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THE BOOK

OF

JUDGE S.

Year before the common Year of Christ, 1443.-Julian Period, 3271.-Year from the Flood, 904.-Year before the first Olympiad, 667.-Creation from Tisri, or September, 2561.

CHAPTER I.

After the death of Joshua, the Israelites purpose to attack the remaining Canaanites; and the tribe of Judah is directed to go up first, 1, 2-Judah and Simeon unite, at

tack the Canaanites and Perizzites, kill one thousand of them, take Adoni-bezek

prisoner, cut off his thumbs and great toes, and bring him to Jerusalem, where he dies, 3-7. Jerusalem conquered, 8. A new war with the Canaanites under the direction of Caleb, 10, 11. Kirjath-sepher taken by Othniel, on which he receives, as a reward, Achsah, the daughter of Caleb, and with her a south land with springs

of water, 12-15. The Kenites dwell among the people, 16. Judah and Simeon destroy the Canaanites in Zephath, Gaza, &c. 17-19 Hebron is given to Caleb, 20 Of the Benjamnites, house of Joseph, tribe of Manasseh, &c. 21-27. The I

raelites put the Canaanites to tribute, 23. Of the tribes of Ephraim, Zebulun, Asher, and Naphtali, 29-33. The Amorites force the children of Dan into the mountains, 34-36.

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Verse 1. Now after the days of Joshua] How long after the death of Joshua this happened, we cannot tell it is probable that it was not long. The enemies of the Israelites, finding their champion dead, would naturally avail themselves of their unsettled state, and make incursions on the country.

Who shall go up?] Joshua had left no successor; and every thing relative to the movements of this people must be determined either by caprice, or an especial direction of the Lord.

Verse 2. The Lord said, Judah shall go up] They had inquired of the Lord, by Phinehas, the high priest; and he had communicated to them the divine counsel.

Verse 3. Come up with me into my lot] It appears that the portions of Judah and Simeon had not been cleared of the Canaanites; or, that these were the parts which were now particularly invaded.

Verse 5. And they found Adoni-bezek] The word SD matsa, "he found," is used to express a hostile encounter between two parties; to attack, surprise, &c. This is probably its meaning here. Adoni-bezek is literally the lord of Bezek. It is very probable that the different Canaanitish tribes were governed by a sort of chieftains, similar to those among the clans of the ancient Scottish Highlanders. Bezek is said by some to have been in the tribe of Judah. Eusebius and St. Jerome mention two villages of this name, not in the tribe of Judah, but about seventeen miles from Sichem.

Verse 6. Cut off his thumbs] That he might never be able to draw his bow, or handle his sword; and great toes, that he might never be able to pursue, or escape from, an adversary.

Verse 7. Threescore and ten kings] Chieftains, heads of tribes, or military officers. For the word king cannot be taken here in its proper and usual sense.

Having their thumbs and their great toes cut off] That this was an ancient mode of treating enemies, we learn from Elian, who tells us, Var. Hist. 1. ii. c. 9. that "the Athenians, at the instigation of Cleon, son of Cleanetus, made a decree that all the inhabitants of the island of Egina should have the thumb cut off from the right hand, so that they might ever after be disabled from holding a spear; yet might handle an oar." This is considered by Ælian an act of great cruelty; and he wishes to Miner

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va, the guardian of the city, to Jupiter Eleutherius, and all the gods of Greece, that the Athenians had never done such things. It was a custom among those Romans, who did not like a military life, to cut off their own thumbs, that they might not be capable of serving in the army. Sometimes the parents cut off the thumbs of their children, that they might not be called into the army. According to Suetonius, in Vit. August. c. 24. a Roman knight who had cut off the thumbs of his two sons, to prevent them from being called to a military life, was, by the order of Augustus, publicly sold, both he and his property. These are the words of Suetonius:-Equitem Romanum, quod duobus filiis adolescentibus, causa detrectandi sacramenti; pollices amputasset, ipsum bonaque subjecit hasta. Calmet remarks, that the Italian language has preserved a term, poltrone, which signifies one whose thumb is cut off, to designate a soldier destitute of courage and valour. We use poltron to signify a dastardly fellow, without considering the import of the original. There have been found frequent instances of persons maiming themselves, that they might be incapacitated for military duty. I have heard an instance in which a knavish soldier discharged his gun through his hand, that he might be discharged from his regiment. The cutting off of the thumbs was probably designed for a double purpose: 1. To incapacitate them for war: and, 2. To brand them as cowards.

Gathered their meat under my table] I think this was a proverbial mode of expression, to signify reduction to the meanest servitude: for it is not at all likely that seventy kings, many of whom must have been contemporaries, were placed under the table of the king of Bezek, and there fed; as in the houses of poor persons, the dogs are fed with crumbs and offal, under the table of their owners.

