<title type="x-s2">CHAPTER 22</title> <title type="x-s3"><reference osisRef="Josh.22.1-Josh.22.9">Jos 22:1-9</reference>. Joshua Dismisses the Two Tribes and a Half, with a Blessing.</title>

<hi type="bold">1. Then Joshua called the Reubenites, and the Gadites, and the half tribe of Manasseh--</hi>The general war of invasion being ended and the enemy being in so dispirited and isolated a condition that each tribe, by its own resources or with the aid of its neighboring tribe, was able to repress any renewed hostilities, the auxiliary Israelites from the eastern side of the Jordan were now discharged from service. Joshua dismissed them with high commendations for their fidelity and earnest admonitions to cultivate perpetual piety in life. The redundancy of the language is remarkable [Jos 22:2-5]. It shows how important, in the judgment of the venerable leader, a steadfast observance of the divine law was to personal happiness, as well as national prosperity.

CHAPTER 22 Jos 22:1-9. Joshua Dismisses the Two Tribes and a Half, with a Blessing. 1. Then Joshua called the Reubenites, and the Gadites, and the half tribe of Manasseh-- The general war of invasion being ended and the enemy being in so dispirited and isolated a condition that each tribe, by its own resources or with the aid of its neighboring tribe, was able to repress any renewed hostilities, the auxiliary Israelites from the eastern side of the Jordan were now discharged from service. Joshua dismissed them with high commendations for their fidelity and earnest admonitions to cultivate perpetual piety in life. The redundancy of the language is remarkable [Jos 22:2-5]. It shows how important, in the judgment of the venerable leader, a steadfast observance of the divine law was to personal happiness, as well as national prosperity.


<hi type="bold">3. Ye have not left your brethren these many days unto this day--</hi>for the space of seven years.

3. Ye have not left your brethren these many days unto this day-- for the space of seven years.


<hi type="bold">4-7. get you unto your tents--</hi>that is, home; for their families had been left in fortified towns (<reference osisRef="Num.32.17">Nu 32:17</reference>).

4-7. get you unto your tents-- that is, home; for their families had been left in fortified towns (Nu 32:17).


<hi type="bold">8. he spake unto them, saying, Return with much riches--</hi>in cattle, clothes, and precious metals.

<hi type="bold">divide the spoil of your enemies with your brethren--</hi>(See on <reference osisRef="Num.31.25-Num.31.39">Nu 31:25-39</reference>).

8. he spake unto them, saying, Return with much riches-- in cattle, clothes, and precious metals. divide the spoil of your enemies with your brethren-- (See on Nu 31:25-39).


<title type="x-s3"><reference osisRef="Josh.22.10">Jos 22:10</reference>. They Build the Altar of Testimony on Their Journey.</title>

<hi type="bold">10. when they came unto the borders of Jordan, that are in the land of Canaan, the children of Reuben ... built there an altar by Jordan--</hi>This altar was probably an immense pile of stones and earth. The generality of our translators supposes that it was reared on the banks of the Jordan, within the limits of Canaan proper. But a little closer examination seems to make the conclusion irresistible that its position was on the eastern side of the river, for these two reasons; first, because it is said (<reference osisRef="Josh.22.11">Jos 22:11</reference>) to have been built "over against," or in the sight of the land of Canaan--not within it; and secondly, because the declared motive of the trans-jordanic Israelites in erecting it was to prevent their brethren in Canaan ever saying, "in time to come, What have ye to do with the Lord God of Israel? For the Lord hath made Jordan a border between us and you," &c. [Jos 22:24, 25]. Such a taunt would be obviously prevented or confuted by the two tribes and a half having on the eastern side of Jordan, within their own land, a facsimile of the altar at Shiloh, as a witness that they acknowledged the same God and practised the same rites of worship as the brethren in Canaan.

Jos 22:10. They Build the Altar of Testimony on Their Journey. 10. when they came unto the borders of Jordan, that are in the land of Canaan, the children of Reuben... built there an altar by Jordan-- This altar was probably an immense pile of stones and earth. The generality of our translators supposes that it was reared on the banks of the Jordan, within the limits of Canaan proper. But a little closer examination seems to make the conclusion irresistible that its position was on the eastern side of the river, for these two reasons; first, because it is said (Jos 22:11) to have been built "over against," or in the sight of the land of Canaan--not within it; and secondly, because the declared motive of the trans-jordanic Israelites in erecting it was to prevent their brethren in Canaan ever saying, "in time to come, What have ye to do with the Lord God of Israel? For the Lord hath made Jordan a border between us and you," &c. [Jos 22:24, 25]. Such a taunt would be obviously prevented or confuted by the two tribes and a half having on the eastern side of Jordan, within their own land, a facsimile of the altar at Shiloh, as a witness that they acknowledged the same God and practised the same rites of worship as the brethren in Canaan.


<title type="x-s3"><reference osisRef="Josh.22.11-Josh.22.29">Jos 22:11-29</reference>. Contention Thereupon.</title>

<hi type="bold">11-29. and the children of Israel heard say--</hi>Fame speedily spread intelligence of what the trans-jordanic tribes had done. The act being suspected of some idolatrous design, the tribes rose in a mass, and repairing to the tabernacle at Shiloh, resolved to declare war against the two tribes and a half as apostates from God. On calmer and more mature consideration, however, they determined, in the first instance, to send a deputation consisting of the son of the high priest, and ten eminent persons from each tribe, to make inquiry into this rumored rebellion against God (<reference osisRef="Deut.13.13-Deut.13.15">De 13:13-15</reference>). The quality of the deputies evinced the deep solicitude that was felt on the occasion to maintain the purity of the divine worship throughout Israel. In the presumptive belief that the two tribes and a half had really built an altar, the deputies expressed astonishment at their so soon falling into such a heinous crime as that of violating the unity of divine worship (<reference osisRef="Exod.20.24">Ex 20:24</reference>; Leviticus 17:8, 9; <reference osisRef="Deut.12.5-Deut.12.13">De 12:5-13</reference>). They reminded their eastern brethren of the disastrous consequences that were entailed on the nation at large by the apostasy at Peor and by the sin of Achan, and finally exhorted them, if they felt the want of the tabernacle and altar and repented of their rash choice in preferring worldly advantages to religious privileges, to remove to the western side of the Jordan, where all the tribes would form a united and obedient community of worshippers.

Jos 22:11-29. Contention Thereupon. 11-29. and the children of Israel heard say-- Fame speedily spread intelligence of what the trans-jordanic tribes had done. The act being suspected of some idolatrous design, the tribes rose in a mass, and repairing to the tabernacle at Shiloh, resolved to declare war against the two tribes and a half as apostates from God. On calmer and more mature consideration, however, they determined, in the first instance, to send a deputation consisting of the son of the high priest, and ten eminent persons from each tribe, to make inquiry into this rumored rebellion against God (De 13:13-15). The quality of the deputies evinced the deep solicitude that was felt on the occasion to maintain the purity of the divine worship throughout Israel. In the presumptive belief that the two tribes and a half had really built an altar, the deputies expressed astonishment at their so soon falling into such a heinous crime as that of violating the unity of divine worship (Ex 20:24; Leviticus 17:8, 9; De 12:5-13). They reminded their eastern brethren of the disastrous consequences that were entailed on the nation at large by the apostasy at Peor and by the sin of Achan, and finally exhorted them, if they felt the want of the tabernacle and altar and repented of their rash choice in preferring worldly advantages to religious privileges, to remove to the western side of the Jordan, where all the tribes would form a united and obedient community of worshippers.


<title type="x-s3"><reference osisRef="Josh.22.30-Josh.22.34">Jos 22:30-34</reference>. The Deputies Satisfied.</title>

<hi type="bold">33-34. the thing pleased the children of Israel--</hi>The explanation not only gave perfect satisfaction to the deputies, but elicited from them expressions of unbounded joy and thankfulness. "This day we perceive that the Lord is among us" [Jos 22:31], that is, by His gracious presence and preventing goodness, which has kept you from falling into the suspected sin and rescued the nation from the calamity of a fratricidal war or providential judgments. This episode reflects honor upon all parties and shows that piety and zeal for the honor and worship of God animated the people that entered Canaan to an extent far beyond what was exemplified in many other periods of the history of Israel. <chapter eID="Josh.22"/>

Jos 22:30-34. The Deputies Satisfied. 33-34. the thing pleased the children of Israel-- The explanation not only gave perfect satisfaction to the deputies, but elicited from them expressions of unbounded joy and thankfulness. "This day we perceive that the Lord is among us" [Jos 22:31], that is, by His gracious presence and preventing goodness, which has kept you from falling into the suspected sin and rescued the nation from the calamity of a fratricidal war or providential judgments. This episode reflects honor upon all parties and shows that piety and zeal for the honor and worship of God animated the people that entered Canaan to an extent far beyond what was exemplified in many other periods of the history of Israel.


<title type="x-s2">CHAPTER 23</title>
 <reference osisRef="Josh.23.1">Jos 23:1</reference>, 2. Joshua's Exhortation before His Death.

<hi type="bold">1. a long time after that the Lord had given rest unto Israel from all their enemies--</hi>about fourteen years after the conquest of Canaan, and seven after the distribution of that country among the tribes.

CHAPTER 23 Jos 23:1, 2. Joshua's Exhortation before His Death. 1. a long time after that the Lord had given rest unto Israel from all their enemies-- about fourteen years after the conquest of Canaan, and seven after the distribution of that country among the tribes.


<hi type="bold">2. Joshua called for all Israel--</hi>The clause which follows seems to restrict this general expression as applicable only to the officers and representatives of the people. The place of assembly was most probably Shiloh. The occasion of convening it was the extreme age and approaching death of the venerable leader; and the purport of this solemn address was to animate the chosen people and their posterity to a faithful and unswerving continuance in the faith and worship of the God of Israel.

2. Joshua called for all Israel-- The clause which follows seems to restrict this general expression as applicable only to the officers and representatives of the people. The place of assembly was most probably Shiloh. The occasion of convening it was the extreme age and approaching death of the venerable leader; and the purport of this solemn address was to animate the chosen people and their posterity to a faithful and unswerving continuance in the faith and worship of the God of Israel.


<title type="x-s3"><reference osisRef="Josh.23.3">Jos 23:3</reference>. By Former Benefits.</title>

<hi type="bold">3. ye have seen all that the Lord your God hath done unto all these nations because of you--</hi>The modesty and humility of Joshua are remarkably displayed at the commencement of this address. Dismissing all thoughts of his personal services, he ascribed the subjugation and occupation of Canaan entirely to the favoring presence and aid of God; and in doing so, he spoke not more piously than truly. This had been promised (<reference osisRef="Deut.1.30">De 1:30</reference>; <reference osisRef="1Cor.3.22">3:22</reference>); and the reality of the divine aid was seen in the rapid overthrow of the Canaanites, which had already led to the division of the whole land among the tribes [Jos 23:4].

