<hi type="bold">5. the lords of the Philistines--</hi>The five rulers deemed no means beneath their dignity to overcome this national enemy.

<hi type="bold">Entice him, and see wherein his great strength lieth--</hi>They probably imagined that he carried some amulet about his person, or was in the possession of some important secret by which he had acquired such herculean strength; and they bribed Delilah, doubtless by a large reward, to discover it for them. She undertook the service and made several attempts, plying all her arts of persuasion or blandishment in his soft and communicative moods, to extract his secret.

5. the lords of the Philistines-- The five rulers deemed no means beneath their dignity to overcome this national enemy. Entice him, and see wherein his great strength lieth-- They probably imagined that he carried some amulet about his person, or was in the possession of some important secret by which he had acquired such herculean strength; and they bribed Delilah, doubtless by a large reward, to discover it for them. She undertook the service and made several attempts, plying all her arts of persuasion or blandishment in his soft and communicative moods, to extract his secret.


<hi type="bold">7. Samson said ..., If they bind me with seven green withs--</hi>Vine tendrils, pliant twigs, or twists made of crude vegetable stalks are used in many Eastern countries for ropes at the present day.

7. Samson said..., If they bind me with seven green withs-- Vine tendrils, pliant twigs, or twists made of crude vegetable stalks are used in many Eastern countries for ropes at the present day.


<hi type="bold">8. she bound him with them--</hi>probably in a sportive manner, to try whether he was jesting or in earnest.

8. she bound him with them-- probably in a sportive manner, to try whether he was jesting or in earnest.


<hi type="bold">9. there were men lying in wait, abiding ... in the chamber--</hi>The Hebrew, literally rendered, is, "in the inner," or "most secret part of the house."

9. there were men lying in wait, abiding... in the chamber-- The Hebrew, literally rendered, is, "in the inner," or "most secret part of the house."


<hi type="bold">10. And Delilah said--</hi>To avoid exciting suspicion, she must have allowed some time to elapse before making this renewed attempt.

10. And Delilah said-- To avoid exciting suspicion, she must have allowed some time to elapse before making this renewed attempt.


<hi type="bold">12. new ropes--</hi>It is not said of what material they were formed; but from their being dried, it is probable they were of twigs, like the former. The Hebrew intimates that they were twisted, and of a thick, strong description.

12. new ropes-- It is not said of what material they were formed; but from their being dried, it is probable they were of twigs, like the former. The Hebrew intimates that they were twisted, and of a thick, strong description.


<hi type="bold">13. If thou weavest the seven locks of my head--</hi>braids or tresses, into which, like many in the East, he chose to plait his hair. Working at the loom was a female employment; and Delilah's appears to have been close at hand. It was of a very simple construction; the woof was driven into the warp, not by a reed, but by a wooden spatula. The extremity of the web was fastened to a pin or stake fixed in the wall or ground; and while Delilah sat squatting at her loom, Samson lay stretched on the floor, with his head reclining on her lap--a position very common in the East.

13. If thou weavest the seven locks of my head-- braids or tresses, into which, like many in the East, he chose to plait his hair. Working at the loom was a female employment; and Delilah's appears to have been close at hand. It was of a very simple construction; the woof was driven into the warp, not by a reed, but by a wooden spatula. The extremity of the web was fastened to a pin or stake fixed in the wall or ground; and while Delilah sat squatting at her loom, Samson lay stretched on the floor, with his head reclining on her lap--a position very common in the East.


<hi type="bold">14. went away with the pin of the beam, and with the web--</hi>that is, the whole weaving apparatus.

14. went away with the pin of the beam, and with the web-- that is, the whole weaving apparatus.


<title type="x-s3"><reference osisRef="Judg.16.15-Judg.16.20">Jud 16:15-20</reference>. He Is Overcome.</title>

<hi type="bold">16. she pressed him daily with her words--</hi>Though disappointed and mortified, this vile woman resolved to persevere; and conscious how completely he was enslaved by his passion for her, she assailed him with a succession of blandishing arts, till she at length discovered the coveted secret.

Jud 16:15-20. He Is Overcome. 16. she pressed him daily with her words-- Though disappointed and mortified, this vile woman resolved to persevere; and conscious how completely he was enslaved by his passion for her, she assailed him with a succession of blandishing arts, till she at length discovered the coveted secret.


<hi type="bold">17. if I be shaven, then my strength will go from me--</hi>His herculean powers did not arise from his hair, but from his peculiar relation to God as a Nazarite. His unshorn locks were a sign of his Nazaritism, and a pledge on the part of God that his supernatural strength would be continued.

17. if I be shaven, then my strength will go from me-- His herculean powers did not arise from his hair, but from his peculiar relation to God as a Nazarite. His unshorn locks were a sign of his Nazaritism, and a pledge on the part of God that his supernatural strength would be continued.


<hi type="bold">19. she called for a man, and she caused him to shave off the seven locks of his head--</hi>It is uncertain, however, whether the ancient Hebrews cut off the hair to the same extent as Orientals now. The word employed is sometimes the same as that for shearing sheep, and therefore the instrument might be only scissors.

19. she called for a man, and she caused him to shave off the seven locks of his head-- It is uncertain, however, whether the ancient Hebrews cut off the hair to the same extent as Orientals now. The word employed is sometimes the same as that for shearing sheep, and therefore the instrument might be only scissors.


<hi type="bold">20. he wist not that the Lord was departed from him--</hi>What a humiliating and painful spectacle! Deprived of the divine influences, degraded in his character, and yet, through the infatuation of a guilty passion, scarcely awake to the wretchedness of his fallen condition!

 <reference osisRef="Judg.16.21">Jud 16:21</reference>, <reference osisRef="Judg.16.22">22</reference>. The Philistines Took Him and Put Out His Eyes.

20. he wist not that the Lord was departed from him-- What a humiliating and painful spectacle! Deprived of the divine influences, degraded in his character, and yet, through the infatuation of a guilty passion, scarcely awake to the wretchedness of his fallen condition! Jud 16:21, 22. The Philistines Took Him and Put Out His Eyes.


<hi type="bold">21. the Philistines took him, and put out his eyes--</hi>To this cruel privation prisoners of rank and consequence have commonly been subjected in the East. The punishment is inflicted in various ways, by scooping out the eyeballs, by piercing the eye, or destroying the sight by holding a red-hot iron before the eyes. His security was made doubly sure by his being bound with fetters of brass (copper), not of leather, like other captives.

<hi type="bold">he did grind in the prison-house--</hi>This grinding with hand-millstones being the employment of menials, he was set to it as the deepest degradation.

21. the Philistines took him, and put out his eyes-- To this cruel privation prisoners of rank and consequence have commonly been subjected in the East. The punishment is inflicted in various ways, by scooping out the eyeballs, by piercing the eye, or destroying the sight by holding a red-hot iron before the eyes. His security was made doubly sure by his being bound with fetters of brass (copper), not of leather, like other captives. he did grind in the prison-house-- This grinding with hand-millstones being the employment of menials, he was set to it as the deepest degradation.


<hi type="bold">22. Howbeit the hair of his head began to grow again--</hi>It is probable that he had now reflected on his folly; and becoming a sincere penitent, renewed his Nazarite vow. "His hair grew together with his repentance, and his strength with his hairs" [Bishop Hall].

22. Howbeit the hair of his head began to grow again-- It is probable that he had now reflected on his folly; and becoming a sincere penitent, renewed his Nazarite vow. "His hair grew together with his repentance, and his strength with his hairs" [Bishop Hall].


<title type="x-s3"><reference osisRef="Judg.16.23-Judg.16.25">Jud 16:23-25</reference>. Their Feast to Dagon.</title>

<hi type="bold">23. the lords of the Philistines gathered them together for to offer a great sacrifice unto Dagon--</hi>It was a common practice in heathen nations, on the return of their solemn religious festivals, to bring forth their war prisoners from their places of confinement or slavery; and, in heaping on them every species of indignity, they would offer their grateful tribute to the gods by whose aid they had triumphed over their enemies. Dagon was a sea idol, usually represented as having the head and upper parts human, while the rest of the body resembled a fish.

Jud 16:23-25. Their Feast to Dagon. 23. the lords of the Philistines gathered them together for to offer a great sacrifice unto Dagon-- It was a common practice in heathen nations, on the return of their solemn religious festivals, to bring forth their war prisoners from their places of confinement or slavery; and, in heaping on them every species of indignity, they would offer their grateful tribute to the gods by whose aid they had triumphed over their enemies. Dagon was a sea idol, usually represented as having the head and upper parts human, while the rest of the body resembled a fish.


<title type="x-s3"><reference osisRef="Judg.16.26-Judg.16.31">Jud 16:26-31</reference>. His Death.</title>

<hi type="bold">27. there were upon the roof about three thousand men and women, that beheld while Samson made sport--</hi>This building seems to have been similar to the spacious and open amphitheaters well known among the Romans and still found in many countries of the East. They are built wholly of wood. The standing place for the spectators is a wooden floor resting upon two pillars and rising on an inclined plane, so as to enable all to have a view of the area in the center. In the middle there are two large beams, on which the whole weight of the structure lies, and these beams are supported by two pillars placed almost close to each other, so that when these are unsettled or displaced, the whole pile must tumble to the ground.

Jud 16:26-31. His Death. 27. there were upon the roof about three thousand men and women, that beheld while Samson made sport-- This building seems to have been similar to the spacious and open amphitheaters well known among the Romans and still found in many countries of the East. They are built wholly of wood. The standing place for the spectators is a wooden floor resting upon two pillars and rising on an inclined plane, so as to enable all to have a view of the area in the center. In the middle there are two large beams, on which the whole weight of the structure lies, and these beams are supported by two pillars placed almost close to each other, so that when these are unsettled or displaced, the whole pile must tumble to the ground.


<hi type="bold">28. Samson called unto the Lord--</hi>His penitent and prayerful spirit seems clearly to indicate that this meditated act was not that of a vindictive suicide, and that he regarded himself as putting forth his strength in his capacity of a public magistrate. He must be considered, in fact, as dying for his country's cause. His death was not designed or sought, except as it might be the inevitable consequence of his great effort. His prayer must have been a silent ejaculation, and, from its being revealed to the historian, approved and accepted of God.

28. Samson called unto the Lord-- His penitent and prayerful spirit seems clearly to indicate that this meditated act was not that of a vindictive suicide, and that he regarded himself as putting forth his strength in his capacity of a public magistrate. He must be considered, in fact, as dying for his country's cause. His death was not designed or sought, except as it might be the inevitable consequence of his great effort. His prayer must have been a silent ejaculation, and, from its being revealed to the historian, approved and accepted of God.