So God hath requited me] The king of Bezek seems to have had the knowledge of the true God, and a proper notion of a divine providence. He now feels himself reduced to that state to which he had cruelly reduced others. Those acts in him, were acts of tyrannous cruelty: the act toward him was an act of retributive justice.

And there he died] He continued at Jerusalem in a servile and degraded condition till the day of his death. How long he lived after his disgrace, we know not.

Verse 8. Had fought against Jerusalem] We read this verse in a parenthesis, because we suppose that it refers to the taking of this city by Joshua, for, as he had

9 And afterward the children of Judah went [ 16 T And the children of the Kenite, Moses' down to fight against the Canaanites, that dwelt father-in-law, went up out of the city of palm in the mountain, and in the south, and in the trees with the children of Judah into the wil* valley. derness of Judah, which lieth in the south of Arad; and they went and dwelt among the people.

10 And Judah went out against the Canaanites that dwelt in Hebron: (now the name of Hebron before was Kirjath-arba:) and they slew Sheshai, and Ahiman, and Talmai.

11 །「 And from thence he went against the inhabitants of Debir: and the name of Debir before was Kirjath-sepher:

12 And Caleb said, He that smiteth Kirjathsepher, and taketh it, to him will I give Achsah my daughter to wife.

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13 And Othniel, the son of Kenaz, Caleb's younger brother, took it: and he gave him Achsah his daughter to wife.

14 And it came to pass, when she came to him, that she moved him to ask of her father a field: and she lighted from off her ass; and Caleb said unto her, What wilt thou?

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15 And she said unto him, Give me a blessing: for thou hast given me a south land; give me also springs of water. And Caleb gave her the upper springs and the nether springs.

i Josh. 10. 36. & 11. 21, & 15, 13.-k Or, low country - Josh, 14. 15. & 15. 13, 14-m Josh. 15. 15.-n Josh. 15. 16, 17.-0 Ch. 3. 9-p Josh. 15. 19, 19-r Gen. 33. 11. Ch. 4. 11, 17. 1 Sam. 15. 6. 1 Chron. 2. 55. Jer. 35. 2.-1 Deut. 34. 3.-a Numb.

conquered its armies and slew its king, Josh. x. 25. it is probable that he took the city: yet we find that the Jebusites still dwelt in it, Josh. xv. 63. and that the men of Judah could not drive them out, which probably refers to the strong hold or fortress on mount Zion, which the Jebusites held till the days of David, who took it, and totally destroyed the Jebusites. See 2 Sam. v. 6-9. and 1 Chron. xi. 4-8. It is possible that the Jebusites, who had been discomfited by Joshua, had again become sufficiently strong to possess themselves of Jerusalem; and that they were now defeated, and the city itself set on fire: but, that they still were able to keep possession of their strong fort on mount Zion, which appears to have been the citadel of Jerusalem.

Verse 9. The Canaanites, that dwelt in the mountain] The territories of the tribe of Judah lay in the most southern part of the promised land, which was very mountainous; though, toward the west, it had many fine plains. In some of these the Canaanites had dwelt; and the expedition marked here, was for the purpose of finally expelling them. But probably this is a recapitulation of what is related, Josh. chap. x. 36. xi. 21. xv. 13.

Verse 12-15. And Caleb, &c.] See this whole account, which is placed here by way of recapitulation, in Joshua, xv. 13-19. and the explanatory notes there.

Verse 16. The children of the Kenite, Moses' fatherin-law] For an account of Jethro, the father-in-law of Moses, see Exod. xviii. 1-27. Numb. x. 29, &c.

The city of palm trees] This seems to have been some place near Jericho, which city is expressly called the city of palm trees, Deut. xxxiv. 3.; and though destroyed by Joshua, it might have some suburbs remaining, where these harmless people had taken up their residence.

The Kenites, the descendants of Jethro, the father-inlaw of Moses, were always attached to the Israelites : they remained with them, says Calmet, during their wanderings in the wilderness, and accompanied them to the promised land. They received there a lot with the tribe of Judah, and remained in the city of palm trees during the life of Joshua: but after his death, not contented with their portion, or molested by the original inhabitants, they united with the tribe of Judah, and went with them to attack Arad. After the conquest of that country, the Kenites established themselves there, and remained in it till the days of Saul, mingled with the Amalekites. When this king received a commandment from God to destroy the Amalekites, he sent a message to the Kenites to depart from among them, as God would not destroy them with the Amalekites. From them came Hemath, who was the father of the house of Rechab, 1 Chron. ii. 55. and the Rechabites, of whom we have a remarkable account, Jer. xxxv. 1, &c.

Verse 17. The city was called Hormah.] This appears to be the same transaction mentioned Numb. xxi. 1, &c. where see the notes.

