Commentary on the Holy Bible

Verse 27. jit her feet he boxied'] rrSji p3 bein raglaiijahf " between her feet." After having stunned him she probably sat down, for the greater convenience of driving the nail through his temples.

lie bozced — he feW] He probably made some struggles after he received the blow on the head, but could not recover his feet.

Verse 28. Cried through the lattice'] This is very natural: in the women's apartments in the East the windows are latticed, to prevent them from sending or receiving letters, &c. The latticing is the elFect of the jealousy, which universally prevails in those countries.

fVhj/ is his chariot so long in coming?~\ Literally, Why is his chariot ashamed to come?

Dr. Lowth has very justly observed, that this is a striking image of maternal solicitude, and of a mind divided between hope and fear.

" The mother of Sisera looked out at a w indow;

' She cried through the lattice,

Why is his chariot so long in coming?

Why tarry the w heels of his chariot?'

" Immediately, impatient of delay, she prevents the comfort of her companions; elate in mind, and bursting forth into female levity and jactation, impotent to hope for any thing, and drunk with her good fortune,

'• Her wise ladies earnestly answered her.

' Yea, she immediately returned answer to her<elf: Have they not sped? have they not divided the spoil?'

" AVe see how consonant to the person speaking is every idea, every word. She dwells not upon the slaughter of the enemies, the number of the captives, the valour and great exploits of the victor; but, (burning with tlie female love of spoils,) on those things rather which ca|)livate the light mind of the vainest woman; damsels, gold, garments. Nor <Joes she dwell upon them only; but she rcjieatsj she accu-

30 ' Have they not sped? have B.c.im' they not divided the prey; " to every ^n. K«od. ut. man a damsel or two; to Sisera a Annoant^i. prey of divers colours, a prey of di- oiymp. 509. vers colours of needlework, of divers colours of needlework on both sides, meet for the necks of thern that take the spoil?

31 "^So let all thine enemies perish, O Lord: but let them that love him be ^ as the sun '" when he g'oeth forth in his might. And the land had rest forty years.

mulates, she augments, every thing. She seems, as it were, to handle the spoils, dwelling as she does on every particular.

' Have they not sped? have they not divided the prey? A damsel, yea, two damsels to every roan: To Sisera, a prey of divers colours; A prey of divers colours of needle-work, Finely colour'd of needle-work on both sides, A spoil for adorning the neck.'

" To enhance the beauty of this passage, there is, in the poetic conformation of the sentences, an admirable neatness in the diction, great force, splendor, accuracy; in the very redundance of the repetitions the utmost brevity; and, lastly, the most striking disappointment of the woman's hope, tacitly insinuated by that sudden and unexpected apostroplie,

' So let all thine enemies perish, O Jehovah!'

is expressed more fully and strongly by this silence than could have been painted by any colouring of words." — See Dr. Lowth, 13th Prelection, Prov. iv. 18, 19.

" We cannot do better," says Dr. Dodd, " than to conclude this chapter with the words of Pclicanus: ' Let a Homer, or a Virgil, go and compare his poetry, if he be able, with the song of this woman; and, if there be any one who excels in eloquence and learning, let him celebrate the praises and learning of this panegyric, more copiously than I am able.' "

For other matters relative to this song I must refer to the two translations which immediately follow; and their author's notes on them.

Dr. Kennicolt says, " This celebrated song of triumph is most deservedly admired; though some parts of it are at present very obscure, and others unintelligible in our English Version. Desides particular dilhculiies, there is a general one that pervades the whole j arising, as I humbly appre-

Obsercalions on the son^

of Deborah and Barak

liend, from its being coiisidored as entireli/ tlie long of l)eburah. It it ccrlnin, tlioni^li vnry liillc attciulnl to, lliiit it is said to liave l)Ci'n suii)^ l>^ Uciiorali, unit uy 11 ihak. It is also certain, there are in it parts wliich Dchorah could not sinj;, as well as parts wliicli liaralc could not sing; and thiroforo it sconis necos^iny, in crdor In form a lit'llpr judi;- incnt of this son;;, that sornr probaMf distriliution should be mode of it; wliilst those wortis wliith seem most likt'ly to liavc been sung by cither party should bo assigned to their proper name; oithor to (hat of Uc/joruli t\\c proplicless, or to that of ISarak the captdin.

