him, i.e. Joash called Gideon so, Judg 7:1, in remembrance of this noble exploit, and to put a brand upon Baal.

Judg 6:33. Not that Jezreel in Judah, of which Josh 15:56; but another in the borders of Manasseh and Issachar, Josh 17:16; Josh 19:18, which is not far distant from Ophrah, where Gideon dwelt, and now was.

Judg 6:34. Came upon Gideon, inspiring him with extraordinary wisdom, and courage, and zeal, to vindicate God's honour and his country's liberty. Compare 1 Chron 12:18; 2 Chron 24:20. Abiezer, i.e. the Abiezrites, his kindred, And their servants, and others; who finding no harm coming to him for the destroying of Baal, but rather a blessing from God, in giving him strength and courage for so great and dangerous an attempt, changed their minds, and followed him as the person by whose hands God would deliver them.

Judg 6:35. Throughout all Manasseh, on both sides of Jordan. Unto Asher, Zebulun, and Naphtali; because these tribes were nearest to him, and so could soonest join with him; and were nearest the enemy also, Judg 6:33, and therefore were most sensible of the calamity, and would in all reason be most forward to rescue themselves from it.

Judg 6:36. Gideon said this in way of humble supplication, partly for the strengthening of his own faith, and partly for the greater encouragement of his soldiers in this great and strange attempt.

Judg 6:37. Upon all the earth beside, i.e. upon all that spot of ground which adjoineth to and encompasseth the fleece.

Judg 6:38-39. Which was more difficult and preternatural than the former instance, because if there be any moisture, such bodies as fleeces of wool are most likely to drink it up.

JUDGES 7

Judg 7:1-8: Gideon with two and thirty thousand men encamps against the Midianites; they, by God's command and token, are lessened to three hundred.

Judg 7:9-15: He is encouraged by a dream, and its interpretation;

Judg 7:16-20: divideth his army companies; who all with one accord blow the trumpets, and break the pitchers, wherein the lamps were, in pieces.

Judg 7:21-22: The Midianites are terrified, flee and destroy one another.

Judg 7:23-25: The next adjoining Israelites pursue them to stop their passage over Jordan: two princes of the Midianites are taken by the Ephraimites.

Judg 7:1-2. Too many for me, i.e. for my purpose; which is, so to deliver Israel, that it may appear to be my own miraculous act, that so I may have all the glory of it, and they may be more strongly obliged to love and serve me.

Judg 7:3. Mount Gilead; not that famous Mount Gilead which was beyond Jordan; for it is apparent that both the camps of the Israelites and of the Midianites were on this side Jordan: but another Mount Gilead in the tribe of Manasseh; which might be so called, either for some resemblance it had with the other Mount Gilead, or in remembrance of their father Gilead; or that this might be a memorial of their near relation to their brethren, notwithstanding their being divided one from another by Jordan; or for some other reason now unknown at this distance of time and place. Or, the words may be rendered towards Mount Gilead; for the Hebrew particle mid, or mere, is sometimes rendered towards, of which see Gen 11:2; Gen 13:11; Deut 32:2; 2 Sam 6:2. And so it may be understood of the famous Mount Gilead beyond Jordan, which he may mention here, either, 1. Because many of his soldiers were of that half tribe of Manasseh which dwelt there, and so it was most proper for them to return thither; or, 2. Because that was their safest course, to get furthest from the danger which they feared; or, 3. Because though he would remove them from danger, yet he would not have them dispersed, but kept together in a body about Mount Gilead; knowing that they who had not courage enough to fight their enemies, might have valour enough to pursue them when they were beaten by others; and suspecting that the Midianites, if beaten, would probably flee that way. Twenty and two thousand; who finding their whole army to be very small in comparison of their enemy's, who were a hundred and thirty-live thousand, Judg 8:10, and they, no doubt, well armed and disciplined, and encouraged by long success; whereas the Israelites were dispirited with long servitude, and many of them unfurnished with arms and provisions, lost the courage which in the beginning they seemed to have.

Judg 7:4. Unto the water; either that which ran from the well of Harod, mentioned Judg 7:1, or some other brook. I will try them for thee; because thy proclamation hath not sufficiently tried them; for many who are fearful indeed will put on the face, and desire the opinion of being valiant persons; I will take another course.

Judg 7:5. It is true, there may be natural reasons given why some did only lap of the water, when others bowed down to drink; from the temperance, or fortitude, or patience, or strength, or diligence of the one, and the intemperance, or cowardice, or impatience, or weakness, or slothfulness of the other; but these seem to be mere conjectures: the true reason and design of this course seems to be only this, that God would reduce them to a very small number, which was likely to be done by this means; for the season of the year being hot, and the generality of the soldiers weary, and thirsty, and faint, they would most probably bow down upon their knees, that they might more fully refresh themselves by a liberal draught, as indeed they did; and it could be expected that there would be but few, who either could or would deny themselves in this matter, especially when God concurred in the work, and so disposed of the minds and bodies of them, that all, except three hundred, should lie down to drink.