Verse 18. Judah took Gaza-and Askelon-and Ekron] There is a most remarkable variation here in the Septuagint: I shall set down the verse: Kat ovK EKλnpoνομησεν Ιούδας την Γαζαν, ουδε τα ορια αυτής, ουδε την Ασκαλω- 1

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17 And Judah went with Simeon his brother, and they slew the Canaanites that inhabited Zephath, and utterly destroyed it. And the name of the city was called Hormah.

18 Also Judah took Gaza with the coast thereof, and Askelon with the coast thereof, and Ekron with the coast thereof.

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19 And the LORD was with Judah; and he drave out the inhabitants of the mountain; but could not drive out the inhabitants of the valley, because they had chariots of iron.

20 And they gave Hebron unto Caleb, as Moses said: and he expelled thence the three sons of Anak.

21 And the children of Benjamin did not drive out the Jebusites that inhabited Jerusalem; but the Jebusites dwell with the children of Benjamin in Jerusalem unto this day,

22 And the house of Joseph, they also went

21. 1.- Numb. 10. 32.-w Ver. 3-x Numb. 12. 3. Josh. 19. 4-y Josh. 11. 22-1 Ver. 2. 2 Kings 18. 7.-a Or, he possessed the mountain-b Josh. 17. 16, 18-c Nusob. 14. 24. Deut. 1. 36. Josh. 14. 9, 13. & 15. 13, 14.-d See Josh. 15. 63. & 18. 23

να,

ουδε τα ορια αυτης" και την Ακκάρων, ουδε τα ορια αυτής" την Αζωτον, ουδε τα περιστορία αυτής και ην Κύριος μετα Iovda. But Judah DID NOT possess Gaza, NOR the coasts thereof; neither Askelon, nor the coasts thereof; neither Ekron, nor the coasts thereof; neither Azotus, nor its adjacent places: and the Lord was with Judah." This is the reading of the Vatican and other copies of the Septua gint: but the Alexandrian MS. and the text of the Complutensian and Antwerp Polyglotts, agree more nearly with the Hebrew text. St. Augustin and Procopius read the same as the Vatican MS. and Josephus expressly says, that the Israelites took only Askelon and Azotus, but did not take Gaza nor Ekron: and the whole history shows that these cities were not in the possession of the Israelites, but of the Philistines: and if the Israelites did take them at this time, as the Hebrew text states, they certainly lost them in a very short time after.

Verse 19. And the Lord was with Judah, and he drave out the inhabitants of the mountain; but could not drive out the inhabitants of the valley, because they had chariots of iron.] Strange! were the iron chariots too strong for Omnipotence? The whole of this verse is improperly rendered. The first clause, The Lord was with Judah, should terminate the 18th verse; and this gives the reason for the success of this tribe; The Lord was with Judah, and therefore he slew the Canaanites that inhabited Ze phath, &c. &c. Here, then, is a complete period: the remaining part of the verse either refers to a different time, or to the rebellion of Judah against the Lord, which caused him to withdraw his support. Therefore, the Lord was with Judah, and these were the effects of his protection: but afterward, when the children of Israel did evil in the sight of the Lord, and served Baalim, &c. God was no longer with them, and their enemies were left to be pricks in their eyes, and thorns in their side, as God himself had

said.

This is the turn given to the verse by Jonathan ben Uzziel, the Chaldee paraphrast; "And the WORD of Jehovah was in the support of the house of Judah; and they extirpated the inhabitants of the mountains: but afterward, WHEN THEY SINNED, they were not able to extirpate the inhabitants of the plain country, because they had chariots of iron." They were now left to their own strength; and their adversaries prevailed against them.

Verse 20. They gave Hebron unto Caleb] See this whole transaction explained, Josh. xiv. 12, &c.

Verse 21. The Jebusites dwell with the children of Benjamin] Jerusalem was situated partly in the tribe of Judah, and partly in the tribe of Benjamin; the northern part belonging to the latter tribe, the southern to the former. The Jebusites had their strongest position in the part that belonged to Benjamin; and from this place they were not wholly expelled till the days of David. See the notes on ver. 8. What is said here of Benjamin, is said of Judah, Josh. xv. 63. There must be an interchange of the names in one or other of these places.

Unto this day. As the Jebusites dwelt in Jerusalem till the days of David, by whom they were driven out; and the author of the Book of Judges states them to have

up against Beth-el: and the LORD was with

them.

23 And the house of Joseph'sent to descry Beth'el. (Now the name of the city before was & Luz.) 24 And the spies saw a man come forth out of the city, and they said unto him, Show us, we pray thee, the entrance into the city, and we will show thee mercy,

25 And when he showed them the entrance into the city, they smote the city with the edge of the sword; but they let go the man and all his family.

26 And the man went into the land of the Hittites, and built a city, and called the name thereof Luz: which is the name thereof unto this day.