" For example: Deburah could not call upon Deborah, exhorting herself to mcnkc, fic. as in ver. VZ.; neither could liaralc exiioj-t himself to arise, &c. in the yame verse. Again, liaralc could not sing 'Tilt I, Diborali, arose a mother in Israel, vor. 7.; nor could Deborah sing about a damsel or two for every soldier, ver. 30., tliough, indeed, as to this last article the words are probably misunderstood. There are other parts also which seem to require a difl'crcnt rendering: ver. 2. for the avenging of Israel, where the address is probably to those who took the lead'in Israel on this great occasion; for the address in the next words is to those among the people who were volunteers; as, again, ver. 9. Verses 11, 13, 14, and Id, have many great dilViculties. It seems impossible that (ver. 23.) any person should be cursed for not coming to the help of J euo r.i a; to the help of J k- Jl 0 y A II against the mightj/. N*jr does it seem more probable that Jael should, (in a sacred song,) be styled blessed above icomen, for the death of Sisera. Ver. '25. mentions butter; of which nothing is said in the history, in chap. iv. 19.: nor does the history say that Juel smote off" Sherci's head tcilh a hiimmcr; or, indeed, that she smote it off" at all; as here, ver. 26. I,astly, as to ver. 30.; there being no authority for rendering the words a damsel, or tzoo damsels; and the words in Hebrew being very much like two other words in (his same verse, which make excellent sense here; it seems highly probable that they were originally the same. And at the end of this verse, which contains an excellent compliment paid to the needle loorlc of the daughters of Israel, and which is here put with great art in the mouth of Sisera's iiornr.n; the true sense seems to be, the hopes siiB had of some very rich prize to adorn uer oirN seck." Kennicott's Remarks, pag. 94.

Dr. Hales observes, " That the design of this beautiful ode, which breathes the characteristic softness and luxuriance of female composition, seems to be two-fold, religious and political: first, to thank God, for the recent victory and deliverance of Israel from Canaanilish bondage and oppression; and next, to celebrate the zi'ul and alacrity with which some of the rulers volunteered their services against the common enemy; and to censure the lukewarmness and apathy of others who staid at home, and thus betrayed tlic public cause: and, by this contrast and exposure, to heal those fatal divi>ions among the tribe?, so injurious to the commonwealth. The tirst verse, as a title, briefly recites the dcsigu or subject of the poem, which consists of eight stanzas.

" The Jiril opens with a devout (hanksgiving, to which she citlU the utlmtion of all, friends and foei.

" The «ccon(/ describe*, in the sublime imagery of Moiei, the magnificent sccnen at Mount Sinai, Seir, &c. in the denerts of Arabia; while they ncro led by the Divine power and presence from Kgy|>t to Canaan.

" The third, btates their offetiding afterward*, by their apostasies in serving neie god$, as foretold by Moiei, l^ut. xxxii. IG, 17., and (heir contequent opprestion by their enemies; the insecurity of travelling, and devrtion of the villages, during the twenty years that intervened from the death of Shamgar till JaeVs exploit, and till Deborah became judge. By this time they were disarmed by the Philiilines and Canaanites, and scarcely a sword or a '•|iear to be »cen in Israel. This policy was adopted by the Philistines in Saul's time, 1 Sam. xiii. 19.; and was probably introduced before, when Shamgar, for want of other wcapoun, had recourse to an ox goad, which was only left with them for the purpose of agriculture, 1 Sam. xiii. 21.

'■•The fourth, contrasts their present happy sUte of security from the incursions and depredations of their foes, especially at the watering places, which were most exposed to attacks; owing to the Divine protection which crowned the victory, the zeal, and exertions, of ' a remnant of the people,' or a part of the tribes, against the enemy, under her conduct: these were the midland tribes of Ephraim, Manatteh, and Benjamin; including, perhaps, Judah and.Simeon, which bordered on Amalck southward, and Itsachar, Zebulon, aod Naphtali, northward.

" The_/J/YA, censures the recreant tribes Reuben and Gad, beyond Jordan eastward; and Dan and Ashcr, on the Mediterranean sea westward; who deserted the common cause in consequence of their divisions, and their paltry attachment to their own concerns.

" The sixth, records the miraculous defeat of the confederate kings of (janaan, who were swept away by the torrents issuing from the dillerent springs of the river Kithon swollen by uncommon rains. MeroK was probably a place in the neighbourhood.

" The seventh, contains a panegyric on Jael, who is here ' blessed above women,' for attempting an exploit above her sex to perform; and a picturesque description of her giving Sisera buttermilk to drink, which is considered as a great treat at present among the Arabs. Then follows a minute and circumstantial description of her modp nf -lay. ing him.

" The eigluh, affords an admirable representation of ih* impatience of the mother of Suera, at his delay in returning; her sanguine anticipation of his success; in which she dwells, not upon the greatness of his exploits, or the slaughter of his enemies, but upon the circumstances most likely to engage a light female mind, such as captive damsels, and embroidered garments, or the spoils of victory, which she repeats and exemplifies with much grace and elegance.

" The unexpected and abrupt apostrophe which concludes

the poem, So perish all thine enemies, O Lord! tacitly insinuates the «3tter disappointment of their vain hopes of conquest and spoil more fully and forcibly than any express declaration in words; while it marks the author's piety.

Dr. KennicoWs Version of the Song: —

1. Then sang Deborah, and Barak the son of Abinoam, saying:

2. Deb. For the leaders who took the lead in Israel. Bar. For the people who offered themselves willingly.

Bar. I will answer in song to Jehovah; Both. The Gon of Israee!

