The Altar of Testimony Built. JOSHUA, XXII, XXIII. nothing but "their suburbs-a limited circuit of ground CHAPTER XXII. Joshua's Exhortation Before His Death. 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 (Exodus, 20, 24; Leviticus, 17. 8, 9; Deuteronomy, 12. 5-13,), 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 the whole tribes would form a united and obedient community of worshippers. 21. then the children of Reuben, &c., answered-repudiating, in the strongest terms, the alleged crime, and deponing that so far from entertaining the intention imputed to them, their only object was to perpetuate the memory of their alliance with Israel, and their adherence to the worship of Israel's God. Ver. 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 neighbouring tribe, was able to repress any renewed 30-34. THE DEPUTIES SATISFIED. 30-34. it pleased hostilities; the auxiliary Israelites from the eastern them-The explanation not only gave perfect satisfacside of the Jordan were now discharged from service, tion to the deputies, but elicited from them expressions Joshua dismissed them with high commendations of of unbounded joy and thankfulness. "This day we their fidelity, and earnest admonitions to cultivate per- perceive that the Lord is among us," i.e., by his gra petual piety in life. The redundancy of the language iscious presence and preventing goodness, which has kept remarkable, and shows how important, in the judg. you from falling into the suspected sin, and rescued ment of the venerable leader, a steadfast observance the nation from the calamity of a fratricidal war or of the divine law was to personal happiness, as well as providential judgments. This episode reflects honour national prosperity. 3. ye have not left your brethren upon all parties, and shows that piety and zeal for the these many days unto this day-For the space of seven honour and worship of God animated the people that years. 4-7. get ye unto your tents-i.e., home; for their entered Canaan to an extent far beyond what was families had been left in fortified towns (Numbers, 32. exemplified in many other periods of the history of 17.). 8. he spake unto them, saying, Return with much Israel. riches-In cattle, clothes, and precious metals. divide the spoil of your enemies with your brethren- see on Numbers 31. 25-39. 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-This altar was probably an immense pile of stones and earth. The generality of our translators suppose 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 (v. 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 barrier between us and you," &c. 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 facsimilie of the altar at Shiloh, as a witness they acknowledged the same God, and practised the same rites of worship as the brethren in Canaan. 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 whole 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 considerations, 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 rumoured rebellion against God (Deuteronomy, 13, 13-15.). The quality of the deputies evinced the deep solicitude that CHAPTER XXII. Ver. 1, 2. JOSHUA'S EXHORTATION BEFORE HIS DEATH. 1. a long time after 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. 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. 3. BY FORMER BENEFITS. 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. Sinking all thoughts of his personal services, he ascribed the subjugation and occupation of Canaan entirely to the favouring presence and aid of God; and in doing so, he spoke not more piously than truly. This had been promised (Deuteronomy, 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 amongst the tribes. 5-11. BY PROMISES. 5-11. The Lord your God, he shall expel them from betore you, as the Lord your God has 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 connexions with the Canaan. ites, 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 briliant and easy victories (Leviticus, 26. 7; Deuteronomy, 28.7; 32 30.). 11. Take good heed, therefore, that ye love the Lord your God-The sum of his exhortation is comprised in the love of God, which is the end or fulfilment of the law (Deuteronomy, 6, 5; 11. 13; Matthew, 22. 37.). 12. BY THREATENINGS IN CASE OF DISOBEDIENCE. 12. Else if ye do in any wise go back, and cleave to the remnant of those nations-By "going back" is meant transgression of the divine law; and as marriage connexions with the idolatrous Canaanites would present many and strong temptations to transgress it, these were strictly prohibited (Exodus, 34. 12-16; Deuteronomy, 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 on Exodus, 23, 33; Numbers, 33, 55; Deuteronomy. 7. 16. CHAPTER XXIV. His Age and Death, or, as many think, it is a figurative expression for uncontrollable terror (Exodus, 23. 27, 28.). 14-28. Now therefore fear the Lord, and serve him in sincerity and 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 urges 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 practise of the idolatry, whether in the form of Zabaismthe fire-worship of their Chaldean ancestors, or the grosser superstitions of the Canaanites, 26. Joshua wrote these words in the books of the law of God-Regis tered the engagements of that solemn covenant in the book of sacred history. took a great stone-According to the usage of ancient times to erect stone pillars as monuments of public transactions. set it up under an oak-Or terebinth, in all likelihood, the same as that at the root of which Jacob buried the idols, and charms found in his family. that was by the sanctuary of the Lord-Either the spot where the ark had stood, or else the place around, so called from that religious meeting as Jacob named Bethel the house of God. 14-33. HIS AGE AND DEATH. 