<hi type="bold">11. the outside of the armed men that were in the host--</hi>"Armed," means embodied under the five officers established by the ordinary laws and usages of encampments. The camp seems to have been unprotected by any rampart, since Gideon had no difficulty in reaching and overhearing a conversation, so important to him.

11. the outside of the armed men that were in the host-- "Armed," means embodied under the five officers established by the ordinary laws and usages of encampments. The camp seems to have been unprotected by any rampart, since Gideon had no difficulty in reaching and overhearing a conversation, so important to him.


<hi type="bold">12. the Midianites and the Amalekites ... lay along in the valley like grasshoppers for multitude; and their camels were without number--</hi>a most graphic description of an Arab encampment. They lay wrapt in sleep, or resting from their day's plunder, while their innumerable camels were stretched round about them.

12. the Midianites and the Amalekites... lay along in the valley like grasshoppers for multitude; and their camels were without number-- a most graphic description of an Arab encampment. They lay wrapt in sleep, or resting from their day's plunder, while their innumerable camels were stretched round about them.


<hi type="bold">13. I dreamed a dream, and, lo, a cake of barley bread tumbled into the host of Midian--</hi>This was a characteristic and very expressive dream for an Arab in the circumstances. The rolling down the hill, striking against the tents, and overturning them, naturally enough connected it in his mind with the position and meditated attack of the Israelitish leader. The circumstance of the cake, too, was very significant. Barley was usually the food of the poor, and of beasts; but most probably, from the widespread destruction of the crops by the invaders, multitudes must have been reduced to poor and scanty fare.

13. I dreamed a dream, and, lo, a cake of barley bread tumbled into the host of Midian-- This was a characteristic and very expressive dream for an Arab in the circumstances. The rolling down the hill, striking against the tents, and overturning them, naturally enough connected it in his mind with the position and meditated attack of the Israelitish leader. The circumstance of the cake, too, was very significant. Barley was usually the food of the poor, and of beasts; but most probably, from the widespread destruction of the crops by the invaders, multitudes must have been reduced to poor and scanty fare.


<hi type="bold">15. when Gideon heard the telling of the dream, and the interpretation ... he worshipped--</hi>The incident originated in the secret overruling providence of God, and Gideon, from his expression of pious gratitude, regarded it as such. On his mind, as well as that of his followers, it produced the intended effect--that of imparting new animation and impulse to their patriotism.

15. when Gideon heard the telling of the dream, and the interpretation... he worshipped-- The incident originated in the secret overruling providence of God, and Gideon, from his expression of pious gratitude, regarded it as such. On his mind, as well as that of his followers, it produced the intended effect--that of imparting new animation and impulse to their patriotism.


<title type="x-s3"><reference osisRef="Judg.7.16-Judg.7.24">Jud 7:16-24</reference>. His Stratagem against Midian.</title>

<hi type="bold">16-22. he divided the three hundred men into three companies--</hi>The object of dividing his forces was, that they might seem to be surrounding the enemy. The pitchers were empty to conceal the torches, and made of earthenware, so as to be easily broken; and the sudden blaze of the held-up lights--the loud echo of the trumpets, and the shouts of Israel, always terrifying (<reference osisRef="Num.23.21">Nu 23:21</reference>), and now more terrible than ever by the use of such striking words, broke through the stillness of the midnight air. The sleepers started from their rest; not a blow was dealt by the Israelites; but the enemy ran tumultuously, uttering the wild, discordant cries peculiar to the Arab race. They fought indiscriminately, not knowing friend from foe. The panic being universal, they soon precipitately fled, directing their flight down to the Jordan, by the foot of the mountains of Ephraim, to places known as the "house of the acacia" [Beth-shittah], and "the meadow of the dance" [Abel-meholah].

Jud 7:16-24. His Stratagem against Midian. 16-22. he divided the three hundred men into three companies-- The object of dividing his forces was, that they might seem to be surrounding the enemy. The pitchers were empty to conceal the torches, and made of earthenware, so as to be easily broken; and the sudden blaze of the held-up lights--the loud echo of the trumpets, and the shouts of Israel, always terrifying (Nu 23:21), and now more terrible than ever by the use of such striking words, broke through the stillness of the midnight air. The sleepers started from their rest; not a blow was dealt by the Israelites; but the enemy ran tumultuously, uttering the wild, discordant cries peculiar to the Arab race. They fought indiscriminately, not knowing friend from foe. The panic being universal, they soon precipitately fled, directing their flight down to the Jordan, by the foot of the mountains of Ephraim, to places known as the "house of the acacia" [Beth-shittah], and "the meadow of the dance" [Abel-meholah].


<hi type="bold">23. the men of Israel gathered themselves together--</hi>These were evidently the parties dismissed, who having lingered at a little distance from the scene of contest, now eagerly joined in the pursuit southwestward through the valley.

23. the men of Israel gathered themselves together-- These were evidently the parties dismissed, who having lingered at a little distance from the scene of contest, now eagerly joined in the pursuit southwestward through the valley.


<hi type="bold">24-25. Gideon sent messengers throughout all mount Ephraim--</hi>The Ephraimites lay on the south and could render seasonable aid.

<hi type="bold">Come ... take before them the waters unto Beth-barah--</hi>(See on <reference osisRef="Judg.3.28">Jud 3:28</reference>). These were the northern fords of the Jordan, to the east-northeast of wady Maleh.

<hi type="bold">the men of Ephraim gathered themselves together ... unto Beth-barah--</hi>A <hi type="bold">new conflict ensued, in which two secondary chiefs were seized and slain on the spots where they were respectively taken. The spots were named after these chiefs, Oreb, "the Raven," and Zeeb, "the Wolf"--</hi>appropriate designations of Arab leaders. <chapter eID="Judg.7"/>

24-25. Gideon sent messengers throughout all mount Ephraim-- The Ephraimites lay on the south and could render seasonable aid. Come... take before them the waters unto Beth-barah-- (See on Jud 3:28). These were the northern fords of the Jordan, to the east-northeast of wady Maleh. the men of Ephraim gathered themselves together... unto Beth-barah-- A new conflict ensued, in which two secondary chiefs were seized and slain on the spots where they were respectively taken. The spots were named after these chiefs, Oreb, "the Raven," and Zeeb, "the Wolf"-- appropriate designations of Arab leaders.


<title type="x-s2">CHAPTER 8</title> <title type="x-s3"><reference osisRef="Judg.8.1-Judg.8.9">Jud 8:1-9</reference>. The Ephraimites Offended, but Pacified.</title>

<hi type="bold">1. the men of Ephraim said unto him, Why hast thou served us thus?--</hi>Where this complaint was made, whether before or after the crossing of the Jordan, cannot be determined. By the overthrow of the national enemy, the Ephraimites were benefited as largely as any of the other neighboring tribes. But, piqued at not having been sharers in the glory of the victory, their leading men could not repress their wounded pride; and the occasion only served to bring out an old and deep-seated feeling of jealous rivalry that subsisted between the tribes (<reference osisRef="Isa.9.21">Is 9:21</reference>). The discontent was groundless, for Gideon acted according to divine directions. Besides, as their tribe was conterminous with that of Gideon, they might, had they been really fired with the flame of patriotic zeal, have volunteered their services in a movement against the common enemy.

CHAPTER 8 Jud 8:1-9. The Ephraimites Offended, but Pacified. 1. the men of Ephraim said unto him, Why hast thou served us thus?-- Where this complaint was made, whether before or after the crossing of the Jordan, cannot be determined. By the overthrow of the national enemy, the Ephraimites were benefited as largely as any of the other neighboring tribes. But, piqued at not having been sharers in the glory of the victory, their leading men could not repress their wounded pride; and the occasion only served to bring out an old and deep-seated feeling of jealous rivalry that subsisted between the tribes (Is 9:21). The discontent was groundless, for Gideon acted according to divine directions. Besides, as their tribe was conterminous with that of Gideon, they might, had they been really fired with the flame of patriotic zeal, have volunteered their services in a movement against the common enemy.


<hi type="bold">2-3. he said unto them, What have I done now in comparison of you?--</hi>His mild and truly modest answer breathes the spirit of a great as well as good man, who was calm, collected, and self-possessed in the midst of most exciting scenes. It succeeded in throwing oil on the troubled waters (<reference osisRef="Prov.16.1">Pr 16:1</reference>), and no wonder, for in the height of generous self-denial, it ascribes to his querulous brethren a greater share of merit and glory than belonged to himself (<reference osisRef="1Cor.13.4">1Co 13:4</reference>; <reference osisRef="Phil.2.3">Php 2:3</reference>).

2-3. he said unto them, What have I done now in comparison of you?-- His mild and truly modest answer breathes the spirit of a great as well as good man, who was calm, collected, and self-possessed in the midst of most exciting scenes. It succeeded in throwing oil on the troubled waters (Pr 16:1), and no wonder, for in the height of generous self-denial, it ascribes to his querulous brethren a greater share of merit and glory than belonged to himself (1Co 13:4; Php 2:3).


<hi type="bold">4. Gideon came to Jordan, and passed over--</hi>much exhausted, but eager to continue the pursuit till the victory was consummated.

4. Gideon came to Jordan, and passed over-- much exhausted, but eager to continue the pursuit till the victory was consummated.


<hi type="bold">5. he said unto the men of Succoth--</hi>that is, a place of tents or booths. The name seems to have been applied to the whole part of the Jordan valley on the west, as well as on the east side of the river, all belonging to the tribe of Gad (compare <reference osisRef="Gen.33.17">Ge 33:17</reference>; <reference osisRef="1Kgs.7.46">1Ki 7:46</reference>; with <reference osisRef="Josh.13.27">Jos 13:27</reference>). Being engaged in the common cause of all Israel, he had a right to expect support and encouragement from his countrymen everywhere.

5. he said unto the men of Succoth-- that is, a place of tents or booths. The name seems to have been applied to the whole part of the Jordan valley on the west, as well as on the east side of the river, all belonging to the tribe of Gad (compare Ge 33:17; 1Ki 7:46; with Jos 13:27). Being engaged in the common cause of all Israel, he had a right to expect support and encouragement from his countrymen everywhere.


<hi type="bold">6. the princes of Succoth said, Are the hands of Zebah and Zalmunna now in thine hand--</hi>an insolent as well as a time-serving reply. It was insolent because it implied a bitter taunt that Gideon was counting with confidence on a victory which they believed he would not gain; and it was time-serving, because living in the near neighborhood of the Midianite sheiks, they dreaded the future vengeance of those roving chiefs. This contumelious manner of acting was heartless and disgraceful in people who were of Israelitish blood.

6. the princes of Succoth said, Are the hands of Zebah and Zalmunna now in thine hand-- an insolent as well as a time-serving reply. It was insolent because it implied a bitter taunt that Gideon was counting with confidence on a victory which they believed he would not gain; and it was time-serving, because living in the near neighborhood of the Midianite sheiks, they dreaded the future vengeance of those roving chiefs. This contumelious manner of acting was heartless and disgraceful in people who were of Israelitish blood.