Judg 7:6. Putting their hand to their mouth; taking up a little water in the palm of their hands to put into their mouths.

Judg 7:7. i.e. To his own home, as Num 24:11.

Judg 7:8. And their trumpets, i.e. the trumpets belonging to the whole army, even to those who were gone away, which he retained for the use here following. See Judg 7:16.

Judg 7:9. The same night; after he had dismissed all but the three hundred. That the Lord said unto him, in a dream or vision of the night.

Judg 7:10. If thou fear to go down, to wit, without some further assurance of thy success, I will condescend so far to thee, as to give thee another sign.

Judg 7:11. Afterward shall thine hands be strengthened; thou wilt be encouraged to proceed, notwithstanding the smallness of thy number, which may deter thee.

Judg 7:12-13. A cake of barley bread; a weak and contemptible thing, and in itself as unable to overthrow a tent as to remove a mountain; but being thrown by a Divine hand, bore down all before it; which fitly resembled Gideon's case, which was mean and despicable, as himself saith, Judg 6:15; yet he was mighty, through God, to destroy the Midianites.

Judg 7:14. As there are many examples of significant dreams given by God to heathens, as Gen 41; Dan 2; Dan 4, so some of them had the gift of interpreting dreams; which they sometimes did by study and art, and sometimes by Divine direction, as in this case.

Judg 7:15. Gideon understood the telling of the dream, though spoken in the Midianitish language; either because it was near akin to the Hebrew, being only a different dialect of it; or because the Israelites had now been accustomed to the Midianites' company and discourse for seven years. He worshipped; he praised God for this miraculous work and special encouragement, whereby he was confirmed in his enterprise.

Judg 7:16. Into three companies; to make a show of a vast army encompassing them. Lamps, or, torches, made of such materials as would quickly take fire, and keep it for some time. Within the pitchers; partly to preserve the flame from the violence of wind and weather; and partly to conceal it, and surprise their enemy with sudden and unexpected flashes of light.

Judg 7:17. For though two hundred of his men were placed on other sides of the camp; yet they were so disposed, that some person or persons, set as watchmen, might see what was done, and give notice to the rest to follow the example.

Judg 7:18. He mentions his own name, together with God's, not out of vain ostentation or arrogance, as if he would equal himself with God; for he mentions God in the first and chief place, and himself only as his minister; but from prudent policy, because his name was grown formidable to them, and so was likely to further his design, and their flight, as it did.

Judg 7:19. Of the middle watch, i.e. of the second watch; for though afterwards the night was divided into four watches by the Romans, Matt 14:25, yet in more ancient times, and in the eastern parts, it was divided into three. He chose the dark and dead of the night to increase their terror by the trumpets, whose sound would then be loudest and best heard, and the lamps, whose light would then shine most brightly, and seem biggest, to surprise them at disadvantage, and to conceal the smallness of their numbers.

Judg 7:20. Held the lamps and the trumpets, that they might be thought to be a mighty host, having as many troops or companies as there were trumpets and lights.

Judg 7:21. Every man in his place; as if they had only been torchbearers to the several companies.

Judg 7:22. They slew one another, either because they suspected treachery, and so fell upon those they first met with; which they might more easily do, because they consisted of several nations, as may be gathered from Judg 6:3, and Josephus affirms; or because the darkness of the night made them unable to distinguish friends from foes; or because the suddenness of the thing struck them with horror and amazement; or because God infatuated them, as he hath done many others. Compare 1 Sam 14:20; 2 Chron 20:23. Abelmeholah; of which see 1 Kings 4:12; 1 Kings 19:16.

Judg 7:23-24. Take before them the waters unto Bethbarah, i.e. the passes over those waters to which they are like to come. And Jordan; the fords of Jordan, which river they must pass over into their own country.

Judg 7:25. For Gideon in the pursuit had passed over Jordan, as we read, Judg 8:4, which, though mentioned after this, may seem to have been done before it, such transpositions being frequent in sacred story. Or, on this side Jordan, for the Hebrew word is indifferent to both sides: see Gen 1:10. And so this is opposed to what follows of his passing over Jordan, Judg 8:4. And then there is no anticipation here.

JUDGES 8

Judg 8:1-3: The Ephraimites are displeased with Gideon; he satisfies them.

Judg 8:4-17: He pursueth two kings of the Midianites he punisheth those of Succoth and Penuel.

