This Book is called JUDGES, because it contains the history of what passed under the government of the judges, who ruled Israel before they had kings. The writer of it, according to the more general opinion, was the prophet Samuel.

 

 

 

 

[8] Jerusalem: This city was divided into two; one part was called Jebus, the other Salem: the one was in the tribe of Juda, the other in the tribe of Benjamin. After it was taken and burnt by the men of Juda, it was quickly rebuilt again by the Jebusites, as we may gather from ver. 21; and continued in their possession till it was taken by king David.

[10] Hebron: This expedition against Hebron, etc. is the same as is related, Jos. 15. 24. It is here repeated, to give the reader at once a short sketch of all the achievements of the tribe of Juda against the Chanaanites.

 

[11] The city of letters: Perhaps so called from some famous school, or library, kept there.

 

[16] The Cinite: Jethro the father in law of Moses was called Cinoeus, or the Cinite; and his children who came along with the children of Israel settled themselves among them in the land of Chanaan, embracing their worship and religion. From these the Rechabites sprung, of whom see Jer. 35.-- Ibid.

[16] The city of palms: Jericho, so called from the abundance of palm trees.

[18] Gaza: These were three of the principal cities of the Philistines, famous both in sacred and profane history. They were taken at this time by the Israelites: but as they took no care to put garrisons in them, the Philistines soon recovered them.

[19] Was not able: Through a cowardly fear of their chariots armed with hooks and scythes, and for want of confidence in God.

 

[35] He dwelt: That is, the Amorrhite.

 

 

 

 

[1] An angel: Taking the shape of a man.

 

[6] And Josue: This is here inserted out of Jos. 24, by way of recapitulation of what had happened before, and by way of an introduction to that which follows.

 

[12] They followed strange gods: What is here said of the children of Israel, as to their falling so often into idolatry, is to be understood of a great part of them; but not so universally, as if the true worship of God was ever quite abolished among them: for the succession of the true church and religion was kept up all this time by the priests and Levites, at least in the house of God in Silo.

 

 

 

 

[8] Mesopotamia: In Hebrew Aramnaharim. Syria of the two rivers: so called because it lies between the Euphrates and the Tigris. It is absolutely called Syria, ver. 10.

 

[20] A word from God: What Aod, who was judge and chief magistrate of Israel, did on this occasion, was by a special inspiration of God: but such things are not to be imitated by private men.

 

 

 

 

[6] The paths rested: The ways to the sanctuary of God were unfrequented: and men walked in the by-ways of error and sin.

 

[14] Out of Ephraim: The enemies straggling in their flight were destroyed, as they were running through the land of Ephraim, and of Benjamin, which lies after, that is beyond Ephraim: and so on to the very confines of Amalec. Or, it alludes to former victories of the people of God, particularly that which was freshest in memory, when the men of Ephraim and Benjamin, with Aod at their head, overthrew their enemies the Moabites with the Amalecites their allies. See chap. 3.-- Ibid.

[14] Machir: The tribe of Manasses, whose eldest son was Machir.

[15] Divided against himself: By this it seems that the valient men of the tribe of Ruben were divided in their sentiments, with relation to this war; which division kept them at home within their own borders, to hear the bleating of their flocks.

 

[23] Meroz: Where this land of Meroz was, which is here laid under a curse, we cannot find: nor is there mention of it anywhere else in holy writ. In the spiritual sense, they are cursed who refuse to assist the people of God in their warfare against their spiritual enemies.

 

 

 

 

[15] The meanest in Manasses: Mark how the Lord chooseth the humble (who are mean and little in their own eyes) for the greatest enterprises.

 

 

 

 

 

[2] Lest Israel: By this we see that God will not choose for his instruments in great achievements, which depend purely on his grace, such as, through pride and self conceit, will take the glory to themselves.

 

[7] That lapped water: These were preferred that took the water up in their hands, and so lapped it, before them who laid themselves quite down to the waters to drink: which argued a more eager and sensual disposition. 

 

[13] A dream: Observation of dreams is commonly superstitious, and as such is condemned in the word of God: but in some extraordinary cases, as we here see, God is pleased by dreams to foretell what he is about to do.

 

[19] Their trumpets: In a mystical sense, the preachers of the gospel, in order to spiritual conquests, must not only sound with the trumpet of the word of God, but must also break their earthen pitchers, by the mortification of the flesh and its passions, and carry lamps in their hands by the light of their virtues. 

 

 

 

 

[2] What could I: A meek and humble answer appeased them; who otherwise might have come to extremities. So great is the power of humility both with God and man.

 

[27] An ephod: A priestly garment which Gedeon made with a good design; but the Israelites, after his death, abused it by making it an instrument of their idolatrous worship.

 

[31] His concubine: She was his servant, but not his harlot: and is called his concubine, as wives of an inferior degree are commonly called in the Old Testament, though otherwise lawfully married.

 

Chapter 9

[4] Baalberith: That is, Baal of the covenant, so called from the covenant they had made with Baal, chap. 8. 33.