<hi type="bold">31. Then his brethren and all the house of his father came down, and took him, and brought him up, and buried him--</hi>This awful catastrophe seems to have so completely paralyzed the Philistines, that they neither attempted to prevent the removal of Samson's corpse, nor to molest the Israelites for a long time after. Thus the Israelitish hero rendered by his strength and courage signal services to his country, and was always regarded as the greatest of its champions. But his slavish subjection to the domination of his passions was unworthy of so great a man and lessens our respect for his character. Yet he is ranked among the ancient worthies who maintained a firm faith in God (<reference osisRef="Heb.11.32">He 11:32</reference>). <chapter eID="Judg.16"/>

31. Then his brethren and all the house of his father came down, and took him, and brought him up, and buried him-- This awful catastrophe seems to have so completely paralyzed the Philistines, that they neither attempted to prevent the removal of Samson's corpse, nor to molest the Israelites for a long time after. Thus the Israelitish hero rendered by his strength and courage signal services to his country, and was always regarded as the greatest of its champions. But his slavish subjection to the domination of his passions was unworthy of so great a man and lessens our respect for his character. Yet he is ranked among the ancient worthies who maintained a firm faith in God (He 11:32).


<title type="x-s2">CHAPTER 17</title> <title type="x-s3"><reference osisRef="Judg.17.1-Judg.17.4">Jud 17:1-4</reference>. Micah Restoring the Stolen Money to His Mother, She Makes Images.</title>

<hi type="bold">1. a man of mount Ephraim--</hi>that is, the mountainous parts of Ephraim. This and the other narratives that follow form a miscellaneous collection, or appendix to the Book of Judges. It belongs to a period when the Hebrew nation was in a greatly disordered and corrupt state. This episode of Micah is connected with <reference osisRef="Judg.1.34">Jud 1:34</reference>. It relates to his foundation of a small sanctuary of his own--a miniature representation of the Shiloh tabernacle--which he stocked with images modelled probably in imitation of the ark and cherubim. Micah and his mother were sincere in their intention to honor God. But their faith was blended with a sad amount of ignorance and delusion. The divisive course they pursued, as well as the will-worship they practised, subjected the perpetrators to the penalty of death.

CHAPTER 17 Jud 17:1-4. Micah Restoring the Stolen Money to His Mother, She Makes Images. 1. a man of mount Ephraim-- that is, the mountainous parts of Ephraim. This and the other narratives that follow form a miscellaneous collection, or appendix to the Book of Judges. It belongs to a period when the Hebrew nation was in a greatly disordered and corrupt state. This episode of Micah is connected with Jud 1:34. It relates to his foundation of a small sanctuary of his own--a miniature representation of the Shiloh tabernacle--which he stocked with images modelled probably in imitation of the ark and cherubim. Micah and his mother were sincere in their intention to honor God. But their faith was blended with a sad amount of ignorance and delusion. The divisive course they pursued, as well as the will-worship they practised, subjected the perpetrators to the penalty of death.


<hi type="bold">3. a graven image and a molten image--</hi>The one carved from a block of wood or stone, to be plated over with silver; the other, a figure formed of the solid metal cast into a mould. It is observable, however, that only two hundred shekels were given to the founder. Probably the expense of making two such figures of silver, with their appurtenances (pedestals, bases, &c.), might easily cost, in those days, two hundred shekels, which (at 2 shillings, 4 pence each, is about 23 pounds) would be a sum not adequate to the formation of large statues [Taylor, Fragments].

3. a graven image and a molten image-- The one carved from a block of wood or stone, to be plated over with silver; the other, a figure formed of the solid metal cast into a mould. It is observable, however, that only two hundred shekels were given to the founder. Probably the expense of making two such figures of silver, with their appurtenances (pedestals, bases, &c.), might easily cost, in those days, two hundred shekels, which (at 2 shillings, 4 pence each, is about 23 pounds) would be a sum not adequate to the formation of large statues [Taylor, Fragments].


<hi type="bold">5. the man Micah had an house of gods--</hi>Hebrew, "a house of God"--a domestic chapel, a private religious establishment of his own.

<hi type="bold">an ephod--</hi>(see on <reference osisRef="Exod.28.6">Ex 28:6</reference>).

<hi type="bold">teraphim--</hi>tutelary gods of the household (see <reference osisRef="Gen.31.19">Ge 31:19</reference> and see on <reference osisRef="Gen.31.26">Ge 31:26</reference>).

<hi type="bold">consecrated one of his sons who became his priest--</hi>The assumption of the priestly office by any one out of the family of Aaron was a direct violation of the divine law (<reference osisRef="Num.3.10">Nu 3:10</reference>; <reference osisRef="Num.16.17">16:17</reference>; <reference osisRef="Deut.21.5">De 21:5</reference>; <reference osisRef="Heb.5.4">He 5:4</reference>).

5. the man Micah had an house of gods-- Hebrew, "a house of God"--a domestic chapel, a private religious establishment of his own. an ephod-- (see on Ex 28:6). teraphim-- tutelary gods of the household (see Ge 31:19 and see on Ge 31:26). consecrated one of his sons who became his priest-- The assumption of the priestly office by any one out of the family of Aaron was a direct violation of the divine law (Nu 3:10; 16:17; De 21:5; He 5:4).


<hi type="bold">6. every man did that which was right in his own eyes--</hi>From want of a settled government, there was no one to call him to account. No punishment followed any crime.

6. every man did that which was right in his own eyes-- From want of a settled government, there was no one to call him to account. No punishment followed any crime.


<hi type="bold">7. Beth-lehem-judah--</hi>so called in contradistinction to a town of the same name in Zebulun (<reference osisRef="Josh.19.15">Jos 19:15</reference>).

<hi type="bold">of the family--</hi>that is, tribe.

<hi type="bold">of Judah--</hi>Men of the tribe of Levi might connect themselves, as Aaron did (<reference osisRef="Exod.6.23">Ex 6:23</reference>), by marriage with another tribe; and this young Levite belonged to the tribe of Judah, by his mother's side, which accounts for his being in Beth-lehem, not one of the Levitical cities.

7. Beth-lehem-judah-- so called in contradistinction to a town of the same name in Zebulun (Jos 19:15). of the family-- that is, tribe. of Judah-- Men of the tribe of Levi might connect themselves, as Aaron did (Ex 6:23), by marriage with another tribe; and this young Levite belonged to the tribe of Judah, by his mother's side, which accounts for his being in Beth-lehem, not one of the Levitical cities.


<hi type="bold">8. the man departed ... to sojourn where he could find a place--</hi>A competent provision being secured for every member of the Levitical order, his wandering about showed him to have been a person of a roving disposition or unsettled habits. In the course of his journeying he came to the house of Micah, who, on learning what he was, engaged his permanent services.

8. the man departed... to sojourn where he could find a place-- A competent provision being secured for every member of the Levitical order, his wandering about showed him to have been a person of a roving disposition or unsettled habits. In the course of his journeying he came to the house of Micah, who, on learning what he was, engaged his permanent services.


<hi type="bold">10. Micah said unto him, Dwell with me, and be unto me a father--</hi>a spiritual father, to conduct the religious services of my establishment. He was to receive, in addition to his board, a salary of ten shekels of silver, equal to 25 shillings a year.

<hi type="bold">a suit of apparel--</hi>not only dress for ordinary use, but vestments suitable for the discharge of his priestly functions.

10. Micah said unto him, Dwell with me, and be unto me a father-- a spiritual father, to conduct the religious services of my establishment. He was to receive, in addition to his board, a salary of ten shekels of silver, equal to 25 shillings a year. a suit of apparel-- not only dress for ordinary use, but vestments suitable for the discharge of his priestly functions.


<hi type="bold">12. Micah consecrated the Levite--</hi>Hebrew, "filled his hand." This act of consecration was not less unlawful for Micah to perform than for this Levite to receive (see on <reference osisRef="Judg.18.30">Jud 18:30</reference>).

12. Micah consecrated the Levite-- Hebrew, "filled his hand." This act of consecration was not less unlawful for Micah to perform than for this Levite to receive (see on Jud 18:30).


<hi type="bold">13. Now know I that the Lord will do me good--</hi>The removal of his son, followed by the installation of this Levite into the priestly office, seems to have satisfied his conscience, that by what he deemed the orderly ministrations of religion he would prosper. This expression of his hope evinces the united influence of ignorance and superstition. <chapter eID="Judg.17"/>

13. Now know I that the Lord will do me good-- The removal of his son, followed by the installation of this Levite into the priestly office, seems to have satisfied his conscience, that by what he deemed the orderly ministrations of religion he would prosper. This expression of his hope evinces the united influence of ignorance and superstition.


<title type="x-s2">CHAPTER 18</title> <title type="x-s3"><reference osisRef="Judg.18.1-Judg.18.26">Jud 18:1-26</reference>. The Danites Seek Out an Inheritance.</title>

<hi type="bold">1-6. In those days ... the Danites sought them an inheritance to dwell in--</hi>The Danites had a territory assigned them as well as the other tribes. But either through indolence, or a lack of energy, they did not acquire the full possession of their allotment, but suffered a considerable portion of it to be wrested out of their hands by the encroachments of their powerful neighbors, the Philistines. In consequence, being straitened for room, a considerable number resolved on trying to effect a new and additional settlement in a remote part of the land. A small deputation, being despatched to reconnoitre the country, arrived on their progress northward at the residence of Micah. Recognizing his priest as one of their former acquaintances, or perhaps by his provincial dialect, they eagerly enlisted his services in ascertaining the result of their present expedition. His answer, though apparently promising, was delusive, and really as ambiguous as those of the heathen oracles. This application brings out still more clearly and fully than the schism of Micah the woeful degeneracy of the times. The Danites expressed no emotions either of surprise or of indignation at a Levite daring to assume the priestly functions, and at the existence of a rival establishment to that of Shiloh. They were ready to seek, through means of the teraphim, the information that could only be lawfully applied for through the high priest's Urim. Being thus equally erroneous in their views and habits as Micah, they show the low state of religion, and how much superstition prevailed in all parts of the land.