27 Neither did Manasseh drive out the inhabitants of Beth-shean and her towns, nor Taanach and her towns, nor the inhabitants of Dor and her towns, nor the inhabitants of Ibleam and her towns, nor the inhabitants of Megiddo and her towns: but the Canaanites would well in that land.

28 And it came to pass, when Israel was strong, that they put the Canaanites to tribute, and did not utterly drive them out.

29 Neither did Ephraim drive out the Canaanites that dwelt in Gezer; but the Canaanites dwelt in Gezer among them.

30 ¶ Neither did Zebulun drive out the in

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habitants of Kitron, nor the inhabitants of Nahalol; but the Canaanites dwelt among them, and became tributaries.

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31 Neither did Asher drive out the in

e Ver. 19.-f Josh. 2. 1. & 7. 2. Ch. 18. 2-g Gen. 28, 19.-h Josh. 2. 12, 14.-i Josh. 17. 11, 12, 13-k Josh. 16. 10. 1 Kings 9. 16.-1 Josh. 19. 15.-m Josh. 19. 24-30. n Pa. 106. 34, 35.

been in possession of Jerusalem when he wrote; therefore, this book was written before the reign of David. Verse 22. The house of Joseph, they also went up against Beth-el] That is, the tribe of Ephraim, and the half-tribe of Manasseh, who dwelt beyond Jordan. Bethel was not taken by Joshua, though he took Ai, which was nigh to it.

Instead of or beith Yoseph, "the house of Joseph," ten of Dr. Kennicott's MSS. and six of De Rossi's have

no beney Yoseph, "the children of Joseph;" and this is the reading of both the Septuagint and Arabic, as well as of two copies in the Hexapla of Origen.

Verse 23. Beth-el-the name of the city before was Luz.] Concerning this city and its names, see the notes on Gen. xxviii. 19.

Verse 24. Show us-the entrance into the city] Taken in whatever light we choose, the conduct of this man was execrable. He was a traitor to his country, and he was accessary to the destruction of the lives and property of his fellow-citizens, which he most sinfully betrayed, in order to save his own. According to the rules and laws of war, the children of Judah might avail themselves of such men and their information; but this does not lessen, on the side of this traitor, the turpitude of the action.

Verse 26. The land of the Hittites] Probably some place beyond the land of Canaan, in Arabia, whither this people emigrated when expelled by Joshua. The man himself appears to have been a Hittite; and, to perpetuate the name of his city, he called the new one which he now founded Luz, this being the ancient name of Beth-el.

Verse 27. Beth-shean] Called by the Septuagint EkvOwvoris, Scythopolis, or the city of the Scythians. On these towns see the notes, Josh. xvii. 12, 13.

Verse 29. Neither did Ephraim] See the notes on the parallel passages, Josh. xvi. 5-10.

Verse 30. Neither did Zebulun drive out] See on

Josh. xix. 10-15.

Verse 31. Neither did Asher] See on Josh. xix. 24-31. Accho] Supposed to be the city of Ptolemais, near to mount Carmel.

Verse 33. Neither did Naphtali] See the notes on Josh. xix. 32-39.

Verse 34. The Amorites forced the children of Dan, &c.] Just as the ancient Britons were driven into the mountains of Wales by the Romans; and the native Indians driven back into the woods by the British settlers in America.

Verse 35. The Amorites would dwell in mount Heres] They perhaps agreed to dwell in the mountainous country, being unable to maintain themselves on the plain; and yet

habitants of Accho, nor the inhabitants of Zidon, nor of Ahlab, nor of Achzib, nor of Helbah, nor of Aphik, nor of Rehob;

32 But the Asherites " dwelt among the Canaanites, the inhabitants of the land: for they did not drive them out.

33 Neither did Naphtali drive out the inhabitants of Beth-shemesh, nor the inhabitants of Beth-anath; but he dwelt among the Canaanites, the inhabitants of the land: nevertheless the inhabitants of Beth-shemesh and of Beth-anath became tributaries unto them.

34 And the Amorites forced the children of Dan into the mountain: for they would not suf fer them to come down to the valley.

35 But the Amorites would dwell in mount Heres in Aijalon, and in Shaalbim: yet the hand of the house of Joseph prevailed, so that they became tributaries.

36 And the coast of the Amorites was from " the going up to Akrabbim, from the rock, and upward.

CHAPTER II.

An angel comes to the Israelites at Bochim, and gives them various reproofs, at which they are greatly affected, 1-5. They served the Lord during the days of Joshua, and the elders who succeeded him, 6, 7. Joshua having died, and all that genera tion, the people revolted from the true God, and served idols, 8-13. The Lord being angry, delivered them into the hands of spoilers, and they were greatly distressed, 14, 15. A general account of the method which God used to reclaim them, by sending them judges whom they frequently disobeyed, 16-19. Therefore God left the vari ous nations of the land to plague and punish them, 20—23.