<hi type="bold">7. I will tear your flesh with the thorns of the wilderness and with briers--</hi>a cruel torture, to which captives were often subjected in ancient times, by having thorns and briers placed on their naked bodies and pressed down by sledges, or heavy implements of husbandry being dragged over them.

7. I will tear your flesh with the thorns of the wilderness and with briers-- a cruel torture, to which captives were often subjected in ancient times, by having thorns and briers placed on their naked bodies and pressed down by sledges, or heavy implements of husbandry being dragged over them.


<hi type="bold">8. he went up thence to Penuel, and spake unto them likewise--</hi>a neighboring city, situated also in the territory of Gad, near the Jabbok, and honored with this name by Jacob (<reference osisRef="Gen.32.30">Ge 32:30</reference>, <reference osisRef="Gen.32.31">31</reference>).

8. he went up thence to Penuel, and spake unto them likewise-- a neighboring city, situated also in the territory of Gad, near the Jabbok, and honored with this name by Jacob (Ge 32:30, 31).


<hi type="bold">9. he spake ..., When I come again in peace, I will break down this tower--</hi>Intent on the pursuit, and afraid of losing time, he postponed the merited vengeance till his return. His confident anticipation of a triumphant return evinces the strength of his faith; and his specific threat was probably provoked by some proud and presumptuous boast, that in their lofty watchtower the Penuelites would set him at defiance.

9. he spake..., When I come again in peace, I will break down this tower-- Intent on the pursuit, and afraid of losing time, he postponed the merited vengeance till his return. His confident anticipation of a triumphant return evinces the strength of his faith; and his specific threat was probably provoked by some proud and presumptuous boast, that in their lofty watchtower the Penuelites would set him at defiance.


<title type="x-s3"><reference osisRef="Judg.8.10-Judg.8.27">Jud 8:10-27</reference>. Zebah and Zalmunna Taken.</title>

<hi type="bold">10. Now Zebah and Zalmunna were in Karkor--</hi>a town on the eastern confines of Gad. The wreck of the Midianite army halted there.

Jud 8:10-27. Zebah and Zalmunna Taken. 10. Now Zebah and Zalmunna were in Karkor-- a town on the eastern confines of Gad. The wreck of the Midianite army halted there.


<hi type="bold">11. Gideon went up by the way of them that dwelt in tents on the east--</hi>He tracked the fugitives across the mountain range of Gilead to the northeast of the Jabbok, and there came upon them unexpectedly while they were resting secure among their own nomadic tribes. Jogbehah is supposed to be Ramoth-gilead; and, therefore, the Midianites must have found refuge at or near Abela, "Abel-cheramim," "the plain of the vineyards."

11. Gideon went up by the way of them that dwelt in tents on the east-- He tracked the fugitives across the mountain range of Gilead to the northeast of the Jabbok, and there came upon them unexpectedly while they were resting secure among their own nomadic tribes. Jogbehah is supposed to be Ramoth-gilead; and, therefore, the Midianites must have found refuge at or near Abela, "Abel-cheramim," "the plain of the vineyards."


<hi type="bold">12. when Zebah and Zalmunna fled, he pursued after them--</hi>A third conflict took place. His arrival at their last quarters, which was by an unwonted path, took the fugitives by surprise, and the conquest of the Midianite horde was there completed.

12. when Zebah and Zalmunna fled, he pursued after them-- A third conflict took place. His arrival at their last quarters, which was by an unwonted path, took the fugitives by surprise, and the conquest of the Midianite horde was there completed.


<hi type="bold">13. Gideon returned from battle before the sun was up--</hi>He seems to have returned by a nearer route to Succoth, for what is rendered in our version "before the sun was up," means "the heights of Heres, the sun-hills."

13. Gideon returned from battle before the sun was up-- He seems to have returned by a nearer route to Succoth, for what is rendered in our version "before the sun was up," means "the heights of Heres, the sun-hills."


<hi type="bold">14. he described--</hi>wrote the names of the seventy princes or elders. It was from them he had received so inhospitable a treatment.

14. he described-- wrote the names of the seventy princes or elders. It was from them he had received so inhospitable a treatment.


<hi type="bold">16. he took ... the thorns of the wilderness and briers, and with them he taught the men of Succoth--</hi>By refusing his soldiers refreshment, they had committed a public crime, as well as an act of inhumanity, and were subjected to a horrible punishment, which the great abundance and remarkable size of the thorn bushes, together with the thinness of clothing in the East, has probably suggested.

16. he took... the thorns of the wilderness and briers, and with them he taught the men of Succoth-- By refusing his soldiers refreshment, they had committed a public crime, as well as an act of inhumanity, and were subjected to a horrible punishment, which the great abundance and remarkable size of the thorn bushes, together with the thinness of clothing in the East, has probably suggested.


<hi type="bold">18. Then said he unto Zebah and Zalmunna, What manner of men were they whom ye slew at Tabor?--</hi>This was one of the countless atrocities which the Midianite chiefs had perpetrated during their seven years' lawless occupancy. It is noticed now for the first time when their fate was about to be determined.

<hi type="bold">each one resembled the children of a king--</hi>An Orientalism for great beauty, majesty of appearance, uncommon strength, and grandeur of form.

18. Then said he unto Zebah and Zalmunna, What manner of men were they whom ye slew at Tabor?-- This was one of the countless atrocities which the Midianite chiefs had perpetrated during their seven years' lawless occupancy. It is noticed now for the first time when their fate was about to be determined. each one resembled the children of a king-- An Orientalism for great beauty, majesty of appearance, uncommon strength, and grandeur of form.


<hi type="bold">19. They were my brethren, even the sons of my mother--</hi>That is, uterine brothers; but, in all countries where polygamy prevails, "the son of my mother" implies a closeness of relationship and a warmth of affection never awakened by the looser term, "brother."

19. They were my brethren, even the sons of my mother-- That is, uterine brothers; but, in all countries where polygamy prevails, "the son of my mother" implies a closeness of relationship and a warmth of affection never awakened by the looser term, "brother."


<hi type="bold">20. he said unto Jether his first-born, Up, and slay them--</hi>The nearest of kin was the blood-avenger; but a magistrate might order any one to do the work of the executioner; and the person selected was always of a rank equal or proportioned to that of the party doomed to suffer (<reference osisRef="1Kgs.2.29">1Ki 2:29</reference>). Gideon intended, then, by the order to Jether, to put an honor on his son, by employing him to slay two enemies of his country; and on the youth declining, he performed the bloody deed himself.

20. he said unto Jether his first-born, Up, and slay them-- The nearest of kin was the blood-avenger; but a magistrate might order any one to do the work of the executioner; and the person selected was always of a rank equal or proportioned to that of the party doomed to suffer (1Ki 2:29). Gideon intended, then, by the order to Jether, to put an honor on his son, by employing him to slay two enemies of his country; and on the youth declining, he performed the bloody deed himself.


<hi type="bold">22-23. the men of Israel said unto Gideon, Rule thou over us ... Gideon said unto them, the Lord shall rule over you--</hi>Their unbounded admiration and gratitude prompted them, in the enthusiasm of the moment, to raise their deliverer to a throne, and to establish a royal dynasty in his house. But Gideon knew too well, and revered too piously the principles of the theocracy, to entertain the proposal for a moment. Personal and family ambition was cheerfully sacrificed to a sense of duty, and every worldly motive was kept in check by a supreme regard to the divine honor. He would willingly act as judge, but the Lord alone was King of Israel.

22-23. the men of Israel said unto Gideon, Rule thou over us... Gideon said unto them, the Lord shall rule over you-- Their unbounded admiration and gratitude prompted them, in the enthusiasm of the moment, to raise their deliverer to a throne, and to establish a royal dynasty in his house. But Gideon knew too well, and revered too piously the principles of the theocracy, to entertain the proposal for a moment. Personal and family ambition was cheerfully sacrificed to a sense of duty, and every worldly motive was kept in check by a supreme regard to the divine honor. He would willingly act as judge, but the Lord alone was King of Israel.


<hi type="bold">24-26. Gideon said unto them, I would desire a request of you--</hi>This was the contribution of an earring (singular). As the ancient Arabians (Ishmaelites and Midianites being synonymous terms, <reference osisRef="Gen.37.25">Ge 37:25</reference>, <reference osisRef="Gen.37.28">28</reference>) were gorgeously adorned with barbaric pearl and gold, an immense amount of such valuable booty had fallen into the hands of the Israelitish soldiers. The contribution was liberally made, and the quantity of gold given to him is estimated at £3113 sterling.

24-26. Gideon said unto them, I would desire a request of you-- This was the contribution of an earring (singular). As the ancient Arabians (Ishmaelites and Midianites being synonymous terms, Ge 37:25, 28) were gorgeously adorned with barbaric pearl and gold, an immense amount of such valuable booty had fallen into the hands of the Israelitish soldiers. The contribution was liberally made, and the quantity of gold given to him is estimated at £3113 sterling.


<hi type="bold">27. Gideon made an ephod thereof, and put it in his city, ... Ophrah--</hi>That no idolatrous use was in view, nor any divisive course from Shiloh contemplated, is manifest from <reference osisRef="Judg.8.33">Jud 8:33</reference>. Gideon proposed, with the gold he received, to make an ephod for his use only as a civil magistrate or ruler, as David did (<reference osisRef="1Chr.15.27">1Ch 15:27</reference>), and a magnificent pectoral or breastplate also. It would seem, from the history, that he was not blamable in making this ephod, as a civil robe or ornament merely, but that it afterward became an object to which religious ideas were attached; whereby it proved a snare, and consequently an evil, by perversion, to Gideon and his house [Taylor, Fragments].

27. Gideon made an ephod thereof, and put it in his city,... Ophrah-- That no idolatrous use was in view, nor any divisive course from Shiloh contemplated, is manifest from Jud 8:33. Gideon proposed, with the gold he received, to make an ephod for his use only as a civil magistrate or ruler, as David did (1Ch 15:27), and a magnificent pectoral or breastplate also. It would seem, from the history, that he was not blamable in making this ephod, as a civil robe or ornament merely, but that it afterward became an object to which religious ideas were attached; whereby it proved a snare, and consequently an evil, by perversion, to Gideon and his house [Taylor, Fragments].


<title type="x-s3"><reference osisRef="Judg.8.28">Jud 8:28</reference>. Midian Subdued.</title>

<hi type="bold">28. Thus was Midian subdued before the children of Israel--</hi>This invasion of the Arab hordes into Canaan was as alarming and desolating as the irruption of the Huns into Europe. It was the severest scourge ever inflicted upon Israel; and both it and the deliverance under Gideon lived for centuries in the minds of the people (<reference osisRef="Ps.83.11">Psa 83:11</reference>). <chapter eID="Judg.8"/>

Jud 8:28. Midian Subdued. 28. Thus was Midian subdued before the children of Israel-- This invasion of the Arab hordes into Canaan was as alarming and desolating as the irruption of the Huns into Europe. It was the severest scourge ever inflicted upon Israel; and both it and the deliverance under Gideon lived for centuries in the minds of the people (Psa 83:11).