Judg 8:18-21: He revengeth his brethren's death on the two kings.

Judg 8:22-23: He refuseth government;

Judg 8:24-27: demandeth a present of the spoil, and thereof makes an ephod; places it in Ophrah; it is a cause of idolatry.

Judg 8:30-32: Gideon's children, wives, death, and burial.

Judg 8:33-35: Israel revolts to idolatry; is ungrateful to Gideon's family.

Judg 8:1. Why hast thou neglected and despised us, in not calling us in to thy help, as thou didst other tribes? These were a proud people, Isa 11:13, puffed up with a conceit of their number and strength, and the preference which Jacob by Divine direction gave them above Manasseh, Gen 48:19-20, of which tribe Gideon was, who by this act had seemed to advance his own tribe, and to depress theirs.

Judg 8:2. What was done was done by God's immediate making them one to kill another; what I have done, in cutting off some of the fugitive common soldiers, is not to be compared with your exploit in destroying their princes; I began the war, but you have finished. The gleaning of the grapes of Ephraim; what you have gleaned or done after me. Of Abiezer, i.e. of the Abiezrites, to whom he modestly communicateth the honour of the victory, and doth not arrogate it to himself, as generals commonly do.

Judg 8:3. His soft and humble answer allayed their rage and envy. See Prov 15:1; Prov 25:15.

Judg 8:4. Passed over, or, had passed over: when he passed over, see on Judg 7:25.

Judg 8:5. Succoth; a place beyond Jordan, Gen 33:17; Josh 13:27; Ps 60:6. Kings of Midian; where before this time were five kings at once, Num 31:8, who either reigned separately in divers parts of the land, or governed by common counsel and consent, as sometimes there were two or three Roman emperors together.

Judg 8:6. Art thou so foolish to think, with thy three hundred faint and weary soldiers, to conquer and destroy a host of fifteen thousand men?

Judg 8:7. With the thorns which grow abundantly in the neighbouring wilderness; I will chastise or beat your naked bodies with thorny rods, even unto death. Or, I will lay you down upon thorns on the ground, and bring the cartwheel upon you, which will both tear your flesh, and bruise you to death.

Judg 8:8. Penuel; another city beyond Jordan; of which see Gen 32:30; 1 Kings 12:25.

Judg 8:9. Your confidence in which makes you thus proud and presumptuous. He implies that he would afterwards destroy their persons, as is expressed, Judg 8:17.

Judg 8:10. i.e. Persons expert and exercised in war, besides the retainers to them, Judg 6:5.

Judg 8:11. Of them that dwelt in tents, i.e. of the Arabians; so fetching a compass, and falling upon them where they least expected it. Nobah and Jogbehah; of which cities see Num 32:35,42. The host was secure; being now got safe over Jordan, and a great way from the place of battle; and, probably, supposing Gideon's men, to be so tired with their hard service, and the great slaughter which they had made, that they would have neither strength nor will to pursue them so far.

Judg 8:12-13. By which it may be gathered that he came upon them in the night, which was most convenient for him, who had so small a number with him; and most likely both to surprise and terrify them by the remembrance of the last night's sad work, and the expectation of another like it.

Judg 8:14. He told him their names and qualities.

Judg 8:15-16. By that severe punishment (of which Judg 8:7) he made the men, i.e. the elders of Succoth, to know their sin and folly, though it was too late for their good, but not for the instruction and warning of others.

Judg 8:18. What manner of men, i.e. for outward shape and quality? At Tabor; whither he understood they fled for shelter, upon the approach of the Midianites; and where he learnt that some were slain, which he suspected might be they. Each one resembled the children of a king; not for their garb, or outward splendour, for the family was but mean; but for the majesty of their looks; by which commendation they thought to ingratiate themselves with their conqueror.

Judg 8:19. For being not Canaanites he was not obliged to kill them; but they having killed his brethren, and that in cool blood, he was by law the avenger of their blood.

Judg 8:20. Up, and slay them; partly, that he might animate him to the use of arms for his God and country against their enemies, and to the exercise of justice; partly, that the death of those mischievous persons might be more shameful and painful; and partly, that he might have some share in the honour of the victory.

Judg 8:21. As the man is, so is his strength: thou excellest him, as in age and stature, so in strength; and it is more honourable, as well as easy, to die by the hands of a valiant man.

Judg 8:22. Rule thou over us; not as a judge, for that he was already made by God; but as a king; and let the kingdom be hereditary to thee and to thy family. This miraculous and glorious deliverance by thy hands deserves no less from us.

Judg 8:23. I will not rule over you, to wit, as a king, which you desire. The Lord shall rule over you, in a special manner, as he hath hitherto done, by judges, whom God did particularly appoint and direct, even by Urim and Thummim, and assist upon all occasions; whereas kings had a greater power, and only a general dependence upon God, as other kings had. Compare 1 Sam 8:6-7.