CHAPTER 18 Jud 18:1-26. The Danites Seek Out an Inheritance. 1-6. In those days... the Danites sought them an inheritance to dwell in-- The Danites had a territory assigned them as well as the other tribes. But either through indolence, or a lack of energy, they did not acquire the full possession of their allotment, but suffered a considerable portion of it to be wrested out of their hands by the encroachments of their powerful neighbors, the Philistines. In consequence, being straitened for room, a considerable number resolved on trying to effect a new and additional settlement in a remote part of the land. A small deputation, being despatched to reconnoitre the country, arrived on their progress northward at the residence of Micah. Recognizing his priest as one of their former acquaintances, or perhaps by his provincial dialect, they eagerly enlisted his services in ascertaining the result of their present expedition. His answer, though apparently promising, was delusive, and really as ambiguous as those of the heathen oracles. This application brings out still more clearly and fully than the schism of Micah the woeful degeneracy of the times. The Danites expressed no emotions either of surprise or of indignation at a Levite daring to assume the priestly functions, and at the existence of a rival establishment to that of Shiloh. They were ready to seek, through means of the teraphim, the information that could only be lawfully applied for through the high priest's Urim. Being thus equally erroneous in their views and habits as Micah, they show the low state of religion, and how much superstition prevailed in all parts of the land.


<hi type="bold">7-10. the five men departed, and came to Laish--</hi>or, "Leshem" (<reference osisRef="Josh.19.47">Jos 19:47</reference>), supposed to have been peopled by a colony of Zidonians. The place was very secluded--the soil rich in the abundance and variety of its produce, and the inhabitants, following the peaceful pursuits of agriculture, lived in their fertile and sequestered valley, according to the Zidonian style of ease and security, happy among themselves, and maintaining little or no communication with the rest of the world. The discovery of this northern paradise seemed, to the delight of the Danite spies, an accomplishment of the priest's prediction. They hastened back to inform their brethren in the south both of the value of their prize, and how easily it could be made their prey.

7-10. the five men departed, and came to Laish-- or, "Leshem" (Jos 19:47), supposed to have been peopled by a colony of Zidonians. The place was very secluded--the soil rich in the abundance and variety of its produce, and the inhabitants, following the peaceful pursuits of agriculture, lived in their fertile and sequestered valley, according to the Zidonian style of ease and security, happy among themselves, and maintaining little or no communication with the rest of the world. The discovery of this northern paradise seemed, to the delight of the Danite spies, an accomplishment of the priest's prediction. They hastened back to inform their brethren in the south both of the value of their prize, and how easily it could be made their prey.


<hi type="bold">11-21. there went from thence of the family of the Danites ... six hundred men--</hi>This was the collective number of the men who were equipped with arms to carry out this expeditionary enterprise, without including the families and furniture of the emigrants (<reference osisRef="Judg.18.21">Jud 18:21</reference>). Their journey led them through the territory of Judah, and their first halting place was "behind," that is, on the west of Kirjath-jearim, on a spot called afterwards "the camp of Dan." Prosecuting the northern route, they skirted the base of the Ephraimite hills. On approaching the neighborhood of Micah's residence, the spies having given information that a private sanctuary was kept there, the priest of which had rendered them important service when on their exploring expedition, it was unanimously agreed that both he and the furniture of the establishment would be a valuable acquisition to their proposed settlement. A plan of spoliation was immediately formed. While the armed men stood sentinels at the gates, the five spies broke into the chapel, pillaged the images and vestments, and succeeded in bribing the priest also by a tempting offer to transfer his services to their new colony. Taking charge of the ephod, the teraphim, and the graven image, he "went in the midst of the people"--a central position assigned him in the march, perhaps for his personal security; but more probably in imitation of the place appointed for the priests and the ark, in the middle of the congregated tribes, on the marches through the wilderness. This theft presents a curious medley of low morality and strong religious feeling. The Danites exemplified a deep-seated principle of our nature--that men have religious affections, which must have an object on which these may be exercised, while they are often not very discriminating in the choice of the objects. In proportion to the slender influence religion wields over the heart, the greater is the importance attached to external rites; and in the exact observance of these, the conscience is fully satisfied, and seldom or never molested by reflections on the breach of minor morals.

11-21. there went from thence of the family of the Danites... six hundred men-- This was the collective number of the men who were equipped with arms to carry out this expeditionary enterprise, without including the families and furniture of the emigrants (Jud 18:21). Their journey led them through the territory of Judah, and their first halting place was "behind," that is, on the west of Kirjath-jearim, on a spot called afterwards "the camp of Dan." Prosecuting the northern route, they skirted the base of the Ephraimite hills. On approaching the neighborhood of Micah's residence, the spies having given information that a private sanctuary was kept there, the priest of which had rendered them important service when on their exploring expedition, it was unanimously agreed that both he and the furniture of the establishment would be a valuable acquisition to their proposed settlement. A plan of spoliation was immediately formed. While the armed men stood sentinels at the gates, the five spies broke into the chapel, pillaged the images and vestments, and succeeded in bribing the priest also by a tempting offer to transfer his services to their new colony. Taking charge of the ephod, the teraphim, and the graven image, he "went in the midst of the people"--a central position assigned him in the march, perhaps for his personal security; but more probably in imitation of the place appointed for the priests and the ark, in the middle of the congregated tribes, on the marches through the wilderness. This theft presents a curious medley of low morality and strong religious feeling. The Danites exemplified a deep-seated principle of our nature--that men have religious affections, which must have an object on which these may be exercised, while they are often not very discriminating in the choice of the objects. In proportion to the slender influence religion wields over the heart, the greater is the importance attached to external rites; and in the exact observance of these, the conscience is fully satisfied, and seldom or never molested by reflections on the breach of minor morals.


<hi type="bold">22-26. the men that were in the houses near to Micah's house were gathered together--</hi>The robbers of the chapel being soon detected, a hot pursuit was forthwith commenced by Micah, at the head of a considerable body of followers. The readiness with which they joined in the attempt to recover the stolen articles affords a presumption that the advantages of the chapel had been open to all in the neighborhood; and the importance which Micah, like Laban, attached to his teraphim, is seen by the urgency with which he pursued the thieves, and the risk of his life in attempting to procure their restoration. Finding his party, however, not a match for the Danites, he thought it prudent to desist, well knowing the rule which was then prevalent in the land, that

 "They should take who had the power,

 And they should keep who could."

22-26. the men that were in the houses near to Micah's house were gathered together-- The robbers of the chapel being soon detected, a hot pursuit was forthwith commenced by Micah, at the head of a considerable body of followers. The readiness with which they joined in the attempt to recover the stolen articles affords a presumption that the advantages of the chapel had been open to all in the neighborhood; and the importance which Micah, like Laban, attached to his teraphim, is seen by the urgency with which he pursued the thieves, and the risk of his life in attempting to procure their restoration. Finding his party, however, not a match for the Danites, he thought it prudent to desist, well knowing the rule which was then prevalent in the land, that "They should take who had the power, And they should keep who could."


<title type="x-s3"><reference osisRef="Judg.18.27-Judg.18.29">Jud 18:27-29</reference>. They Win Laish.</title>

<hi type="bold">27. they ... came unto Laish ... smote them--</hi>the inhabitants.

<hi type="bold">and burnt the city--</hi>"We are revolted by this inroad and massacre of a quiet and secure people. Nevertheless, if the original grant of Canaan to the Israelites gave them the warrant of a divine commission and command for this enterprise, that sanctifies all and legalizes all" [Chalmers]. This place seems to have been a dependency of Zidon, the distance of which, however, rendered it impossible to obtain aid thence in the sudden emergency.

Jud 18:27-29. They Win Laish. 27. they... came unto Laish... smote them-- the inhabitants. and burnt the city-- "We are revolted by this inroad and massacre of a quiet and secure people. Nevertheless, if the original grant of Canaan to the Israelites gave them the warrant of a divine commission and command for this enterprise, that sanctifies all and legalizes all" [Chalmers]. This place seems to have been a dependency of Zidon, the distance of which, however, rendered it impossible to obtain aid thence in the sudden emergency.


<hi type="bold">28-29. they built a city, and ... call the name of that city Dan--</hi>It was in the northern extremity of the land, and hence the origin of the phrase, "from Dan to Beer-sheba."

 <reference osisRef="Judg.18.30">Jud 18:30</reference>, <reference osisRef="Judg.18.31">31</reference>. They Set Up Idolatry.

28-29. they built a city, and... call the name of that city Dan-- It was in the northern extremity of the land, and hence the origin of the phrase, "from Dan to Beer-sheba." Jud 18:30, 31. They Set Up Idolatry.


<hi type="bold">30-31. the children of Dan set up the graven image--</hi>Their distance secluded them from the rest of the Israelites, and doubtless this, which was their apology for not going to Shiloh, was the cause of perpetuating idolatry among them for many generations. <chapter eID="Judg.18"/>

30-31. the children of Dan set up the graven image-- Their distance secluded them from the rest of the Israelites, and doubtless this, which was their apology for not going to Shiloh, was the cause of perpetuating idolatry among them for many generations.


<title type="x-s2">CHAPTER 19</title> <title type="x-s3"><reference osisRef="Judg.19.1-Judg.19.15">Jud 19:1-15</reference>. A Levite Going to Bethlehem to Fetch His Wife.</title>

<hi type="bold">1. it came to pass in those days--</hi>The painfully interesting episode that follows, together with the intestine commotion the report of it produced throughout the country, belongs to the same early period of anarchy and prevailing disorder.

<hi type="bold">a certain Levite ... took to him a concubine--</hi>The priests under the Mosaic law enjoyed the privilege of marrying as well as other classes of the people. It was no disreputable connection this Levite had formed; for a nuptial engagement with a concubine wife (though, as wanting in some outward ceremonies, it was reckoned a secondary or inferior relationship) possessed the true essence of marriage; it was not only lawful, but sanctioned by the example of many good men.

CHAPTER 19 Jud 19:1-15. A Levite Going to Bethlehem to Fetch His Wife. 1. it came to pass in those days-- The painfully interesting episode that follows, together with the intestine commotion the report of it produced throughout the country, belongs to the same early period of anarchy and prevailing disorder. a certain Levite... took to him a concubine-- The priests under the Mosaic law enjoyed the privilege of marrying as well as other classes of the people. It was no disreputable connection this Levite had formed; for a nuptial engagement with a concubine wife (though, as wanting in some outward ceremonies, it was reckoned a secondary or inferior relationship) possessed the true essence of marriage; it was not only lawful, but sanctioned by the example of many good men.


<hi type="bold">2. his concubine ... went away from him unto her father's house--</hi>The cause of the separation assigned in our version rendered it unlawful for her husband to take her back (<reference osisRef="Deut.24.4">De 24:4</reference>); and according to the uniform style of sentiment and practice in the East, she would have been put to death, had she gone to her father's family. Other versions concur with Josephus, in representing the reason for the flight from her husband's house to be, that she was disgusted with him, through frequent brawls.