<title type="x-s2">CHAPTER 9</title> <title type="x-s3"><reference osisRef="Judg.9.1-Judg.9.6">Jud 9:1-6</reference>. Abimelech Is Made King by the Shechemites.</title>

<hi type="bold">1. Abimelech the son of Jerubbaal went to Shechem--</hi>The idolatry which had been stealthily creeping into Israel during the latter years of Gideon was now openly professed; Shechem was wholly inhabited by its adherents; at least, idolaters had the ascendency. Abimelech, one of Gideon's numerous sons, was connected with that place. Ambitious of sovereign power, and having plied successfully the arts of a demagogue with his maternal relatives and friends, he acquired both the influence and money by which he raised himself to a throne.

<hi type="bold">communed ... with all the family of the house of his mother's father--</hi>Here is a striking instance of the evils of polygamy--one son has connections and interests totally alien to those of his brothers.

CHAPTER 9 Jud 9:1-6. Abimelech Is Made King by the Shechemites. 1. Abimelech the son of Jerubbaal went to Shechem-- The idolatry which had been stealthily creeping into Israel during the latter years of Gideon was now openly professed; Shechem was wholly inhabited by its adherents; at least, idolaters had the ascendency. Abimelech, one of Gideon's numerous sons, was connected with that place. Ambitious of sovereign power, and having plied successfully the arts of a demagogue with his maternal relatives and friends, he acquired both the influence and money by which he raised himself to a throne. communed... with all the family of the house of his mother's father-- Here is a striking instance of the evils of polygamy--one son has connections and interests totally alien to those of his brothers.


<hi type="bold">2. Whether is better for you, either that all the sons of Jerubbaal, ... or that one reign over you--</hi>a false insinuation, artfully contrived to stir up jealousy and alarm. Gideon had rejected, with abhorrence, the proposal to make himself or any of his family king, and there is no evidence that any of his other sons coveted the title.

2. Whether is better for you, either that all the sons of Jerubbaal,... or that one reign over you-- a false insinuation, artfully contrived to stir up jealousy and alarm. Gideon had rejected, with abhorrence, the proposal to make himself or any of his family king, and there is no evidence that any of his other sons coveted the title.


<hi type="bold">4. the house of Baal-berith--</hi>either the temple, or the place where this idol was worshipped; Baal-berith, "god of the covenant," by invocation of whom the league of cities was formed.

<hi type="bold">Abimelech hired vain and light persons, which followed him--</hi>idle, worthless vagabonds, the scum of society, who had nothing to lose, but much to gain from the success of a revolutionary movement.

4. the house of Baal-berith-- either the temple, or the place where this idol was worshipped; Baal-berith, "god of the covenant," by invocation of whom the league of cities was formed. Abimelech hired vain and light persons, which followed him-- idle, worthless vagabonds, the scum of society, who had nothing to lose, but much to gain from the success of a revolutionary movement.


<hi type="bold">5. went unto ... Ophrah, and slew his brethren i. e., upon one stone--</hi>This is the first mention of a barbarous atrocity which has, with appalling frequency, been perpetrated in the despotic countries of the East--that of one son of the deceased monarch usurping the throne and hastening to confirm himself in the possession by the massacre of all the natural or legitimate competitors. Abimelech slew his brethren on one stone, either by dashing them from one rock, or sacrificing them on one stone altar, in revenge for the demolition of Baal's altar by their father. This latter view is the more probable, from the Shechemites (<reference osisRef="Judg.9.24">Jud 9:24</reference>) aiding in it.

<hi type="bold">threescore and ten persons--</hi>A round number is used, but it is evident that two are wanting to complete that number.

5. went unto... Ophrah, and slew his brethren i. e., upon one stone-- This is the first mention of a barbarous atrocity which has, with appalling frequency, been perpetrated in the despotic countries of the East--that of one son of the deceased monarch usurping the throne and hastening to confirm himself in the possession by the massacre of all the natural or legitimate competitors. Abimelech slew his brethren on one stone, either by dashing them from one rock, or sacrificing them on one stone altar, in revenge for the demolition of Baal's altar by their father. This latter view is the more probable, from the Shechemites (Jud 9:24) aiding in it. threescore and ten persons-- A round number is used, but it is evident that two are wanting to complete that number.


<hi type="bold">6. all the men of Shechem ..., and all the house of Millo--</hi>that is, a mound or rampart, so that the meaning is, all the men in the house or temple; namely, the priests of Baal.

<hi type="bold">made Abimelech king, by the plain of the pillar--</hi>rather, "by the oak near a raised mound"--so that the ceremony of coronation might be conspicuous to a crowd.

6. all the men of Shechem..., and all the house of Millo-- that is, a mound or rampart, so that the meaning is, all the men in the house or temple; namely, the priests of Baal. made Abimelech king, by the plain of the pillar-- rather, "by the oak near a raised mound"--so that the ceremony of coronation might be conspicuous to a crowd.


<title type="x-s3"><reference osisRef="Judg.9.7-Judg.9.21">Jud 9:7-21</reference>. Jotham by a Parable Reproaches Them.</title>

<hi type="bold">7. he ... stood in the top of mount Gerizim and lifted up his voice--</hi>The spot he chose was, like the housetops, the public place of Shechem; and the parable [Jud 9:8-15] drawn from the rivalry of the various trees was appropriate to the diversified foliage of the valley below. Eastern people are exceedingly fond of parables and use them for conveying reproofs, which they could not give in any other way. The top of Gerizim is not so high in the rear of the town, as it is nearer to the plain. With a little exertion of voice, he could easily have been heard by the people of the city; for the hill so overhangs the valley, that a person from the side or summit would have no difficulty in speaking to listeners at the base. Modern history records a case, in which soldiers on the hill shouted to the people in the city and endeavored to instigate them to an insurrection. There is something about the elastic atmosphere of an Eastern clime which causes it to transmit sound with wonderful celerity and distinctness [Hackett].

Jud 9:7-21. Jotham by a Parable Reproaches Them. 7. he... stood in the top of mount Gerizim and lifted up his voice-- The spot he chose was, like the housetops, the public place of Shechem; and the parable [Jud 9:8-15] drawn from the rivalry of the various trees was appropriate to the diversified foliage of the valley below. Eastern people are exceedingly fond of parables and use them for conveying reproofs, which they could not give in any other way. The top of Gerizim is not so high in the rear of the town, as it is nearer to the plain. With a little exertion of voice, he could easily have been heard by the people of the city; for the hill so overhangs the valley, that a person from the side or summit would have no difficulty in speaking to listeners at the base. Modern history records a case, in which soldiers on the hill shouted to the people in the city and endeavored to instigate them to an insurrection. There is something about the elastic atmosphere of an Eastern clime which causes it to transmit sound with wonderful celerity and distinctness [Hackett].


<hi type="bold">13. wine, which cheereth God and man--</hi>not certainly in the same manner. God might be said to be "cheered" by it, when the sacrifices were accepted, as He is said also to be honored by oil (<reference osisRef="Judg.9.9">Jud 9:9</reference>).

13. wine, which cheereth God and man-- not certainly in the same manner. God might be said to be "cheered" by it, when the sacrifices were accepted, as He is said also to be honored by oil (Jud 9:9).


<hi type="bold">21. Joatham ... went to Beer--</hi>the modern village El-Bireh, on the ridge which bounds the northern prospect of Jerusalem.

21. Joatham... went to Beer-- the modern village El-Bireh, on the ridge which bounds the northern prospect of Jerusalem.


<title type="x-s3"><reference osisRef="Judg.9.22-Judg.9.49">Jud 9:22-49</reference>. Gaal's Conspiracy.</title>

<hi type="bold">22. When Abimelech had reigned three years--</hi>His reign did not, probably at first, extend beyond Shechem; but by stealthy and progressive encroachments he subjected some of the neighboring towns to his sway. None could "reign" in Israel, except by rebellious usurpation; and hence the reign of Abimelech is expressed in the original by a word signifying "despotism," not that which describes the mild and divinely authorized rule of the judge.

Jud 9:22-49. Gaal's Conspiracy. 22. When Abimelech had reigned three years-- His reign did not, probably at first, extend beyond Shechem; but by stealthy and progressive encroachments he subjected some of the neighboring towns to his sway. None could "reign" in Israel, except by rebellious usurpation; and hence the reign of Abimelech is expressed in the original by a word signifying "despotism," not that which describes the mild and divinely authorized rule of the judge.


<hi type="bold">23. Then God sent an evil spirit between Abimelech and the men of Shechem--</hi>In the course of providence, jealousy, distrust, secret disaffection, and smothered rebellion appeared among his subjects disappointed and disgusted with his tyranny; and God permitted those disorders to punish the complicated crimes of the royal fratricide and idolatrous usurper.

23. Then God sent an evil spirit between Abimelech and the men of Shechem-- In the course of providence, jealousy, distrust, secret disaffection, and smothered rebellion appeared among his subjects disappointed and disgusted with his tyranny; and God permitted those disorders to punish the complicated crimes of the royal fratricide and idolatrous usurper.


<hi type="bold">26. Gaal ... came with his brethren ..., and the men of Shechem put their confidence in him--</hi>An insurrection of the original Canaanites, headed by this man, at last broke out in Shechem.

26. Gaal... came with his brethren..., and the men of Shechem put their confidence in him-- An insurrection of the original Canaanites, headed by this man, at last broke out in Shechem.


<hi type="bold">28-45. would to God this people were under my hand--</hi>He seems to have been a boastful, impudent, and cowardly person, totally unfit to be a leader in a revolutionary crisis. The consequence was that he allowed himself to be drawn into an ambush, was defeated, the city of Shechem destroyed and strewn with salt. The people took refuge in the stronghold, which was set on fire, and all in it perished.

28-45. would to God this people were under my hand-- He seems to have been a boastful, impudent, and cowardly person, totally unfit to be a leader in a revolutionary crisis. The consequence was that he allowed himself to be drawn into an ambush, was defeated, the city of Shechem destroyed and strewn with salt. The people took refuge in the stronghold, which was set on fire, and all in it perished.


<title type="x-s3"><reference osisRef="Judg.9.50-Judg.9.57">Jud 9:50-57</reference>. Abimelech Slain.</title>

<hi type="bold">50. Then went Abimelech to Thebez, and encamped against Thebez--</hi>now Tubas--not far from Shechem.

Jud 9:50-57. Abimelech Slain. 50. Then went Abimelech to Thebez, and encamped against Thebez-- now Tubas--not far from Shechem.