Judg 8:24. Objection. They are called Midianites before. Answer. Here seems to have been a mixture of people, Judg 6:3, which are all called by one general name, Ishmaelites, or Arabians, who used to wear earrings, Gen 35:4; but the greatest, and the ruling part of them, were Midianites.

Judg 8:25-27. Made an ephod thereof; not of all of it, for then it would have been too heavy for use; but of part of it, the rest being probably employed about other things agreeable and appertaining to it; which elsewhere are comprehended under the name of the ephod, as Judg 17:5; Judg 18:14,18; Hos 3:4. Put it in his city; not as a monument of the victory, for such monuments were neither proper nor usual; but for religious use, for which alone the ephod was appointed. The case seems to be this, Gideon having by God's command erected an altar in his own city, Ophrah, Judg 6:26, for an extraordinary time and occasion, thought it might be continued for ordinary use; and therefore as he intended to procure priests, so he designed to make priestly garments, and especially an ephod, which was the chief and most costly; which besides its use in sacred ministrations, was also the instrument by which the mind of God was inquired and discovered, 1 Sam 23:6,9; 1 Sam 30:7, which might seem necessary for the judge to have at hand, that he might consult with God upon all occasions. All Israel went thither a whoring after it; committing superstition or idolatry with it; or going thither to inquire the will of God; whereby they were drawn from the true ephod, instituted by God for this end, which was to be worn by the high priest only. A snare; an occasion of sin and ruin to him and his, as the next chapter showeth. Though Gideon was a good man, and did this with an honest mind, and a desire to set up religion in his own city and family; yet here seems to be many sins in it. 1. Superstition and will-worship, worshipping God by a device of his own, which was frequently and expressly forbidden. 2. Presumption, in wearing, or causing other priests to wear, this kind of ephod, which was peculiar to the high priest. 3. Transgression of a plain command, of worshipping God ordinarily but at one place, and one altar, Deut 12:5,11,14, and withdrawing people from that place to his. 4. Making a fearful schism or division among the people. 5. Laying a stumblingblock, or an occasion of superstition or idolatry, before that people, whom he knew to be too prone to it.

Judg 8:28. Lifted up their heads no more, i.e. recovered not their former strength or courage, so as to conquer or oppress others, as they had done. Forty years, i.e. to the fortieth year, from the beginning of the Midianitish oppression: see on Judg 3:11. In the days of Gideon, i.e. as long as Gideon lived.

Judg 8:29. Not in his father's house, as he did before; nor yet in a court, like a king, as the people desired; but in a middle state, as a judge, for the preservation and maintenance of their religion and liberties.

Judg 8:30-31. In Shechem; she dwelt there, and he oft came thither, either to execute judgment, or upon other occasions. Abimelech, i.e. my father the king; so he called him, probably to gratify his concubine, who desired it either out of pride or design.

Judg 8:32. In a good old age; his long life being crowned with the continuance of his honour, tranquility, and happiness.

Judg 8:33. The children of Israel turned again; whereby we see the wicked temper of this people, who did no longer cleave to God than they were in a manner constrained to it by the presence and authority of their judges. Baalim: this was the general name, including all their idols, whereof one here follows. Baalberith, i.e. The lord of the covenant, so called, either from the covenant wherewith the worshippers of this god bound themselves to maintain his worship, or to defend one another therein; or rather, because he was reputed the god and judge of all covenants, and promises, and contracts, to whom it belonged to maintain them, and to punish the violators of them; and such a god both the Grecians and the Romans had.

JUDGES 9

Judg 9:1-6; Abimelech, Gideon's son, by conspiracy with the Shechemites, and the murder of his brethren, Jotham the youngest escaping, is made king.

Judg 9:7-21: Jotham by a parable rebuketh them, and foretelleth their ruin: he flees and dwells at Beer.

Judg 9:22-25: The Shechemites conspire against Abimelech.

Judg 9:26-29: Gaal joins himself to the Shechemites.

Judg 9:30-33: Zebul reveals it.

Judg 9:34-38: Betrayeth Gaal.

Judg 9:39-45: Abimelech overcometh them, and soweth the city with salt.

Judg 9:46-49: Sets the tower on fire; also the hold of the god Berith.

Judg 9:50-53: He subdues Thebez: going near to the tower to burn it, a woman casts down a piece of a millstone on his head, and breaks his skull.

Judg 9:54: He commands his armourbearer to thrust him through.

Judg 9:56-57: Jotham's curse is fulfilled.