2. his concubine... went away from him unto her father's house-- The cause of the separation assigned in our version rendered it unlawful for her husband to take her back (De 24:4); and according to the uniform style of sentiment and practice in the East, she would have been put to death, had she gone to her father's family. Other versions concur with Josephus, in representing the reason for the flight from her husband's house to be, that she was disgusted with him, through frequent brawls.


<hi type="bold">3-4. And her husband arose, and went after her, to speak friendly unto her--</hi>Hebrew, "speak to her heart," in a kindly and affectionate manner, so as to rekindle her affection. Accompanied by a servant, he arrived at the house of his father-in-law, who rejoiced to meet him, in the hope that a complete reconciliation would be brought about between his daughter and her husband. The Levite, yielding to the hospitable importunities of his father-in-law, prolonged his stay for days.

3-4. And her husband arose, and went after her, to speak friendly unto her-- Hebrew, "speak to her heart," in a kindly and affectionate manner, so as to rekindle her affection. Accompanied by a servant, he arrived at the house of his father-in-law, who rejoiced to meet him, in the hope that a complete reconciliation would be brought about between his daughter and her husband. The Levite, yielding to the hospitable importunities of his father-in-law, prolonged his stay for days.


<hi type="bold">8. tarried--</hi>with reluctance.

<hi type="bold">until afternoon--</hi>literally, "the decline of the day." People in the East, who take little or nothing to eat in the morning, do not breakfast till from ten to twelve A.M., and this meal the hospitable relative had purposely protracted to so late a period as to afford an argument for urging a further stay.

8. tarried-- with reluctance. until afternoon-- literally, "the decline of the day." People in the East, who take little or nothing to eat in the morning, do not breakfast till from ten to twelve A.M., and this meal the hospitable relative had purposely protracted to so late a period as to afford an argument for urging a further stay.


<hi type="bold">9. the day draweth toward evening--</hi>Hebrew, "the pitching time of day." Travellers who set out at daybreak usually halt about the middle of the afternoon the first day, to enjoy rest and refreshment. It was, then, too late a time to commence a journey. But duty, perhaps, obliged the Levite to indulge no further delay.

9. the day draweth toward evening-- Hebrew, "the pitching time of day." Travellers who set out at daybreak usually halt about the middle of the afternoon the first day, to enjoy rest and refreshment. It was, then, too late a time to commence a journey. But duty, perhaps, obliged the Levite to indulge no further delay.


<hi type="bold">10-12. the man ... departed, and came over against Jebus--</hi>The note, "which is Jerusalem," must have been inserted by Ezra or some later hand. Jebus being still, though not entirely (<reference osisRef="Judg.1.8">Jud 1:8</reference>) in the possession of the old inhabitants, the Levite resisted the advice of his attendant to enter it and determined rather to press forward to pass the night in Gibeah, which he knew was occupied by Israelites. The distance from Beth-lehem to Jerusalem is about six miles. The event showed that it would have been better to have followed the advice of his attendant--to have trusted themselves among aliens than among their own countrymen.

10-12. the man... departed, and came over against Jebus-- The note, "which is Jerusalem," must have been inserted by Ezra or some later hand. Jebus being still, though not entirely (Jud 1:8) in the possession of the old inhabitants, the Levite resisted the advice of his attendant to enter it and determined rather to press forward to pass the night in Gibeah, which he knew was occupied by Israelites. The distance from Beth-lehem to Jerusalem is about six miles. The event showed that it would have been better to have followed the advice of his attendant--to have trusted themselves among aliens than among their own countrymen.


<hi type="bold">13. in Gibeah, or in Ramah--</hi>The first of these places was five miles northeast, the other from four to five north of Jerusalem.

13. in Gibeah, or in Ramah-- The first of these places was five miles northeast, the other from four to five north of Jerusalem.


<hi type="bold">15. when he went in, he sat him down in a street of the city--</hi>The towns of Palestine at this remote period could not, it seems, furnish any establishment in the shape of an inn or public lodging-house. Hence we conclude that the custom, which is still frequently witnessed in the cities of the East, was then not uncommon, for travellers who were late in arriving and who had no introduction to a private family, to spread their bedding in the streets, or wrapping themselves up in their cloaks, pass the night in the open air. In the Arab towns and villages, however, the sheik, or some other person, usually comes out and urgently invites the strangers to his house. This was done also in ancient Palestine (<reference osisRef="Gen.18.4">Ge 18:4</reference>; <reference osisRef="Gen.19.2">19:2</reference>). That the same hospitality was not shown in Gibeah seems to have been owing to the bad character of the people.

15. when he went in, he sat him down in a street of the city-- The towns of Palestine at this remote period could not, it seems, furnish any establishment in the shape of an inn or public lodging-house. Hence we conclude that the custom, which is still frequently witnessed in the cities of the East, was then not uncommon, for travellers who were late in arriving and who had no introduction to a private family, to spread their bedding in the streets, or wrapping themselves up in their cloaks, pass the night in the open air. In the Arab towns and villages, however, the sheik, or some other person, usually comes out and urgently invites the strangers to his house. This was done also in ancient Palestine (Ge 18:4; 19:2). That the same hospitality was not shown in Gibeah seems to have been owing to the bad character of the people.


<title type="x-s3"><reference osisRef="Judg.19.16-Judg.19.21">Jud 19:16-21</reference>. An Old Man Entertains Him at Gibeah.</title>

<hi type="bold">16. there came an old man from his work out of the field at even, which was also of mount Ephraim--</hi>Perhaps his hospitality was quickened by learning the stranger's occupation, and that he was on his return to his duties at Shiloh.

Jud 19:16-21. An Old Man Entertains Him at Gibeah. 16. there came an old man from his work out of the field at even, which was also of mount Ephraim-- Perhaps his hospitality was quickened by learning the stranger's occupation, and that he was on his return to his duties at Shiloh.


<hi type="bold">19-20. there is no want of any thing--</hi>In answering the kindly inquiries of the old man, the Levite deemed it right to state that he was under no necessity of being burdensome on anyone, for he possessed all that was required to relieve his wants. Oriental travellers always carry a stock of provisions with them; and knowing that even the khans or lodging-houses they may find on their way afford nothing beyond rest and shelter, they are careful to lay in a supply of food both for themselves and their beasts. Instead of hay, which is seldom met with, they used chopped straw, which, with a mixture of barley, beans, or the like, forms the provender for cattle. The old man, however, in the warmth of a generous heart, refused to listen to any explanation, and bidding the Levite keep his stocks for any emergency that might occur in the remainder of his journey, invited them to accept of the hospitalities of his house for the night.

19-20. there is no want of any thing-- In answering the kindly inquiries of the old man, the Levite deemed it right to state that he was under no necessity of being burdensome on anyone, for he possessed all that was required to relieve his wants. Oriental travellers always carry a stock of provisions with them; and knowing that even the khans or lodging-houses they may find on their way afford nothing beyond rest and shelter, they are careful to lay in a supply of food both for themselves and their beasts. Instead of hay, which is seldom met with, they used chopped straw, which, with a mixture of barley, beans, or the like, forms the provender for cattle. The old man, however, in the warmth of a generous heart, refused to listen to any explanation, and bidding the Levite keep his stocks for any emergency that might occur in the remainder of his journey, invited them to accept of the hospitalities of his house for the night.


<title type="x-s3"><reference osisRef="Judg.19.22-Judg.19.28">Jud 19:22-28</reference>. The Gibeahites Abuse His Concubine to Death.</title>

<hi type="bold">22-24. certain sons of Belial beset the house--</hi>The narrative of the horrid outrage that was committed; of the proposal of the old man; the unfeeling, careless, and in many respects, inexplicable conduct of the Levite towards his wife, disclose a state of morality that would have appeared incredible, did it not rest on the testimony of the sacred historian. Both men ought to have protected the women in the house, even though at the expense of their lives, or thrown themselves on God's providence. It should be noted, however, that the guilt of such a foul outrage is not fastened on the general population of Gibeah.

Jud 19:22-28. The Gibeahites Abuse His Concubine to Death. 22-24. certain sons of Belial beset the house-- The narrative of the horrid outrage that was committed; of the proposal of the old man; the unfeeling, careless, and in many respects, inexplicable conduct of the Levite towards his wife, disclose a state of morality that would have appeared incredible, did it not rest on the testimony of the sacred historian. Both men ought to have protected the women in the house, even though at the expense of their lives, or thrown themselves on God's providence. It should be noted, however, that the guilt of such a foul outrage is not fastened on the general population of Gibeah.


<hi type="bold">29. divided her ... into twelve pieces--</hi>The want of a regular government warranted an extraordinary step; and certainly no method could have been imagined more certain of rousing universal horror and indignation than this terrible summons of the Levite. <chapter eID="Judg.19"/>

29. divided her... into twelve pieces-- The want of a regular government warranted an extraordinary step; and certainly no method could have been imagined more certain of rousing universal horror and indignation than this terrible summons of the Levite.


<title type="x-s2">CHAPTER 20</title> <title type="x-s3"><reference osisRef="Judg.20.1-Judg.20.7">Jud 20:1-7</reference>. The Levite, in a General Assembly, Declares His Wrong.</title>

<hi type="bold">1-2. all ... the congregation was gathered as one man--</hi>In consequence of the immense sensation the horrid tragedy of Gibeah had produced, a national assembly was convened, at which "the chief of all the people" from all parts of the land, including the eastern tribes, appeared as delegates.

<hi type="bold">Mizpeh--</hi>the place of convention (for there were other Mizpehs), was in a town situated on the confines of Judah and Benjamin (<reference osisRef="Josh.15.38">Jos 15:38</reference>; <reference osisRef="Josh.18.26">18:26</reference>). Assemblies were frequently held there afterwards (<reference osisRef="1Sam.7.11">1Sa 7:11</reference>; <reference osisRef="1Sam.10.17">10:17</reference>); and it was but a short distance from Shiloh. The phrase, "unto the Lord," may be taken in its usual sense, as denoting consultation of the oracle. This circumstance, together with the convention being called "the assembly of the people of God," seems to indicate, that amid the excited passions of the nation, those present felt the profound gravity of the occasion and adopted the best means of maintaining a becoming deportment.