<hi type="bold">51-53. all the men and women, ... gat them up to the top of the tower--</hi>The Canaanite forts were generally mountain fastnesses or keeps, and they often had a strong tower which served as a last refuge. The Assyrian bas-reliefs afford counterparts of the scene here described so vivid and exact, that we might almost suppose them to be representations of the same historic events. The besieged city--the strong tower within--the men and women crowding its battlements--the fire applied to the doors, and even the huge fragments of stone dropping from the hands of one of the garrison on the heads of the assailants, are all well represented to the life--just as they are here described in the narrative of inspired truth [Goss]. <chapter eID="Judg.9"/>

51-53. all the men and women,... gat them up to the top of the tower-- The Canaanite forts were generally mountain fastnesses or keeps, and they often had a strong tower which served as a last refuge. The Assyrian bas-reliefs afford counterparts of the scene here described so vivid and exact, that we might almost suppose them to be representations of the same historic events. The besieged city--the strong tower within--the men and women crowding its battlements--the fire applied to the doors, and even the huge fragments of stone dropping from the hands of one of the garrison on the heads of the assailants, are all well represented to the life--just as they are here described in the narrative of inspired truth [Goss].


<title type="x-s2">CHAPTER 10</title> <title type="x-s3"><reference osisRef="Judg.10.1-Judg.10.5">Jud 10:1-5</reference>. Tola Judges Israel in Shamir.</title>

<hi type="bold">1. after Abimelech there arose to defend Israel, Tola--</hi>that is, "to save." Deliverance was necessary as well from intestine usurpation as from foreign aggression.

<hi type="bold">the son of Puah--</hi>He was uncle to Abimelech by the father's side, and consequently brother of Gideon; yet the former was of the tribe of Issachar, while the latter was of Manasseh. They were, most probably, uterine brothers.

<hi type="bold">dwelt in Shamir in mount Ephraim--</hi>As a central place, he made it the seat of government.

CHAPTER 10 Jud 10:1-5. Tola Judges Israel in Shamir. 1. after Abimelech there arose to defend Israel, Tola-- that is, "to save." Deliverance was necessary as well from intestine usurpation as from foreign aggression. the son of Puah-- He was uncle to Abimelech by the father's side, and consequently brother of Gideon; yet the former was of the tribe of Issachar, while the latter was of Manasseh. They were, most probably, uterine brothers. dwelt in Shamir in mount Ephraim-- As a central place, he made it the seat of government.


<hi type="bold">3. Jair, a Gileadite--</hi>This judge was a different person from the conqueror of that northeastern territory, and founder of Havoth-jair, or "Jair's villages" (<reference osisRef="Num.32.41">Nu 32:41</reference>; <reference osisRef="Deut.3.14">De 3:14</reference>; <reference osisRef="Josh.13.3">Jos 13:3</reference>; <reference osisRef="1Chr.2.22">1Ch 2:22</reference>).

3. Jair, a Gileadite-- This judge was a different person from the conqueror of that northeastern territory, and founder of Havoth-jair, or "Jair's villages" (Nu 32:41; De 3:14; Jos 13:3; 1Ch 2:22).


<hi type="bold">4. he had thirty sons that rode on thirty ass colts--</hi>This is a characteristic trait of Eastern manners in those early times; and the grant of a village to each of his thirty sons was a striking proof of his extensive possessions. His having thirty sons is no conclusive evidence that he had more than one wife, much less that he had more than one at a time. There are instances, in this country, of men having as many children by two successive wives.

4. he had thirty sons that rode on thirty ass colts-- This is a characteristic trait of Eastern manners in those early times; and the grant of a village to each of his thirty sons was a striking proof of his extensive possessions. His having thirty sons is no conclusive evidence that he had more than one wife, much less that he had more than one at a time. There are instances, in this country, of men having as many children by two successive wives.


<title type="x-s3"><reference osisRef="Judg.10.6-Judg.10.9">Jud 10:6-9</reference>. Israel Oppressed by the Philistines and Ammonites.</title>

<hi type="bold">6. the children of Israel did evil again in the sight of the Lord--</hi>This apostasy seems to have exceeded every former one in the grossness and universality of the idolatry practised.

Jud 10:6-9. Israel Oppressed by the Philistines and Ammonites. 6. the children of Israel did evil again in the sight of the Lord-- This apostasy seems to have exceeded every former one in the grossness and universality of the idolatry practised.


<hi type="bold">7. Philistines, and ... the children of Ammon--</hi>The predatory incursions of these two hostile neighbors were made naturally on the parts of the land respectively contiguous to them. But the Ammonites, animated with the spirit of conquest, carried their arms across the Jordan; so that the central and southern provinces of Canaan were extensively desolated.

7. Philistines, and... the children of Ammon-- The predatory incursions of these two hostile neighbors were made naturally on the parts of the land respectively contiguous to them. But the Ammonites, animated with the spirit of conquest, carried their arms across the Jordan; so that the central and southern provinces of Canaan were extensively desolated.


<title type="x-s3"><reference osisRef="Judg.10.10-Judg.10.15">Jud 10:10-15</reference>. They Cry to God.</title>

<hi type="bold">10. The children of Israel cried unto the Lord, saying, We have sinned against thee--</hi>The first step of repentance is confession of sin, and the best proof of its sincerity is given by the transgressor, when he mourns not only over the painful consequences which have resulted from his offenses to himself, but over the heinous evil committed against God.

Jud 10:10-15. They Cry to God. 10. The children of Israel cried unto the Lord, saying, We have sinned against thee-- The first step of repentance is confession of sin, and the best proof of its sincerity is given by the transgressor, when he mourns not only over the painful consequences which have resulted from his offenses to himself, but over the heinous evil committed against God.


<hi type="bold">11. the Lord said ... Did I not deliver you from the Egyptians--</hi>The circumstances recorded in this and the following verses were not probably made through the high priest, whose duty it was to interpret the will of God.

11. the Lord said... Did I not deliver you from the Egyptians-- The circumstances recorded in this and the following verses were not probably made through the high priest, whose duty it was to interpret the will of God.


<hi type="bold">12. Maonites--</hi>that is, "Midianites."

12. Maonites-- that is, "Midianites."


<title type="x-s3"><reference osisRef="Judg.10.16-Judg.10.18">Jud 10:16-18</reference>. They Repent; God Pities Them.</title>

<hi type="bold">16. they put away the strange gods ... and served the Lord; and his soul was grieved for the misery of Israel--</hi>On their abandonment of idolatry and return to purity of worship, God graciously abridged the term of national affliction and restored times of peace.

Jud 10:16-18. They Repent; God Pities Them. 16. they put away the strange gods... and served the Lord; and his soul was grieved for the misery of Israel-- On their abandonment of idolatry and return to purity of worship, God graciously abridged the term of national affliction and restored times of peace.


<hi type="bold">17-18. the children of Ammon were gathered together--</hi>From carrying on guerrilla warfare, the Ammonites proceeded to a continued campaign. Their settled aim was to wrest the whole of the trans-jordanic territory from its actual occupiers. In this great crisis, a general meeting of the Israelitish tribes was held at Mizpeh. This Mizpeh was in eastern Manasseh (<reference osisRef="Josh.11.3">Jos 11:3</reference>). <chapter eID="Judg.10"/>

17-18. the children of Ammon were gathered together-- From carrying on guerrilla warfare, the Ammonites proceeded to a continued campaign. Their settled aim was to wrest the whole of the trans-jordanic territory from its actual occupiers. In this great crisis, a general meeting of the Israelitish tribes was held at Mizpeh. This Mizpeh was in eastern Manasseh (Jos 11:3).


<title type="x-s2">CHAPTER 11</title> <title type="x-s3"><reference osisRef="Judg.11.1-Judg.11.3">Jud 11:1-3</reference>. Jephthah.</title>

<hi type="bold">1. Jephthah--</hi>"opener."

<hi type="bold">son of an harlot--</hi>a concubine, or foreigner; implying an inferior sort of marriage prevalent in Eastern countries. Whatever dishonor might attach to his birth, his own high and energetic character rendered him early a person of note.

<hi type="bold">Gilead begat Jephthah--</hi>His father seems to have belonged to the tribe of Manasseh (<reference osisRef="1Chr.7.14">1Ch 7:14</reference>, <reference osisRef="1Chr.7.17">17</reference>).

CHAPTER 11 Jud 11:1-3. Jephthah. 1. Jephthah-- "opener." son of an harlot-- a concubine, or foreigner; implying an inferior sort of marriage prevalent in Eastern countries. Whatever dishonor might attach to his birth, his own high and energetic character rendered him early a person of note. Gilead begat Jephthah-- His father seems to have belonged to the tribe of Manasseh (1Ch 7:14, 17).


<hi type="bold">2. Thou shalt not inherit in our father's house--</hi>As there were children by the legitimate wife, the son of the secondary one was not entitled to any share of the patrimony, and the prior claim of the others was indisputable. Hence, as the brothers of Jephthah seem to have resorted to rude and violent treatment, they must have been influenced by some secret ill-will.

2. Thou shalt not inherit in our father's house-- As there were children by the legitimate wife, the son of the secondary one was not entitled to any share of the patrimony, and the prior claim of the others was indisputable. Hence, as the brothers of Jephthah seem to have resorted to rude and violent treatment, they must have been influenced by some secret ill-will.


<hi type="bold">3. Jephthah ... dwelt in the land of Tob--</hi>on the north of Gilead, beyond the frontier of the Hebrew territories (<reference osisRef="2Sam.10.6">2Sa 10:6</reference>, <reference osisRef="2Sam.10.8">8</reference>).

<hi type="bold">there were gathered vain men to Jephthah--</hi>idle, daring, or desperate.

<hi type="bold">and went out with him--</hi>followed him as a military chief. They led a freebooting life, sustaining themselves by frequent incursions on the Ammonites and other neighboring people, in the style of Robin Hood. The same kind of life is led by many an Arab or Tartar still, who as the leader of a band, acquires fame by his stirring or gallant adventures. It is not deemed dishonorable when the expeditions are directed against those out of his own tribe or nation. Jephthah's mode of life was similar to that of David when driven from the court of Saul.

3. Jephthah... dwelt in the land of Tob-- on the north of Gilead, beyond the frontier of the Hebrew territories (2Sa 10:6, 8). there were gathered vain men to Jephthah-- idle, daring, or desperate. and went out with him-- followed him as a military chief. They led a freebooting life, sustaining themselves by frequent incursions on the Ammonites and other neighboring people, in the style of Robin Hood. The same kind of life is led by many an Arab or Tartar still, who as the leader of a band, acquires fame by his stirring or gallant adventures. It is not deemed dishonorable when the expeditions are directed against those out of his own tribe or nation. Jephthah's mode of life was similar to that of David when driven from the court of Saul.


<title type="x-s3"><reference osisRef="Judg.11.4-Judg.11.11">Jud 11:4-11</reference>. The Gileadites Covenant with Jephthah.</title>

<hi type="bold">4. in process of time--</hi>on the return of the season.