4. Deb. O Jehovah, at thy going forth from Seir, At Thy marching from the field of Edom,

Bar. The earth trembled, even the heavens poured down; The thick clouds poured down the waters.

5. Deb. The mountains melted at Jehovah's presence. Bar. Sinai itself, at the presence of Jehovah,

6. Deb. In the days of Shamgar, the son of Anath, In the days of Jael, the highways were deserted.

Bar. For they who had gone by strait paths, Passed by ways that were very crooked.

7. Deserted were the villages in Israel.

Deb. They were deserted till I, Deborah, arose; Till I arose a mother in Israel.

8. They chose new gods!

Bar. Then when war was at the gates Was there a shield seen, or a spear, Ainong forty thousand in Israel?

9. Deb. My heart is towards the rulers of Israel; Bar. Ye who offered yourselves willingly among the people.

10. Deb. Ye who ride upon white asses; Ye who sit upon the seat of judgment.

11. Bar. And ye who travel upon the roads, Talk of Ilim with the voice of praise. Deb. Let them who meet armed at the watering places There shew the righteous acts of Jehovah, Bar. And the righteousness of the villages of Israel: Then shall they go down to the gates;

IJ. Bar. Then, when the remainder descended after their chiefs,

and sole reliance upon the Divine protection of His people; and the f lorious prospect of a future and greater deliverance perhaps by the Sun of righteousness." — New Analysis of Chronology, pag. 304.

1. Then sang Deborah, and Barak son of Abinoam, on (the victory of) that day, on the avenging of wrongs in Israel;

2. On the volunteering of the people; Saying, Bless ye the Lord!

I will shout to the Lord, the God of Israel.

4. O Lord, on Thy going forth from Seir, On thy marching from the land of Edom, The earth quak'd, the heavens dropt,

5. The mountains melted away From the presence of the Lord; Even Sinai himself, from the presence Of the Loud, the Gon or Israel.

6. From the days of Shamgar, son of Anath, To the days of Jael, (through fear of the enemy,) The highways were unfrequented,

And travellers walked through bye-paths.

7. The villages were deserted;

They were deserted till I, Deborah, arose; Till I arose (to be) a mother in Israel.

8. (The Israelites) had chosen new gods, Therefore was war in their gates:

Was there a shield or a spear to be seen Among forty thousand in Israel?

9. My heart is attach'd to the senators of Israel, Who volunteered among the people.

10. Bless ye the Lorb! Ye (hat ride upon white asses.

Ye that sit in (the gates of) judgment; Extol (liim,) ye travellers.

XI. (Now freed) from the noise of archers At the watering places. Here shall they rehearse the righteousness Of the Lord; His righteousness Towards the villages of Israel: Now shall the people of the Lof.d Go down to the gates of judgment in safety.

13. For (God) made a remnant of the people Triumph over the nobles of the enemy;

14. Dcfj. Out of Kjiliraim was their bp^iiiniiig at Mount Anialrk;

And after thee was lieiijainiii, against the nations. liar. From Mndiir, tamo masters in (he art of war: And from Zehiitori, those who threw the fhirt.

15. Ihlf. The i)rin(es in /.v4«(7i«r were numbered Together with Deborah and liarak.

Bar. And Issachur wos the guard of liarak, Into (he valley sent close a( his feet. Deb. At the divisions of Uciihcti, Creat were the impressions of heart.

16. Itar. Why sadest tliou among (ho rivulets: What, to hear the liloating.s of (he Hocks?

Deb. For the divisions of Rculnii, Great were (ho searching-, of licuit.

17. Bar. 6'o(/ dwelt quicdy beyond Jordan j And Dan., why abode he in ships?

Deb. Ashcr continued in (he luirbour of the seas. And remained among his rruggy places.

18. liar. ZebtiloH were (he people, and Naphtali; Deb. Who exposed theii lives unto the death.

Both. On THi; iiciGiirs or Tin: iitLn. lU. Deb. Tlie kings came, they fought; Then fought (he kings of Canaan; Bar. At Taanac, above the waters of Megiddo: The plunder of riches they did not receive.

20. Deb. Fiom heaven did they fight; The stars, from their lofty stations, Pought against Sisera.

21. Bar. The river Kishon swept them away, The river intercepting them; the river Kishon: It was there ray soul trod down strength.

22. Deb. It was then the hoofs of the cavalry were battered. By the scamperings, the scamperings of its strong steeds.

23. Bar. Curse ye (he land of Jleroz, Said the messenger of Jehovah:

Deb. Curse ye heavily its inhabitants. Because they came not for help.

Both. Jehovah w as fou help!

Jehovah agai.vst the mighty I

24. Deb. Praised among women will be Jael, The wife of Ileber tiie Kenite;

Among women in the tent will she he praised.