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Anto ante

1. Olymp. 667.

AND an angel of the LORD came An. Exod. Isr. 48. up from Gilgalto Bochim, and said, I made you to go up out of Egypt, and have brought you unto the land which I sware unto your fathers: and I said, I will never break my covenant with you.

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e Josh. 19. 38-p Ver. 32-r Ver. 30.- Josh. 19. 42-t Hebr. was heavy. u Numb. 31. 4. Josh. 15. 3.-v Or, Maalchakrabbim.-a Or, messenger.-b Ver. 5. c Geu. 17. 7.

were so powerful that the Danites could not totally expel them: they were, however, laid under tribute, and thus the house of Joseph had the sovereignty. The Septuagint have sought out a literal meaning for the names of several of these places, and they render the verse thus: And the Amorites began to dwell in the mount of Tiles, in which there are bears, and in which there are foxes." Thus they translate Heres, Aijalon, and Shaalbim.

Verse 36. Akrabbiml Of Scorpions; probably so called from the number of those animals in that place."

From the rock, and upward.] The Vulgate understands by yo selâ, a rock, the city Petra, which was the capital of Arabia Petraa.

We

THE whole of this chapter appears to be designed as a sort of supplement to those places in the Book of Joshua, which are referred to in the notes, and in the margin: nor is there any thing in it worthy of especial remark. every where see the same fickle character in the Israelites ; and the goodness and long-suffering of God toward them. An especial Providence guides their steps; and a fatherly hand chastises them for their transgressions. They are obliged to live in the midst of their enemies, often straitened, but never overcome so as to lose the land which God gave them as their portion. We should learn wisdom from what they have suffered; and confidence in the protection and providence of God, from their support: because these things were written for our learning.

Few can be persuaded that adversity is a blessing; but without it how little should we learn! He, who in the school of affliction has his mind turned toward God,

"Finds tongues in trees, books in the running brooks,
Sermons in stones, and good in every thing "

NOTES ON CHAPTER II.

Verse 1. An angel of the Lord] In the preceding chapter we have a summary of several things which took place shortly after the death of Joshua; especially during the time in which the elders lived, (that is, the men who were contemporary with Joshua, but survived him,) and while the people continued faithful to the Lord. In this chapter, and some parts of the following, we have an account of the same people abandoned by their God, and reduced to the heaviest calamities, because they had broken their covenant with their Maker. This chapter, and the eight first verses of the next, may be considered as an epitome of the whole book; in which we see, on one hand, the armies of the Is. raelites; and on the other, the punishment inflicted on them by the Lord; their repentance, and return to their allegiance; the long-suffering of God, and his mercy showed in pardoning their backslidings, and delivering them out of the hands of their enemies.

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JUDGES.

2 And ye shall make no league with the inhabitants of this land: ye shall throw down their altars: but ye have not obeyed my voice: why have ye done this?

3 Wherefore I also said, I will not drive them out from before you; but they shall be as thorns in your sides, and their gods shall be a i snare

unto you.

4 And it came to pass, when the angel of the LORD spake these words unto all the children of Israel, that the people lifted up their voice, and wept.

5 And they called the name of the place Bochim: and they sacrificed there unto the LORD. 6 And when Joshua had let the people go, the children of Israel went every man unto his inheritance to possess the land.

7 m And the people served the LORD all the days of Joshua, and all the days of the elders that outlived Joshua, who had seen all the great works of the LORD, that he did for Israel. 8 And Joshua the son of Nun, the servant of the LORD, died, being a hundred and ten years

old.

A. M. ir. 2590.

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9 P And they buried him in the border of his inheritance, in Timnath-heres, in the mount of Ephraim, on the north side of the hill Gaash. B C. cır. 1414. 10 And also all that generation were gathered unto their fathers: and there arose another generation 1. Olymp. 638. after them, which knew not the LORD, nor yet the works which he had done for Israel.

An. Exol. Isr. cir. 77 Anno ante

d Deut. 7, 2-e Deut. 12. 3.-f Verse 20. Pan. 106. 31.-g Josh. 23. 13-b Ch. 3. 6. 1 Exod. 23. 33. & 31. 12. Deut. 7. 16. Ps. 105. 35-k That is, weepers.-1 Josh. 22. 6. & 24. 28.-m Josh. 21. 31.-n Heb. prolonged days after Joshua-o Josh. 24. 29. p Josh. 24. 30.-r Josh, 19, 50, & 24. 30. Tinnath serah.-s Exod. 5. 2. 1 Sam. 2. 12. Chron. 28. 9. Jer. 9. 3. & 22. 16. Gal. 4. 8. 2 Thess. 1. 8. Tit. I. 16.