CHAPTER 20 Jud 20:1-7. The Levite, in a General Assembly, Declares His Wrong. 1-2. all... the congregation was gathered as one man-- In consequence of the immense sensation the horrid tragedy of Gibeah had produced, a national assembly was convened, at which "the chief of all the people" from all parts of the land, including the eastern tribes, appeared as delegates. Mizpeh-- the place of convention (for there were other Mizpehs), was in a town situated on the confines of Judah and Benjamin (Jos 15:38; 18:26). Assemblies were frequently held there afterwards (1Sa 7:11; 10:17); and it was but a short distance from Shiloh. The phrase, "unto the Lord," may be taken in its usual sense, as denoting consultation of the oracle. This circumstance, together with the convention being called "the assembly of the people of God," seems to indicate, that amid the excited passions of the nation, those present felt the profound gravity of the occasion and adopted the best means of maintaining a becoming deportment.


<hi type="bold">3. Now the children of Benjamin heard that the children of Israel were gone up to Mizpeh--</hi>Some suppose that Benjamin had been passed over, the crime having been perpetrated within the territory of that tribe [Jud 19:16]; and that, as the concubine's corpse had been divided into twelve pieces [Jud 19:29]--two had been sent to Manasseh, one respectively to the western and eastern divisions. It is more probable that Benjamin had received a formal summons like the other tribes, but chose to treat it with indifference, or haughty disdain.

3. Now the children of Benjamin heard that the children of Israel were gone up to Mizpeh-- Some suppose that Benjamin had been passed over, the crime having been perpetrated within the territory of that tribe [Jud 19:16]; and that, as the concubine's corpse had been divided into twelve pieces [Jud 19:29]--two had been sent to Manasseh, one respectively to the western and eastern divisions. It is more probable that Benjamin had received a formal summons like the other tribes, but chose to treat it with indifference, or haughty disdain.


<hi type="bold">4-7. the Levite, the husband of the woman that was slain, answered and said--</hi>The injured husband gave a brief and unvarnished recital of the tragic outrage, from which it appears that force was used, which he could not resist. His testimony was doubtless corroborated by those of his servant and the old Ephraimite. There was no need of strong or highly colored description to work upon the feelings of the audience. The facts spoke for themselves and produced one common sentiment of detestation and vengeance.

4-7. the Levite, the husband of the woman that was slain, answered and said-- The injured husband gave a brief and unvarnished recital of the tragic outrage, from which it appears that force was used, which he could not resist. His testimony was doubtless corroborated by those of his servant and the old Ephraimite. There was no need of strong or highly colored description to work upon the feelings of the audience. The facts spoke for themselves and produced one common sentiment of detestation and vengeance.


<title type="x-s3"><reference osisRef="Judg.20.8-Judg.20.17">Jud 20:8-17</reference>. Their Decree.</title>

<hi type="bold">8-13. all the people arose as one man--</hi>The extraordinary unanimity that prevailed shows, that notwithstanding great disorders had broken out in many parts, the people were sound at the core; and remembering their national covenant with God, they now felt the necessity of wiping out so foul a stain on their character as a people. It was resolved that the inhabitants of Gibeah should be subjected to condign punishment. But the resolutions were conditional. For as the common law of nature and nations requires that an inquiry should be made and satisfaction demanded, before committing an act of hostility or vengeance, messengers were despatched through the whole territory of Benjamin, demanding the immediate surrender or execution of the delinquents. The request was just and reasonable; and by refusing it the Benjamites virtually made themselves a party in the quarrel. It must not be supposed that the people of this tribe were insensible or indifferent to the atrocious character of the crime that had been committed on their soil. But their patriotism or their pride was offended by the hostile demonstration of the other tribes. The passions were inflamed on both sides; but certainly the Benjamites incurred an awful responsibility by the attitude of resistance they assumed.

Jud 20:8-17. Their Decree. 8-13. all the people arose as one man-- The extraordinary unanimity that prevailed shows, that notwithstanding great disorders had broken out in many parts, the people were sound at the core; and remembering their national covenant with God, they now felt the necessity of wiping out so foul a stain on their character as a people. It was resolved that the inhabitants of Gibeah should be subjected to condign punishment. But the resolutions were conditional. For as the common law of nature and nations requires that an inquiry should be made and satisfaction demanded, before committing an act of hostility or vengeance, messengers were despatched through the whole territory of Benjamin, demanding the immediate surrender or execution of the delinquents. The request was just and reasonable; and by refusing it the Benjamites virtually made themselves a party in the quarrel. It must not be supposed that the people of this tribe were insensible or indifferent to the atrocious character of the crime that had been committed on their soil. But their patriotism or their pride was offended by the hostile demonstration of the other tribes. The passions were inflamed on both sides; but certainly the Benjamites incurred an awful responsibility by the attitude of resistance they assumed.


<hi type="bold">14-17. the children of Benjamin gathered themselves together out of the cities unto Gibeah--</hi>Allowing their valor to be ever so great, nothing but blind passion and unbending obstinacy could have impelled them to take the field against their brethren with such a disparity of numbers.

14-17. the children of Benjamin gathered themselves together out of the cities unto Gibeah-- Allowing their valor to be ever so great, nothing but blind passion and unbending obstinacy could have impelled them to take the field against their brethren with such a disparity of numbers.


<title type="x-s3"><reference osisRef="Judg.20.18-Judg.20.28">Jud 20:18-28</reference>. The Israelites Lose Forty Thousand.</title>

<hi type="bold">18-28. the children of Israel arose, and went up to the house of God--</hi>This consultation at Shiloh was right. But they ought to have done it at the commencement of their proceedings. Instead of this, all their plans were formed, and never doubting, it would seem, that the war was just and inevitable, the only subject of their inquiry related to the precedency of the tribes--a point which it is likely was discussed in the assembly. Had they asked counsel of God sooner, their expedition would have been conducted on a different principle--most probably by reducing the number of fighting men, as in the case of Gideon's army. As it was, the vast number of volunteers formed an excessive and unwieldy force, unfit for strenuous and united action against a small, compact, and well-directed army. A panic ensued, and the confederate tribes, in two successive engagements, sustained great losses. These repeated disasters (notwithstanding their attack on Benjamin had been divinely authorized) overwhelmed them with shame and sorrow. Led to reflection, they became sensible of their guilt in not repressing their national idolatries, as well as in too proudly relying on their superior numbers and the precipitate rashness of this expedition. Having humbled themselves by prayer and fasting, as well as observed the appointed method of expiating their sins, they were assured of acceptance as well as of victory. The presence and services of Phinehas on this occasion help us to ascertain the chronology thus far, that the date of the occurrence must be fixed shortly after the death of Joshua.

Jud 20:18-28. The Israelites Lose Forty Thousand. 18-28. the children of Israel arose, and went up to the house of God-- This consultation at Shiloh was right. But they ought to have done it at the commencement of their proceedings. Instead of this, all their plans were formed, and never doubting, it would seem, that the war was just and inevitable, the only subject of their inquiry related to the precedency of the tribes--a point which it is likely was discussed in the assembly. Had they asked counsel of God sooner, their expedition would have been conducted on a different principle--most probably by reducing the number of fighting men, as in the case of Gideon's army. As it was, the vast number of volunteers formed an excessive and unwieldy force, unfit for strenuous and united action against a small, compact, and well-directed army. A panic ensued, and the confederate tribes, in two successive engagements, sustained great losses. These repeated disasters (notwithstanding their attack on Benjamin had been divinely authorized) overwhelmed them with shame and sorrow. Led to reflection, they became sensible of their guilt in not repressing their national idolatries, as well as in too proudly relying on their superior numbers and the precipitate rashness of this expedition. Having humbled themselves by prayer and fasting, as well as observed the appointed method of expiating their sins, they were assured of acceptance as well as of victory. The presence and services of Phinehas on this occasion help us to ascertain the chronology thus far, that the date of the occurrence must be fixed shortly after the death of Joshua.


<title type="x-s3"><reference osisRef="Judg.20.29-Judg.20.48">Jud 20:29-48</reference>. They Destroy All the Benjamites, Except Six Hundred.</title>

<hi type="bold">29-48. And Israel set liers-in-wait round about Gibeah--</hi>A plan was formed of taking that city by stratagem, similar to that employed in the capture of Ai [Jos 8:9].

Jud 20:29-48. They Destroy All the Benjamites, Except Six Hundred. 29-48. And Israel set liers-in-wait round about Gibeah-- A plan was formed of taking that city by stratagem, similar to that employed in the capture of Ai [Jos 8:9].


<title type="x-s2">CHAPTER 21</title> <title type="x-s3"><reference osisRef="Judg.21.1-Judg.21.15">Jud 21:1-15</reference>. The People Bewail The Desolation of Israel.</title>

<hi type="bold">2-5. the people came to the house of God, ... and lifted up their voices, and wept sore--</hi>The characteristic fickleness of the Israelites was not long in being displayed; for scarcely had they cooled from the fierceness of their sanguinary vengeance, than they began to relent and rushed to the opposite extreme of self-accusation and grief at the desolation which their impetuous zeal had produced. Their victory saddened and humbled them. Their feelings on the occasion were expressed by a public and solemn service of expiation at the house of God. And yet this extraordinary observance, though it enabled them to find vent for their painful emotions, did not afford them full relief, for they were fettered by the obligation of a religious vow, heightened by the addition of a solemn anathema on every violator of the oath. There is no previous record of this oath; but the purport of it was, that they would treat the perpetrators of this Gibeah atrocity in the same way as the Canaanites, who were doomed to destruction; and the entering into this solemn league was of a piece with the rest of their inconsiderate conduct in this whole affair.

CHAPTER 21 Jud 21:1-15. The People Bewail The Desolation of Israel. 2-5. the people came to the house of God,... and lifted up their voices, and wept sore-- The characteristic fickleness of the Israelites was not long in being displayed; for scarcely had they cooled from the fierceness of their sanguinary vengeance, than they began to relent and rushed to the opposite extreme of self-accusation and grief at the desolation which their impetuous zeal had produced. Their victory saddened and humbled them. Their feelings on the occasion were expressed by a public and solemn service of expiation at the house of God. And yet this extraordinary observance, though it enabled them to find vent for their painful emotions, did not afford them full relief, for they were fettered by the obligation of a religious vow, heightened by the addition of a solemn anathema on every violator of the oath. There is no previous record of this oath; but the purport of it was, that they would treat the perpetrators of this Gibeah atrocity in the same way as the Canaanites, who were doomed to destruction; and the entering into this solemn league was of a piece with the rest of their inconsiderate conduct in this whole affair.