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 acknow Ver. 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 (ch. 8. 30, 15. 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 (Genesis, 12 6, 7; 33. 18-20; 35. 2-4.). they presented themselves be-ledged; and a testimonial in the form of a statue or fare 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 Judges, 20. 1-18; 1 Samuel, 4. 3; 2 Samuel, 15. 24.). But the statement, not necessarily implying this, may be viewed as expressing only the religious character of the ceremony. [HENGSTENBERG.] 2-13. RELATES GOD'S BENEFITS. 2. Joshua said nto 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; and 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, viz., at Ur. Terah, the father of Abraham and the father of Nahorace on Genesis, 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 ase of material images (Genesis, 31. 19, 34.). 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 impuise 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. 4. I gave unto Esau mount Seir-(see on Genesis, 20. 8, 9.1. In order that he might be no obstacle to Jacob and his posterity being the exclusive heirs of Canaan. 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, 151 obelisk would have been immediately raised to his honour, 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." 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 honour. "Israel served the Lord all the days of Joshua, and all the days of the elders that overlived Joshua." 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 theyarrived 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-Kesitah, 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 Mahommedan Welce, but there is no reason to doubt that the precious deposit of Joseph's remains may be concealed there at the present time. 33. Eleazar the son of Aaron died, and they buried him in mount EphraimThe 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.] Ver. 1-3. THE BOOK OF JUDGES. CHAPTER L 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 council 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 enquiry related to the choice of an individual commander, or to the honour of precedency among the tribes. 2. the Lord said, Judah shall go upThe predicted pre-eminence, (Genesis, 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. 3. Judah said unto Simeon, Come up with me, that we may fight against the Canaanites-Being conterminous tribes, (Joshua, 19. 1, 2.) they had a common interest, and were naturally associated in this enterprise. 4-21. ADONI-BEZEK JUSTLY REQUITED. Bezek-This place lay within the domain of Judah, about twelve miles south of Jerusalem. 5. found Adoni-bezek-i.e., lord of Bezek-he was "found," i. e., 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 Adonibezek himself, whose conscience read his atrocious crimes in their punishment. 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. 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 (Joshua, 15, 63,) is here noticed to account for its being in the possession of the Judahites; and they brought Adoni-bezek thither, 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. The story of Caleb's acquisition of Hebron is here repeated (Joshua, 15. 16-19.). 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 (Numbers, 24. 21, 22.). If he might not himself, his posterity did accept the invitation of Moses Numbers, 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, (Genesis, 14. 7. from the palm grove which sheltered it. Thence they removed from some unknown cause, and associating themselves with Judah, joined in an expedition against Arad, in the southern part of Canaan Numbers, 21. 1.). On the conquest of that district, some of this pastoral people pitched their tents there, while others migrated to the north (ch. 4. 17.). 17-29. and Judah went with Simeon his brother-The course of the narrative is here resumed from v. 9, and an account given of Judah returning the services of Simeon, (v. 3.) by aiding in the prosecution of the war within the neighbouring tribes. slew the Canaanites that inhabited Zephathor Zephathah, (2 Chronicles, 14. 10.) a valley lying in the southern portion of Canaan. Hormah-destroyed in fulfilment of an early vow of the Israelites (see on Numbers, 21. 1-3.). 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. 19. the Lord was with Judah; but they could not drive out the inhabitants of the valley-The war was of the Lord, whose omnipotent aid would have ensured their success in every encounter, whether on the mountains or the plains, with foot soldiers or cavalry. It was distrust-the want of a simple and firm reliance on the promise of God-that made them afraid of the iron chariots (see on Joshua, 11. 4-9.. 21. the children of Benjamin did not drive out the Jebusites that inhabited Jerusalem-Judah had expelled the people from their part of Jerusalem (v. 8.). The border of the two tribes ran through the city--Israelites and natives must have been closely intermingled. 22-26. SOME CANAANITES LEFT. 22, 23. the house of Joseph-the tribe of Ephraim, as distinguished from Manasseh, (v. 27.) 24. the spies said, Shew us the entrance into the city i. e, the avenues to the city, and the weakest part of the walls. we will shew thee mercyThe Israelites might employ these means of getting possession of a place which was divinely appropriated to them: they might promise life and rewards to this man, though he and all the Canaanites were doomed to destruction (Joshua, 2. 