<hi type="bold">the children of Ammon made war against Israel--</hi>Having prepared the way by the introduction of Jephthah, the sacred historian here resumes the thread of his narrative from <reference osisRef="Judg.10.17">Jud 10:17</reference>. The Ammonites seem to have invaded the country, and active hostilities were inevitable.

Jud 11:4-11. The Gileadites Covenant with Jephthah. 4. in process of time-- on the return of the season. the children of Ammon made war against Israel-- Having prepared the way by the introduction of Jephthah, the sacred historian here resumes the thread of his narrative from Jud 10:17. The Ammonites seem to have invaded the country, and active hostilities were inevitable.


<hi type="bold">5-6. the elders of Gilead went to fetch Jephthah--</hi>All eyes were directed towards him as the only person possessed of the qualities requisite for the preservation of the country in this time of imminent danger; and a deputation of the chief men was despatched from the Hebrew camp at Mizpeh to solicit his services.

5-6. the elders of Gilead went to fetch Jephthah-- All eyes were directed towards him as the only person possessed of the qualities requisite for the preservation of the country in this time of imminent danger; and a deputation of the chief men was despatched from the Hebrew camp at Mizpeh to solicit his services.


<hi type="bold">7-9. Jephthah said, Did not ye hate me?--</hi>He gave them at first a haughty and cold reception. It is probable that he saw some of his brothers among the deputies. Jephthah was now in circumstances to make his own terms. With his former experience, he would have shown little wisdom or prudence without binding them to a clear and specific engagement to invest him with unlimited authority, the more especially as he was about to imperil his life in their cause. Although ambition might, to a certain degree, have stimulated his ready compliance, it is impossible to overlook the piety of his language, which creates a favorable impression that his roving life, in a state of social manners so different from ours, was not incompatible with habits of personal religion.

7-9. Jephthah said, Did not ye hate me?-- He gave them at first a haughty and cold reception. It is probable that he saw some of his brothers among the deputies. Jephthah was now in circumstances to make his own terms. With his former experience, he would have shown little wisdom or prudence without binding them to a clear and specific engagement to invest him with unlimited authority, the more especially as he was about to imperil his life in their cause. Although ambition might, to a certain degree, have stimulated his ready compliance, it is impossible to overlook the piety of his language, which creates a favorable impression that his roving life, in a state of social manners so different from ours, was not incompatible with habits of personal religion.


<hi type="bold">10-11. the elders of Israel said unto Jephthah, The Lord be witness between us--</hi>Their offer being accompanied by the most solemn oath, Jephthah intimated his acceptance of the mission, and his willingness to accompany them. But to make "assurance doubly sure," he took care that the pledge given by the deputies in Tob should be ratified in a general assembly of the people at Mizpeh; and the language of the historian, "Jephthah uttered all his words before the Lord," seems to imply that his inauguration with the character and extraordinary office of judge was solemnized by prayer for the divine blessing, or some religious ceremonial.

10-11. the elders of Israel said unto Jephthah, The Lord be witness between us-- Their offer being accompanied by the most solemn oath, Jephthah intimated his acceptance of the mission, and his willingness to accompany them. But to make "assurance doubly sure," he took care that the pledge given by the deputies in Tob should be ratified in a general assembly of the people at Mizpeh; and the language of the historian, "Jephthah uttered all his words before the Lord," seems to imply that his inauguration with the character and extraordinary office of judge was solemnized by prayer for the divine blessing, or some religious ceremonial.


<title type="x-s3"><reference osisRef="Judg.11.12-Judg.11.28">Jud 11:12-28</reference>. His Embassy to the King of Ammon.</title>

<hi type="bold">12-28. Jephthah sent messengers unto the king of the children of Ammon--</hi>This first act in his judicial capacity reflects the highest credit on his character for prudence and moderation, justice and humanity. The bravest officers have always been averse to war; so Jephthah, whose courage was indisputable, resolved not only to make it clearly appear that hostilities were forced upon him, but to try measures for avoiding, if possible, an appeal to arms: and in pursuing such a course he was acting as became a leader in Israel (<reference osisRef="Deut.20.10-Deut.20.18">De 20:10-18</reference>).

Jud 11:12-28. His Embassy to the King of Ammon. 12-28. Jephthah sent messengers unto the king of the children of Ammon-- This first act in his judicial capacity reflects the highest credit on his character for prudence and moderation, justice and humanity. The bravest officers have always been averse to war; so Jephthah, whose courage was indisputable, resolved not only to make it clearly appear that hostilities were forced upon him, but to try measures for avoiding, if possible, an appeal to arms: and in pursuing such a course he was acting as became a leader in Israel (De 20:10-18).


<title type="x-s3"><reference osisRef="Judg.11.29-Judg.11.31">Jud 11:29-31</reference>. His Vow.</title>

<hi type="bold">29-30. Then the Spirit of the Lord came upon Jephthah--</hi>The calm wisdom, sagacious forethought, and indomitable energy which he was enabled to display, were a pledge to himself and a convincing evidence to his countrymen, that he was qualified by higher resources than his own for the momentous duties of his office.

<hi type="bold">he passed over Gilead, and Manasseh--</hi>the provinces most exposed and in danger, for the purpose of levying troops, and exciting by his presence a widespread interest in the national cause. Returning to the camp at Mizpeh, he then began his march against the enemy. There he made his celebrated vow, in accordance with an ancient custom for generals at the outbreak of a war, or on the eve of a battle, to promise the god of their worship a costly oblation, or dedication of some valuable booty, in the event of victory. Vows were in common practice also among the Israelites. They were encouraged by the divine approval as emanating from a spirit of piety and gratitude; and rules were laid down in the law for regulating the performance. But it is difficult to bring Jephthah's vow within the legitimate range (see on <reference osisRef="Lev.27.28">Le 27:28</reference>).

Jud 11:29-31. His Vow. 29-30. Then the Spirit of the Lord came upon Jephthah-- The calm wisdom, sagacious forethought, and indomitable energy which he was enabled to display, were a pledge to himself and a convincing evidence to his countrymen, that he was qualified by higher resources than his own for the momentous duties of his office. he passed over Gilead, and Manasseh-- the provinces most exposed and in danger, for the purpose of levying troops, and exciting by his presence a widespread interest in the national cause. Returning to the camp at Mizpeh, he then began his march against the enemy. There he made his celebrated vow, in accordance with an ancient custom for generals at the outbreak of a war, or on the eve of a battle, to promise the god of their worship a costly oblation, or dedication of some valuable booty, in the event of victory. Vows were in common practice also among the Israelites. They were encouraged by the divine approval as emanating from a spirit of piety and gratitude; and rules were laid down in the law for regulating the performance. But it is difficult to bring Jephthah's vow within the legitimate range (see on Le 27:28).


<hi type="bold">31. whatsoever cometh forth of the doors of my house to meet me--</hi>This evidently points not to an animal, for that might have been a dog; which, being unclean, was unfit to be offered; but to a person, and it looks extremely as if he, from the first, contemplated a human sacrifice. Bred up as he had been, beyond the Jordan, where the Israelitish tribes, far from the tabernacle, were looser in their religious sentiments, and living latterly on the borders of a heathen country where such sacrifices were common, it is not improbable that he may have been so ignorant as to imagine that a similar immolation would be acceptable to God. His mind, engrossed with the prospect of a contest, on the issue of which the fate of his country depended, might, through the influence of superstition, consider the dedication of the object dearest to him the most likely to ensure success.

<hi type="bold">shall surely be the Lord's; and [or] I will offer it up for a burnt offering--</hi>The adoption of the latter particle, which many interpreters suggest, introduces the important alternative, that if it were a person, the dedication would be made to the service of the sanctuary; if a proper animal or thing, it would be offered on the altar.

 <reference osisRef="Judg.11.32">Jud 11:32</reference>, <reference osisRef="Judg.11.33">33</reference>. He Overcomes the Ammonites.

31. whatsoever cometh forth of the doors of my house to meet me-- This evidently points not to an animal, for that might have been a dog; which, being unclean, was unfit to be offered; but to a person, and it looks extremely as if he, from the first, contemplated a human sacrifice. Bred up as he had been, beyond the Jordan, where the Israelitish tribes, far from the tabernacle, were looser in their religious sentiments, and living latterly on the borders of a heathen country where such sacrifices were common, it is not improbable that he may have been so ignorant as to imagine that a similar immolation would be acceptable to God. His mind, engrossed with the prospect of a contest, on the issue of which the fate of his country depended, might, through the influence of superstition, consider the dedication of the object dearest to him the most likely to ensure success. shall surely be the Lord's; and [or] I will offer it up for a burnt offering-- The adoption of the latter particle, which many interpreters suggest, introduces the important alternative, that if it were a person, the dedication would be made to the service of the sanctuary; if a proper animal or thing, it would be offered on the altar. Jud 11:32, 33. He Overcomes the Ammonites.


<hi type="bold">32. Jephthah passed over unto the children of Ammon ... and the Lord delivered them into his hands--</hi>He met and engaged them at Aroer, a town in the tribe of Gad, upon the Arnon. A decisive victory crowned the arms of Israel, and the pursuit was continued to Abel (plain of the vineyards), from south to north, over an extent of about sixty miles.

32. Jephthah passed over unto the children of Ammon... and the Lord delivered them into his hands-- He met and engaged them at Aroer, a town in the tribe of Gad, upon the Arnon. A decisive victory crowned the arms of Israel, and the pursuit was continued to Abel (plain of the vineyards), from south to north, over an extent of about sixty miles.


<hi type="bold">34-40. Jephthah came to Mizpeh unto his house, and, behold, his daughter came out to meet him with timbrels and with dances--</hi>The return of the victors was hailed, as usual, by the joyous acclaim of a female band (<reference osisRef="1Sam.18.6">1Sa 18:6</reference>), the leader of whom was Jephthah's daughter. The vow was full in his mind, and it is evident that it had not been communicated to anyone, otherwise precautions would doubtless have been taken to place another object at his door. The shriek, and other accompaniments of irrepressible grief, seem to indicate that her life was to be forfeited as a sacrifice; the nature of the sacrifice (which was abhorrent to the character of God) and distance from the tabernacle does not suffice to overturn this view, which the language and whole strain of the narrative plainly support; and although the lapse of two months might be supposed to have afforded time for reflection, and a better sense of his duty, there is but too much reason to conclude that he was impelled to the fulfilment by the dictates of a pious but unenlightened conscience. <chapter eID="Judg.11"/>

34-40. Jephthah came to Mizpeh unto his house, and, behold, his daughter came out to meet him with timbrels and with dances-- The return of the victors was hailed, as usual, by the joyous acclaim of a female band (1Sa 18:6), the leader of whom was Jephthah's daughter. The vow was full in his mind, and it is evident that it had not been communicated to anyone, otherwise precautions would doubtless have been taken to place another object at his door. The shriek, and other accompaniments of irrepressible grief, seem to indicate that her life was to be forfeited as a sacrifice; the nature of the sacrifice (which was abhorrent to the character of God) and distance from the tabernacle does not suffice to overturn this view, which the language and whole strain of the narrative plainly support; and although the lapse of two months might be supposed to have afforded time for reflection, and a better sense of his duty, there is but too much reason to conclude that he was impelled to the fulfilment by the dictates of a pious but unenlightened conscience.