25. Bar. lie asked water, she gave him milk; In a princely bowl she brought it.

26. Deb. Her left hand she put forlh (o (he nail, And her right hand to the workman's hammer. Bar. She struck Sisera, she smote his head; Then she struck through, and pierced his temples.

The Loid made nu: Irininph over the mighty.

II. P'rom Kphtuim unto.Xiualek was thoir root: Next to tiice (I'^jihruiin) wuh Henjuiiim, among (by people; From Mnthir, (Manassch) came down the lenatort; And from Zcbulon, (hey that wiitc willi ti,r pen of (h« scribe.

Ue was set on foot into the valley; For the divisions of Reuben (I feel) great griefs of heart.

16. Why abidest thou among the shecp-folds? To hear the bicatings of the Jlocks?

For the divisioiiri of Reuben (I feel) great griefs of heart.

17. (Why) abode Gilcad(G(td) beyond Jordan; And Dan remain in his shii>s:

(Why did) Asher sit in his sea-ports, And continue in his creeks?

18. (While) the people of Zebulon hazarded their live? unto death.

And of Naphlali, in the heights of the field;

19. The kings came, they fought; The kings of Canaan fought in Taanah, Near the waters of Megiddo;

But they gained no lucre (thereby.)

20. The stars of heaven fought in their courses; They fought against Sisera.

21. The torrents of Kison swept them away; The torrent of Kedummim,

The torrent of Kison. O my soul. Thou hast treddcn down strength!

22. Then were the horse-hoofs broken by the gal.

loppings; The galloppings of their great men.

23. Curse ye Meroz, saith the angel of the Lord; Bitterly curse her inhabitants,

Because they came not to the aid of the Lobd • To the aid of the Lohd among the mighty.

24. Blessed above women be Jael, The wife of Ileber the Kenite; Blessed be she above women in the tent.

25. Ue asked water, and she gave him milk; She brought forth batter in a lordly bowl.

26. She put her hand to the nail,

And her right hand to the workman's hammer;

And she smote Sisera:

She pierced his head, she penetrated.

And she perforated his temples.

27. Deb. At her feet he bowed, he fell! Bar. At her fept he bowed, he fell!

Both. Where he bowed,

There he fell dead.

28. Deb. Through tiie window she looked out and called, Even the mother of Sisera, through the lattice;

Bar. Why is his chariot ashamed to return? ' Why so slow are the steps of his chariot?'

29. Deb. Her wise ladies answered her; Nay, she returned answer to herself —

30. Bar. ' Have they not found, divided the spoil; Embroideri/, double embroidery for the captains^ heads I A prize of divers colours for Sisera!'

Deb. ' A prize of divers colours of embroidery; A colour'd piece of double embroidery for My NECK, a prize!'

Chorus by Deborah and Barak.

31. So perish all thine enemies, O Jehovah!

Grand Chorus., by the whole procession. And let those who love Him Be as the sun goino forth in his might.

Other attempts have been made to do justice to this very sublime song; and much yet remains to be done. The best means of ascertaining the sense and import of (he various images and allusions contained in it, is, in my opinion, the following: — 1. Take the Hebrew text as it stands printed in the hemistich form, in Kennicott's Hebrew Bible. 2. Collate this text with the Septuagint, Chaldee, Syriac, Vulgate, and Arabic Vereions, and the various readings in Kennicoit and De Rossi. 3. Consult the writers in the Critici Sacri. And, 4. Carefully attend to the allusions made to Asiatic customs. I would gladly save my readers all this trouble, but it would extend the Commentary beyond the size of the whole book, which would not comport with the brevity which I study.

From this song, as well as from that of Moses, Deut. xxxii. we see that the first, as also the best poets of antiquity, were found among the Hebrews; and that the art of poetry was highly cultivated among them many hundreds

27. IJetweeu her feet he bowed, he fell, he lay Between her feet, he bowed, he fell;

28. The mother of Sisera looked through the window, And exclaimed through the lattice,

IV hy is his chariot so long in coming? Why linger the steps of his steeds?

29. Her wise ladies answered their mistrcsSj Yea, she returned answer to herself,

30. Have they not found? Have they not divided the spoil? To each a damsel or two apiece;

To Sisera himself a spoil of divers coloursy A spoil of divers colours embroidered; Of divers colours embroidered on both sides. A spoil for (adorning) his neck.

of years before Greece, or any other country of the world, could boast of ode, or epic, or any kind of poetic composition. The idolizers of Greece and Italy should not forget this: to Hebrew models both Greeks and Romans owe much of their perfection. Why are not these more studied? Why do we not go to the '■'■fountain head." To all the searchers after the venerable remains of antiquity, especially to poets, I would address the words of the old prophet: —

Dardanidce duri, quce vos a stirpe parenium

Prima tulit tellus, eadem vos ubere Iteto

Accipiet reduces: antiquam exquirite matre^i.

Ye valiant sons of Troy, the land that bore

Your mighty ancestors to light before,

Once more their great descendants shall embrace.