<hi type="bold">6. There is one tribe cut off from Israel this day--</hi>that is, in danger of becoming extinct; for, as it appears from <reference osisRef="Judg.21.7">Jud 21:7</reference>, they had massacred all the women and children of Benjamin, and six hundred men alone survived of the whole tribe. The prospect of such a blank in the catalogue of the twelve tribes, such a gap in the national arrangements, was too painful to contemplate, and immediate measures must be taken to prevent this great catastrophe.

6. There is one tribe cut off from Israel this day-- that is, in danger of becoming extinct; for, as it appears from Jud 21:7, they had massacred all the women and children of Benjamin, and six hundred men alone survived of the whole tribe. The prospect of such a blank in the catalogue of the twelve tribes, such a gap in the national arrangements, was too painful to contemplate, and immediate measures must be taken to prevent this great catastrophe.


<hi type="bold">8. there came none to the camp from Jabesh-gilead to the assembly--</hi>This city lay within the territory of eastern Manasseh, about fifteen miles east of the Jordan, and was, according to Josephus, the capital of Gilead. The ban which the assembled tribes had pronounced at Mizpeh seemed to impose on them the necessity of punishing its inhabitants for not joining the crusade against Benjamin; and thus, with a view of repairing the consequences of one rash proceeding, they hurriedly rushed to the perpetration of another, though a smaller tragedy. But it appears (<reference osisRef="Judg.21.11">Jud 21:11</reference>) that, besides acting in fulfilment of their oath, the Israelites had the additional object by this raid of supplying wives to the Benjamite remnant. This shows the intemperate fury of the Israelites in the indiscriminate slaughter of the women and children.

8. there came none to the camp from Jabesh-gilead to the assembly-- This city lay within the territory of eastern Manasseh, about fifteen miles east of the Jordan, and was, according to Josephus, the capital of Gilead. The ban which the assembled tribes had pronounced at Mizpeh seemed to impose on them the necessity of punishing its inhabitants for not joining the crusade against Benjamin; and thus, with a view of repairing the consequences of one rash proceeding, they hurriedly rushed to the perpetration of another, though a smaller tragedy. But it appears (Jud 21:11) that, besides acting in fulfilment of their oath, the Israelites had the additional object by this raid of supplying wives to the Benjamite remnant. This shows the intemperate fury of the Israelites in the indiscriminate slaughter of the women and children.


<title type="x-s3"><reference osisRef="Judg.21.16-Judg.21.21">Jud 21:16-21</reference>. The Elders Consult How to Find Wives for Those That Were Left.</title>

<hi type="bold">16. the elders of the congregation said, How shall we do for wives for them that remain--</hi>Though the young women of Jabesh-gilead had been carefully spared, the supply was found inadequate, and some other expedient must be resorted to.

Jud 21:16-21. The Elders Consult How to Find Wives for Those That Were Left. 16. the elders of the congregation said, How shall we do for wives for them that remain-- Though the young women of Jabesh-gilead had been carefully spared, the supply was found inadequate, and some other expedient must be resorted to.


<hi type="bold">17. There must be an inheritance for them that be escaped of Benjamin--</hi>As they were the only rightful owners of the territory, provision must be made for transmitting it to their legitimate heirs, and a new act of violence was meditated (<reference osisRef="Judg.21.19">Jud 21:19</reference>); the opportunity for which was afforded by the approaching festival--a feast generally supposed to be the feast of tabernacles. This, like the other annual feasts, was held in Shiloh, and its celebration was attended with more social hilarity and holiday rejoicings than the other feasts.

17. There must be an inheritance for them that be escaped of Benjamin-- As they were the only rightful owners of the territory, provision must be made for transmitting it to their legitimate heirs, and a new act of violence was meditated (Jud 21:19); the opportunity for which was afforded by the approaching festival--a feast generally supposed to be the feast of tabernacles. This, like the other annual feasts, was held in Shiloh, and its celebration was attended with more social hilarity and holiday rejoicings than the other feasts.


<hi type="bold">19. on the east side of the highway that goeth up from Beth-el to Shechem--</hi>The exact site of the place was described evidently for the direction of the Benjamites.

19. on the east side of the highway that goeth up from Beth-el to Shechem-- The exact site of the place was described evidently for the direction of the Benjamites.


<hi type="bold">21-22. daughters of Shiloh come out to dance in dances--</hi>The dance was anciently a part of the religious observance. It was done on festive occasions, as it is still in the East, not in town, but in the open air, in some adjoining field, the women being by themselves. The young women being alone indulging their light and buoyant spirits, and apprehensive of no danger, facilitated the execution of the scheme of seizing them, which closely resembles the Sabine rape in Roman history. The elders undertook to reconcile the families to the forced abduction of their daughters. And thus the expression of their public sanction to this deed of violence afforded a new evidence of the evils and difficulties into which the unhappy precipitancy of the Israelites in this crisis had involved them. <chapter eID="Judg.21"/>

21-22. daughters of Shiloh come out to dance in dances-- The dance was anciently a part of the religious observance. It was done on festive occasions, as it is still in the East, not in town, but in the open air, in some adjoining field, the women being by themselves. The young women being alone indulging their light and buoyant spirits, and apprehensive of no danger, facilitated the execution of the scheme of seizing them, which closely resembles the Sabine rape in Roman history. The elders undertook to reconcile the families to the forced abduction of their daughters. And thus the expression of their public sanction to this deed of violence afforded a new evidence of the evils and difficulties into which the unhappy precipitancy of the Israelites in this crisis had involved them.


<title type="x-ms">THE BOOK OF RUTH.</title>
 Commentary by Robert Jamieson
 <title type="x-s">CHAPTER 1</title> <title type="x-s3"><reference osisRef="Ruth.1.1-Ruth.1.5">Ru 1:1-5</reference>. Elimelech, Driven by Famine into Moab, Dies There.</title>

<hi type="bold">1. in the days when the judges ruled--</hi>The beautiful and interesting story which this book relates belongs to the early times of the judges. The precise date cannot be ascertained.

THE BOOK OF RUTH. Commentary by Robert Jamieson CHAPTER 1 Ru 1:1-5. Elimelech, Driven by Famine into Moab, Dies There. 1. in the days when the judges ruled-- The beautiful and interesting story which this book relates belongs to the early times of the judges. The precise date cannot be ascertained.


<hi type="bold">2. Elimelech--</hi>signifies "My God is king."

<hi type="bold">Naomi--</hi>"fair or pleasant"; and their two sons, Mahlon and Chilion, are supposed to be the same as Joash and Saraph (<reference osisRef="1Chr.4.22">1Ch 4:22</reference>).

<hi type="bold">Ephrathites--</hi>The ancient name of Beth-lehem was Ephrath (<reference osisRef="Gen.35.19">Ge 35:19</reference>; <reference osisRef="Gen.48.7">48:7</reference>), which was continued after the occupation of the land by the Hebrews, even down to the time of the prophet Micah (<reference osisRef="Mic.5.2">Mi 5:2</reference>).

<hi type="bold">Beth-lehem-judah--</hi>so called to distinguish it from a town of the same name in Zebulun. The family, compelled to emigrate to Moab through pressure of a famine, settled for several years in that country. After the death of their father, the two sons married Moabite women. This was a violation of the Mosaic law (<reference osisRef="Deut.7.3">De 7:3</reference>; <reference osisRef="Deut.23.3">23:3</reference>; <reference osisRef="Ezra.9.2">Ezr 9:2</reference>; <reference osisRef="Neh.13.23">Ne 13:23</reference>); and Jewish writers say that the early deaths of both the young men were divine judgments inflicted on them for those unlawful connections.

2. Elimelech-- signifies "My God is king." Naomi-- "fair or pleasant"; and their two sons, Mahlon and Chilion, are supposed to be the same as Joash and Saraph (1Ch 4:22). Ephrathites-- The ancient name of Beth-lehem was Ephrath (Ge 35:19; 48:7), which was continued after the occupation of the land by the Hebrews, even down to the time of the prophet Micah (Mi 5:2). Beth-lehem-judah-- so called to distinguish it from a town of the same name in Zebulun. The family, compelled to emigrate to Moab through pressure of a famine, settled for several years in that country. After the death of their father, the two sons married Moabite women. This was a violation of the Mosaic law (De 7:3; 23:3; Ezr 9:2; Ne 13:23); and Jewish writers say that the early deaths of both the young men were divine judgments inflicted on them for those unlawful connections.


<title type="x-s3"><reference osisRef="Ruth.1.6-Ruth.1.18">Ru 1:6-18</reference>. Naomi Returning Home, Ruth Accompanies Her.</title>

<hi type="bold">6-7. Then she arose with her daughters-in-law, that she might return from the country of Moab--</hi>The aged widow, longing to enjoy the privileges of Israel, resolved to return to her native land as soon as she was assured that the famine had ceased, and made the necessary arrangements with her daughters-in-law.

Ru 1:6-18. Naomi Returning Home, Ruth Accompanies Her. 6-7. Then she arose with her daughters-in-law, that she might return from the country of Moab-- The aged widow, longing to enjoy the privileges of Israel, resolved to return to her native land as soon as she was assured that the famine had ceased, and made the necessary arrangements with her daughters-in-law.


<hi type="bold">8. Naomi said unto her two daughters-in-law, Go, return each to her mother's house--</hi>In Eastern countries women occupy apartments separate from those of men, and daughters are most frequently in those of their mother.

<hi type="bold">the Lord deal kindly with you, as ye have dealt with the dead--</hi>that is, with my sons, your husbands, while they lived.

8. Naomi said unto her two daughters-in-law, Go, return each to her mother's house-- In Eastern countries women occupy apartments separate from those of men, and daughters are most frequently in those of their mother. the Lord deal kindly with you, as ye have dealt with the dead-- that is, with my sons, your husbands, while they lived.


<hi type="bold">9. The Lord grant you that ye may find rest--</hi>enjoy a life of tranquillity, undisturbed by the cares, incumbrances, and vexatious troubles to which a state of widowhood is peculiarly exposed.

<hi type="bold">Then she kissed them--</hi>the Oriental manner when friends are parting.

9. The Lord grant you that ye may find rest-- enjoy a life of tranquillity, undisturbed by the cares, incumbrances, and vexatious troubles to which a state of widowhood is peculiarly exposed. Then she kissed them-- the Oriental manner when friends are parting.


<hi type="bold">11. are there yet any more sons in my womb, that they may be your husbands?--</hi>This alludes to the ancient custom (<reference osisRef="Gen.38.26">Ge 38:26</reference>) afterwards expressly sanctioned by the law of Moses (<reference osisRef="Deut.25.5">De 25:5</reference>), which required a younger son to marry the widow of his deceased brother.