Jos 23:3. By Former Benefits. 3. ye have seen all that the Lord your God hath done unto all these nations because of you-- The modesty and humility of Joshua are remarkably displayed at the commencement of this address. Dismissing all thoughts of his personal services, he ascribed the subjugation and occupation of Canaan entirely to the favoring presence and aid of God; and in doing so, he spoke not more piously than truly. This had been promised (De 1:30; 3:22); and the reality of the divine aid was seen in the rapid overthrow of the Canaanites, which had already led to the division of the whole land among the tribes [Jos 23:4].


<title type="x-s3"><reference osisRef="Josh.23.5-Josh.23.11">Jos 23:5-11</reference>. By Promises.</title>

<hi type="bold">5-11. the Lord your God, he shall expel them from before you, as the Lord your God hath promised you, &c.--</hi>The actual possessions which God had given were a pledge of the complete fulfilment of His promise in giving them the parts of the country still unconquered. But the accomplishment of the divine promise depended on their inviolable fidelity to God's law--on their keeping resolutely aloof from all familiar intercourse and intimate connections with the Canaanites, or in any way partaking of their idolatrous sins. In the event of their continuing in steadfast adherence to the cause of God, as happily distinguished the nation at that time, His blessing would secure them a course of brilliant and easy victories (<reference osisRef="Lev.26.7">Le 26:7</reference>; <reference osisRef="Deut.28.7">De 28:7</reference>; <reference osisRef="Deut.32.30">32:30</reference>).

Jos 23:5-11. By Promises. 5-11. the Lord your God, he shall expel them from before you, as the Lord your God hath promised you, &c.-- The actual possessions which God had given were a pledge of the complete fulfilment of His promise in giving them the parts of the country still unconquered. But the accomplishment of the divine promise depended on their inviolable fidelity to God's law--on their keeping resolutely aloof from all familiar intercourse and intimate connections with the Canaanites, or in any way partaking of their idolatrous sins. In the event of their continuing in steadfast adherence to the cause of God, as happily distinguished the nation at that time, His blessing would secure them a course of brilliant and easy victories (Le 26:7; De 28:7; 32:30).


<title type="x-s3"><reference osisRef="Josh.23.12">Jos 23:12</reference>. By Threatenings in Case of Disobedience.</title>

<hi type="bold">12-13. Else if ye do in any wise go back, and cleave unto the remnant of these nations--</hi>As marriage connections with the idolatrous Canaanites would present many and strong temptations to transgress it, these were strictly prohibited (<reference osisRef="Exod.34.12-Exod.34.16">Ex 34:12-16</reference>; <reference osisRef="Deut.7.3">De 7:3</reference>). With his eye, as it were, upon those prohibitions, Joshua threatens them with the certain withdrawal of the divine aid in the further expulsion of the Canaanites (a threat founded <reference osisRef="Exod.23.33">Ex 23:33</reference>; <reference osisRef="Num.33.55">Nu 33:55</reference>; <reference osisRef="Deut.7.16">De 7:16</reference>). <chapter eID="Josh.23"/>

Jos 23:12. By Threatenings in Case of Disobedience. 12-13. Else if ye do in any wise go back, and cleave unto the remnant of these nations-- As marriage connections with the idolatrous Canaanites would present many and strong temptations to transgress it, these were strictly prohibited (Ex 34:12-16; De 7:3). With his eye, as it were, upon those prohibitions, Joshua threatens them with the certain withdrawal of the divine aid in the further expulsion of the Canaanites (a threat founded Ex 23:33; Nu 33:55; De 7:16).


<title type="x-s2">CHAPTER 24</title> <title type="x-s3"><reference osisRef="Josh.24.1">Jos 24:1</reference>. Joshua Assembling the Tribes.</title>

<hi type="bold">1. Joshua gathered all the tribes of Israel to Shechem--</hi>Another and final opportunity of dissuading the people against idolatry is here described as taken by the aged leader, whose solicitude on this account arose from his knowledge of the extreme readiness of the people to conform to the manners of the surrounding nations. This address was made to the representatives of the people convened at Shechem, and which had already been the scene of a solemn renewal of the covenant (<reference osisRef="Josh.8.30">Jos 8:30</reference>, <reference osisRef="Josh.8.35">35</reference>). The transaction now to be entered upon being in principle and object the same, it was desirable to give it all the solemn impressiveness which might be derived from the memory of the former ceremonial, as well as from other sacred associations of the place (<reference osisRef="Gen.12.6">Ge 12:6</reference>, <reference osisRef="Gen.12.7">7</reference>; <reference osisRef="Gen.33.18-Gen.33.20">33:18-20</reference>; <reference osisRef="Gen.35.2-Gen.35.4">35:2-4</reference>).

<hi type="bold">they presented themselves before God--</hi>It is generally assumed that the ark of the covenant had been transferred on this occasion to Shechem; as on extraordinary emergencies it was for a time removed (<reference osisRef="Judg.20.1-Judg.20.18">Jud 20:1-18</reference>; <reference osisRef="1Sam.4.3">1Sa 4:3</reference>; <reference osisRef="2Sam.15.24">2Sa 15:24</reference>). But the statement, not necessarily implying this, may be viewed as expressing only the religious character of the ceremony [Hengstenberg].

CHAPTER 24 Jos 24:1. Joshua Assembling the Tribes. 1. Joshua gathered all the tribes of Israel to Shechem-- Another and final opportunity of dissuading the people against idolatry is here described as taken by the aged leader, whose solicitude on this account arose from his knowledge of the extreme readiness of the people to conform to the manners of the surrounding nations. This address was made to the representatives of the people convened at Shechem, and which had already been the scene of a solemn renewal of the covenant (Jos 8:30, 35). The transaction now to be entered upon being in principle and object the same, it was desirable to give it all the solemn impressiveness which might be derived from the memory of the former ceremonial, as well as from other sacred associations of the place (Ge 12:6, 7; 33:18-20; 35:2-4). they presented themselves before God-- It is generally assumed that the ark of the covenant had been transferred on this occasion to Shechem; as on extraordinary emergencies it was for a time removed (Jud 20:1-18; 1Sa 4:3; 2Sa 15:24). But the statement, not necessarily implying this, may be viewed as expressing only the religious character of the ceremony [Hengstenberg].


<title type="x-s3"><reference osisRef="Josh.24.2-Josh.24.13">Jos 24:2-13</reference>. Relates God's Benefits.</title>

<hi type="bold">2. Joshua said unto all the people--</hi>His address briefly recapitulated the principal proofs of the divine goodness to Israel from the call of Abraham to their happy establishment in the land of promise; it showed them that they were indebted for their national existence as well as their peculiar privileges, not to any merits of their own, but to the free grace of God.

<hi type="bold">Your fathers dwelt on the other side of the flood--</hi>The Euphrates, namely, at Ur.

<hi type="bold">Terah, the father of Abraham, and the father of Nachor--</hi>(see <reference osisRef="Gen.11.27">Ge 11:27</reference>). Though Terah had three sons, Nahor only is mentioned with Abraham, as the Israelites were descended from him on the mother's side through Rebekah and her nieces, Leah and Rachel.

<hi type="bold">served other gods--</hi>conjoining, like Laban, the traditional knowledge of the true God with the domestic use of material images (<reference osisRef="Gen.31.19">Ge 31:19</reference>, <reference osisRef="Gen.31.34">34</reference>).

Jos 24:2-13. Relates God's Benefits. 2. Joshua said unto all the people-- His address briefly recapitulated the principal proofs of the divine goodness to Israel from the call of Abraham to their happy establishment in the land of promise; it showed them that they were indebted for their national existence as well as their peculiar privileges, not to any merits of their own, but to the free grace of God. Your fathers dwelt on the other side of the flood-- The Euphrates, namely, at Ur. Terah, the father of Abraham, and the father of Nachor-- (see Ge 11:27). Though Terah had three sons, Nahor only is mentioned with Abraham, as the Israelites were descended from him on the mother's side through Rebekah and her nieces, Leah and Rachel. served other gods-- conjoining, like Laban, the traditional knowledge of the true God with the domestic use of material images (Ge 31:19, 34).


<hi type="bold">3. I took your father Abraham from the other side of the flood, and led him throughout all the land of Canaan--</hi>It was an irresistible impulse of divine grace which led the patriarch to leave his country and relatives, to migrate to Canaan, and live a "stranger and pilgrim" in that land.

3. I took your father Abraham from the other side of the flood, and led him throughout all the land of Canaan-- It was an irresistible impulse of divine grace which led the patriarch to leave his country and relatives, to migrate to Canaan, and live a "stranger and pilgrim" in that land.


<hi type="bold">4. I gave unto Esau mount Seir--</hi>(See on <reference osisRef="Gen.36.8">Ge 36:8</reference>). In order that he might be no obstacle to Jacob and his posterity being the exclusive heirs of Canaan.

4. I gave unto Esau mount Seir-- (See on Ge 36:8). In order that he might be no obstacle to Jacob and his posterity being the exclusive heirs of Canaan.


<hi type="bold">12. I sent the hornet before you--</hi>a particular species of wasp which swarms in warm countries and sometimes assumes the scourging character of a plague; or, as many think, it is a figurative expression for uncontrollable terror (see on <reference osisRef="Exod.23.28">Ex 23:28</reference>).

12. I sent the hornet before you-- a particular species of wasp which swarms in warm countries and sometimes assumes the scourging character of a plague; or, as many think, it is a figurative expression for uncontrollable terror (see on Ex 23:28).


<hi type="bold">14-28. Now therefore fear the Lord, and serve him in sincerity and in truth--</hi>After having enumerated so many grounds for national gratitude, Joshua calls on them to declare, in a public and solemn manner, whether they will be faithful and obedient to the God of Israel. He avowed this to be his own unalterable resolution, and urged them, if they were sincere in making a similar avowal, "to put away the strange gods that were among them"--a requirement which seems to imply that some were suspected of a strong hankering for, or concealed practice of, the idolatry, whether in the form of Zabaism, the fire-worship of their Chaldean ancestors, or the grosser superstitions of the Canaanites.

14-28. Now therefore fear the Lord, and serve him in sincerity and in truth-- After having enumerated so many grounds for national gratitude, Joshua calls on them to declare, in a public and solemn manner, whether they will be faithful and obedient to the God of Israel. He avowed this to be his own unalterable resolution, and urged them, if they were sincere in making a similar avowal, "to put away the strange gods that were among them"--a requirement which seems to imply that some were suspected of a strong hankering for, or concealed practice of, the idolatry, whether in the form of Zabaism, the fire-worship of their Chaldean ancestors, or the grosser superstitions of the Canaanites.