Go; seek the ancient mother of your race. Pill.

The Israelites again do evil, and are delivered into the hands of the Midiuniles; hy tBhom they are oppressed sexen years, 1,2. Different tribes spoil their harvests, and lake away their cattle, 3 — 5. They cry unto the Lord, and He sends them a prophet to reprehend and instruct them, 6 — 10. An angel appears itulo Gideon, and gives him commission to deliver Israel; and works several miracles, to prove that he is divinely appointed to this ziork, 11 — 23. Gideon builds an altar to the Lord, tinder the name of Jehovah- Shalom; and throws down the altar of Baal, 21 — 27. His townsmen conspire against him; he cvpostulalcs Ziilh them, and they are pacified, 28 — 32, The A/idianites and Amalekiles gathi r together against Israel: Gidion summons MaJiasseh, Asher, ZtbuloHy and Nuphtali, who Join his standard, 33 — 35. The miracle oflhcfetce of wool, 36 — 40.

iiinl till' FiOitn delivered tlicni iiiCo tin- liiiiid ''of iMidiiiM seven years. AM-2"'-!- y And the hand of Alidian ^ prc- B. c. ivW— Viiih'd ai;ain'<( Israel: and because An. Kxfi'ci. i»r. of tlio JMidianites the ehildicn of Ann'oTm'fi. Israel made them ■■ the dens which oiym|).i76— (trc in the mountains, and caves, and stidnf;' liolds. ',i And.so it was, wlien Israel had sown, that the Midianiles came n|), and ' tlie Amalekites, 'and the children of the Iva-^t, even they canie uji against them;

4 And tliey encamped ai;aiiist lliem, and 'destroyed llie increase of llie earth, till tlioii come unto Gaza, and left no sustenance for Isn^el, neither '' sheej), nor o.x, nor ass.

5 For they came up with tlieir cattle and their tents, and they came ' as grasshoppers for multitude; jor both they and liieir camels were without number: and they entered into the land to destroy it.

Verse 1. Delivered Ihcm into the hand of Midiani The Midiaiiitcs were among the most ancient antl inveterate of tiic enemies of Israel. Tliey joined with the Moaljites to seduce them to idolatry, and were nearly extirpated by them. — Numb. xxxi. The Midiimites dwelt on the eastern borders of the Dead Sea; and their capital was Arnon.

Verse 2. Made Ihem the dens tchicit are in the mountains'] Nothing can j^ive a more distressing description of the state of the Israolitrs than what is here related. They dur>t not reside in the plain country, but were obliged to betake themselves to dens and caves of the mountains, and live like ■wild beasts; and were hunted like them by their adversaries.

Verse 4. Encamped against them] Wandering hordes of Midianites, Amalekites, and Ishmarlites, camo, in the times of harvest and autumn: and carried away their crops, their fruit, and their cattle. And they appear to have come early, encamped in the plains, and watched the crops till they vpere ready to be carried off.

Till thou come unto Gaza'] That is, (he whole breadth of the land, from Jordan to the coast of the Metliterranean

8 That the Loud sent a prophet Annnamci. unto the (bildren of Israel, which "'>».,.. 4(.9. said unto them, 'I'hus caith the Lokd God of Israel, 1 biounlil you up frr)ni Ktrypt, and brouf^ht you I'orth out <<f the house of bondage;

9 And I delivered you out of the hand (<f the Kfiyptians, and out of liie hand of ail that ojipressed you, and '" drove them out from before you, and gave you their land;

10 And I said unto 3()U, I am the Lord your God; "fear not (he gods of the Amorites, in whose land ye dwell: but ye have not obeyed my voice.

11 5 And there came an angel of the Lord,

sea. Thus the whole land was ravaged, and the inhabilantt deprived of the nece.-saries of life.

Verse 5. Thn/ came up Kith their cattle and their tenU\ All this proves that they were different tribes of zcanderert, who had no fixed residence; but, like their desccndaatt, the Bedouins, or wandering Arab's, removed from place to place to get prey for themselves, and, forage for their cattle.

Verse 8. The Lord sent a prophet'] The Jews say that this was Phincas; but it is more likely tnat it was some prophet or teacher raised up by the Lord, to warn and instruct them. Such were Ilis witnesses; and they were raised up from time to time, to declare the coonselof God to His rebplliou'i ppoj)le.

Verse 11. There came an an^cl of the Lord] The prophet came to teach and exhort: the angel comes to confirm the words of the prophet; to call and commission him who was intended to be their deliverer: and to work miracles, in order to inspire him with supernatural courage, and a confidence of success.

His son Gideon threshed izhcat] This is not the only instance in which a man, tikcn from agricultural employments, was made general of an army, and the deliverer of his coan. try. Shamgar was evidently a ploughman; and with his oxgoad he slew many Philistiues, and became one of the d^ 6 M

%^cm5.' ^"'^ '^^^ under an oak which t£j«s in An. Exod. i,r. Ophiah, that pertained unto Joash Anno ante I. 'the Abi-czri(e: and his son '' Gi- "'y'"P- ^"^- deon threshed wheat by the winepress, " to hide it from the INIidianites.