Judg 9:1-2. He supposeth that the sons of Jerubbaal would take that government which their father modestly refused, and that the multitude of his sons would occasion horrible divisions, and confusions, and contests about the sovereign power; all which they might avoid by choosing him king; and so they might enjoy the monarchy which they had long and oft desired. Your bone and your flesh; your kinsman, of the same tribe and city with you; which will be no small honour and advantage to you.

Judg 9:3. His mother's brethren, i.e. kinsmen, as that word is oft used, as Gen 14:16; Gen 29:12. He is our brother; they were easily persuaded to believe and follow what served their own interest.

Judg 9:4. Threescore and ten, agreeably to the number of his enemies, Gideon's seventy sons. Pieces of silver; not shekels, as some fancy, which were too small a sum for this purpose; but far larger pieces, the exact worth whereof it is neither possible nor needful for us now to know. Out of the house of Baalberith; out of his sacred treasury; for even they; who were very parsimonious and base in their expenses about God's service, were liberal in their contributions to idols; having since Gideon's death built this temple, (which he would never have suffered whilst he lived,) and endowed it with considerable revenues. Vain and light persons; unsettled, idle, and necessitous persons, the most proper instruments for tyranny and cruelty.

Judg 9:5. The sons of Jerubbaal; the only persons who were likely to hinder him in establishing his tyranny. Threescore and ten persons; wanting one, who is here expressed; and these synecdochical expressions are frequent in Scripture: see Gen 35:26; Gen 42:13; Num 14:32-33; John 20:24; 1 Cor 15:5. Upon one stone; whereby he would signify that this was either, 1. An act of justice, in cutting them all off in an orderly manner, for some supposed crime probably as designing sedition and rebellion; or, 2. An act of religion, in avenging the dishonour and injury done to Baal by Gideon, Judg 6:27-28, upon his children, whom he offered up as so many sacrifices to Baal upon this stone, which served for an altar; and for this reason it seems the money was taken out of Baal's house, because it was to be laid out in his service.

Judg 9:6. Of Millo; of a place or person so called; some eminent and potent family living in Shechem, or near to it; either the family of Abimelech's mother, or some other: or, and all Beth-Millo; so Beth is not a house, but a part of the name of the place. Made Abimelech king, to wit, over all Israel, Judg 9:22, which was a strange presumption for the inhabitants of one city to undertake; but they had many advantages and encouragements for it; as the eager, and general, and constant inclination of the Israelites to kingly government; Abimelech's being the son of Gideon, to whom and to his sons they offered the kingdom, Judg 8:22; and though the father could and did refuse it for himself, yet they might imagine that he could not give away his son's right, conveyed to them by the Israelites, in their offer; the universal defection of the Israelites from God to Baal, whose great patron and champion Abimelech pretended to be; the power and prevalency of the tribe of Ephraim, in which Shechem was, Josh 20:7, whose proud and imperious spirit, manifested Judg 8:1; Judg 12:1, would make them readily close with a king of their own brethren; and Abimelech's getting the start of all others, having the crown actually put upon his head, and an army already raised to maintain his tyranny. By the plain of the pillar, or, by the oak of the pillar, i.e. by the oak, where Joshua erected a pillar as a witness of the covenant renewed between

God and Israel, Josh 24:26. This place they chose, to signify that they still owned God, and their covenant with him; and did not worship Baal in opposition to God, but in conjunction with him, or in subordination to him.

Judg 9:7. Mount Gerizim lay near Shechem, and near Mount Ebal. The valley between these two mountains of Gerizim and Ebal was a famous place, employed for a religious use, even for the solemn reading of the law, and its blessings and curses, Deut 11:29; Deut 27:12; Josh 8:33; and therefore it is probable it was still used, even by the superstitious and idolatrous Israelites, for such-like occasions, who delighted to use the same places which their religious ancestors had consecrated and used. Lifted up his voice, and cried; so as they that stood in the valley might hear him, though not suddenly come at him to take him. Ye men of Shechem; who are here met together upon a solemn occasion, as Josephus notes, Abimelech being absent. That God may hearken unto you, when you cry unto him for mercy; so he conjures and persuades to give him patient audience, as they did.

Judg 9:8. A parabolical discourse, usual among the ancients, especially in the eastern parts; wherein, under the names of trees, men are represented. To anoint a king, i.e. to make a king, which was oft done among the Israelites, and some others, with the ceremony of anointing. By the olive tree he understands Gideon.

Judg 9:9. In the worship and service of God oil was used for divers things; as, about the lamps, Exod 35:14, and offerings, Lev 2:6-7, and for the anointing of sacred persons and things. Oil was also used in the constitution of kings, and priests, and prophets, and for a present to great persons, and to anoint the head and face, etc. To be promoted, Heb. to move hither and thither, to wander to and fro, to exchange my sweet tranquillity for incessant cares and travels for the good of others, as a king ought to do.