<hi type="bold">29-30. Joshua ... died--</hi>Lightfoot computes that he lived seventeen, others twenty-seven years, after the entrance into Canaan. He was buried, according to the Jewish practice, within the limits of his own inheritance. The eminent public services he had long rendered to Israel and the great amount of domestic comfort and national prosperity he had been instrumental in diffusing among the several tribes, were deeply felt, were universally acknowledged; and a testimonial in the form of a statue or obelisk would have been immediately raised to his honor, in all parts of the land, had such been the fashion of the times. The brief but noble epitaph by the historian is, Joshua, "the servant of the Lord."

29-30. Joshua... died-- Lightfoot computes that he lived seventeen, others twenty-seven years, after the entrance into Canaan. He was buried, according to the Jewish practice, within the limits of his own inheritance. The eminent public services he had long rendered to Israel and the great amount of domestic comfort and national prosperity he had been instrumental in diffusing among the several tribes, were deeply felt, were universally acknowledged; and a testimonial in the form of a statue or obelisk would have been immediately raised to his honor, in all parts of the land, had such been the fashion of the times. The brief but noble epitaph by the historian is, Joshua, "the servant of the Lord."


<hi type="bold">31. Israel served the Lord all the days of Joshua--</hi>The high and commanding character of this eminent leader had given so decided a tone to the sentiments and manners of his contemporaries and the memory of his fervent piety and many virtues continued so vividly impressed on the memories of the people, that the sacred historian has recorded it to his immortal honor. "Israel served the Lord all the days of Joshua, and all the days of the elders that overlived Joshua."

31. Israel served the Lord all the days of Joshua-- The high and commanding character of this eminent leader had given so decided a tone to the sentiments and manners of his contemporaries and the memory of his fervent piety and many virtues continued so vividly impressed on the memories of the people, that the sacred historian has recorded it to his immortal honor. "Israel served the Lord all the days of Joshua, and all the days of the elders that overlived Joshua."


<hi type="bold">32. the bones of Joseph--</hi>They had carried these venerable relics with them in all their migrations through the desert, and deferred the burial, according to the dying charge of Joseph himself, till they arrived in the promised land. The sarcophagus, in which his mummied body had been put, was brought thither by the Israelites, and probably buried when the tribe of Ephraim had obtained their settlement, or at the solemn convocation described in this chapter.

<hi type="bold">in a parcel of ground which Jacob bought ... for an hundred pieces of silver--</hi>Kestitah translated, "piece of silver," is supposed to mean "a lamb," the weights being in the form of lambs or kids, which were, in all probability, the earliest standard of value among pastoral people. The tomb that now covers the spot is a Mohammedan Welce, but there is no reason to doubt that the precious deposit of Joseph's remains may be concealed there at the present time.

32. the bones of Joseph-- They had carried these venerable relics with them in all their migrations through the desert, and deferred the burial, according to the dying charge of Joseph himself, till they arrived in the promised land. The sarcophagus, in which his mummied body had been put, was brought thither by the Israelites, and probably buried when the tribe of Ephraim had obtained their settlement, or at the solemn convocation described in this chapter. in a parcel of ground which Jacob bought... for an hundred pieces of silver-- Kestitah translated, "piece of silver," is supposed to mean "a lamb," the weights being in the form of lambs or kids, which were, in all probability, the earliest standard of value among pastoral people. The tomb that now covers the spot is a Mohammedan Welce, but there is no reason to doubt that the precious deposit of Joseph's remains may be concealed there at the present time.


<hi type="bold">33. Eleazar the son of Aaron died, and they buried him in ... mount Ephraim--</hi>The sepulchre is at the modern village Awertah, which, according to Jewish travellers, contains the graves also of Ithamar, the brother of Phinehas, the son of Eleazar [Van De Velde]. <chapter eID="Josh.24"/>

33. Eleazar the son of Aaron died, and they buried him in... mount Ephraim-- The sepulchre is at the modern village Awertah, which, according to Jewish travellers, contains the graves also of Ithamar, the brother of Phinehas, the son of Eleazar [Van De Velde].


<title type="x-ms">THE BOOK OF JUDGES.</title>
 Commentary by Robert Jamieson
 <title type="x-s">CHAPTER 1</title> <title type="x-s3"><reference osisRef="Judg.1.1-Judg.1.3">Jud 1:1-3</reference>. The Acts of Judah and Simeon.</title>

<hi type="bold">1. Now after the death of Joshua--</hi>probably not a long period, for the Canaanites seem to have taken advantage of that event to attempt recovering their lost position, and the Israelites were obliged to renew the war.

<hi type="bold">the children of Israel asked the Lord--</hi>The divine counsel on this, as on other occasions, was sought by Urim and Thummim, by applying to the high priest, who, according to Josephus, was Phinehas.

<hi type="bold">saying, Who shall go up for us against the Canaanites first--</hi>The elders, who exercised the government in their respective tribes, judged rightly, that in entering upon an important expedition, they should have a leader nominated by divine appointment; and in consulting the oracle, they adopted a prudent course, whether the object of their inquiry related to the choice of an individual commander, or to the honor of precedency among the tribes.

THE BOOK OF JUDGES. Commentary by Robert Jamieson CHAPTER 1 Jud 1:1-3. The Acts of Judah and Simeon. 1. Now after the death of Joshua-- probably not a long period, for the Canaanites seem to have taken advantage of that event to attempt recovering their lost position, and the Israelites were obliged to renew the war. the children of Israel asked the Lord-- The divine counsel on this, as on other occasions, was sought by Urim and Thummim, by applying to the high priest, who, according to Josephus, was Phinehas. saying, Who shall go up for us against the Canaanites first-- The elders, who exercised the government in their respective tribes, judged rightly, that in entering upon an important expedition, they should have a leader nominated by divine appointment; and in consulting the oracle, they adopted a prudent course, whether the object of their inquiry related to the choice of an individual commander, or to the honor of precedency among the tribes.


<hi type="bold">2. the Lord said, Judah shall go up--</hi>The predicted pre-eminence (<reference osisRef="Gen.49.8">Ge 49:8</reference>) was thus conferred upon Judah by divine direction, and its appointment to take the lead in the ensuing hostilities was of great importance, as the measure of success by which its arms were crowned, would animate the other tribes to make similar attempts against the Canaanites within their respective territories.

<hi type="bold">I have delivered the land into his hand--</hi>not the whole country, but the district assigned for his inheritance.

2. the Lord said, Judah shall go up-- The predicted pre-eminence (Ge 49:8) was thus conferred upon Judah by divine direction, and its appointment to take the lead in the ensuing hostilities was of great importance, as the measure of success by which its arms were crowned, would animate the other tribes to make similar attempts against the Canaanites within their respective territories. I have delivered the land into his hand-- not the whole country, but the district assigned for his inheritance.


<hi type="bold">3. Judah said unto Simeon his brother, Come up with me ..., that we may fight against the Canaanites--</hi>Being conterminous tribes (<reference osisRef="Josh.19.1">Jos 19:1</reference>, 2), they had a common interest, and were naturally associated in this enterprise.

3. Judah said unto Simeon his brother, Come up with me..., that we may fight against the Canaanites-- Being conterminous tribes (Jos 19:1, 2), they had a common interest, and were naturally associated in this enterprise.


<title type="x-s3"><reference osisRef="Judg.1.4-Judg.1.21">Jud 1:4-21</reference>. Adoni-bezek Justly Requited.</title>

<hi type="bold">5-6. Bezek--</hi>This place lay within the domain of Judah, about twelve miles south of Jerusalem.

<hi type="bold">found Adoni-bezek--</hi>that is, "lord of Bezek"--he was "found," that is, surprised and routed in a pitched battle, whence he fled; but being taken prisoner, he was treated with a severity unusual among the Israelites, for they "cut off his thumbs and great toes." Barbarities of various kinds were commonly practised on prisoners of war in ancient times, and the object of this particular mutilation of the hands and feet was to disable them for military service ever after. The infliction of such a horrid cruelty on this Canaanite chief would have been a foul stain on the character of the Israelites if there were not reason for believing it was done by them as an act of retributive justice, and as such it was regarded by Adoni-bezek himself, whose conscience read his atrocious crimes in their punishment.

Jud 1:4-21. Adoni-bezek Justly Requited. 5-6. Bezek-- This place lay within the domain of Judah, about twelve miles south of Jerusalem. found Adoni-bezek-- that is, "lord of Bezek"--he was "found," that is, surprised and routed in a pitched battle, whence he fled; but being taken prisoner, he was treated with a severity unusual among the Israelites, for they "cut off his thumbs and great toes." Barbarities of various kinds were commonly practised on prisoners of war in ancient times, and the object of this particular mutilation of the hands and feet was to disable them for military service ever after. The infliction of such a horrid cruelty on this Canaanite chief would have been a foul stain on the character of the Israelites if there were not reason for believing it was done by them as an act of retributive justice, and as such it was regarded by Adoni-bezek himself, whose conscience read his atrocious crimes in their punishment.


<hi type="bold">7. Threescore and ten kings--</hi>So great a number will not appear strange, when it is considered that anciently every ruler of a city or large town was called a king. It is not improbable that in that southern region of Canaan, there might, in earlier times, have been even more till a turbulent chief like Adoni-bezek devoured them in his insatiable ambition.

7. Threescore and ten kings-- So great a number will not appear strange, when it is considered that anciently every ruler of a city or large town was called a king. It is not improbable that in that southern region of Canaan, there might, in earlier times, have been even more till a turbulent chief like Adoni-bezek devoured them in his insatiable ambition.


<hi type="bold">8. Now the children of Judah had fought against Jerusalem, and had taken it--</hi>The capture of this important city, which ranks among the early incidents in the war of invasion (<reference osisRef="Josh.15.63">Jos 15:63</reference>), is here noticed to account for its being in the possession of the Judahites; and they brought Adoni-bezek thither [Jud 1:7], in order, probably, that his fate being rendered so public, might inspire terror far and wide. Similar inroads were made into the other unconquered parts of Judah's inheritance [Jud 1:9-11]. The story of Caleb's acquisition of Hebron is here repeated (<reference osisRef="Josh.15.16-Josh.15.19">Jos 15:16-19</reference>). [See on <reference osisRef="Josh.15.16">Jos 15:16</reference>.]

8. Now the children of Judah had fought against Jerusalem, and had taken it-- The capture of this important city, which ranks among the early incidents in the war of invasion (Jos 15:63), is here noticed to account for its being in the possession of the Judahites; and they brought Adoni-bezek thither [Jud 1:7], in order, probably, that his fate being rendered so public, might inspire terror far and wide. Similar inroads were made into the other unconquered parts of Judah's inheritance [Jud 1:9-11]. The story of Caleb's acquisition of Hebron is here repeated (Jos 15:16-19). [See on Jos 15:16.]