<title type="x-s2">CHAPTER 12</title> <title type="x-s3"><reference osisRef="Judg.12.1-Judg.12.3">Jud 12:1-3</reference>. The Ephraimites Quarrelling with Jephthah.</title>

<hi type="bold">1. the men of Ephraim gathered themselves together--</hi>Hebrew, "were summoned."

<hi type="bold">and went northward--</hi>After crossing the Jordan, their route from Ephraim was, strictly speaking, in a northeasterly direction, toward Mizpeh.

 the men of Ephraim ... said unto Jephthah, Wherefore ... didst [thou] <hi type="bold">not call us?--</hi>This is a fresh development of the jealous, rash, and irritable temper of the Ephraimites. The ground of their offense now was their desire of enjoying the credit of patriotism although they had not shared in the glory of victory.

CHAPTER 12 Jud 12:1-3. The Ephraimites Quarrelling with Jephthah. 1. the men of Ephraim gathered themselves together-- Hebrew, "were summoned." and went northward-- After crossing the Jordan, their route from Ephraim was, strictly speaking, in a northeasterly direction, toward Mizpeh. the men of Ephraim... said unto Jephthah, Wherefore... didst [thou] not call us?-- This is a fresh development of the jealous, rash, and irritable temper of the Ephraimites. The ground of their offense now was their desire of enjoying the credit of patriotism although they had not shared in the glory of victory.


<hi type="bold">2. when I called you, ye delivered me not out of their hands--</hi>The straightforward answer of Jephthah shows that their charge was false; their complaint of not being treated as confederates and allies entirely without foundation; and their boast of a ready contribution of their services came with an ill grace from people who had purposely delayed appearing till the crisis was past.

2. when I called you, ye delivered me not out of their hands-- The straightforward answer of Jephthah shows that their charge was false; their complaint of not being treated as confederates and allies entirely without foundation; and their boast of a ready contribution of their services came with an ill grace from people who had purposely delayed appearing till the crisis was past.


<hi type="bold">3. when I saw that ye delivered me not, I put my life in my hands--</hi>A common form of speech in the East for undertaking a duty of imminent peril. This Jephthah had done, having encountered and routed the Ammonites with the aid of his Gileadite volunteers alone; and since the Lord had enabled him to conquer without requiring assistance from any other tribe, why should the Ephraimites take offense? They ought rather to have been delighted and thankful that the war had terminated without their incurring any labor and danger.

3. when I saw that ye delivered me not, I put my life in my hands-- A common form of speech in the East for undertaking a duty of imminent peril. This Jephthah had done, having encountered and routed the Ammonites with the aid of his Gileadite volunteers alone; and since the Lord had enabled him to conquer without requiring assistance from any other tribe, why should the Ephraimites take offense? They ought rather to have been delighted and thankful that the war had terminated without their incurring any labor and danger.


<title type="x-s3"><reference osisRef="Judg.12.4-Judg.12.15">Jud 12:4-15</reference>. Discerned by the Word Sibboleth, Are Slain by the Gileadites.</title>

<hi type="bold">4-6. the men of Gilead smote Ephraim, because they said, Ye Gileadites are fugitives of Ephraim--</hi>The remonstrances of Jephthah, though reasonable and temperate, were not only ineffectual, but followed by insulting sneers that the Gileadites were reckoned both by the western Manassites and Ephraimites as outcasts--the scum and refuse of their common stock. This was addressed to a peculiarly sensitive people. A feud immediately ensued. The Gileadites, determined to chastise this public affront, gave them battle; and having defeated the Ephraimites, they chased their foul-mouthed but cowardly assailants out of the territory. Then rushing to the fords of the Jordan, they intercepted and slew every fugitive. The method adopted for discovering an Ephraimite was by the pronunciation of a word naturally suggested by the place where they stood. Shibboleth, means "a stream"; Sibboleth, "a burden." The Eastern tribe had, it seems, a dialectical provincialism in the sound of Shibboleth; and the Ephraimites could not bring their organs to pronounce it.

Jud 12:4-15. Discerned by the Word Sibboleth, Are Slain by the Gileadites. 4-6. the men of Gilead smote Ephraim, because they said, Ye Gileadites are fugitives of Ephraim-- The remonstrances of Jephthah, though reasonable and temperate, were not only ineffectual, but followed by insulting sneers that the Gileadites were reckoned both by the western Manassites and Ephraimites as outcasts--the scum and refuse of their common stock. This was addressed to a peculiarly sensitive people. A feud immediately ensued. The Gileadites, determined to chastise this public affront, gave them battle; and having defeated the Ephraimites, they chased their foul-mouthed but cowardly assailants out of the territory. Then rushing to the fords of the Jordan, they intercepted and slew every fugitive. The method adopted for discovering an Ephraimite was by the pronunciation of a word naturally suggested by the place where they stood. Shibboleth, means "a stream"; Sibboleth, "a burden." The Eastern tribe had, it seems, a dialectical provincialism in the sound of Shibboleth; and the Ephraimites could not bring their organs to pronounce it.


<hi type="bold">7. Jephthah died--</hi>After a government of six years, this mighty man of valor died; and however difficult it may be for us to understand some passages in his history, he has been ranked by apostolic authority among the worthies of the ancient church. He was followed by a succession of minor judges, of whom the only memorials preserved relate to the number of their families and their state [Jud 12:8-15]. <chapter eID="Judg.12"/>

7. Jephthah died-- After a government of six years, this mighty man of valor died; and however difficult it may be for us to understand some passages in his history, he has been ranked by apostolic authority among the worthies of the ancient church. He was followed by a succession of minor judges, of whom the only memorials preserved relate to the number of their families and their state [Jud 12:8-15].


<title type="x-s2">CHAPTER 13</title> <title type="x-s3"><reference osisRef="Judg.13.1">Jud 13:1</reference>. Israel Serves the Philistines Forty Years.</title>

<hi type="bold">1. the Lord delivered them into the hand of the Philistines forty years--</hi>The Israelites were represented (<reference osisRef="Judg.10.6">Jud 10:6</reference>, <reference osisRef="Judg.10.7">7</reference>) as having fallen universally into a state of gross and confirmed idolatry, and in chastisement of this great apostasy, the Lord raised up enemies that harassed them in various quarters, especially the Ammonites and Philistines. The invasions and defeat of the former were narrated in the two chapters immediately preceding this; and now the sacred historian proceeds to describe the inroads of the latter people. The period of Philistine ascendency comprised forty years, reckoning from the time of Elon till the death of Samson.

CHAPTER 13 Jud 13:1. Israel Serves the Philistines Forty Years. 1. the Lord delivered them into the hand of the Philistines forty years-- The Israelites were represented (Jud 10:6, 7) as having fallen universally into a state of gross and confirmed idolatry, and in chastisement of this great apostasy, the Lord raised up enemies that harassed them in various quarters, especially the Ammonites and Philistines. The invasions and defeat of the former were narrated in the two chapters immediately preceding this; and now the sacred historian proceeds to describe the inroads of the latter people. The period of Philistine ascendency comprised forty years, reckoning from the time of Elon till the death of Samson.


<title type="x-s3"><reference osisRef="Judg.13.2-Judg.13.10">Jud 13:2-10</reference>. An Angel Appears to Manoah's Wife.</title>

<hi type="bold">2. Zorah--</hi>a Danite town (<reference osisRef="Josh.15.33">Jos 15:33</reference>) lying on the common boundary of Judah and Dan, so that it was near the Philistine border.

Jud 13:2-10. An Angel Appears to Manoah's Wife. 2. Zorah-- a Danite town (Jos 15:33) lying on the common boundary of Judah and Dan, so that it was near the Philistine border.


<hi type="bold">3. the angel of the Lord--</hi>The messenger of the covenant, the divine personage who made so many remarkable appearances of a similar kind already described.

3. the angel of the Lord-- The messenger of the covenant, the divine personage who made so many remarkable appearances of a similar kind already described.


<hi type="bold">5. thou shalt conceive, and bear a son--</hi>This predicted child was to be a Nazarite. The mother was, therefore, for the sake of her promised offspring, required to practice the rigid abstinence of the Nazarite law (see on <reference osisRef="Num.6.2">Nu 6:2</reference>).

<hi type="bold">he shall begin to deliver Israel out of the hand of the Philistines--</hi>a prophecy encouraging to a patriotic man; the terms of it, however, indicated that the period of deliverance was still to be distant.

5. thou shalt conceive, and bear a son-- This predicted child was to be a Nazarite. The mother was, therefore, for the sake of her promised offspring, required to practice the rigid abstinence of the Nazarite law (see on Nu 6:2). he shall begin to deliver Israel out of the hand of the Philistines-- a prophecy encouraging to a patriotic man; the terms of it, however, indicated that the period of deliverance was still to be distant.


<hi type="bold">6-8. then Manoah entreated the Lord--</hi>On being informed by his wife of the welcome intimation, the husband made it the subject of earnest prayer to God. This is a remarkable instance, indicative of the connection which God has established between prayer and the fulfilment of His promises.

6-8. then Manoah entreated the Lord-- On being informed by his wife of the welcome intimation, the husband made it the subject of earnest prayer to God. This is a remarkable instance, indicative of the connection which God has established between prayer and the fulfilment of His promises.


<title type="x-s3"><reference osisRef="Judg.13.11-Judg.13.14">Jud 13:11-14</reference>. The Angel Appears to Manoah.</title>

<hi type="bold">11. Art thou the man that spakest unto the woman?--</hi>Manoah's intense desire for the repetition of the angel's visit was prompted not by doubts or anxieties of any kind, but was the fruit of lively faith, and of his great anxiety to follow out the instructions given. Blessed was he who had not seen, yet had believed.

Jud 13:11-14. The Angel Appears to Manoah. 11. Art thou the man that spakest unto the woman?-- Manoah's intense desire for the repetition of the angel's visit was prompted not by doubts or anxieties of any kind, but was the fruit of lively faith, and of his great anxiety to follow out the instructions given. Blessed was he who had not seen, yet had believed.