12-14,; but we may assume the promise was suspended on his embracing the true religion, or quitting the country, as he did. If they had seen him to be firmly opposed to either of these alternatives, they would not have constrained him by promises any more than by threats to betray his countrymen. But if they found him disposed to be serviceable, and to aid the invaders in executing the will of God, they might promise to spare him. Luz-See on (Genesis, 12. 8; 28. 19.). 27-36. The same course of subjugation was carried on in the other tribes to a partial extent, and with varying success. Many of the natives, no doubt, during the progress of this exterminating war, saved themselves by flight, and became, it is thought, the first colonists in Greece, Italy, and other countries. But a large portion made a stout resistance, and retained possession of their old abodes in Canaan. In other cases, when the natives were vanquished, avarice led the Israelites to spare the idolators, contrary to the express command of God; and their disobedience to his orders in this matter involved them in many troubles which this book describes. An Angel Rebukes the People at Bochim. CHAPTER II. JUDGES, II, II. Ver. 1-10. AN ANGEL SENT TO REBUKE THE PEOPLE AT BOCHIM. 1. 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 Exodus, 23. 20; Joshua, 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: and the memory of that religious engagement, which the angel's arrival from Gilgal awakened, gave emphatic force to his rebuke of their spostasy. 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 idolators, and placing themselves in the way of temptation, He left them to uffer the punishment of their misdeeds. 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. 6-10. and when Joshua had let the people go-This passage is a repetition of Joshua, 24. 29-31, and it was inserted here to put the reader in possession of the reasons which called forth so strong and severe a rebuke from the angel of the Lord. During the life-time 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. 1-19. 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 frst eight verses of the next, contains a brief but comprehensive summary of the principles developed in the following history; and 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. 13. Ashtaroth-Also a plural word, denoting all the female divinities, whose rites were celebrated by the most gross and revolting impurities, 14. the anger of the Lord was hot against Israel, and he delivered them into the hands of the spoilers that spoiled them-Adversities in close and rapid succession befell them. But all these calamities were designed only as chastisementa, a course of correctional discipline by which God | brought His people to see and repent of their errors; for as they returned to faith and allegiance, he "raised up judges" (v. 16.). which delivered them out of the hand of those that spoiled them-The judges who governed Israel were strictly God's vicegerents in the government of the people, He being the supreme ruler. Those who were thus elevated retained the dignity so long as they lived; but there was no regular, unbroken succession of judges. Individuals prompted by the inward, irresistible impulse of God's Spirit, when they witnessed the depressed state of their country, were Othniel Delivers Israel. roused to achieve its deliverance. It was usually accompanied by a special call, and the people seeing them endowed with extraordinary courage or strength, accepted them as delegates of heaven, and submitted to their sway. Frequently they were appointed only for a particular district, and their authority extended no farther than over the people whose interests they were commissioned to protect. They were without pomp, equipage, or emoluments attached to the office. They had no power to make laws; for these were given by God, nor to explain them, for that was the province of the priests-but they were officially upholders of the law, defenders of religion, avengers of all crimes, particularly of idolatry and its attendant vices. CHAPTER IIL Ver. 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. 5-7. BY COMMUNION WITH THESE, THE ISRAELITES COMMIT IDOLATRY. 5-7. The children of Israel dwelt among the Canaanites-The two classes 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 neighbours. 8-11. OTHNIEL DELIVERS ISRAEL. 8-11. sold themi. e., delivered them into the hand of Chushan-rishathaim, or Chusan "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 labour and privation. 9. when the children of Israel cried unto the Lord-In their distress they had recourse to earnest prayer, accompanied by humble and penitent confession of their errors. Othniel-(See on Joshua, 15, 17; chap. 1. 13.). His military experience qualified him for the work, while the gallant exploits he was known to have perfor.ned, gained him the full confidence of his countrymen in his ability as a leader. 10. The spirit of the Lord came upon him, and he judged Israel, and went out to war-Impelled by a supernatural influence, he undertook the difficult task of government at this national crisis-addressing himself to promote a general reformation of manners, the abolition of idolatry, the revival of pure religion, and then, after these preliminary measures, he collected a body of choice warriors to expel the foreign oppressors. the Lord delivered Chushan-rishathaim king of Mesopotamia into his hand, and his hand prevailed against Chushan-No details are given of this war, which, considering the resources of so potent a monarch, must have been a determined struggle. But the Israelitish arms were crowned through the blessing of God with victory, and Canaan regained its freedom and independence. 