The angel of the Lord, mentioned here, is variously interpreted; some think it was Phinehas, the high priest, which is possible; and others, that it was a prophet sent to the place where they were now assembled, with an extraordinary commission from God, to reprove them for their sins, and to show them the reason why God had not rooted out their enemies from the land; this is the opinion of the Chaldee paraphrast, consequently of the ancient Jews others think that an angel, properly such, is intended; and several are of opinion that it was the Angel of the covenant, the Captain of the Lord's host, which had appeared unto Joshua, chap. v. 14, and no less than the Lord Jesus Christ himself. I think it more probable that some extraordinary human messenger is meant; as such messengers, and indeed prophets, apostles, &c. are frequently termed angels, that is, messengers of the Lord. The person here mentioned appears to have been a resident at Gilgal, and to have come to Bochim on this express errand.

I will never break my covenant] Nor did God ever break it. A covenant is never broken but by him who violates the conditions of it; when any of the contracting parties violates any of the conditions, the covenant is then broken, and by that party alone; and the conditions on the other side are null and void.

Verse 3. I will not drive them out from before you] Their transgressions, and breach of the covenant, were the reasons why they were not put in entire possession of the promised land. See note at the end of this chapter.

Verse 5. They called the name of that place Bochim] The word a bokim, signifies weepings, or lamentations; and is translated by the Septuagint Klav@pov, or Kλavoμooves, bewailings; and it is supposed that the place derived its name from these lamentations of the people. Some think the place itself, where the people were now assembled, was Shilo, now named Bochim, because of the above circumstance. It should be observed, that the angel speaks here in the person of God, by whom he was sent; as the prophets frequently do.

Verse 6. When Joshua had let the people go] The author of this book is giving here a history of the people, from the division of the land by Joshua, to the time in which the angel speaks. Joshua divided the land to them by lot; recommended obedience to God, which they solemnly promised; and they continued faithful during his life, and during the lives of those who had been his contemporaries, but who had survived him. eration who had seen the wondrous works of God in their When all that genbehalf had died, then the succeeding generation, who knew not the Lord, who had not seen his wondrous works, forsook his worship, and worshipped Baalim and Ashtaroth, the gods of the nations among whom they lived; and thus 616

A. M. CIR. 2590. B. C. CIR. 1414.

sight of the LORD, and served Baalim:
11 And the children of Israel did evil in the

12 And they t forsook the LORD God of their Egypt, and followed" other gods, of the gods of fathers, which brought them out of the land of the people that were round about them, and bowed themselves unto them, and provoked the LORD to anger.

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Baal and Ashtaroth.
13 And they forsook the LORD, and served

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14 And the anger of the LORD was hot hands of spoilers that spoiled them, and he sold against Israel, and he delivered them into the so that they could not any longer stand before them into the hands of their enemies round about, their enemies.

the LORD was against them for evil, as the LORD 15 Whithersoever they went out, the hand of had said, and as the LORD had sworn unto them: and they were greatly distressed.

2909.

up judges, which delivered them out B. C. 141316 Nevertheless the LORD raised AM 2591of the hand of those that spoiled them.

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1095.

judges, but they went a whoring after other 17 And yet they would not hearken unto their gods, and bowed themselves unto them: they walked in, obeying the commandments of the turned quickly out of the way which their father's LORD; but they did not so.

then the LORD was with the judge, and deliv18 And when the LORD raised them up judges, ered them out of the hand of their enemies all

t Deut. 31. 16.-u Den:, 6. 14.- Exod. 20. 5.-w Ch. 3 7. & 10. 6. P. 105, 36-x Ch. 3. 8. Psa. 106. 40, 41, 42-y 2 Kings 17. 20.-2 Ch 3 8. & 4. 2. P 41. 12. Isai. 50. 1.-a Lev. 26. 37. Josh. 7. 12, 13.-b Lev. 26. Deut. - Ch. 3 9, 10, 15. 1 Sam. 12 11. Acts 13. 20.-d Heb. saved.-e Exod. 34. 15, 16 Lev. 17. 7. f Josh. 1. 5.

why they were delivered into the hands of their enemies.
the Lord was provoked to anger: and this was the reason
This is the sum of their history to the time in which the
angel delivers his message.

29, 30.
Verse 8. Joshua-died] See the notes on Josh. xxiv.

signifies lords. Their false gods they considered supernaVerse 11. Served Baalim] The word yɔ baâlim, tural rulers, or governors; each having his peculiar district and office: but when they wished to express a particu lar by baâl, they generally added some particular epithet, &c. as Calmet has well observed. The two former were as Baal-zephon, Baal-peor, Baal-zebub, Baal-shamayim, Baal-berith was honoured at Shechem; and Baal-shaadored by the Moabites; Baal-zebub by the Ekronites: mayim, the lord or ruler of the heavens, was adored among the Phænicians, Syrians, Chaldeans, &c. And whengod that is intended; and propably among all these peoever the word Baal is used without an epithet, this is the ple meant the sun.