<title type="x-s3"><reference osisRef="Judg.13.15-Judg.13.23">Jud 13:15-23</reference>. Manoah's Sacrifice.</title>

<hi type="bold">15. Manoah said unto the angel ..., I pray thee, let us detain thee, until we shall have made ready a kid--</hi>The stranger declined the intended hospitality and intimated that if the meat were to be an offering, it must be presented to the Lord [Jud 13:6]. Manoah needed this instruction, for his purpose was to offer the prepared viands to him, not as the Lord, but as what he imagined him to be, not even an angel (<reference osisRef="Judg.13.16">Jud 13:16</reference>), but a prophet or merely human messenger. It was on this account, and not as rejecting divine honors, that he spoke in this manner to Manoah. The angel's language was exactly similar to that of our Lord (<reference osisRef="Matt.19.17">Mt 19:17</reference>).

Jud 13:15-23. Manoah's Sacrifice. 15. Manoah said unto the angel..., I pray thee, let us detain thee, until we shall have made ready a kid-- The stranger declined the intended hospitality and intimated that if the meat were to be an offering, it must be presented to the Lord [Jud 13:6]. Manoah needed this instruction, for his purpose was to offer the prepared viands to him, not as the Lord, but as what he imagined him to be, not even an angel (Jud 13:16), but a prophet or merely human messenger. It was on this account, and not as rejecting divine honors, that he spoke in this manner to Manoah. The angel's language was exactly similar to that of our Lord (Mt 19:17).


<hi type="bold">17-20. Manoah said unto the angel ..., What is thy name?--</hi>Manoah's request elicited the most unequivocal proofs of the divinity of his supernatural visitor--in his name "secret" (in the Margin, "wonderful"), and in the miraculous flame that betokened the acceptance of the sacrifice.

 <reference osisRef="Judg.13.24">Jud 13:24</reference>, <reference osisRef="Judg.13.25">25</reference>. Samson Born.

17-20. Manoah said unto the angel..., What is thy name?-- Manoah's request elicited the most unequivocal proofs of the divinity of his supernatural visitor--in his name "secret" (in the Margin, "wonderful"), and in the miraculous flame that betokened the acceptance of the sacrifice. Jud 13:24, 25. Samson Born.


<hi type="bold">24. the woman bare a son, and called his name Samson--</hi>The birth of this child of promise, and the report of the important national services he was to render, must, from the first, have made him an object of peculiar interest and careful instruction.

24. the woman bare a son, and called his name Samson-- The birth of this child of promise, and the report of the important national services he was to render, must, from the first, have made him an object of peculiar interest and careful instruction.


<hi type="bold">25. the Spirit of the Lord began to move him at times--</hi>not, probably, as it moved the prophets, who were charged with an inspired message, but kindling in his youthful bosom a spirit of high and devoted patriotism.

<hi type="bold">Eshtaol--</hi>the free city. It, as well as Zorah, stood on the border between Judah and Dan. <chapter eID="Judg.13"/>

25. the Spirit of the Lord began to move him at times-- not, probably, as it moved the prophets, who were charged with an inspired message, but kindling in his youthful bosom a spirit of high and devoted patriotism. Eshtaol-- the free city. It, as well as Zorah, stood on the border between Judah and Dan.


<title type="x-s2">CHAPTER 14</title> <title type="x-s3"><reference osisRef="Judg.14.1-Judg.14.5">Jud 14:1-5</reference>. Samson Desires a Wife of the Philistines.</title>

<hi type="bold">1-2. Timnath--</hi>now Tibna, about three miles from Zorah, his birthplace.

<hi type="bold">saw a woman ... of the Philistines; and told his father and his mother, and said, ... get her for me to wife--</hi>In the East parents did, and do in many cases still, negotiate the marriage alliances for their sons. During their period of ascendency, the Philistine invaders had settled in the towns; and the intercourse between them and the Israelites was often of such a friendly and familiar character as to issue in matrimonial relations. Moreover, the Philistines were not in the number of the seven devoted nations of Canaan [De 7:1-3]--with whom the law forbade them to marry.

CHAPTER 14 Jud 14:1-5. Samson Desires a Wife of the Philistines. 1-2. Timnath-- now Tibna, about three miles from Zorah, his birthplace. saw a woman... of the Philistines; and told his father and his mother, and said,... get her for me to wife-- In the East parents did, and do in many cases still, negotiate the marriage alliances for their sons. During their period of ascendency, the Philistine invaders had settled in the towns; and the intercourse between them and the Israelites was often of such a friendly and familiar character as to issue in matrimonial relations. Moreover, the Philistines were not in the number of the seven devoted nations of Canaan [De 7:1-3]--with whom the law forbade them to marry.


<hi type="bold">3-4. Is there never a woman among the daughters of thy brethren--</hi>that is, "of thine own tribe"--a Danite woman.

<hi type="bold">Samson said ... Get her for me; for she pleaseth me well--</hi>literally, "she is right in mine eyes"; not by her beautiful countenance or handsome figure, but right or fit for his purpose. And this throws light on the historian's remark in reference to the resistance of his parents: they "knew not that it was of the Lord, that he sought an occasion against the Philistines"--rather, "from the Philistines"--originating on their side. The Lord, by a course of retributive proceedings, was about to destroy the Philistine power, and the means which He meant to employ was not the forces of a numerous army, as in the case of the preceding judges, but the miraculous prowess of the single-handed champion of Israel. In these circumstances, the provocation to hostilities could only spring out of a private quarrel, and this marriage scheme was doubtless suggested by the secret influence of the Spirit as the best way of accomplishing the intended result.

3-4. Is there never a woman among the daughters of thy brethren-- that is, "of thine own tribe"--a Danite woman. Samson said... Get her for me; for she pleaseth me well-- literally, "she is right in mine eyes"; not by her beautiful countenance or handsome figure, but right or fit for his purpose. And this throws light on the historian's remark in reference to the resistance of his parents: they "knew not that it was of the Lord, that he sought an occasion against the Philistines"--rather, "from the Philistines"--originating on their side. The Lord, by a course of retributive proceedings, was about to destroy the Philistine power, and the means which He meant to employ was not the forces of a numerous army, as in the case of the preceding judges, but the miraculous prowess of the single-handed champion of Israel. In these circumstances, the provocation to hostilities could only spring out of a private quarrel, and this marriage scheme was doubtless suggested by the secret influence of the Spirit as the best way of accomplishing the intended result.


<title type="x-s3"><reference osisRef="Judg.14.5-Judg.14.9">Jud 14:5-9</reference>. He Kills a Lion.</title>

<hi type="bold">5-9. a young lion--</hi>Hebrew, a lion in the pride of his youthful prime. The wild mountain passes of Judah were the lairs of savage beasts; and most or all the "lions" of Scripture occur in that wild country. His rending and killing the shaggy monster, without any weapon in his hand, were accomplished by that superhuman courage and strength which the occasional influences of the Spirit enabled him to put forth, and by the exertion of which, in such private incidental circumstances, he was gradually trained to confide in them for the more public work to which he was destined.

Jud 14:5-9. He Kills a Lion. 5-9. a young lion-- Hebrew, a lion in the pride of his youthful prime. The wild mountain passes of Judah were the lairs of savage beasts; and most or all the "lions" of Scripture occur in that wild country. His rending and killing the shaggy monster, without any weapon in his hand, were accomplished by that superhuman courage and strength which the occasional influences of the Spirit enabled him to put forth, and by the exertion of which, in such private incidental circumstances, he was gradually trained to confide in them for the more public work to which he was destined.


<hi type="bold">10-11. his father went down--</hi>The father is mentioned as the head and representative of Samson's relatives.

<hi type="bold">Samson made there a feast--</hi>The wedding festivity lasted a week. The men and women were probably entertained in separate apartments--the bride, with her female relatives, at her parents' house; Samson, in some place obtained for the occasion, as he was a stranger. A large number of paranymphs, or "friends of the bridegroom," furnished, no doubt, by the bride's family, attended his party, ostensibly to honor the nuptials, but really as spies on his proceedings.

10-11. his father went down-- The father is mentioned as the head and representative of Samson's relatives. Samson made there a feast-- The wedding festivity lasted a week. The men and women were probably entertained in separate apartments--the bride, with her female relatives, at her parents' house; Samson, in some place obtained for the occasion, as he was a stranger. A large number of paranymphs, or "friends of the bridegroom," furnished, no doubt, by the bride's family, attended his party, ostensibly to honor the nuptials, but really as spies on his proceedings.


<title type="x-s3"><reference osisRef="Judg.14.12-Judg.14.18">Jud 14:12-18</reference>. His Riddle.</title>

<hi type="bold">12-18. I will now put forth a riddle--</hi>Riddles are a favorite Oriental amusement at festive entertainments of this nature, and rewards are offered to those who give the solution. Samson's riddle related to honey in the lion's carcass. The prize he offered was thirty sindinim, or shirts, and thirty changes of garments, probably woolen. Three days were passed in vain attempts to unravel the enigma. The festive week was fast drawing to a close when they secretly enlisted the services of the newly married wife, who having got the secret, revealed it to her friends.

Jud 14:12-18. His Riddle. 12-18. I will now put forth a riddle-- Riddles are a favorite Oriental amusement at festive entertainments of this nature, and rewards are offered to those who give the solution. Samson's riddle related to honey in the lion's carcass. The prize he offered was thirty sindinim, or shirts, and thirty changes of garments, probably woolen. Three days were passed in vain attempts to unravel the enigma. The festive week was fast drawing to a close when they secretly enlisted the services of the newly married wife, who having got the secret, revealed it to her friends.


<hi type="bold">19-20. went down to Ashkelon, and slew thirty men of them--</hi>This town was about twenty-four miles west by southwest from Timnah; and his selection of this place, which was dictated by the Divine Spirit, was probably owing to its bitter hostility to Israel.

<hi type="bold">took their spoil--</hi>The custom of stripping a slain enemy was unknown in Hebrew warfare.

19-20. went down to Ashkelon, and slew thirty men of them-- This town was about twenty-four miles west by southwest from Timnah; and his selection of this place, which was dictated by the Divine Spirit, was probably owing to its bitter hostility to Israel. took their spoil-- The custom of stripping a slain enemy was unknown in Hebrew warfare.


<title type="x-s2">CHAPTER 15</title>
 <reference osisRef="Judg.15.1">Jud 15:1</reference>, 2. Samson Is Denied His Wife.

<hi type="bold">1. in the time of wheat harvest--</hi>that is, about the end of our April, or the beginning of our May. The shocks of grain were then gathered into heaps, and lying on the field or on the threshing-floors. It was the dry season, dry far beyond our experience, and the grain in a most combustible state.

<hi type="bold">Samson visited his wife with a kid--</hi>It is usual for a visitor in the East to carry some present; in this case, it might be not only as a token of civility, but of reconciliation.

<hi type="bold">he said--</hi>that is, to himself. It was his secret purpose.

<hi type="bold">into the chamber--</hi>the female apartments or harem.