[9] Both gods and men make use of: The olive tree is introduced, speaking in this manner, because oil was used both in the worship of the true God, and in that of the false gods, whom the Sichemites served. 

[13] Cheereth God and men: Wine is here represented as agreeable to God, because he had appointed it to be offered up with his sacrifices. But we are not obliged to take these words, spoken by the trees, in Joatham's parable, according to the strict literal sense: but only in a sense accomodated to the design of the parable expressed in the conclusion of it. 

[45] Sowed salt: To make the ground barren, and fit for nothing. 

 

Chapter 10

[1] Uncle of Abimelech: i. e., half brother to Gedeon, as being born of the same mother, but by a different father, and of a different tribe.

[4] Havoth Jair: This name was now confirmed to these towns, which they had formerly received from another Jair. Num. 32. 41. 

 

Chapter 11

[24] Chamos: The idol of the Moabites and Ammonites. He argues from their opinion, who thought they had a just title to the countries which they imagined they had conquered by the help of their gods: how much more then had Israel in indisputable title to the countries which God, by visible miracles, had conquered for them.  

[31] Whosoever: Some are of opinion, that the meaning of this vow of Jephte, was to consecrate to God whatsoever should first meet him, according to the condition of the thing; so as to offer it up as a holocaust, if it were such a thing as might be offered by the law; or to devote it otherwise to God, if it were not such as the law allowed to be offered in sacrifice. And therefore they think the daughter of Jephte was not slain by her father, but only consecrated to perpetual virginity. But the common opinion followed by the generality of the holy fathers and divines is, that she was offered as a holocaust, in consequence of her father's vow: and that Jephte did not sin, at least not mortally, neither in making, nor in keeping, his vow: since he is no ways blamed for it in scripture; and was even inspired by God himself to make the vow (as appears from ver. 29, 30) in consequence of which he obtained the victory; and therefore he reasonably concluded that God, who is the master of life and death, was pleased on this occasion to dispense with his own law; and that it was the divine will he should fulfil his vow.

[37] Bewail my virginity: The bearing of children was much coveted under the Old Testament, when women might hope that from some child of theirs, the Saviour of the world might one day spring. But under the New Testament virginity is preferred. 1 Cor. 7. 35.

 

Chapter 13

[13] Let her refrain: By the Latin text it is not clear whether this abstinence was prescribed to the mother, or to the child; but the Hebrew (in which the verbs relating thereto are of the feminine gender) determineth it to the mother. But then the child also was to refrain from the like things, because he was to be from his infancy a Nazarite of God, ver. 5, that is, one set aside, in a particular manner, and consecrated to God: now the Nazarites by the law were to abstain from all these things.

[22] Seen God: Not in his own person, but in the person of his messenger. The Israelites, in those days, imagined they should die if they saw an angel, taking occasion perhaps from those words spoken by the Lord to Moses, Ex. 33. 20, No man shall see me and live. But the event demonstrated that it was but a groundless imagination.

 

Chapter 14

[3] Is there no woman among the daughters of thy brethren: This shews his parents were at first against his marriage with a Gentile, it being prohibited, Deut. 7. 3; but afterwards they consented, knowing it to be by the dispensation of God; which otherwise would have been sinful in acting contrary to the law.

 

Chapter 15

[4] Foxes: Being judge of the people he might have many to assist him to catch with nets or otherwise a number of these animals; of which there were great numbers in that country.

 

Chapter 16

[4] Dalila: Some are of opinion she was married to Samson; others that she was his harlot. If the latter opinion be true, we cannot wonder that, in punishment of his lust, the Lord delivered him up, by her means, into the hands of his enemies. However if he was guilty, it is not to be doubted but that under his afflictions he heartily repented and returned to God, and so obtained forgiveness of his sins.

[28] Revenge myself: This desire of revenge was out of zeal for justice against the enemies of God and his people; and not out of private rancour and malice of heart.

[30] Let me die: Literally, let my soul die. Samson did not sin on this occasion, though he was indirectly the cause of his own death. Because he was moved to what he did, by a particular inspiration of God, who also concurred with him by a miracle, in restoring his strength upon the spot, in consequence of his prayer. Samson, by dying in this manner, was a figure of Christ, who by his death overcame all his enemies.

 

Chapter 17

[5] Filled the hand: That is, appointed and consecrated him to the priestly office.

 

Chapter 18

[1] Not received: They had their portions assigned them, Jos. 19. 40. But, through their own sloth, possessed as yet but a small part of it. See Judges 1. 34.

 

Chapter 19

[10] Concubine: She was his lawful wife, but even lawful wives are frequently in scripture called concubines. See above, chap. 8 ver. 31-ver. 16. Jemini. That is, Benjamin.

 

Chapter 20

[22] Trusting in their strength: The Lord suffered them to be overthrown and many of them to be slain, though their cause was just; partly in punishment of the idolatry which they exercised or tolerated in the tribe of Dan, and elsewhere; and partly because they trusted in their own strength; and therefore, though he bid them fight, he would not give them the victory, till they were thoroughly humbled and had learned to trust in him alone.