J2 And the ^ ano^el of the Lord appeared unto him, and said unto him. The Lord is ' with thee, tliou mighty man of valour.

13 And Gideon said unto him. Oh my Lord, if tlie Lord be with us, why then is all this befallen us? and Svhere be all hh miracles ^ which our fathers told us of, saying;. Did not the Lord bring us up from Egypt r but now the Lord hath '' forsaken us, and delivered us into the bands of the IMidianites.

14 And the Lord looked upon him, and said, 'Go in this thy might, and thou shalt save Israel

livcrers of Israel. Cincinnatus was taken from the plough, and was made dictator and commander-in-chief of the Roman armie.=. There is a great similarity between his case and that of Gideon.

Threshed zzheat by the xnincpress] This was a place of privacy; he could not make a threshing-floor in open day, as the custom was, and bring either the wheel over tlie grain, or tread it out with the feet of the oxen, for fear of the Midianites, who were accustomed to come and take it away as soon as threshed. He got a few sheaves from the field, and brought them home to have them;jm'«/c'(y threshed for the support of the family. As there could be no vin/age among the Israelites, in their present distressed circumstances, the winepress would never be suspected by the Midianites to be the place of threshing corn.

Oj>hrah, or Epkra, was a city, or village rather, in the half-tribe of Manasseh, beyond Jordan.

Verse 12. The Lord is zsiih thee'] " The Word of the Lord is with thee, thou mighty man of valour." — Targum. It appears that Gideon had proved himself, on former occasions, to be a man of courage and personal prowess; and this would naturally excite the conQdonce of his countrymen. God chu-es for His woik tliose instruments which, in the course of His operations, in nature and providence, He has qualified for His purpose. The instruments thus chosen are generally imiikclij; but they will be ever found the best qualified for (he Divine employment.

Verse 13. And Gideon said unto him'] This speech iremarkable for its energy and simplicity: it shews, indeed, « measure of despondency; but not more than the circumstances of the case justified.

15 And he said unto him. Oh Anno ante i. my Lord, wherewith shall 1 save ^"'''' Israel? behold, * nasseh

16 And the Lord said unto him, "Surely 1 will l>e with thee, and thou shalt smite the Midianites as one man.

n And he said unto him. If now I have found grace in tliy sight, then ° shew me a sign that thou talkest with me.

18 ■■ Depart not hence, I pray thee, until I come, unto thee, and bring forth my "^ present, and set it before thee. And he said, 1 will tarry until thou come again.

Verse 14. Go in this thy might'] What does the angel mean? He had just stated that Jehovah teas z:ith him; and he now says. Go in mis thy might; i.e. in the might of Jehovah, who is kM thee.

Behold, my family is poor in Manasseh] '?in ■'■hit njn behold, my thousand is impoverished. Tiibes were anciently divided into tens, andjiflies, and hundreds, and thousands: the thousands, therefore, marked grand divisions; and, consequently, numerous families: Gideon here intimates that the families of which he made a part were ver}' much dimini;hed. But if we take 'S^K alapey, for the contracted form of the plural, which is frequently, in Hebrew nouns, joined with a verb in the singular; then the translation will be, " the thousands in Manasseh are thinned;" i. e. this tribe is greatly reduced, and can do little against their enemies.

Verse 16. Thou shalt smite the Midianites as one man.] Thou shalt as surely conciuer all their host, as if thou hadst but one man to contend with: or, thou shalt destroy them to a man.

Verse 17. Shew me a sign] Work a miracle, that I may know that Thou hast wisdotn and power sutlicient to autholihC and ([ualify me for the work.

Verse IS. And bring forth my present] My mincha; generally an ollering of biend, wine, oil, flour, and such like. It seems from this, that (iidfon supposed the Person to whom he spoke to bo a Divine peison. Nevertheless, what he prepaied and brought out, appears to be intended simply as an cntertainmeut to refresh a respectable stranger.

Diir: (111' llcsli he |)iit in a basket, and he put the Inolli in n pot, and Ixnu^lil. //. onl nnio liini uiidi-r tl.c oak, and prpsentcd it. j

21 Then tiie ani>el of the fioui) put forth the end of tlie stall" that zoas in his hand, and, touched (he llesli and the nnh-avcned cakes; and "there rose up lire out of the rock, and