11. are there yet any more sons in my womb, that they may be your husbands?-- This alludes to the ancient custom (Ge 38:26) afterwards expressly sanctioned by the law of Moses (De 25:5), which required a younger son to marry the widow of his deceased brother.


<hi type="bold">12-13. Turn again, my daughters, go your way--</hi>That Naomi should dissuade her daughters-in-law so strongly from accompanying her to the land of Israel may appear strange. But it was the wisest and most prudent course for her to adopt: first, because they might be influenced by hopes which could not be realized; second, because they might be led, under temporary excitement, to take a step they might afterwards regret; and, third, because the sincerity and strength of their conversion to the true religion, which she had taught them, would be thoroughly tested.

12-13. Turn again, my daughters, go your way-- That Naomi should dissuade her daughters-in-law so strongly from accompanying her to the land of Israel may appear strange. But it was the wisest and most prudent course for her to adopt: first, because they might be influenced by hopes which could not be realized; second, because they might be led, under temporary excitement, to take a step they might afterwards regret; and, third, because the sincerity and strength of their conversion to the true religion, which she had taught them, would be thoroughly tested.


<title type="x-s3"><reference osisRef="Ruth.1.19-Ruth.1.22">Ru 1:19-22</reference>. They Come to Beth-lehem.</title>

<hi type="bold">19-22. all the city was moved about them--</hi>The present condition of Naomi, a forlorn and desolate widow, presented so painful a contrast to the flourishing state of prosperity and domestic bliss in which she had been at her departure.

Ru 1:19-22. They Come to Beth-lehem. 19-22. all the city was moved about them-- The present condition of Naomi, a forlorn and desolate widow, presented so painful a contrast to the flourishing state of prosperity and domestic bliss in which she had been at her departure.


<title type="x-s2">CHAPTER 2</title> <title type="x-s3"><reference osisRef="Ruth.2.1-Ruth.2.3">Ru 2:1-3</reference>. Ruth Gleans in the Field of Boaz.</title>

<hi type="bold">2. Ruth ... said unto Naomi, Let me now go to the field, and glean--</hi>The right of gleaning was conferred by a positive law on the widow, the poor, and the stranger (see on <reference osisRef="Lev.19.9">Le 19:9</reference> and <reference osisRef="Deut.24.19">De 24:19</reference>). But liberty to glean behind the reapers [Ru 2:3] was not a right that could be claimed; it was a privilege granted or refused according to the good will or favor of the owner.

CHAPTER 2 Ru 2:1-3. Ruth Gleans in the Field of Boaz. 2. Ruth... said unto Naomi, Let me now go to the field, and glean-- The right of gleaning was conferred by a positive law on the widow, the poor, and the stranger (see on Le 19:9 and De 24:19). But liberty to glean behind the reapers [Ru 2:3] was not a right that could be claimed; it was a privilege granted or refused according to the good will or favor of the owner.


<hi type="bold">3. her hap was to light on a part of the field belonging unto Boaz--</hi>Fields in Palestine being unenclosed, the phrase signifies that portion of the open ground which lay within the landmarks of Boaz.

3. her hap was to light on a part of the field belonging unto Boaz-- Fields in Palestine being unenclosed, the phrase signifies that portion of the open ground which lay within the landmarks of Boaz.


<title type="x-s3"><reference osisRef="Ruth.2.4-Ruth.2.23">Ru 2:4-23</reference>. He Takes Knowledge of Her, and Shows Her Favor.</title>

<hi type="bold">4. Boaz came from Beth-lehem, and said unto the reapers, The Lord be with you--</hi>This pious salutation between the master and his laborers strongly indicates the state of religious feeling among the rural population of Israel at that time, as well as the artless, happy, and unsuspecting simplicity which characterized the manners of the people. The same patriarchal style of speaking is still preserved in the East.

Ru 2:4-23. He Takes Knowledge of Her, and Shows Her Favor. 4. Boaz came from Beth-lehem, and said unto the reapers, The Lord be with you-- This pious salutation between the master and his laborers strongly indicates the state of religious feeling among the rural population of Israel at that time, as well as the artless, happy, and unsuspecting simplicity which characterized the manners of the people. The same patriarchal style of speaking is still preserved in the East.


<hi type="bold">5. his servant that was set over the reapers--</hi>an overseer whose special duty was to superintend the operations in the field, to supply provision to the reapers, and pay them for their labor in the evening.

5. his servant that was set over the reapers-- an overseer whose special duty was to superintend the operations in the field, to supply provision to the reapers, and pay them for their labor in the evening.


<hi type="bold">7. she said ... Let me glean and gather after the reapers among the sheaves--</hi>Various modes of reaping are practised in the East. Where the crop is thin and short, it is plucked up by the roots. Sometimes it is cut with the sickle. Whether reaped in the one way or the other, the grain is cast into sheaves loosely thrown together, to be subjected to the process of threshing, which takes place, for the most part, immediately after the reaping. Field labors were begun early in the morning--before the day became oppressively hot.

<hi type="bold">she tarried a little in the house--</hi>that is, the field tent, erected for the occasional rest and refreshment of the laborers.

7. she said... Let me glean and gather after the reapers among the sheaves-- Various modes of reaping are practised in the East. Where the crop is thin and short, it is plucked up by the roots. Sometimes it is cut with the sickle. Whether reaped in the one way or the other, the grain is cast into sheaves loosely thrown together, to be subjected to the process of threshing, which takes place, for the most part, immediately after the reaping. Field labors were begun early in the morning--before the day became oppressively hot. she tarried a little in the house-- that is, the field tent, erected for the occasional rest and refreshment of the laborers.


<hi type="bold">8-9. said Boaz unto Ruth, ... bide here fast by my maidens--</hi>The reaping was performed by women while the assortment of sheaves was the duty of men-servants. The same division of harvest labor obtains in Syria still. Boaz not only granted to Ruth the full privilege of gleaning after his reapers, but provided for her personal comfort.

8-9. said Boaz unto Ruth,... bide here fast by my maidens-- The reaping was performed by women while the assortment of sheaves was the duty of men-servants. The same division of harvest labor obtains in Syria still. Boaz not only granted to Ruth the full privilege of gleaning after his reapers, but provided for her personal comfort.


<hi type="bold">14. he reached her parched corn, and she did eat, and was sufficed, and left--</hi>some of the new grain, roasted on the spot, and fit for use after being rubbed in the hands--a favorite viand in the East. He gave her so much, that after satisfying her own wants, she had some (<reference osisRef="Ruth.2.18">Ru 2:18</reference>) in reserve for her mother-in-law.

14. he reached her parched corn, and she did eat, and was sufficed, and left-- some of the new grain, roasted on the spot, and fit for use after being rubbed in the hands--a favorite viand in the East. He gave her so much, that after satisfying her own wants, she had some (Ru 2:18) in reserve for her mother-in-law.


<hi type="bold">16. let fall also some of the handfuls of purpose for her--</hi>The gleaners in the East glean with much success; for a great quantity of corn is scattered in the reaping, as well as in their manner of carrying it. One may judge, then, of the large quantity which Ruth would gather in consequence of the liberal orders given to the servants. These extraordinary marks of favor were not only given from a kindly disposition, but from regard to her good character and devoted attachment to her venerable relative.

16. let fall also some of the handfuls of purpose for her-- The gleaners in the East glean with much success; for a great quantity of corn is scattered in the reaping, as well as in their manner of carrying it. One may judge, then, of the large quantity which Ruth would gather in consequence of the liberal orders given to the servants. These extraordinary marks of favor were not only given from a kindly disposition, but from regard to her good character and devoted attachment to her venerable relative.


<hi type="bold">17. and beat out that she had gleaned--</hi>When the quantity of grain was small, it was beat out by means of a stick.

<hi type="bold">an ephah--</hi>supposed to contain about a bushel.

17. and beat out that she had gleaned-- When the quantity of grain was small, it was beat out by means of a stick. an ephah-- supposed to contain about a bushel.


<hi type="bold">20. the man is ... one of our next kinsmen--</hi>Hebrew, "one of our redeemers," on whom it devolves to protect us, to purchase our lands, and marry you, the widow of his next kinsman. She said, "one of them," not that there were many in the same close relationship, but that he was a very near kinsman, one other individual only having the precedence.

20. the man is... one of our next kinsmen-- Hebrew, "one of our redeemers," on whom it devolves to protect us, to purchase our lands, and marry you, the widow of his next kinsman. She said, "one of them," not that there were many in the same close relationship, but that he was a very near kinsman, one other individual only having the precedence.


<hi type="bold">21. all my harvest--</hi>both barley and wheat harvests. The latter was at the end of May or the beginning of June.

21. all my harvest-- both barley and wheat harvests. The latter was at the end of May or the beginning of June.


<hi type="bold">22. Naomi said unto Ruth ... It is good ... that thou go out with his maidens--</hi>a prudent recommendation to Ruth to accept the generous invitation of Boaz, lest, if she were seen straying into other fields, she might not only run the risk of rude treatment, but displease him by seeming indifferent to his kind liberality. Moreover, the observant mind of the old matron had already discerned, in all Boaz' attentions to Ruth, the germs of a stronger affection, which she wished to increase. <chapter eID="Ruth.2"/>

22. Naomi said unto Ruth... It is good... that thou go out with his maidens-- a prudent recommendation to Ruth to accept the generous invitation of Boaz, lest, if she were seen straying into other fields, she might not only run the risk of rude treatment, but displease him by seeming indifferent to his kind liberality. Moreover, the observant mind of the old matron had already discerned, in all Boaz' attentions to Ruth, the germs of a stronger affection, which she wished to increase.


<title type="x-s2">CHAPTER 3</title> <title type="x-s3"><reference osisRef="Ruth.3.1-Ruth.3.13">Ru 3:1-13</reference>. By Naomi's Instructions, Ruth Lies at Boaz's Feet, Who Acknowledges the Duty of a Kinsman.</title>

<hi type="bold">2. he winnoweth barley to-night in the threshing-floor--</hi>The winnowing process is performed by throwing up the grain, after being trodden down, against the wind with a shovel. The threshing-floor, which was commonly on the harvest-field, was carefully leveled with a large cylindric roller and consolidated with chalk, that weeds might not spring up, and that it might not chop with drought. The farmer usually remained all night in harvest-time on the threshing-floor, not only for the protection of his valuable grain, but for the winnowing. That operation was performed in the evening to catch the breezes which blow after the close of a hot day, and which continue for the most part of the night. This duty at so important a season the master undertakes himself; and, accordingly, in the simplicity of ancient manners, Boaz, a person of considerable wealth and high rank, laid himself down to sleep on the barn floor, at the end of the heap of barley he had been winnowing.