Egypt] This was one of the highest aggravations of Verse 12. Which brought them out of the land of their offence; they forsook the God who brought them out oppression, and were subjected to the most degrading serof Egypt; a place in which they endured the most grievous vitude; from which they never could have rescued themselves: and they were delivered by such a signal display have been forgotten; because the most stupendous that had of the power, justice, and mercy of God, as should never ever been exhibited. They forsook HIM; and served idols, as destitute of real being as of influence and power.

way, probably, Baal and Ashtaroth mean the sun and Verse 13. Served Baal and Ashtaroth.] In a general the same among the Canaanites, as Venus was among moon; but in many cases Ashtaroth seems to have been the Greeks and Romans; and to have been worshipped with the same obscene rites.

Verse 14. The hands of spoilers] Probably marauding their lands, carrying away cattle, spoiling their crops, &c. parties of the Canaanites, making frequent incursions in

The power which before protected them when obedient
Verse 15. The hand of the Lord was against them]
They not only had not God with them, but they had God
against them.
was now turned against them, because of their disobedience.

generals, and governors, raised up by an especial appoint-
Verse 16. The Lord raised up judges] That is, leaders,
ment of the Lord, to deliver them from, and avenge them
on, their adversaries. See the preface.

Verse 17. Went a whoring after other gods] Idolatry, or the worship of strange gods, is frequently termed adul

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19 And it came to pass, when the judge was dead, that they returned, and corrupted themselves more than their fathers, in following other gods to serve them, and to bow down unto them; they ceased not from their own doings, nor from their stubborn way.

| Israel by them; (even as many of Israel as had not known all the wars of Canaan:

2 Only that the generations of the children of Israel might know to teach them war, at the least such as before knew nothing thereof:)

3 Namely, five lords of the Philistines, and all the Canaanites, and the Sidonians, and the Hivites that dwelt in mount Lebanon, from mount Baal-hermon unto the entering in of Hamath.

20 And the anger of the LORD was hot against Israel; and he said, Because that this 4 And they were to prove Israel by them, to people hath transgressed my covenant which I know whether they would hearken unto the comcommanded their fathers, and have not heark-mandments of the LORD, which he commanded ened unto my voice; their fathers by the hand of Moses.

21 I also will not henceforth drive out any from before them of the nations which Joshua left when he died:

22 That through them I may P prove Israel, whether they will keep the way of the LORD, to walk therein, as their fathers did keep it, or not. 23 Therefore the LORD left those nations, without driving them out hastily: neither delivered he them into the hand of Joshua.

r

CHAPTER III.

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5 And the children of Israel dwelt among the Canaanites, Hittites, and Amorites, and Perizzites, and Hivites, and Jebusites:

6 And they took their daughters to be their wives, and gave their daughters to their sons, and served their gods.

B. C. 1113.

An Exod. Isr.

7 And the children of Israel did evil in the sight of the LORD, and forgat the LORD their God, y and served Baalim and the groves. 8Therefore the anger of the LORD A. M. 2591.. was hot against Israel, and he a sold them into the hand of Chushan-rishchildren of Israel served Chushan-rishathaim Ochniel is raised up as their delivathaim king of Mesopotamia: and the eight years.

An account of the nations that were left to prove Israel, 1-4. How the people provoked the Lord, 5-7. They are delivered Into the power of the king of Mesopota mia, by whom they are enslaved eight years, 8.

erer; he disconfits the king of Mesopotamin, delivers Israel, and the land enjoy peace for forty years, 9-11. They again rebel, ani are delivered into the hand of the king of Moab, by whom they are enslaved eighteen years, 12-14. They are delivered by Ehud, who kills Eglón, king of Moab, and slays ten thousand Moab ites, and the land rests fourscore years, 15-30.

A. M. 2561. B. C. 1443.

An Exoi Isr. 48.

Anno aute L. Olymp.657.

B

[OW these are the nations

78. Anno ante

Olymp. 637.

B. C. 1405,

9 And when the children of Israel A. M. 2599. cried unto the LORD, the LORD raised An. Exod. Isr. 86.

to up children of Amo sanite

g See Gen. 6. 6. Deut. 32. 36. Psa. 105. 44, 45.-h Ch. 3. 12. & 4. 1. & 8. 33-i Or, were corrupt.-k leb, they let nothing fall of their.-1 Ver. 14-m Josh. 23. 16. n Josh 23. 13-0 Ch. 3. 1, 4-p Deut. 8. 2, 16. & 13. 3.-r Or suffered.—s Ch. 2. 21, 2- Josh 13. 3-u Ch. 2. 22.

tery, fornication, and whoredom, in the Sacred Writings. As many of their idolatrous practices were accompanied with impure rites, the term was not only metaphorically, but literally proper.