Verso 19. l^lade rcinlij a kid — thejlcsh he put in a basket., and he put the broth in a pot'] The manner in which the Arab.s enleitaiii sfrnngrrs will cast li^ht on this verse. Dr. Shaw ol)seives, " Bcsidi-s a howl of milk, and a basket of figs, raisins, or dates, which, upon our.irrival, were prcseiitrd to us, to stay our appetite, the master of the tent fetched us from his flock, according to the number of our company, a kid or a goal, a lamb or a sheep; hnlf of which was imnie> diately seethed by liis wife, and served up with cucasoc: the rest was made Icab-ab, i. e. cut to pieces and roasted, which ■we reserved for our breakfast or dinner next day." May we not su|)pose, says Mr. Uariner., that Gideon presenting some slight refreshment to the supposed prophet, Jircordiiig to the present Arab mode, desired him to stay till he could provide something more substantial; that he immediately killed a kid, seethed part of it, and when ready brought out the stewed meat in a pot., with unleavened cakes of bread, which he had baked; and the other part, the kab-ub, in a basket, for him to carry with him, for some after repast in his journey. — See SAow's and Pococke's Travels; and JJarmcr's Observations.

Brought it out unto him under the oak'l Probably where he had a tent, which, with the shade of the oak, sheltered them from the heat of the sun, and yet alforded the privilege of the refreshing breeze. Under a shade, in the open air, the Arabs, to the present day, are accustomed to receive their guests.

Verse 20. Take the Jlesh, S(c.'] The angel intended to make the flesh and bread an offering to God, and the broth a libation.

Verse 21. The angel— put forth the end of the staff] tie appeared like a traveller with a stall' in bis hand: this he put forth; and, having touched the flesh, fire rose out of the rock and consumed it. Here was the most evident proof of supernatural agency.

2.i And the Ltmo said unto him, ""Perjcc be unlo tliee; fearn<<t: thou shall not die.

2i Tlien (iiijion built an allar there um(o (he I^oiii), and called it ' Jehovali-shalom: unto tliia day it /.s yet 'in OpIiiah of the.\biezrites.

Tlien the angel — dejtarted out of his tight.'] Though the angel vanished out of his sight, yet God continued to converse with him, either by secret inspiration in his own heart, or by an audible voice.

Verse 22. Alas, 0 Lord God! fur because I have teen"] This is an elliptical sentence, a natural expression of the distressed state of (iideon's mind: as if he had said. Have mercy on me, O L'>rd God I else I shall die; because I have seen an angel of Jehovah face to face. We have frequently seen that it was a prevalent sentiment, as well before as i/nder the law, that if any man saw God, or His representative angel, he must surely die. On this account Gideon is alarmed, and prays for his life. This notion prevailed among the heathens; and we find an instance of it in the fable of Jupiter and Semclc. She wished to see his glory; she saw it, and was struck dead by the effulgence. — see the Notes oo Excd. xxxiii. 20. We find that a similar opinion prevaileti very anciently among the Greeks: In the hymn of Callimachus, Ei; Aivrpx rij; llaWaSis, ver. 100, are thesa words: —

" The laws of Saturn enact, that if any man see any of the immortal gods, unless that god himself shall choose it, he shall pay dearly for that sight."

Verse 23. Fear not: thou shall not die.] Here the discovery is made by God Himself: Gideon is not curiously prying into forbidden mysteries; therefore, he shall not die.

Verse 24. Gideon built an altar — and called it Jehovah. shalom] The words c:ibv,-iini Vehovah Shalom, signify The Lord is my Peace; or, The Peace of Jehovah: ami this name he gave the altar, in reference to what God had said, ver. 23. Peace be unlo Ihee, "p oV'jj shalom kka: " peace

Take thy father's young bullock, ^ even the second bullock of seven and throw down the altar of Baal hath, and '' cut down the grove

26 And build an altar unto the Lord thy God upon the top of this 'rock, ""in the ordered place, and take the second bullock, and offer a burnt sacrifice with the wood of the grove which thou shalt cut down.

27 Then Gideon took ten men of his servants, and did as the Lord had said unto him: and so it was, because he feared his father's household, and the men of the city, that he could not do it by day, that he did it by night.

to thee;" which implied not only a teish^ but a prediction of the prosperous issue of the enterprize in which he was about to engage. It is likely that this is the altar which is mentioned in ver. 26. and is spoken of here, merely by anticipation.

Verse 25. Talce thy father'' s young bullock, even the second bullock'] There is some difficulty in this Terse; for, according to the Hebrew Text, two bullocks are mentioned here; but there is only one mentioned in ver. 26. and 28. But what was this second bullock? Some think, that it was a bullock that was fattened in order to be offered in sacrifice to Baal. This is very probable; as the second bullock is so particularly distinguished from another which belonged to Gideon's father. As the altar was built upon the ground of Joash, yet appears to have been public property, (see Ter. 29 and 30) so this second ox was probably reared and fattened at the expence of the mcu of that village; else why should they so particularly resent its being oifered to Jehovah?

Verse 26. PVith the zcood of the grove'] It is probable that riTiPS Asherah here signifies Astarte; and that there was a wooden image of this goddess on the altar of Baal. Baal-peor was the same as Priapus, Astarte as Venus; these two impure idols were proper enough for the same altar. In early times, and among rude people, the images of the gods were made of ivood. Tliis is the case still with the inhabitants of the South Sea Islands, with the Indians of America, and with the inhabitants of Ceylon: many of the images of Budhoo are of wood. The Scandinavians also had wooden gods.