11. Othniel died-How powerful the influence of one good man is, in church or state, is best found in his loss. [BISHOP HALL.) 12-30. EHUD FROM EGLON. 12-14. the children of Israel did evil again in the sight of the Lord-The Israelites, deprived of the moral and political influence of Othniel, were not long in following their native bias to idolatry. the Lord strengthened Eglon 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 neighbours (the Ammonites and Amalekites, sworn enemies of Israel,) he first subjected the eastern tribes, then crossing the Jordan, 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. 15. Ehud, son of Gera-i.e., descended from Gera, one of Benjamin's sons (Genesis, 46 21.). left-handed-This peculiarity distinguished many in the Benjamite tribe (ch. 20. 16.). But the original word is rendered in some versions.-"bothhanded," a view countenanced by 1 Chronicles, 12. 2. by him the children of Israel sent a present unto Eglon the king of Moab-that is, the yearly tribute, which, according to eastern fashion, would be borne with ostentatious ceremony, and offered (v. 18.) by several messengers. 16. Enud 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. 19. quarries-Rather graven images, (Deuteronomy, 7. 25; Jeremiah, 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. 20. a summer parlour-Heb., "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. Ehud put forth his hand-The whole circumstances 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-shew the strength of his confidence that he was doing God service. 27. he blew a trumpet in the mount 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. 28. they went down after him, and took the fords-(See on Joshua, 2. 7.) with the view of preventing all escape to the Moabite coast, and by the slaughter of 10,000 men, rescued his country from a state of ignominious vassalage. 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 a hundred men with an ox-goad-This implement 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 labour as they could lay hold of at the moment, achieved this heroic exploit recorded. Deborah and Barak Deliver Israel. bath and it was not till after a grinding servitude of twenty years they were awakened to view it as the punishment of their sins, and to seek deliverance from God. 4. 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. 4. wife of Lapidoth-rendered by some "a woman of splendours." 5. she dwelt under the palmtree-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. 6. she sent and called Barak-By virtue of her official authority as judge. Kedesh-naphtali-Situated on an eminence, a little north of the Sea of Galilee, and so called to distinguish it from another Kedesh in Issachar. not the Lord of Israel commanded-A Hebrew form of making an emphatic communication. go and draw toward mount Tabor-an isolated mountain of Galilee, north-east corner of the plain of Esdraelon. It was a convenient place of rendezvous, and the enlistment is not to be considered as limited to 10,000, though a smaller force would have been inadequate. 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 battle-field 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 valour of the troops, than sanction, in the eyes of Israel, the uprising against an oppressor so powerful as Jabin. 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. 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 ch. 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. 13. the river of Kishon-The plain on its bank was chosen as the battle-field by Sisera himself, who was unconsciously drawn thither for the ruin of his army. 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. 15. the Lord discomfited Sisera-Heb., threw his army into confusion; men, horses, and chariots being intermingled in wild confusion. The disorder was produced by a supernatural panic (See on ch. 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 Ver. 1-17. DEBORAH AND BARAK DELIVER ISRAEL rank of its rider, and he saw therefore that his only FROM JABIN AND SISERA, 1. The children of Israel chance of escape was on foot. 16. but Barak pursued again did evil in the sight of the Lord, when Ehud was unto Harosheth-broken and routed, the main body of dead-The removal of this zealous judge again left Sisera's army fled northwards, others were forced into his infatuated countrymen without the restraint of the Kishon and drowned (see on ch. 5. 21.). 17, 18. religion. 2. Jabin, king of Canaan.-Jabin, a royal Sisera fled to the tent of Jael-According to the usages title (Joshua, 11. 1.). The second Jabin built a new of nomadic people, the duty of receiving the stranger capital on the ruins of the old (Joshua, 11. 10, 11.). The in the shick's absence devolves on his wife, and the northern Canaanites had recovered from the effect of moment the stranger is admitted into the tent, his their disastrous overthrow in the time of Joshua, claim to be defended or concealed from his pursuers and triumphed in their turn over Israel. This was the is established. 19. she gave him drink, and covered him severest oppression to which Israel had been subjec--Sisera reckoned on this as a pledge of his safety, ted. But it fell heaviest on the tribes in the north, especially in the tent of a friendly sheik; this pledge CHAPTER IV. |