CHAPTER 15 Jud 15:1, 2. Samson Is Denied His Wife. 1. in the time of wheat harvest-- that is, about the end of our April, or the beginning of our May. The shocks of grain were then gathered into heaps, and lying on the field or on the threshing-floors. It was the dry season, dry far beyond our experience, and the grain in a most combustible state. Samson visited his wife with a kid-- It is usual for a visitor in the East to carry some present; in this case, it might be not only as a token of civility, but of reconciliation. he said-- that is, to himself. It was his secret purpose. into the chamber-- the female apartments or harem.


<hi type="bold">2. her father said, I verily thought that thou hadst utterly hated her--</hi>This allegation was a mere sham, a flimsy pretext to excuse his refusal of admittance. The proposal he made of a marriage with her younger sister was but an insult to Samson, and one which it was unlawful for an Israelite to accept (<reference osisRef="Lev.18.18">Le 18:18</reference>).

2. her father said, I verily thought that thou hadst utterly hated her-- This allegation was a mere sham, a flimsy pretext to excuse his refusal of admittance. The proposal he made of a marriage with her younger sister was but an insult to Samson, and one which it was unlawful for an Israelite to accept (Le 18:18).


<title type="x-s3"><reference osisRef="Judg.15.3-Judg.15.8">Jud 15:3-8</reference>. He Burns the Philistines' Corn.</title>

<hi type="bold">3. Samson said ..., Now shall I be more blameless than the Philistines--</hi>This nefarious conduct provoked the hero's just indignation, and he resolved to take signal vengeance.

Jud 15:3-8. He Burns the Philistines' Corn. 3. Samson said..., Now shall I be more blameless than the Philistines-- This nefarious conduct provoked the hero's just indignation, and he resolved to take signal vengeance.


<hi type="bold">4-5. went and caught three hundred foxes--</hi>rather, "jackals"; an animal between a wolf and a fox, which, unlike our fox, a solitary creature, prowls in large packs or herds and abounds in the mountains of Palestine. The collection of so great a number would require both time and assistance.

<hi type="bold">took firebrands--</hi>torches or matches which would burn slowly, retaining the fire, and blaze fiercely when blown by the wind. He put two jackals together, tail by tail, and fastened tightly a fire match between them. At nightfall he lighted the firebrand and sent each pair successively down from the hills, into the "Shefala," or plain of Philistia, lying on the borders of Dan and Judah, a rich and extensive corn district. The pain caused by the fire would make the animals toss about to a wide extent, kindling one great conflagration. But no one could render assistance to his neighbor: the devastation was so general, the panic would be so great.

4-5. went and caught three hundred foxes-- rather, "jackals"; an animal between a wolf and a fox, which, unlike our fox, a solitary creature, prowls in large packs or herds and abounds in the mountains of Palestine. The collection of so great a number would require both time and assistance. took firebrands-- torches or matches which would burn slowly, retaining the fire, and blaze fiercely when blown by the wind. He put two jackals together, tail by tail, and fastened tightly a fire match between them. At nightfall he lighted the firebrand and sent each pair successively down from the hills, into the "Shefala," or plain of Philistia, lying on the borders of Dan and Judah, a rich and extensive corn district. The pain caused by the fire would make the animals toss about to a wide extent, kindling one great conflagration. But no one could render assistance to his neighbor: the devastation was so general, the panic would be so great.


<hi type="bold">6. Who hath done this--</hi>The author of this outrage, and the cause that provoked such an extraordinary retaliation, soon became known; and the sufferers, enraged by the destruction of their crops, rushing with tumultuous fury to the house of Samson's wife, "burnt her and her father with fire." This was a remarkable retribution. To avoid this menace, she had betrayed her husband; and by that unprincipled conduct, eventually exposed herself to the horrid doom which, at the sacrifice of conjugal fidelity, she had sought to escape [Jud 14:15].

6. Who hath done this-- The author of this outrage, and the cause that provoked such an extraordinary retaliation, soon became known; and the sufferers, enraged by the destruction of their crops, rushing with tumultuous fury to the house of Samson's wife, "burnt her and her father with fire." This was a remarkable retribution. To avoid this menace, she had betrayed her husband; and by that unprincipled conduct, eventually exposed herself to the horrid doom which, at the sacrifice of conjugal fidelity, she had sought to escape [Jud 14:15].


<hi type="bold">7. Samson said ..., Though ye have done this, yet will I be avenged of you--</hi>By that act the husbandmen had been the instruments in avenging his private and personal wrongs. But as a judge, divinely appointed to deliver Israel, his work of retribution was not yet accomplished.

7. Samson said..., Though ye have done this, yet will I be avenged of you-- By that act the husbandmen had been the instruments in avenging his private and personal wrongs. But as a judge, divinely appointed to deliver Israel, his work of retribution was not yet accomplished.


<hi type="bold">8. smote them hip and thigh--</hi>a proverbial expression for a merciless slaughter.

<hi type="bold">he went down and dwelt in the top of the rock Etam--</hi>rather went down and dwelt in the cleft--that is, the cave or cavern of the cliff Etam.

8. smote them hip and thigh-- a proverbial expression for a merciless slaughter. he went down and dwelt in the top of the rock Etam-- rather went down and dwelt in the cleft--that is, the cave or cavern of the cliff Etam.


<title type="x-s3"><reference osisRef="Judg.15.9-Judg.15.13">Jud 15:9-13</reference>. He Is Bound by the Men of Judah, and Delivered to the Philistines.</title>

<hi type="bold">9-17. Then the Philistines went up--</hi>to the high land of Judah.

<hi type="bold">and spread themselves in Lehi--</hi>now El-Lekieh, abounding with limestone cliffs; the sides of which are perforated with caves. The object of the Philistines in this expedition was to apprehend Samson, in revenge for the great slaughter he had committed on their people. With a view of freeing his own countrymen from all danger from the infuriated Philistines, he allowed himself to be bound and surrendered a fettered prisoner into their power. Exulting with joy at the near prospect of riddance from so formidable an enemy, they went to meet him. But he exerted his superhuman strength, and finding a new (or moist) jawbone of an ass, he laid hold of it, and with no other weapon, slew a thousand men at a place which he called Ramath-lehi--that is, "the hill of the jawbone."

Jud 15:9-13. He Is Bound by the Men of Judah, and Delivered to the Philistines. 9-17. Then the Philistines went up-- to the high land of Judah. and spread themselves in Lehi-- now El-Lekieh, abounding with limestone cliffs; the sides of which are perforated with caves. The object of the Philistines in this expedition was to apprehend Samson, in revenge for the great slaughter he had committed on their people. With a view of freeing his own countrymen from all danger from the infuriated Philistines, he allowed himself to be bound and surrendered a fettered prisoner into their power. Exulting with joy at the near prospect of riddance from so formidable an enemy, they went to meet him. But he exerted his superhuman strength, and finding a new (or moist) jawbone of an ass, he laid hold of it, and with no other weapon, slew a thousand men at a place which he called Ramath-lehi--that is, "the hill of the jawbone."


<hi type="bold">19. a hollow place ... in the jaw--</hi>"in Lehi"--taking the word as a proper noun, marking the place.

<hi type="bold">there came water thereout; and when he had drunk, his spirit came again--</hi>His strength, exhausted by the violent and long-continued exertion, was recruited by the refreshing draft from the spring; and it was called

<hi type="bold">En-hakkore--</hi>the "supplication well," a name which records the piety of this heroic champion. <chapter eID="Judg.15"/>

19. a hollow place... in the jaw-- "in Lehi"--taking the word as a proper noun, marking the place. there came water thereout; and when he had drunk, his spirit came again-- His strength, exhausted by the violent and long-continued exertion, was recruited by the refreshing draft from the spring; and it was called En-hakkore-- the "supplication well," a name which records the piety of this heroic champion.


<title type="x-s2">CHAPTER 16</title> <title type="x-s3"><reference osisRef="Judg.16.1-Judg.16.3">Jud 16:1-3</reference>. Samson Carries Away the Gates of Gaza.</title>

<hi type="bold">1-2. Gaza--</hi>now Guzzah, the capital of the largest of the five Philistine principal cities, about fifteen miles southwest of Ashkelon. The object of this visit to this city is not recorded, and unless he had gone in disguise, it was a perilous exposure of his life in one of the enemy's strongholds. It soon became known that he was there; and it was immediately resolved to secure him. But deeming themselves certain of their prey, the Gazites deferred the execution of their measure till the morning.

CHAPTER 16 Jud 16:1-3. Samson Carries Away the Gates of Gaza. 1-2. Gaza-- now Guzzah, the capital of the largest of the five Philistine principal cities, about fifteen miles southwest of Ashkelon. The object of this visit to this city is not recorded, and unless he had gone in disguise, it was a perilous exposure of his life in one of the enemy's strongholds. It soon became known that he was there; and it was immediately resolved to secure him. But deeming themselves certain of their prey, the Gazites deferred the execution of their measure till the morning.


<hi type="bold">3. Samson ... arose at midnight, and took the doors of the gate of the city--</hi>A ruinous pile of masonry is still pointed out as the site of the gate. It was probably a part of the town wall, and as this ruin is "toward Hebron," there is no improbability in the tradition.

<hi type="bold">carried them up to the top of an hill that is before Hebron--</hi>That hill is El-Montar; but by Hebron in this passage is meant "the mountains of Hebron"; for otherwise Samson, had he run night and day from the time of his flight from Gaza, could only have come on the evening of the following day within sight of the city of Hebron. The city of Gaza was, in those days, probably not less than three-quarters of an hour distant from El-Montar. To have climbed to the top of this hill with the ponderous doors and their bolts on his shoulders, through a road of thick sand, was a feat which none but a Samson could have accomplished [Van De Velde].

3. Samson... arose at midnight, and took the doors of the gate of the city-- A ruinous pile of masonry is still pointed out as the site of the gate. It was probably a part of the town wall, and as this ruin is "toward Hebron," there is no improbability in the tradition. carried them up to the top of an hill that is before Hebron-- That hill is El-Montar; but by Hebron in this passage is meant "the mountains of Hebron"; for otherwise Samson, had he run night and day from the time of his flight from Gaza, could only have come on the evening of the following day within sight of the city of Hebron. The city of Gaza was, in those days, probably not less than three-quarters of an hour distant from El-Montar. To have climbed to the top of this hill with the ponderous doors and their bolts on his shoulders, through a road of thick sand, was a feat which none but a Samson could have accomplished [Van De Velde].


<title type="x-s3"><reference osisRef="Judg.16.4-Judg.16.14">Jud 16:4-14</reference>. Delilah Corrupted by the Philistines.</title>

<hi type="bold">4. he loved a woman in the valley of Sorek--</hi>The location of this place is not known, nor can the character of Delilah be clearly ascertained. Her abode, her mercenary character, and her heartless blandishments afford too much reason to believe she was a profligate woman.

Jud 16:4-14. Delilah Corrupted by the Philistines. 4. he loved a woman in the valley of Sorek-- The location of this place is not known, nor can the character of Delilah be clearly ascertained. Her abode, her mercenary character, and her heartless blandishments afford too much reason to believe she was a profligate woman.