CHAPTER 3 Ru 3:1-13. By Naomi's Instructions, Ruth Lies at Boaz's Feet, Who Acknowledges the Duty of a Kinsman. 2. he winnoweth barley to-night in the threshing-floor-- The winnowing process is performed by throwing up the grain, after being trodden down, against the wind with a shovel. The threshing-floor, which was commonly on the harvest-field, was carefully leveled with a large cylindric roller and consolidated with chalk, that weeds might not spring up, and that it might not chop with drought. The farmer usually remained all night in harvest-time on the threshing-floor, not only for the protection of his valuable grain, but for the winnowing. That operation was performed in the evening to catch the breezes which blow after the close of a hot day, and which continue for the most part of the night. This duty at so important a season the master undertakes himself; and, accordingly, in the simplicity of ancient manners, Boaz, a person of considerable wealth and high rank, laid himself down to sleep on the barn floor, at the end of the heap of barley he had been winnowing.


<hi type="bold">4. go in, and uncover his feet and lay thee down--</hi>Singular as these directions may appear to us, there was no impropriety in them, according to the simplicity of rural manners in Beth-lehem. In ordinary circumstances these would have seemed indecorous to the world; but in the case of Ruth, it was a method, doubtless conformable to prevailing usage, of reminding Boaz of the duty which devolved on him as the kinsman of her deceased husband. Boaz probably slept upon a mat or skin; Ruth lay crosswise at his feet--a position in which Eastern servants frequently sleep in the same chamber or tent with their master; and if they want a covering, custom allows them that benefit from part of the covering on their master's bed. Resting, as the Orientals do at night, in the same clothes they wear during the day, there was no indelicacy in a stranger, or even a woman, putting the extremity of this cover over her.

4. go in, and uncover his feet and lay thee down-- Singular as these directions may appear to us, there was no impropriety in them, according to the simplicity of rural manners in Beth-lehem. In ordinary circumstances these would have seemed indecorous to the world; but in the case of Ruth, it was a method, doubtless conformable to prevailing usage, of reminding Boaz of the duty which devolved on him as the kinsman of her deceased husband. Boaz probably slept upon a mat or skin; Ruth lay crosswise at his feet--a position in which Eastern servants frequently sleep in the same chamber or tent with their master; and if they want a covering, custom allows them that benefit from part of the covering on their master's bed. Resting, as the Orientals do at night, in the same clothes they wear during the day, there was no indelicacy in a stranger, or even a woman, putting the extremity of this cover over her.


<hi type="bold">9. I am Ruth thine handmaid: spread therefore thy skirt over thine handmaid; for thou art a near kinsman--</hi>She had already drawn part of the mantle over her; and she asked him now to do it, that the act might become his own. To spread a skirt over one is, in the East, a symbolical action denoting protection. To this day in many parts of the East, to say of anyone that he put his skirt over a woman, is synonymous with saying that he married her; and at all the marriages of the modern Jews and Hindus, one part of the ceremony is for the bridegroom to put a silken or cotton cloak around his bride.

9. I am Ruth thine handmaid: spread therefore thy skirt over thine handmaid; for thou art a near kinsman-- She had already drawn part of the mantle over her; and she asked him now to do it, that the act might become his own. To spread a skirt over one is, in the East, a symbolical action denoting protection. To this day in many parts of the East, to say of anyone that he put his skirt over a woman, is synonymous with saying that he married her; and at all the marriages of the modern Jews and Hindus, one part of the ceremony is for the bridegroom to put a silken or cotton cloak around his bride.


<hi type="bold">15. Bring the veil that thou hast upon thee, and hold it--</hi>Eastern veils are large sheets--those of ladies being of red silk; but the poorer or common class of women wear them of blue, or blue and white striped linen or cotton. They are wrapped round the head, so as to conceal the whole face except one eye.

15. Bring the veil that thou hast upon thee, and hold it-- Eastern veils are large sheets--those of ladies being of red silk; but the poorer or common class of women wear them of blue, or blue and white striped linen or cotton. They are wrapped round the head, so as to conceal the whole face except one eye.


<hi type="bold">17. six measures of barley--</hi>Hebrew, "six seahs," a seah contained about two gallons and a half, six of which must have been rather a heavy load for a woman. <chapter eID="Ruth.3"/>

17. six measures of barley-- Hebrew, "six seahs," a seah contained about two gallons and a half, six of which must have been rather a heavy load for a woman.


<title type="x-s2">CHAPTER 4</title> <title type="x-s3"><reference osisRef="Ruth.4.1-Ruth.4.5">Ru 4:1-5</reference>. Boaz Calls into Judgment the Next Kinsman.</title>

<hi type="bold">1. Then went Boaz up to the gate of the city--</hi>a roofed building, unenclosed by walls; the place where, in ancient times, and in many Eastern towns still, all business transactions are made, and where, therefore, the kinsman was most likely to be found. No preliminaries were necessary in summoning one before the public assemblage; no writings and no delay were required. In a short conversation the matter was stated and arranged--probably in the morning as people went out, or at noon when they returned from the field.

CHAPTER 4 Ru 4:1-5. Boaz Calls into Judgment the Next Kinsman. 1. Then went Boaz up to the gate of the city-- a roofed building, unenclosed by walls; the place where, in ancient times, and in many Eastern towns still, all business transactions are made, and where, therefore, the kinsman was most likely to be found. No preliminaries were necessary in summoning one before the public assemblage; no writings and no delay were required. In a short conversation the matter was stated and arranged--probably in the morning as people went out, or at noon when they returned from the field.


<hi type="bold">2. he took ten men of the elders of the city--</hi>as witnesses. In ordinary circumstances, two or three were sufficient to attest a bargain; but in cases of importance, such as matrimony, divorce, conveyancing of property, it was the Jewish practice to have ten (<reference osisRef="1Kgs.21.8">1Ki 21:8</reference>).

2. he took ten men of the elders of the city-- as witnesses. In ordinary circumstances, two or three were sufficient to attest a bargain; but in cases of importance, such as matrimony, divorce, conveyancing of property, it was the Jewish practice to have ten (1Ki 21:8).


<hi type="bold">3. Naomi ... selleth a parcel of land--</hi>that is, entertains the idea of selling. In her circumstances she was at liberty to part with it (<reference osisRef="Lev.25.25">Le 25:25</reference>). Both Naomi and Ruth had an interest in the land during their lives; but Naomi alone was mentioned, not only because she directed all the negotiations, but because the introduction of Ruth's name would awaken a suspicion of the necessity of marrying her, before the first proposition was answered.

3. Naomi... selleth a parcel of land-- that is, entertains the idea of selling. In her circumstances she was at liberty to part with it (Le 25:25). Both Naomi and Ruth had an interest in the land during their lives; but Naomi alone was mentioned, not only because she directed all the negotiations, but because the introduction of Ruth's name would awaken a suspicion of the necessity of marrying her, before the first proposition was answered.


<hi type="bold">4. there is none to redeem it beside thee; and I am after thee--</hi>(See on <reference osisRef="Deut.25.5">De 25:5</reference>). The redemption of the land of course involved a marriage with Ruth, the widow of the former owner.

4. there is none to redeem it beside thee; and I am after thee-- (See on De 25:5). The redemption of the land of course involved a marriage with Ruth, the widow of the former owner.


<title type="x-s3"><reference osisRef="Ruth.4.6-Ruth.4.8">Ru 4:6-8</reference>. He Refuses the Redemption.</title>

<hi type="bold">6. The kinsman said, I cannot redeem it ..., lest I mar mine own inheritance--</hi>This consequence would follow, either, first, from his having a son by Ruth, who, though heir to the property, would not bear his name; his name would be extinguished in that of her former husband; or, secondly, from its having to be subdivided among his other children, which he had probably by a previous marriage. This right, therefore, was renounced and assigned in favor of Boaz, in the way of whose marriage with Ruth the only existing obstacle was now removed.

Ru 4:6-8. He Refuses the Redemption. 6. The kinsman said, I cannot redeem it..., lest I mar mine own inheritance-- This consequence would follow, either, first, from his having a son by Ruth, who, though heir to the property, would not bear his name; his name would be extinguished in that of her former husband; or, secondly, from its having to be subdivided among his other children, which he had probably by a previous marriage. This right, therefore, was renounced and assigned in favor of Boaz, in the way of whose marriage with Ruth the only existing obstacle was now removed.


<hi type="bold">7-8. a man plucked off his shoe--</hi>Where the kinsman refused to perform his duty to the family of his deceased relation, the widow was directed to pull off the shoe with some attendant circumstances of contemptuous disdain. But, as in this case, there was no refusal, the usual ignominy was spared; and the plucking off the shoe, the only ceremony observed, was a pledge of the transaction being completed.

7-8. a man plucked off his shoe-- Where the kinsman refused to perform his duty to the family of his deceased relation, the widow was directed to pull off the shoe with some attendant circumstances of contemptuous disdain. But, as in this case, there was no refusal, the usual ignominy was spared; and the plucking off the shoe, the only ceremony observed, was a pledge of the transaction being completed.


<title type="x-s3"><reference osisRef="Ruth.4.9-Ruth.4.12">Ru 4:9-12</reference>. He Marries Ruth.</title>

<hi type="bold">9. Boaz said unto the elders, Ye are witnesses this day, that I have bought all that was ... Chilion's and Mahlon's, of the hand of Naomi--</hi>Although the widow of Chilion was still living, no regard was paid to her in the disposal of her husband's property. From her remaining in Moab, she was considered to have either been married again, or to have renounced all right to an inheritance with the family of Elimelech.

Ru 4:9-12. He Marries Ruth. 9. Boaz said unto the elders, Ye are witnesses this day, that I have bought all that was... Chilion's and Mahlon's, of the hand of Naomi-- Although the widow of Chilion was still living, no regard was paid to her in the disposal of her husband's property. From her remaining in Moab, she was considered to have either been married again, or to have renounced all right to an inheritance with the family of Elimelech.


<hi type="bold">10. Ruth the Moabitess ... have I purchased to be my wife--</hi>This connection Boaz not only might form, since Ruth had embraced the true religion, but he was under a legal necessity of forming it.

10. Ruth the Moabitess... have I purchased to be my wife-- This connection Boaz not only might form, since Ruth had embraced the true religion, but he was under a legal necessity of forming it.