Judg 9:10. This, as also the vine, Judg 9:12, signifies the same thing with the olive tree; but here are various expressions used, either for the decency of the parable; or because Gideon refused this honour, both for himself and for his sons; or to signify that the sons of Gideon, whom Abimelech had so cruelly slain, upon pretence of their affecting the kingdom, were as far from such thoughts as their father, and therefore were unjustly and wickedly murdered.

Judg 9:11. My sweetness; for which that fruit is particularly commended.

Judg 9:12-13. Wherewith God is well-pleased, because it was offered to God, Num 15:5,7,10. See also Ps 104:15; Prov 31:6.

Judg 9:14. The bramble, or thorn; a mean, and barren, and hurtful tree, fitly representing Abimelech, the son of a concubine, and a person of small use, and great cruelty.

Judg 9:15. If in truth you anoint me king over you; if you deal truly and justly in making me king. Put your trust in my shadow; then you may expect protection under my government. Let fire come out of the bramble; instead of protection, you shall receive destruction by me; especially you cedars, i.e. nobles, such as the house of Millo, who have been most forward in this work.

Judg 9:16-17. Heb. cast away his soul or life far off, out of his reach or power to recover it, i.e. exposed himself to utmost hazard for your sakes.

Judg 9:18. Abimelech's fact is justly charged upon them, as done by their consent, approbation, and assistance. His maidservant; his concubine, whom he so calls by way of reproach, because maidservants were oft made concubines, Exod 21:7-10. Over the men of Shechem; by which limitation of their power, and his kingdom, he reflects contempt upon him, and chargeth them with presumption, that having only power over their own city, they durst impose a king upon all Israel.

Judg 9:19-20. This is not a prediction, but an imprecation or curse, as it is called, Judg 9:57, which, being grounded upon just cause, and being the only way by which Jotham could perform the duty of the avenger of his brethren's blood, which was incumbent upon him, had its effect, as others in like case had, as Josh 6:26, compared with 1 Kings 16:34; 2 Kings 2:24.

Judg 9:21. He might easily flee, having the advantage of the hill and other accommodations for flight, and because the people were not forward to pursue a man whom they knew to have such just cause and great provocation to speak, and so little power to do them any hurt. Beer; a place remote from Shechem, and out of Abimelech's reach. There were divers places of that name.

Judg 9:22. For though the men of Shechem were the first authors of Abimelech's advancement, it is more than probable that the rest of the people easily consented to that form of government which they so much desired; or, at least, made no resistance against it.

Judg 9:23. God gave the devil commission to enter into or work upon their minds and hearts; knowing that he of himself, and by his own inclination, would fill them with mistakes, and jealousies, and dissensions, and heart-burnings, which would end in civil wars and mutual ruin.

Judg 9:24. The cruelty, i.e. the punishment of the cruelty.

Judg 9:25. Liers in wait for him, to seize his person. All that came along that way by them, to wit, such as favoured or served Abimelech; for to such only their commission reached, though it may be they went beyond their bounds, and by military license robbed all passengers promiscuously. It was told Abimelech; who, as it is here implied, exercised hostility towards the men of Shechem.

Judg 9:26. It is not known who or of what tribe Gaal was; but it is evident that he was a man very considerable for wealth, and strength, and counsel, and interest, and ill-pleased with Abimelech's power. Went over to Shechem, by his presence and counsel to animate and assist them against Abimelech.

Judg 9:27. They went out into the fields, which, till his coming, they durst not do, for fear of Abimelech; but now took confidence to do so, in contempt of him. Made merry; partly from the custom of rejoicing and singing songs in vintage time, Lev 19:24; Isa 16:10; Jer 25:30; and partly for the hopes of their redemption from Abimelech's tyranny. The house of their god, Baalberith, Judg 9:4; either to beg his help against Abimelech, or to give him thanks, either for the fruits of the earth now received, or for the hopes of recovering their former and lost liberty. Did eat and drink, to the honour of their idols, and out of the oblations made to them, as they used to do to the honour of Jehovah, and out of his sacrifices. Cursed Abimelech; either by reviling and reproaching him after their manner; or rather in a more solemn and religious manner, cursing him by their god, as Goliath did David, 1 Sam 17:43; or calling upon their god to ratify their curses pronounced against him.