<hi type="bold">16. the children of the Kenite, Moses' father-in-law, went up out of the city of palm trees with the children of Judah--</hi>called "the Kenite," as probably descended from the people of that name (<reference osisRef="Num.24.21">Nu 24:21</reference>, <reference osisRef="Num.24.22">22</reference>). If he might not himself, his posterity did accept the invitation of Moses (<reference osisRef="Num.10.32">Nu 10:32</reference>) to accompany the Israelites to Canaan. Their first encampment was in the "city of palm trees"--not Jericho, of course, which was utterly destroyed, but the surrounding district, perhaps En-gedi, in early times called Hazezon-tamar (<reference osisRef="Gen.14.7">Ge 14:7</reference>), from the palm-grove which sheltered it. Thence they removed for some unknown cause, and associating themselves with Judah, joined in an expedition against Arad, in the southern part of Canaan (<reference osisRef="Num.21.1">Nu 21:1</reference>). On the conquest of that district, some of this pastoral people pitched their tents there, while others migrated to the north (<reference osisRef="Judg.4.17">Jud 4:17</reference>).

16. the children of the Kenite, Moses' father-in-law, went up out of the city of palm trees with the children of Judah-- called "the Kenite," as probably descended from the people of that name (Nu 24:21, 22). If he might not himself, his posterity did accept the invitation of Moses (Nu 10:32) to accompany the Israelites to Canaan. Their first encampment was in the "city of palm trees"--not Jericho, of course, which was utterly destroyed, but the surrounding district, perhaps En-gedi, in early times called Hazezon-tamar (Ge 14:7), from the palm-grove which sheltered it. Thence they removed for some unknown cause, and associating themselves with Judah, joined in an expedition against Arad, in the southern part of Canaan (Nu 21:1). On the conquest of that district, some of this pastoral people pitched their tents there, while others migrated to the north (Jud 4:17).


<hi type="bold">17-29. And Judah went with Simeon his brother--</hi>The course of the narrative is here resumed from <reference osisRef="Judg.1.9">Jud 1:9</reference>, and an account given of Judah returning the services of Simeon (<reference osisRef="Judg.1.3">Jud 1:3</reference>), by aiding in the prosecution of the war within the neighboring tribes.

<hi type="bold">slew the Canaanites that inhabited Zephath--</hi>or Zephathah (<reference osisRef="2Chr.14.10">2Ch 14:10</reference>), a valley lying in the southern portion of Canaan.

<hi type="bold">Hormah--</hi>destroyed in fulfilment of an early vow of the Israelites (see on <reference osisRef="Num.21.2">Nu 21:2</reference>). The confederate tribes, pursuing their incursions in that quarter, came successively to Gaza, Askelon, and Ekron, which they took. But the Philistines seem soon to have regained possession of these cities.

17-29. And Judah went with Simeon his brother-- The course of the narrative is here resumed from Jud 1:9, and an account given of Judah returning the services of Simeon (Jud 1:3), by aiding in the prosecution of the war within the neighboring tribes. slew the Canaanites that inhabited Zephath-- or Zephathah (2Ch 14:10), a valley lying in the southern portion of Canaan. Hormah-- destroyed in fulfilment of an early vow of the Israelites (see on Nu 21:2). The confederate tribes, pursuing their incursions in that quarter, came successively to Gaza, Askelon, and Ekron, which they took. But the Philistines seem soon to have regained possession of these cities.


<title type="x-s2">CHAPTER 2</title> <title type="x-s3"><reference osisRef="Judg.2.1-Judg.2.10">Jud 2:1-10</reference>. An Angel Sent to Rebuke the People at Bochim.</title>

<hi type="bold">1-3. an angel ... came from Gilgal to Bochim--</hi>We are inclined to think, from the authoritative tone of his language, that he was the Angel of the Covenant (<reference osisRef="Exod.23.20">Ex 23:20</reference>; <reference osisRef="Josh.5.14">Jos 5:14</reference>); the same who appeared in human form and announced himself captain of the Lord's host. His coming from Gilgal had a peculiar significance, for there the Israelites made a solemn dedication of themselves to God on their entrance into the promised land [Jos 4:1-9]; and the memory of that religious engagement, which the angel's arrival from Gilgal awakened, gave emphatic force to his rebuke of their apostasy.

<hi type="bold">Bochim--</hi>"the weepers," was a name bestowed evidently in allusion to this incident or the place, which was at or near Shiloh.

<hi type="bold">I said, I will never break my covenant with you ... but ye have not obeyed my voice--</hi>The burden of the angel's remonstrance was that God would inviolably keep His promise; but they, by their flagrant and repeated breaches of their covenant with Him, had forfeited all claim to the stipulated benefits. Having disobeyed the will of God by voluntarily courting the society of idolaters and placing themselves in the way of temptation, He left them to suffer the punishment of their misdeeds.

CHAPTER 2 Jud 2:1-10. An Angel Sent to Rebuke the People at Bochim. 1-3. an angel... came from Gilgal to Bochim-- We are inclined to think, from the authoritative tone of his language, that he was the Angel of the Covenant (Ex 23:20; Jos 5:14); the same who appeared in human form and announced himself captain of the Lord's host. His coming from Gilgal had a peculiar significance, for there the Israelites made a solemn dedication of themselves to God on their entrance into the promised land [Jos 4:1-9]; and the memory of that religious engagement, which the angel's arrival from Gilgal awakened, gave emphatic force to his rebuke of their apostasy. Bochim-- "the weepers," was a name bestowed evidently in allusion to this incident or the place, which was at or near Shiloh. I said, I will never break my covenant with you... but ye have not obeyed my voice-- The burden of the angel's remonstrance was that God would inviolably keep His promise; but they, by their flagrant and repeated breaches of their covenant with Him, had forfeited all claim to the stipulated benefits. Having disobeyed the will of God by voluntarily courting the society of idolaters and placing themselves in the way of temptation, He left them to suffer the punishment of their misdeeds.


<hi type="bold">4-5. when the angel of the Lord spake these words ... the people lifted up their voice, and wept--</hi>The angel's expostulation made a deep and painful impression. But the reformation was but temporary, and the gratifying promise of a revival which this scene of emotion held out, was, ere long, blasted by speedy and deeper relapses into the guilt of defection and idolatry.

4-5. when the angel of the Lord spake these words... the people lifted up their voice, and wept-- The angel's expostulation made a deep and painful impression. But the reformation was but temporary, and the gratifying promise of a revival which this scene of emotion held out, was, ere long, blasted by speedy and deeper relapses into the guilt of defection and idolatry.


<hi type="bold">6-10. And when Joshua had let the people go--</hi>This passage is a repetition of <reference osisRef="Josh.24.29-Josh.24.31">Jos 24:29-31</reference>. It was inserted here to give the reader the reasons which called forth so strong and severe a rebuke from the angel of the Lord. During the lifetime of the first occupiers, who retained a vivid recollection of all the miracles and judgments which they had witnessed in Egypt and the desert, the national character stood high for faith and piety. But, in course of time, a new race arose who were strangers to all the hallowed and solemnizing experience of their fathers, and too readily yielded to the corrupting influences of the idolatry that surrounded them.

6-10. And when Joshua had let the people go-- This passage is a repetition of Jos 24:29-31. It was inserted here to give the reader the reasons which called forth so strong and severe a rebuke from the angel of the Lord. During the lifetime of the first occupiers, who retained a vivid recollection of all the miracles and judgments which they had witnessed in Egypt and the desert, the national character stood high for faith and piety. But, in course of time, a new race arose who were strangers to all the hallowed and solemnizing experience of their fathers, and too readily yielded to the corrupting influences of the idolatry that surrounded them.


<title type="x-s3"><reference osisRef="Judg.2.11-Judg.2.19">Jud 2:11-19</reference>. Wickedness of the New Generation after Joshua.</title>

<hi type="bold">11-19. the children of Israel did evil in the sight of the Lord--</hi>This chapter, together with the first eight verses of the next [Jud 2:11-3:8], contains a brief but comprehensive summary of the principles developed in the following history. An attentive consideration of them, therefore, is of the greatest importance to a right understanding of the strange and varying phases of Israelitish history, from the death of Joshua till the establishment of the monarchy.

<hi type="bold">served Baalim--</hi>The plural is used to include all the gods of the country.

Jud 2:11-19. Wickedness of the New Generation after Joshua. 11-19. the children of Israel did evil in the sight of the Lord-- This chapter, together with the first eight verses of the next [Jud 2:11-3:8], contains a brief but comprehensive summary of the principles developed in the following history. An attentive consideration of them, therefore, is of the greatest importance to a right understanding of the strange and varying phases of Israelitish history, from the death of Joshua till the establishment of the monarchy. served Baalim-- The plural is used to include all the gods of the country.


<title type="x-s2">CHAPTER 3</title> <title type="x-s3"><reference osisRef="Judg.3.1-Judg.3.4">Jud 3:1-4</reference>. Nations Left to Prove Israel.</title>

<hi type="bold">1. these are the nations which the Lord left, to prove Israel--</hi>This was the special design of these nations being left, and it evinces the direct influence of the theocracy under which the Israelites were placed. These nations were left for a double purpose: in the first instance, to be instrumental, by their inroads, in promoting the moral and spiritual discipline of the Israelites; and also to subserve the design of making them acquainted with war, in order that the young, more especially, who were total strangers to it, might learn the use of weapons and the art of wielding them.

CHAPTER 3 Jud 3:1-4. Nations Left to Prove Israel. 1. these are the nations which the Lord left, to prove Israel-- This was the special design of these nations being left, and it evinces the direct influence of the theocracy under which the Israelites were placed. These nations were left for a double purpose: in the first instance, to be instrumental, by their inroads, in promoting the moral and spiritual discipline of the Israelites; and also to subserve the design of making them acquainted with war, in order that the young, more especially, who were total strangers to it, might learn the use of weapons and the art of wielding them.


<title type="x-s3"><reference osisRef="Judg.3.5-Judg.3.7">Jud 3:5-7</reference>. By Communion with These the Israelites Commit Idolatry.</title>

<hi type="bold">5-7. the children of Israel dwelt among the Canaanites--</hi>The two peoples by degrees came to be on habits of intercourse. Reciprocal alliances were formed by marriage till the Israelites, relaxing the austerity of their principles, showed a growing conformity to the manners and worship of their idolatrous neighbors.

Jud 3:5-7. By Communion with These the Israelites Commit Idolatry. 5-7. the children of Israel dwelt among the Canaanites-- The two peoples by degrees came to be on habits of intercourse. Reciprocal alliances were formed by marriage till the Israelites, relaxing the austerity of their principles, showed a growing conformity to the manners and worship of their idolatrous neighbors.


<title type="x-s3"><reference osisRef="Judg.3.8-Judg.3.11">Jud 3:8-11</reference>. Othniel Delivers Israel.</title>

<hi type="bold">8-11. sold them--</hi>that is, "delivered them"

<hi type="bold">into the hand of Chushan-rishathaim--</hi>or, Chushan, "the wicked." This name had been probably given him from his cruel and impious character.

<hi type="bold">served Chushan-rishathaim eight years--</hi>by the payment of a stipulated tribute yearly, the raising of which must have caused a great amount of labor and privation.