Verse 18. The Lord was with the judge] God himself was king, and the judge was his representative.

It repented the Lord] He changed his purpose toward them: he purposed to destroy them, because of their sin; they repented, and turned to him, and he changed this purpose. The purpose was to destroy them if they did not repent; when they did repent, his not destroying them was quite consistent with his purpose.

Verse 19. When the judge was dead] It appears that, in general, the office of the judge was for life.

Their stubborn way] Their hard or difficult way. Most sinners go through great tribulation, in order to get to eternal perdition: they would have had less pain in their way to heaven.

Verse 20. The anger of the Lord was hot] They were as fuel by their transgressions; and the displeasure of the Lord was as a fire, about to kindle and consume that fuel.

Verse 21. I will not henceforth drive out] As a people, they never had personal courage, discipline, or hardihood, sufficient to stand before their enemies: the advantages they gained were by the peculiar interference of God. This they had while obedient; when they ceased to obey, his strong arm was no longer stretched out in their behalf; therefore their enemies continued to possess the land which God purposed to give them as their inheritance for ever.

Verse 22. That through them I may prove Israel] There appeared to be no other way to induce this people to acknowledge the true God but by permitting them to fall into straits from which they could not be delivered but by his especial providence. These words are spoken after the manner of men; and the metaphor is taken from the case of a master or father, who distrusts the fidelity or obedience of his servant or son, and places them in such circumstances that, by their good or evil conduct, they may justify his suspicions, or give him proofs of their fidelity.

Verse 23. Without driving them out hastily) Had God expelled all the ancient inhabitants at once, we plainly see, from the subsequent conduct of the people, that they would soon have abandoned his worship; and in their prosperity forgotten their deliverer. He drove out at first as many as were necessary, in order to afford the people, as they were then, a sufficiency of room to settle in: as the tribes increased in population, they were to extend themselves to the uttermost of their assigned borders, and expel all the remaining inhabitants. On these accounts God did not expel the aboriginal inhabitants hastily, or at

Anno

v Psa. 106. 35-w Exod. 34. 16. Dent. 7. 3-x Ch. 2. 11.-y Ch. 2. 13.-z Exod. 31. 13. Deut. 16 21. Ch. 6. 25.-a Ch 2. 14-b Hab. 3. 7.-c Heb. Aramnaharaim. d Ver. 15. & Ch. 4. 3. & 6. 7. & 10. 10. 1 Sam. 12. 10. Neh. 9. 27. Psa. 22. 5. & 106. 44. & 107. 13, 19.-e Ch. 2. 16.-f Heb. saviour.

once; and thus gave the Israelites time to increase: and by continuing the ancient inhabitants, prevented the land from running into waste, and the wild beasts from multiplying; both of which must have infallibly taken place, had God driven out all the old inhabitants at once, before the Israelites were sufficiently numerous to occupy the whole of the land.

These observations are important, as they contain the reason why God did not expel the Canaanites. God gave the Israelites a grant of the whole land, and promised to drive out their enemies from before them, if they continued faithful. While they continued faithful, God did continue to fulfil his promise; their borders were enlarged, and their enemies fled before them. When they rebelled against the Lord, he abandoned them; and their enemies prevailed against them. Of this, their frequent lapses and miscarriages, with God's repeated interpositions in their behalf, are ample evidence. One or two solitary instances might not be considered as sufficient proof; but by these numerous instances, the fact is established. Each rebellion against God produced a consequent disaster in their affairs; each true humiliation was invariably followed by an especial divine interposition in their behalf. These afforded continual proof of God's being, providence, and grace. The whole economy is wondrous, and the effects impressive and convincing. The people were not hastily put in possession of the promised land because of their infidelity. Can the infidels controvert this statement? If not, then their argument against divine revelation, from "the fail ure of positive promises and oaths," falls to the ground, They have not only in this, but in all other respects, lost all their props.

lelpless and prostrate all their system lica, Cursing its fate; and, as it cursus, dies."

NOTES ON CHAPTER III. Verse 1. Note these are the nations] The nations left to prove the Israelites were--the fire lordships, or satrapies, of the Philistines; viz. Gath, Askelon, Ashdod, Ekron, and Gaza; the Sidonians, the Hirites of Lebanon, Baalhermon, &c. with the remains of the Canaanites, viz. the Hittites, Amorites, Perizzites, and Jebusites.

Those who were left to be proved were those Israelites that had not seen all the wars of Canaan.

Verse 2. That-Israel might know to teach them war] This was another reason why the Canaanites were left in the land, that the Israelites might not forget military discipline; but habituate themselves to the use of arms, that they might always be able to defend themselves against their foes. Had they been faithful to God, they would have had no need of learning the art of war; but now arms became a sort of necessary substitute for that spirit

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