Judg 9:28. Who is Abimelech? what is he but a baseborn person, an ambitious, imperious, and cruel tyrant, and one every way unfit and unworthy to govern you? Who is Shechem? Shechem is here the name, either, 1. Of the place or city of Shechem; and so the Hebrew particle mi, who, is put for mah, what, as it is Judg 13:17; and then the sense of the place is this: Consider how obscure and unworthy a person Abimelech is, and what a potent and honourable city Shechem is; and judge you whether it be fit that such a city should be subject to such a person. Or rather, 2. Of a person, even of Abimelech, named in the foregoing words, and described in those which follow; the son of Jerubbaal, between which Shechem is hemmed in, and therefore cannot conveniently belong to any other. He is called Shechem for the Shechemites, by a metonymy of the subject, whereby the place is put for the person contained in it, and belonging to it; as Egypt, Ethiopia, Seba, Judea, Macedonia, and Achaia, etc., are put for the people of those countries Job 1:15; Job 6:19; Ps 68:31; Ps 105:38; Isa 43:3; Matt 3:5; Rom 15:26. Thus mi is taken properly, and the sense is, Who is this Shechemite? for so he was by the mother's side, born of a woman of your city, and she but his concubine and servant; why should you submit to one so basely descended? The son of Jerubbaal, i.e. of Gideon; a person obscure by his own confession, Judg 6:15, and famous only by his boldness and fierceness against that Baal which you justly honour and reverence, whose altar he overthrew, and whose worship he endeavoured to abolish. And Zebul his officer; and you are so unworthy and mean-spirited, that you do not only submit to him, but suffer his very servants to bear rule over you, and enslave you; and particularly this noble and hateful person Zebul. Serve the men of Hamor the father of Shechem: if you love bondage, call in the old master and lord of the place; choose not an upstart, as Abimelech is; but rather take one of the old stock, one descended from Hamor, Gen 34:2, who did not carry himself like a tyrant, as Abimelech did, but like a father of his city of Shechem. This he might speak, either, 1. Sincerely, as being himself a Canaanite and a Shechemite, and possibly come from one of those little ones whom Simeon and Levi spared when they slew all the grown males, Gen 34:29. And it may be that he was one of the royal blood, a descendant of Hamor, who hereby sought to insinuate himself into their minds and government, as it follows, Judg 9:29, Would to God this people were under my hand! which he might judge the people more likely to do, both because they were now united with the Canaanites in religion, and because their present distress might oblige them to put themselves under him, who seemed or pretended to be a valiant and expert commander. Or, 2. In way of derision, he being an Israelite: If you are so servile, serve some of the children of Hamor; which because you rightly judge to be absurd and dishonourable, do not now submit to a far baser person; but cast off his yoke, and recover your lost liberties.

Judg 9:29. Under my hand, i.e. under my command; I wish you would unanimously submit to me, as your captain and governor; for he found them divided, and some of them hearkening after Abimelech, whom they had lately rejected, according to the levity of the popular humour. Then would I remove Abimelech; as you have driven him out of your city, I would drive him out of your country. He said to Abimelech; he sent this message or challenge to him, I desire not to surprise thee at any disadvantage; strengthen thyself as much as thou canst, and come out into the open field, that thou and I may decide it by our arms.

Judg 9:30. It seems he had temporized and complied with the people's humour and plot against Abimelech, either in dissimulation and design, and by Abimelech's connivance or advice, or really; but when he heard Gaal's words, and himself traduced and struck at by them, he changed his mind, repented of his defection from Abimelech, and intended to return himself, and to bring the people again to the obedience of their lord and king.

Judg 9:31. Privily, so as Gaal and his confederates might not know it. Or, in Tormah; or, who was in Tormah; for some make it the name of the place where Abimelech was, which is called with some variation Arumah, Judg 9:41. They fortify the city against thee; they besiege or guard the city of Shechem, so as none may go out to thee, nor come in from thee.

Judg 9:32-33. Behold, when he, i.e. Gaal, mentioned Judg 9:31.

Judg 9:34-35. Stood in the entering of the gate of the city, to put his army in order, and to conduct them against Abimelech, whom he supposed to be at a great distance.

Judg 9:36. Zebul concealed the anger which he had conceived, Judg 9:30, and pretended compliance with him in this expedition, that he might draw him forth into the field, where Abimelech might have the opportunity of lighting with him, and overthrowing him. Thou seest the shadow of the mountains; for in the morning, as this was, and in the evening, the shadows are longest, and move most quickly. He intimates that he was afraid of shadows.

Judg 9:37. By the middle of the land, Heb. by the navel of the land. So he calls either, first, The middle of it, as the middle part of Greece and of Sicily are called the navel of them by the Roman writers, because the navel is in the midst of man's body; or, secondly, The higher part of it, called the mountains, Judg 9:36, and here the navel, because it was raised above the other ground, as the navel is above the rest of the body.

Judg 9:38. Thy mouth, i.e. thy brags. Now thou betrayest thy fears; and therefore now show thyself a man, and fight valiantly for thyself and people.