Jud 3:8-11. Othniel Delivers Israel. 8-11. sold them-- that is, "delivered them" into the hand of Chushan-rishathaim-- or, Chushan, "the wicked." This name had been probably given him from his cruel and impious character. served Chushan-rishathaim eight years-- by the payment of a stipulated tribute yearly, the raising of which must have caused a great amount of labor and privation.


<title type="x-s3"><reference osisRef="Judg.3.12-Judg.3.30">Jud 3:12-30</reference>. Ehud Slays Eglon.</title>

<hi type="bold">12-14. the children of Israel did evil again in the sight of the Lord--</hi>The Israelites, deprived of the moral and political influences of Othniel, were not long in following their native bias to idolatry.

<hi type="bold">the Lord strengthened Eglon the king of Moab--</hi>The reigning monarch's ambition was to recover that extensive portion of his ancient territory possessed by the Israelites. In conjunction with his neighbors, the Ammonites and the Amalekites, sworn enemies of Israel, he first subjected the eastern tribes; then crossing the Jordan, he made a sudden incursion on western Canaan, and in virtue of his conquests, erected fortifications in the territory adjoining Jericho [Josephus], to secure the frontier, and fixed his residence there. This oppressor was permitted, in the providence of God, to triumph for eighteen years.

Jud 3:12-30. Ehud Slays Eglon. 12-14. the children of Israel did evil again in the sight of the Lord-- The Israelites, deprived of the moral and political influences of Othniel, were not long in following their native bias to idolatry. the Lord strengthened Eglon the king of Moab-- The reigning monarch's ambition was to recover that extensive portion of his ancient territory possessed by the Israelites. In conjunction with his neighbors, the Ammonites and the Amalekites, sworn enemies of Israel, he first subjected the eastern tribes; then crossing the Jordan, he made a sudden incursion on western Canaan, and in virtue of his conquests, erected fortifications in the territory adjoining Jericho [Josephus], to secure the frontier, and fixed his residence there. This oppressor was permitted, in the providence of God, to triumph for eighteen years.


<hi type="bold">15. Ehud the son of Gera--</hi>descended from Gera, one of Benjamin's sons (<reference osisRef="Gen.46.21">Ge 46:21</reference>).

<hi type="bold">left-handed--</hi>This peculiarity distinguished many in the Benjamite tribe (<reference osisRef="Judg.20.16">Jud 20:16</reference>). But the original word is rendered in some versions "both-handed," a view countenanced by <reference osisRef="1Chr.12.2">1Ch 12:2</reference>.

<hi type="bold">by him the children of Israel sent a present unto Eglon the king of Moab--</hi>the yearly tribute, which, according to Eastern fashion, would be borne with ostentatious ceremony and offered (<reference osisRef="Judg.3.18">Jud 3:18</reference>) by several messengers.

15. Ehud the son of Gera-- descended from Gera, one of Benjamin's sons (Ge 46:21). left-handed-- This peculiarity distinguished many in the Benjamite tribe (Jud 20:16). But the original word is rendered in some versions "both-handed," a view countenanced by 1Ch 12:2. by him the children of Israel sent a present unto Eglon the king of Moab-- the yearly tribute, which, according to Eastern fashion, would be borne with ostentatious ceremony and offered (Jud 3:18) by several messengers.


<hi type="bold">16. Ehud made him a dagger ... and he did gird it ... upon his right thigh--</hi>The sword was usually worn on the left side; so that Ehud's was the more likely to escape detection.

16. Ehud made him a dagger... and he did gird it... upon his right thigh-- The sword was usually worn on the left side; so that Ehud's was the more likely to escape detection.


<hi type="bold">19. quarries--</hi>rather, "graven images" (<reference osisRef="Deut.7.25">De 7:25</reference>; <reference osisRef="Jer.8.19">Jr 8:19</reference>; <reference osisRef="Jer.51.52">51:52</reference>); statues of Moabite idols, the sight of which kindled the patriotic zeal of Ehud to avenge this public insult to Israel on its author.

<hi type="bold">I have a secret errand unto thee, O king: who said, Keep silence--</hi>"Privacy"--a signal for all to withdraw.

19. quarries-- rather, "graven images" (De 7:25; Jr 8:19; 51:52); statues of Moabite idols, the sight of which kindled the patriotic zeal of Ehud to avenge this public insult to Israel on its author. I have a secret errand unto thee, O king: who said, Keep silence-- "Privacy"--a signal for all to withdraw.


<hi type="bold">20. a summer parlour--</hi>Hebrew, "chamber of cooling"--one of those retired edifices which Oriental grandees usually have in their gardens, and in which they repose during the heat of the day.

20. a summer parlour-- Hebrew, "chamber of cooling"--one of those retired edifices which Oriental grandees usually have in their gardens, and in which they repose during the heat of the day.


<hi type="bold">21-26. Ehud put forth his left hand--</hi>The whole circumstance of this daring act--the death of Eglon without a shriek, or noise--the locking of the doors--the carrying off the key--the calm, unhurried deportment of Ehud--show the strength of his confidence that he was doing God service.

21-26. Ehud put forth his left hand-- The whole circumstance of this daring act--the death of Eglon without a shriek, or noise--the locking of the doors--the carrying off the key--the calm, unhurried deportment of Ehud--show the strength of his confidence that he was doing God service.


<hi type="bold">27. he blew a trumpet in the mountain of Ephraim--</hi>summoned to arms the people of that mountainous region, which, adjoining the territory of Benjamin, had probably suffered most from the grievous oppression of the Moabites.

27. he blew a trumpet in the mountain of Ephraim-- summoned to arms the people of that mountainous region, which, adjoining the territory of Benjamin, had probably suffered most from the grievous oppression of the Moabites.


<hi type="bold">28. they went down after him, and took the fords--</hi>(See on <reference osisRef="Josh.2.7">Jos 2:7</reference>). With the view of preventing all escape to the Moabite coast, and by the slaughter of ten thousand men [Jud 3:29], Ehud rescued his country from a state of ignominious vassalage.

28. they went down after him, and took the fords-- (See on Jos 2:7). With the view of preventing all escape to the Moabite coast, and by the slaughter of ten thousand men [Jud 3:29], Ehud rescued his country from a state of ignominious vassalage.


<hi type="bold">31. after him was Shamgar--</hi>No notice is given of the tribe or family of this judge; and from the Philistines being the enemy that roused him into public service, the suffering seems to have been local--confined to some of the western tribes.

<hi type="bold">slew ... six hundred men with an oxgoad--</hi>This instrument is eight feet long and about six inches in circumference. It is armed at the lesser end with a sharp prong for driving the cattle, and on the other with a small iron paddle for removing the clay which encumbers the plough in working. Such an instrument, wielded by a strong arm, would do no mean execution. We may suppose, however, for the notice is very fragmentary, that Shamgar was only the leader of a band of peasants, who by means of such implements of labor as they could lay hold of at the moment, achieved the heroic exploit recorded. <chapter eID="Judg.3"/>

31. after him was Shamgar-- No notice is given of the tribe or family of this judge; and from the Philistines being the enemy that roused him into public service, the suffering seems to have been local--confined to some of the western tribes. slew... six hundred men with an oxgoad-- This instrument is eight feet long and about six inches in circumference. It is armed at the lesser end with a sharp prong for driving the cattle, and on the other with a small iron paddle for removing the clay which encumbers the plough in working. Such an instrument, wielded by a strong arm, would do no mean execution. We may suppose, however, for the notice is very fragmentary, that Shamgar was only the leader of a band of peasants, who by means of such implements of labor as they could lay hold of at the moment, achieved the heroic exploit recorded.


<title type="x-s2">CHAPTER 4</title> <title type="x-s3"><reference osisRef="Judg.4.1-Judg.4.17">Jud 4:1-17</reference>. Deborah and Barak Deliver Israel from Jabin and Sisera.</title>

<hi type="bold">1. The children of Israel again did evil in the sight of the Lord, when Ehud was dead--</hi>The removal of the zealous judge Ehud again left his infatuated countrymen without the restraint of religion.

CHAPTER 4 Jud 4:1-17. Deborah and Barak Deliver Israel from Jabin and Sisera. 1. The children of Israel again did evil in the sight of the Lord, when Ehud was dead-- The removal of the zealous judge Ehud again left his infatuated countrymen without the restraint of religion.


<hi type="bold">2-3. Jabin king of Canaan--</hi>"Jabin," a royal title (see on <reference osisRef="Josh.11.1">Jos 11:1</reference>). The second Jabin built a new capital on the ruins of the old (<reference osisRef="Josh.11.10">Jos 11:10</reference>, <reference osisRef="Josh.11.11">11</reference>). The northern Canaanites had recovered from the effect of their disastrous overthrow in the time of Joshua, and now triumphed in their turn over Israel. This was the severest oppression to which Israel had been subjected. But it fell heaviest on the tribes in the north, and it was not till after a grinding servitude of twenty years that they were awakened to view it as the punishment of their sins and to seek deliverance from God.

2-3. Jabin king of Canaan-- "Jabin," a royal title (see on Jos 11:1). The second Jabin built a new capital on the ruins of the old (Jos 11:10, 11). The northern Canaanites had recovered from the effect of their disastrous overthrow in the time of Joshua, and now triumphed in their turn over Israel. This was the severest oppression to which Israel had been subjected. But it fell heaviest on the tribes in the north, and it was not till after a grinding servitude of twenty years that they were awakened to view it as the punishment of their sins and to seek deliverance from God.


<hi type="bold">4. And Deborah, a prophetess--</hi>A woman of extraordinary knowledge, wisdom, and piety, instructed in divine knowledge by the Spirit and accustomed to interpret His will; who acquired an extensive influence, and was held in universal respect, insomuch that she became the animating spirit of the government and discharged all the special duties of a judge, except that of military leader.

<hi type="bold">the wife of Lapidoth--</hi>rendered by some, "a woman of splendors."

4. And Deborah, a prophetess-- A woman of extraordinary knowledge, wisdom, and piety, instructed in divine knowledge by the Spirit and accustomed to interpret His will; who acquired an extensive influence, and was held in universal respect, insomuch that she became the animating spirit of the government and discharged all the special duties of a judge, except that of military leader. the wife of Lapidoth-- rendered by some, "a woman of splendors."


<hi type="bold">5. she dwelt under the palm tree--</hi>or, collectively, "palm-grove." It is common still in the East to administer justice in the open air, or under the canopy of an umbrageous tree.

5. she dwelt under the palm tree-- or, collectively, "palm-grove." It is common still in the East to administer justice in the open air, or under the canopy of an umbrageous tree.


<hi type="bold">6. she sent and called Barak--</hi>by virtue of her official authority as judge.

<hi type="bold">Kedesh-naphtali--</hi>situated on an eminence, little north of the Sea of Galilee, and so called to distinguish it from another Kedesh in Issachar.

<hi type="bold">Hath not the Lord God of Israel commanded?--</hi>a Hebrew form of making an emphatic communication.

<hi type="bold">Go and draw toward mount Tabor--</hi>an isolated mountain of Galilee, northeast corner of the plain of Esdraelon. It was a convenient place of rendezvous, and the enlistment is not to be considered as limited to ten thousand, though a smaller force would have been inadequate.

6. she sent and called Barak-- by virtue of her official authority as judge. Kedesh-naphtali-- situated on an eminence, little north of the Sea of Galilee, and so called to distinguish it from another Kedesh in Issachar. Hath not the Lord God of Israel commanded?-- a Hebrew form of making an emphatic communication. Go and draw toward mount Tabor-- an isolated mountain of Galilee, northeast corner of the plain of Esdraelon. It was a convenient place of rendezvous, and the enlistment is not to be considered as limited to ten thousand, though a smaller force would have been inadequate.


<hi type="bold">8. Barak said unto her, If thou wilt go with me, then I will go--</hi>His somewhat singular request to be accompanied by Deborah was not altogether the result of weakness. The Orientals always take what is dearest to the battlefield along with them; they think it makes them fight better. The policy of Barak, then, to have the presence of the prophetess is perfectly intelligible as it would no less stimulate the valor of the troops, than sanction, in the eyes of Israel, the uprising against an oppressor so powerful as Jabin.

8. Barak said unto her, If thou wilt go with me, then I will go-- His somewhat singular request to be accompanied by Deborah was not altogether the result of weakness. The Orientals always take what is dearest to the battlefield along with them; they think it makes them fight better. The policy of Barak, then, to have the presence of the prophetess is perfectly intelligible as it would no less stimulate the valor of the troops, than sanction, in the eyes of Israel, the uprising against an oppressor so powerful as Jabin.


<hi type="bold">9. the Lord shall sell Sisera into the hand of a woman--</hi>This was a prediction which Barak could not understand at the time; but the strain of it conveyed a rebuke of his unmanly fears.

9. the Lord shall sell Sisera into the hand of a woman-- This was a prediction which Barak could not understand at the time; but the strain of it conveyed a rebuke of his unmanly fears.


<hi type="bold">11. Now Heber the Kenite ... pitched his tent--</hi>It is not uncommon, even in the present day, for pastoral tribes to feed their flocks on the extensive commons that lie in the heart of inhabited countries in the East (see on <reference osisRef="Judg.1.16">Jud 1:16</reference>).

<hi type="bold">plain of Zaanaim--</hi>This is a mistranslation for "the oaks of the wanderers." The site of the encampment was under a grove of oaks, or terebinths, in the upland valley of Kedesh.

11. Now Heber the Kenite... pitched his tent-- It is not uncommon, even in the present day, for pastoral tribes to feed their flocks on the extensive commons that lie in the heart of inhabited countries in the East (see on Jud 1:16). plain of Zaanaim-- This is a mistranslation for "the oaks of the wanderers." The site of the encampment was under a grove of oaks, or terebinths, in the upland valley of Kedesh.


<hi type="bold">13. the river of Kishon--</hi>The plain on its bank was chosen as the battlefield by Sisera himself, who was unconsciously drawn thither for the ruin of his army.

13. the river of Kishon-- The plain on its bank was chosen as the battlefield by Sisera himself, who was unconsciously drawn thither for the ruin of his army.


<hi type="bold">14. Barak went down from mount Tabor--</hi>It is a striking proof of the full confidence Barak and his troops reposed in Deborah's assurance of victory, that they relinquished their advantageous position on the hill and rushed into the plain in face of the iron chariots they so much dreaded.

14. Barak went down from mount Tabor-- It is a striking proof of the full confidence Barak and his troops reposed in Deborah's assurance of victory, that they relinquished their advantageous position on the hill and rushed into the plain in face of the iron chariots they so much dreaded.


<hi type="bold">15. the Lord discomfited Sisera--</hi>Hebrew, "threw his army into confusion"; men, horses, and chariots being intermingled in wild confusion. The disorder was produced by a supernatural panic (see on <reference osisRef="Judg.5.20">Jud 5:20</reference>).

<hi type="bold">so that Sisera lighted down off his chariot, and fled away on his feet--</hi>His chariot being probably distinguished by its superior size and elegance, would betray the rank of its rider, and he saw therefore that his only chance of escape was on foot.

15. the Lord discomfited Sisera-- Hebrew, "threw his army into confusion"; men, horses, and chariots being intermingled in wild confusion. The disorder was produced by a supernatural panic (see on Jud 5:20). so that Sisera lighted down off his chariot, and fled away on his feet-- His chariot being probably distinguished by its superior size and elegance, would betray the rank of its rider, and he saw therefore that his only chance of escape was on foot.


<hi type="bold">16. But Barak pursued ... unto Harosheth--</hi>Broken and routed, the main body of Sisera's army fled northward; others were forced into the Kishon and drowned (see on <reference osisRef="Judg.5.21">Jud 5:21</reference>).

16. But Barak pursued... unto Harosheth-- Broken and routed, the main body of Sisera's army fled northward; others were forced into the Kishon and drowned (see on Jud 5:21).


<hi type="bold">17-18. Sisera fled ... to the tent of Jael--</hi>According to the usages of nomadic people, the duty of receiving the stranger in the sheik's absence devolves on his wife, and the moment the stranger is admitted into his tent, his claim to be defended or concealed from his pursuers is established.

17-18. Sisera fled... to the tent of Jael-- According to the usages of nomadic people, the duty of receiving the stranger in the sheik's absence devolves on his wife, and the moment the stranger is admitted into his tent, his claim to be defended or concealed from his pursuers is established.


<hi type="bold">19. she ... gave him drink, and covered him--</hi>Sisera reckoned on this as a pledge of his safety, especially in the tent of a friendly sheik. This pledge was the strongest that could be sought or obtained, after he had partaken of refreshments, and been introduced in the inner or women's apartment.

19. she... gave him drink, and covered him-- Sisera reckoned on this as a pledge of his safety, especially in the tent of a friendly sheik. This pledge was the strongest that could be sought or obtained, after he had partaken of refreshments, and been introduced in the inner or women's apartment.


<hi type="bold">20. he said unto her, ... when any man doth come and enquire of thee and say, Is there any man here? that thou shalt say, No--</hi>The privacy of the harem, even in a tent, cannot be intruded on without express permission.

20. he said unto her,... when any man doth come and enquire of thee and say, Is there any man here? that thou shalt say, No-- The privacy of the harem, even in a tent, cannot be intruded on without express permission.


<hi type="bold">21. Then Jael took a nail of the tent--</hi>most probably one of the pins with which the tent ropes are fastened to the ground. Escape was almost impossible for Sisera. But the taking of his life by the hand of Jael was murder. It was a direct violation of all the notions of honor and friendship that are usually held sacred among pastoral people, and for which it is impossible to conceive a woman in Jael's circumstances to have had any motive, except that of gaining favor with the victors. Though predicted by Deborah [Jud 4:9], it was the result of divine foreknowledge only--not the divine appointment or sanction; and though it is praised in the song [Jud 5:24-27], the eulogy must be considered as pronounced not on the moral character of the woman and her deed, but on the public benefits which, in the overruling providence of God, would flow from it. <chapter eID="Judg.4"/>

21. Then Jael took a nail of the tent-- most probably one of the pins with which the tent ropes are fastened to the ground. Escape was almost impossible for Sisera. But the taking of his life by the hand of Jael was murder. It was a direct violation of all the notions of honor and friendship that are usually held sacred among pastoral people, and for which it is impossible to conceive a woman in Jael's circumstances to have had any motive, except that of gaining favor with the victors. Though predicted by Deborah [Jud 4:9], it was the result of divine foreknowledge only--not the divine appointment or sanction; and though it is praised in the song [Jud 5:24-27], the eulogy must be considered as pronounced not on the moral character of the woman and her deed, but on the public benefits which, in the overruling providence of God, would flow from it.


<title type="x-s2">CHAPTER 5</title> <title type="x-s3"><reference osisRef="Judg.5.1-Judg.5.31">Jud 5:1-31</reference>. Deborah and Barak's Song of Thanksgiving.</title>

<hi type="bold">1. Then sang Deborah and Barak ... on that day--</hi>This noble triumphal ode was evidently the composition of Deborah herself.

CHAPTER 5 Jud 5:1-31. Deborah and Barak's Song of Thanksgiving. 1. Then sang Deborah and Barak... on that day-- This noble triumphal ode was evidently the composition of Deborah herself.


<hi type="bold">2-3. The meaning is obscurely seen in our version; it has been better rendered thus, "Praise ye Jehovah; for the free are freed in Israel--</hi>the people have willingly offered themselves" [Robinson].

2-3. The meaning is obscurely seen in our version; it has been better rendered thus, "Praise ye Jehovah; for the free are freed in Israel-- the people have willingly offered themselves" [Robinson].


4-5. Allusion is here made, in general terms, to God's interposition on behalf of His people.

<hi type="bold">Seir ... the field of Edom--</hi>represent the mountain range and plain extending along the south from the Dead Sea to the Elanitic Gulf.

<hi type="bold">thou wentest out--</hi>indicates the storm to have proceeded from the south or southeast.

4-5. Allusion is here made, in general terms, to God's interposition on behalf of His people. Seir... the field of Edom-- represent the mountain range and plain extending along the south from the Dead Sea to the Elanitic Gulf. thou wentest out-- indicates the storm to have proceeded from the south or southeast.


6-8. The song proceeds in these verses to describe the sad condition of the country, the oppression of the people, and the origin of all the national distress in the people's apostasy from God. Idolatry was the cause of foreign invasion and internal inability to resist it.


9. expresses gratitude to the respective leaders of the tribes which participated in the contest; but, above all, to God, who inspired both the patriotic disposition and the strength.


<hi type="bold">10. Speak--</hi>that is, join in this song of praise.

<hi type="bold">white asses--</hi>Those which are purely white are highly prized, and being costly, are possessed only by the wealthy and great.

<hi type="bold">Ye that sit in judgment--</hi>has been rendered, "ye that repose on tapestries."

10. Speak-- that is, join in this song of praise. white asses-- Those which are purely white are highly prized, and being costly, are possessed only by the wealthy and great. Ye that sit in judgment-- has been rendered, "ye that repose on tapestries."


<hi type="bold">11-14. The wells which are at a little distance from towns in the East, are, in unsettled times, places of danger. But in peace they are scenes of pleasant and joyous resort. The poetess anticipates that this song may be sung, and the righteous acts of the Lord rehearsed at these now tranquil "places of drawing water." Deborah now rouses herself to describe, in terms suitable to the occasion, the preparation and the contest, and calls in a flight of poetic enthusiasm on Barak to parade his prisoners in triumphal procession. Then follows a eulogistic enumeration of the tribes which raised the commanded levy, or volunteered their services--</hi>the soldiers of Ephraim who dwelt near the mount of the Amalekites, the small quota of Benjamin; "the governors," valiant leaders "out of Machir," the western Manasseh; out of Zebulun.