Judg 9:39-40. He fled before him; being surprised by the unexpected coming of Abimelech, and possibly not fully prepared for the encounter. Many were overthrown and wounded, being pursued and overtaken by Abimelech.

Judg 9:41. Abimelech did not prosecute his victory, but retreated to Arumah, partly to see the effect of this fight, and whether the Shechemites would not of themselves return to his government, being either persuaded by Zebul upon this occasion, or terrified by his strength and valour, or now by his clemency in proceeding no further against them; and partly that, being hereby grown more secure, he might have the greater advantage against them, which accordingly he here makes use of. Zebul thrust out Gaal and his brethren; which he was enabled to do, because the multitude, which is generally light and unstable, and judgeth of all things by events, were now enraged against Gaal, suspecting him guilty either of treachery, or cowardice, or ill conduct; and besides, they thought the expulsion of Gaal would sweeten and satisfy Abimelech, and make him give over the war against them. But though they were offended with Gaal, yet Zebul's interest was not so considerable with them, that he could prevail with them either to kill Gaal and his brethren, or to yield themselves to Abimelech; and therefore he still complies with the people, and waits for a fairer opportunity, though in vain.

Judg 9:42. The people went out into the field; either, first, To renew the fight, and avenge themselves for their last loss, the great God hardening their hearts to their destruction, and the accomplishment of his word delivered to them by Jotham. But here is not one word about the people's arming, or resisting, or fighting, as there was before, Judg 9:39, but only of their slaughter, Judg 9:43-44. Or, secondly, To their usual and then proper employments about their lands; for though their vintage was past, the seedtime was now come, and other things were to be done in the fields. Or, thirdly, Upon some solemn occasion, not here expressed; possibly to make a solemn procession, or perform some other rites in the fields, to the honour of their god Baalberith, as the manner of the heathen was, to make supplication to him for his help, and for better success; or only to go for that end to the house of their god Baalberith, which is thought to have been in the fields, as may seem from Judg 9:27,46, on a mountain upon the east side of the city.

Judg 9:43. Three companies; whereof he kept one with himself, Judg 9:44, and put the rest under other commanders.

Judg 9:44. Stood in the entering of the gate of the city, to prevent their retreat into the city, and give the other two companies opportunity to cut them off.

Judg 9:45. Not to make the place barren, as salt will do, for then he would have sowed the fields, not the city; but in token of his detestation and desire of their utter and irrecoverable destruction; for salt is the symbol or sign of perpetuity: compare Num 18:19; Deut 29:23; 2 Chron 13:5; Zeph 2:9.

Judg 9:46. The tower of Shechem; a strong place belonging to the city of Shechem, and made for its defence or security, but without the city. It is thought this was that Milo which was confederate with Shechem in their design for Abimelech, Judg 9:6, which also Jotham cursed with Shechem, Judg 9:20, and that curse is noted to have its effect, Judg 9:57. And this place may be called the tower of Shechem, either because those who possessed and defended it were sent from Shechem, or because it was built and kept for the safeguard of Shechem. The house of the god Berith; or, Baalberith, Judg 9:4. Hither they fled out of the town belonging to it, fearing the same event with Shechem; and here they thought to be secure; partly by the strength of the place, as the temples of idols were ofttimes built in the highest and strongest places, as the capitol at Rome, and the temple at Jerusalem; and such this place seems to have been, because they laid their treasure here, Judg 9:4, partly by the religion of it, thinking that either their god would protect them there, or that Abimelech would spare them there, if not out of piety to that god, yet out of thankfulness for the benefit which he received thence, Judg 9:4.

Judg 9:47-48. Zalmon; a place so called from its shadiness, because there were many trees there.

Judg 9:49-50. Thebez; another town near to Shechem; and, as it seems, within its territory.

Judg 9:51. All the men and women; all that were not slain in the taking of the town; or they all forsook the town, and retired to their strong hold. The top of the tower was flat and plain, after their manner of building.

Judg 9:52-53. Such great stones no doubt they carried up with them, whereby they might defend themselves, or offend those who assaulted them. Here the justice of God is remarkable in suiting the punishment to his sin. He slew his brethren upon a stone, Judg 9:5, and he loseth his own life by a stone.

Judg 9:54. A woman slew him; which was esteemed a matter of disgrace.

Judg 9:55-56. The wickedness which he did unto his father, in rooting out, as far as he could, the name, and memory, and remainders of his father.

JUDGES 10

Judg 10:1-5: Tola judgeth Israel; and Jair, whose thirty sons had thirty cities.

Judg 10:6: The people's idolatry.

Judg 10:7-9: The Philistines and Ammonites oppress them.

Judg 10:10-11: They cry to God,