11-14. The wells which are at a little distance from towns in the East, are, in unsettled times, places of danger. But in peace they are scenes of pleasant and joyous resort. The poetess anticipates that this song may be sung, and the righteous acts of the Lord rehearsed at these now tranquil "places of drawing water." Deborah now rouses herself to describe, in terms suitable to the occasion, the preparation and the contest, and calls in a flight of poetic enthusiasm on Barak to parade his prisoners in triumphal procession. Then follows a eulogistic enumeration of the tribes which raised the commanded levy, or volunteered their services-- the soldiers of Ephraim who dwelt near the mount of the Amalekites, the small quota of Benjamin; "the governors," valiant leaders "out of Machir," the western Manasseh; out of Zebulun.


15. Then comes a reproachful notice of the tribes which did not obey the summons to take the field against the common enemy of Israel. By the

<hi type="bold">divisions--</hi>that is, the watercourses which descend from the eastern hills unto the Jordan and Dead Sea.

<hi type="bold">For the divisions of Reuben there were great thoughts of heart--</hi>They felt the patriotic impulse and determined, at first, to join the ranks of their western brethren, but resiled from the purpose, preferring their peaceful shepherd songs to the trumpet sound of war.

15. Then comes a reproachful notice of the tribes which did not obey the summons to take the field against the common enemy of Israel. By the divisions-- that is, the watercourses which descend from the eastern hills unto the Jordan and Dead Sea. For the divisions of Reuben there were great thoughts of heart-- They felt the patriotic impulse and determined, at first, to join the ranks of their western brethren, but resiled from the purpose, preferring their peaceful shepherd songs to the trumpet sound of war.


<hi type="bold">17-18. Gilead abode beyond Jordan--</hi>that is, Both Gad and the eastern half to Manasseh chose to dwell at ease in their Havoth-jair, or "villages of tents," while Dan and Asher, both maritime tribes, continued with their ships and in their "breaches" ("havens"). The mention of these craven tribes (<reference osisRef="Judg.5.18">Jud 5:18</reference>) is concluded with a fresh burst of commendation on Zebulun and Naphtali.

17-18. Gilead abode beyond Jordan-- that is, Both Gad and the eastern half to Manasseh chose to dwell at ease in their Havoth-jair, or "villages of tents," while Dan and Asher, both maritime tribes, continued with their ships and in their "breaches" ("havens"). The mention of these craven tribes (Jud 5:18) is concluded with a fresh burst of commendation on Zebulun and Naphtali.


19-22. describes the scene of battle and the issue. It would seem (<reference osisRef="Judg.5.19">Jud 5:19</reference>) that Jabin was reinforced by the troops of other Canaanite princes. The battlefield was near Taanach (now Ta'annuk), on a tell or mound in the level plain of Megiddo (now Leijun), on its southwestern extremity, by the left bank of the Kishon.

<hi type="bold">they took no gain of money--</hi>They obtained no plunder.

19-22. describes the scene of battle and the issue. It would seem (Jud 5:19) that Jabin was reinforced by the troops of other Canaanite princes. The battlefield was near Taanach (now Ta'annuk), on a tell or mound in the level plain of Megiddo (now Leijun), on its southwestern extremity, by the left bank of the Kishon. they took no gain of money-- They obtained no plunder.


<hi type="bold">23. Curse ye Meroz--</hi>a village on the confines of Issachar and Naphtali, which lay in the course of the fugitives, but the inhabitants declined to aid in their destruction.

23. Curse ye Meroz-- a village on the confines of Issachar and Naphtali, which lay in the course of the fugitives, but the inhabitants declined to aid in their destruction.


24-27. is a most graphic picture of the treatment of Sisera in the tent of Jael.


<hi type="bold">28-30. In these verses a sudden transition is made to the mother of the Canaanite general, and a striking picture is drawn of a mind agitated between hope and fear--</hi>impatient of delay, yet anticipating the news of victory and the rewards of rich booty.

<hi type="bold">the lattice--</hi>a lattice window, common to the houses in warm countries for the circulation of air.

28-30. In these verses a sudden transition is made to the mother of the Canaanite general, and a striking picture is drawn of a mind agitated between hope and fear-- impatient of delay, yet anticipating the news of victory and the rewards of rich booty. the lattice-- a lattice window, common to the houses in warm countries for the circulation of air.


<title type="x-s2">CHAPTER 6</title> <title type="x-s3"><reference osisRef="Judg.6.1-Judg.6.6">Jud 6:1-6</reference>. The Israelites, for Their Sins, Oppressed by Midian.</title>

<hi type="bold">1. and the Lord delivered them into the hand of Midian--</hi>Untaught by their former experiences, the Israelites again apostatized, and new sins were followed by fresh judgments. Midian had sustained a severe blow in the time of Moses (<reference osisRef="Num.31.1-Num.31.18">Nu 31:1-18</reference>); and the memory of that disaster, no doubt, inflamed their resentment against the Israelites. They were wandering herdsmen, called "children of the East," from their occupying the territory east of the Red Sea, contiguous to Moab. The destructive ravages they are described as at this time committing in the land of Israel are similar to those of the Bedouin Arabs, who harass the peaceful cultivators of the soil. Unless composition is made with them, they return annually at a certain season, when they carry off the grain, seize the cattle and other property; and even life itself is in jeopardy from the attacks of those prowling marauders. The vast horde of Midianites that overran Canaan made them the greatest scourge which had ever afflicted the Israelites.

CHAPTER 6 Jud 6:1-6. The Israelites, for Their Sins, Oppressed by Midian. 1. and the Lord delivered them into the hand of Midian-- Untaught by their former experiences, the Israelites again apostatized, and new sins were followed by fresh judgments. Midian had sustained a severe blow in the time of Moses (Nu 31:1-18); and the memory of that disaster, no doubt, inflamed their resentment against the Israelites. They were wandering herdsmen, called "children of the East," from their occupying the territory east of the Red Sea, contiguous to Moab. The destructive ravages they are described as at this time committing in the land of Israel are similar to those of the Bedouin Arabs, who harass the peaceful cultivators of the soil. Unless composition is made with them, they return annually at a certain season, when they carry off the grain, seize the cattle and other property; and even life itself is in jeopardy from the attacks of those prowling marauders. The vast horde of Midianites that overran Canaan made them the greatest scourge which had ever afflicted the Israelites.


<hi type="bold">2. made ... dens ... in the mountains and caves--</hi>not, of course, excavating them, for they were already, but making them fit for habitation.

2. made... dens... in the mountains and caves-- not, of course, excavating them, for they were already, but making them fit for habitation.


<title type="x-s3"><reference osisRef="Judg.6.7-Judg.6.10">Jud 6:7-10</reference>. A Prophet Rebukes Them.</title>

<hi type="bold">8. the Lord sent a prophet unto the children of Israel--</hi>The curse of the national calamity is authoritatively traced to their infidelity as the cause.

Jud 6:7-10. A Prophet Rebukes Them. 8. the Lord sent a prophet unto the children of Israel-- The curse of the national calamity is authoritatively traced to their infidelity as the cause.


<title type="x-s3"><reference osisRef="Judg.6.11-Judg.6.16">Jud 6:11-16</reference>. An Angel Sends Gideon to Deliver Them.</title>

<hi type="bold">11. there came an angel of the Lord--</hi>He appeared in the character and equipments of a traveller (<reference osisRef="Judg.6.21">Jud 6:21</reference>), who sat down in the shade to enjoy a little refreshment and repose. Entering into conversation on the engrossing topic of the times, the grievous oppression of the Midianites, he began urging Gideon to exert his well-known prowess on behalf of his country. Gideon, in replying, addresses him at first in a style equivalent (in Hebrew) to "sir," but afterwards gives to him the name usually applied to God.

<hi type="bold">an oak--</hi>Hebrew, "the oak"--as famous in after-times.

<hi type="bold">Ophrah--</hi>a city in the tribe of Manasseh, about sixteen miles north of Jericho, in the district belonging to the family of Abiezer (<reference osisRef="Josh.17.2">Jos 17:2</reference>).

<hi type="bold">his son Gideon threshed wheat by the wine-press--</hi>This incident tells emphatically the tale of public distress. The small quantity of grain he was threshing, indicated by his using a flail instead of the customary treading of cattle--the unusual place, near a wine-press, under a tree, and on the bare ground, not a wooden floor, for the prevention of noise--all these circumstances reveal the extreme dread in which the people were living.

Jud 6:11-16. An Angel Sends Gideon to Deliver Them. 11. there came an angel of the Lord-- He appeared in the character and equipments of a traveller (Jud 6:21), who sat down in the shade to enjoy a little refreshment and repose. Entering into conversation on the engrossing topic of the times, the grievous oppression of the Midianites, he began urging Gideon to exert his well-known prowess on behalf of his country. Gideon, in replying, addresses him at first in a style equivalent (in Hebrew) to "sir," but afterwards gives to him the name usually applied to God. an oak-- Hebrew, "the oak"--as famous in after-times. Ophrah-- a city in the tribe of Manasseh, about sixteen miles north of Jericho, in the district belonging to the family of Abiezer (Jos 17:2). his son Gideon threshed wheat by the wine-press-- This incident tells emphatically the tale of public distress. The small quantity of grain he was threshing, indicated by his using a flail instead of the customary treading of cattle--the unusual place, near a wine-press, under a tree, and on the bare ground, not a wooden floor, for the prevention of noise--all these circumstances reveal the extreme dread in which the people were living.


<hi type="bold">13. if the Lord be with us, why then is all this befallen us?--</hi>Gideon's language betrays want of reflection, for the very chastisements God had brought on His people showed His presence with, and His interest in, them.

13. if the Lord be with us, why then is all this befallen us?-- Gideon's language betrays want of reflection, for the very chastisements God had brought on His people showed His presence with, and His interest in, them.


<hi type="bold">14-16. the Lord looked upon him, and said, Go in this thy might ... have not I sent thee?--</hi>The command and the promise made Gideon aware of the real character of his visitor; and yet like Moses, from a sense of humility, or a shrinking at the magnitude of the undertaking, he excused himself from entering on the enterprise. And even though assured that, with the divine aid, he would overcome the Midianites as easily as if they were but one man, he still hesitates and wishes to be better assured that the mission was really from God. He resembles Moses also in the desire for a sign; and in both cases it was the rarity of revelations in such periods of general corruption that made them so desirous of having the fullest conviction of being addressed by a heavenly messenger. The request was reasonable, and it was graciously granted [Jud 6:18].

14-16. the Lord looked upon him, and said, Go in this thy might... have not I sent thee?-- The command and the promise made Gideon aware of the real character of his visitor; and yet like Moses, from a sense of humility, or a shrinking at the magnitude of the undertaking, he excused himself from entering on the enterprise. And even though assured that, with the divine aid, he would overcome the Midianites as easily as if they were but one man, he still hesitates and wishes to be better assured that the mission was really from God. He resembles Moses also in the desire for a sign; and in both cases it was the rarity of revelations in such periods of general corruption that made them so desirous of having the fullest conviction of being addressed by a heavenly messenger. The request was reasonable, and it was graciously granted [Jud 6:18].


<title type="x-s3"><reference osisRef="Judg.6.17-Judg.6.32">Jud 6:17-32</reference>. Gideon's Present Consumed by Fire.</title>

<hi type="bold">18. Depart not hence, I pray thee, until I ... bring forth my present--</hi>Hebrew, my mincha, or "meat offering"; and his idea probably was to prove, by his visitor's partaking of the entertainment, whether or not he was more than man.

Jud 6:17-32. Gideon's Present Consumed by Fire. 18. Depart not hence, I pray thee, until I... bring forth my present-- Hebrew, my mincha, or "meat offering"; and his idea probably was to prove, by his visitor's partaking of the entertainment, whether or not he was more than man.


<hi type="bold">19-23. Gideon went in, and made ready a kid; ... the flesh he put in a basket, and he put the broth in a pot--</hi>(See on <reference osisRef="Gen.18.7">Ge 18:7</reference>). The flesh seems to have been roasted, which is done by cutting it into kobab, that is, into small pieces, fixed on a skewer, and put before the fire. The broth was for immediate use; the other, brought in a hand-basket was intended to be a future supply to the traveller. The miraculous fire that consumed it and the vanishing of the stranger, not by walking, but as a spirit in the fire, filled Gideon with awe. A consciousness of demerit fills the heart of every fallen man at the thought of God, with fear of His wrath; and this feeling was increased by a belief prevalent in ancient times, that whoever saw an angel would forthwith die. The acceptance of Gideon's sacrifice betokened the acceptance of his person; but it required an express assurance of the divine blessing, given in some unknown manner, to restore his comfort and peace of mind.

19-23. Gideon went in, and made ready a kid;... the flesh he put in a basket, and he put the broth in a pot-- (See on Ge 18:7). The flesh seems to have been roasted, which is done by cutting it into kobab, that is, into small pieces, fixed on a skewer, and put before the fire. The broth was for immediate use; the other, brought in a hand-basket was intended to be a future supply to the traveller. The miraculous fire that consumed it and the vanishing of the stranger, not by walking, but as a spirit in the fire, filled Gideon with awe. A consciousness of demerit fills the heart of every fallen man at the thought of God, with fear of His wrath; and this feeling was increased by a belief prevalent in ancient times, that whoever saw an angel would forthwith die. The acceptance of Gideon's sacrifice betokened the acceptance of his person; but it required an express assurance of the divine blessing, given in some unknown manner, to restore his comfort and peace of mind.


<hi type="bold">24-32. it came to pass the same night, that the Lord said unto him--</hi>The transaction in which Gideon is here described as engaged was not entered on till the night after the vision.

24-32. it came to pass the same night, that the Lord said unto him-- The transaction in which Gideon is here described as engaged was not entered on till the night after the vision.


<title type="x-s3"><reference osisRef="Judg.6.33-Judg.6.39">Jud 6:33-39</reference>. The Signs.</title>

<hi type="bold">33. all the Midianites ... pitched in Jezreel--</hi>The confederated troops of Midian, Amalek, and their neighbors, crossing the Jordan to make a fresh inroad on Canaan, encamped in the plains of Esdraelon (anciently Jezreel). The southern part of the Ghor lies in a very low level, so that there is a steep and difficult descent into Canaan by the southern wadies. Keeping this in view, we see the reason why the Midianite army, from the east of Jordan, entered Canaan by the northern wadies of the Ghor, opposite Jezreel.

Jud 6:33-39. The Signs. 33. all the Midianites... pitched in Jezreel-- The confederated troops of Midian, Amalek, and their neighbors, crossing the Jordan to make a fresh inroad on Canaan, encamped in the plains of Esdraelon (anciently Jezreel). The southern part of the Ghor lies in a very low level, so that there is a steep and difficult descent into Canaan by the southern wadies. Keeping this in view, we see the reason why the Midianite army, from the east of Jordan, entered Canaan by the northern wadies of the Ghor, opposite Jezreel.


<hi type="bold">34. the Spirit of the Lord came upon Gideon--</hi>Called in this sudden emergency into the public service of his country, he was supernaturally endowed with wisdom and energy commensurate with the magnitude of the danger and the difficulties of his position. His summons to war was enthusiastically obeyed by all the neighboring tribes. On the eve of a perilous enterprise, he sought to fortify his mind with a fresh assurance of a divine call to the responsible office. The miracle of the fleece was a very remarkable one--especially, considering the copious dews that fall in his country. The divine patience and condescension were wonderfully manifested in reversing the form of the miracle. Gideon himself seems to have been conscious of incurring the displeasure of God by his hesitancy and doubts; but He bears with the infirmities of His people. <chapter eID="Judg.6"/>

34. the Spirit of the Lord came upon Gideon-- Called in this sudden emergency into the public service of his country, he was supernaturally endowed with wisdom and energy commensurate with the magnitude of the danger and the difficulties of his position. His summons to war was enthusiastically obeyed by all the neighboring tribes. On the eve of a perilous enterprise, he sought to fortify his mind with a fresh assurance of a divine call to the responsible office. The miracle of the fleece was a very remarkable one--especially, considering the copious dews that fall in his country. The divine patience and condescension were wonderfully manifested in reversing the form of the miracle. Gideon himself seems to have been conscious of incurring the displeasure of God by his hesitancy and doubts; but He bears with the infirmities of His people.


<title type="x-s2">CHAPTER 7</title> <title type="x-s3"><reference osisRef="Judg.7.1-Judg.7.8">Jud 7:1-8</reference>. Gideon's Army.</title>

<hi type="bold">1. Jerubbaal--</hi>This had now become Gideon's honorable surname, "the enemy of Baal."

<hi type="bold">well--</hi>rather "spring of Harod," that is, "fear, trembling"; probably the same as the fountain in Jezreel (<reference osisRef="1Sam.29.1">1Sa 29:1</reference>). It was situated not far from Gilboa, on the confines of Manasseh, and the name "Harod" was bestowed on it with evident reference to the panic which seized the majority of Gideon's troops. The host of the Midianites were on the northern side of the valley, seemingly deeper down in the descent towards the Jordan, near a little eminence.

CHAPTER 7 Jud 7:1-8. Gideon's Army. 1. Jerubbaal-- This had now become Gideon's honorable surname, "the enemy of Baal." well-- rather "spring of Harod," that is, "fear, trembling"; probably the same as the fountain in Jezreel (1Sa 29:1). It was situated not far from Gilboa, on the confines of Manasseh, and the name "Harod" was bestowed on it with evident reference to the panic which seized the majority of Gideon's troops. The host of the Midianites were on the northern side of the valley, seemingly deeper down in the descent towards the Jordan, near a little eminence.


<hi type="bold">2. the Lord said unto Gideon, The people ... are too many--</hi>Although the Israelitish army mustered only thirty-two thousand (or one-sixth of the Midianitish host), the number was too great, for it was the Lord's purpose to teach Israel a memorable lesson of dependence on Him.

2. the Lord said unto Gideon, The people... are too many-- Although the Israelitish army mustered only thirty-two thousand (or one-sixth of the Midianitish host), the number was too great, for it was the Lord's purpose to teach Israel a memorable lesson of dependence on Him.


<hi type="bold">3. Now therefore ..., proclaim in the ears of the people, saying, Whosoever is fearful ... let him return--</hi>This proclamation was in terms of an established law (<reference osisRef="Deut.20.8">De 20:8</reference>).

3. Now therefore..., proclaim in the ears of the people, saying, Whosoever is fearful... let him return-- This proclamation was in terms of an established law (De 20:8).


<hi type="bold">4. too many--</hi>Two reductions were ordered, the last by the application of a test which was made known to Gideon alone.

4. too many-- Two reductions were ordered, the last by the application of a test which was made known to Gideon alone.


<hi type="bold">5. bring them down unto the water--</hi>When the wandering people in Asia, on a journey or in haste, come to water, they do not stoop down with deliberation on their knees, but only bend forward as much as is necessary to bring their hand in contact with the stream, and throw it up with rapidity, and at the same time such address, that they do not drop a particle. The Israelites, it seems, were acquainted with the practice; and those who adopted it on this occasion were selected as fit for a work that required expedition. The rest were dismissed according to the divine direction.

5. bring them down unto the water-- When the wandering people in Asia, on a journey or in haste, come to water, they do not stoop down with deliberation on their knees, but only bend forward as much as is necessary to bring their hand in contact with the stream, and throw it up with rapidity, and at the same time such address, that they do not drop a particle. The Israelites, it seems, were acquainted with the practice; and those who adopted it on this occasion were selected as fit for a work that required expedition. The rest were dismissed according to the divine direction.


<hi type="bold">7. the Lord said, By the three hundred men that lapped will I save you--</hi>It is scarcely possible to conceive a more severe trial than the command to attack the overwhelming forces of the enemy with such a handful of followers. But Gideon's faith in the divine assurance of victory was steadfast, and it is for this he is so highly commended (<reference osisRef="Heb.11.32">He 11:32</reference>).

7. the Lord said, By the three hundred men that lapped will I save you-- It is scarcely possible to conceive a more severe trial than the command to attack the overwhelming forces of the enemy with such a handful of followers. But Gideon's faith in the divine assurance of victory was steadfast, and it is for this he is so highly commended (He 11:32).


<hi type="bold">8. the host of Midian was beneath him in the valley--</hi>Attention to the relative position of the parties is of the greatest importance to an understanding of what follows.

8. the host of Midian was beneath him in the valley-- Attention to the relative position of the parties is of the greatest importance to an understanding of what follows.


<title type="x-s3"><reference osisRef="Judg.7.9-Judg.7.15">Jud 7:9-15</reference>. He Is Encouraged by the Dream and the Interpretation of the Barley Cake.</title>

<hi type="bold">9-10. Arise, get thee down unto the host ... But if thou fear to go down, go thou with Phurah thy servant--</hi>In ancient times it was reckoned no degradation for persons of the highest rank and character to act as spies on an enemy's camp; and so Gideon did on this occasion. But the secret errand was directed by God, who intended that he should hear something which might animate his own valor and that of his troops.

Jud 7:9-15. He Is Encouraged by the Dream and the Interpretation of the Barley Cake. 9-10. Arise, get thee down unto the host... But if thou fear to go down, go thou with Phurah thy servant-- In ancient times it was reckoned no degradation for persons of the highest rank and character to act as spies on an enemy's camp; and so Gideon did on this occasion. But the secret errand was directed by God, who intended that he should hear something which might animate his own valor and that of his troops.