Verse 27. lie feared hisfather^s household] So it appears that his father was an idolater: but as Gideon had ten men of his own servants whom he could trust in this matter, it is probable that he had jjrcservcd the true faith, and had not bowed his knee to the image of Baal.

28 IT And when the men of the B.-aim' city arose early in the morning, be- aji. Eiod. isr. hold, the altar of Baal was cast down, Annoanie i. and the grove was cut down that £1^"!' ^™- was by it, and the second bullock was offered upon the altar that teas built.

29 And they said one to another. Who hath done this thing? And when they enquired and asked, they said, Gideon the son of Joash hath done this thing.

SO Then the men of the city said unto Joash, Bring out thy son, that he may die: because he hath cast down the altar of Baal, and because he hath cut down the grove that was by it.

31 And Joash said unto all that stood agrainst him. Will ye plead for Baal? will ye save him? he that will plead for him, let him be put to death

that the second bullock was ofiered, because it was just seven years old, ver. 25. being calved about the time that the Midianitibh oppression began; and it was now to be slain, to indicate that their slavery should end with its life. The young bullock, ver. 25. is supposed to have been offered for a. peace offering: the bullock of seven years old, for a bunt offering.

Verse 29. Gideon the son of Joash hath done this thing.] They fixed on him the more readily, because they knew he had not joined with them in their idolatrous worship.

Verse 30. The men of (he city said] They all felt an interest in the continuance of rites, in which they had often many sensual gratifications. Baal and Ashtaroth would have more worshippers than the true God; because their rites were more adapted to the fallen nature of man.

Verse 31. Will ye plead for Baal?] The words are very emphatic: " Will ye plead in earnest |i2nn for Baal? Will ye |iy'!f in really save him? If he be God, a«n'?t< Elohim, let Him contend for Himself, seeing His altar is thrown down." The paragogic letters in the ytords plead and save greatly increase the sense. Joash could not slay his son; but he was satisfied he had insulted Baal: if Baal were the true God, he would avenge his own injured honour. This was a sentiment among the Heathens. Thus Tacitus, lib. ]. c. 73. A. U. C. 768. mentioning the letter of Tiberius to the consuls in behalf of Cassias and Rubrius, two Roman knights, one of whom was accused of having sold a statue of Augustus, in the auction of his gardens; and the other of having sworn falsely by the name of Augustus, who had been deified by the senate; among other things he said, Non ideo decrelumpatrisuo ccelum, ut in pernicicm civium is honor verterctur. Nee contra rcligiones fieri quod effigies ejus, ut alia noininum simulachra venditionibas horlurum, el domuum ucccdant. Jusjurandutn periniie (sslimandum quam obmp. m.,^.^ 'I'lierofiiic on tlial day hr called him " •Icnibliaal,'' sayiiij;', IjcI Uaal plead aj^aitist liim, because lio lialli thrown down his altar.

'SA 11 Then all 'the.Midianitew and the Amalekitew and llie ciiildreii ol" the KhhI were j^athcrcd together, and went over, and pitched in " tlie valley of Jc/reel.

3h And he s( iit messengers throuf;liout all Manassch; who alsso was galiiered after him: and he sent mcssenf^ers unto Aslier, and unto ZebuluUj and unto Naphtali; and tiiey cauic up to meet them.

37 ' fJeiiold I will put a lieece of Ani«.iuiu-i.: wool in the door; ami if the dew be "'>:"f- ■'«^:! on the lleere oidy, and il he dry upon all tha; earth hexidr, then shall 1 know that thou wilt i{ save Israel by mine hand an thou haft suid. HH And it was so: for he rose u|) early on the morrow, and tlirust the lieece together, and wringed the dew out of the fleece, a h()\\\ full of water.

39 And Gideon said unto God, ' Let not thine anf:;-er be hot af^ain.st me, and I will s|)eak but this once: let me prove, I pray thee, but this once w ilh the lieece; let it now lie dry only \ipon tiie fleece, and u|)on all the ground let there be dew. 4t) And God did so that night: for it was dry upon the fleece only, and there was dew fin all the ground.

si Jovem fefellisscl: dooium iiijurix diis curac. "That diviiiu Iioiiours were not decreed to liis fallicr (Augustus) to lay bimrcs for the citizens: and if his statue, in common with the images of the gods in general, uas put up to sale with the houses and gardens, it could uot be considered an injury to religion. That any false oath must be considered as an attempt to deceive Jupiter himself: Inil the gods themselves must take cognizance of the injuries done unto tliem.'" Livy has a similar sentiment, IIi^t. lib. x. c. G. where, speaking of some attempts made to increase the number of the augurs out of the commonB, with wliich the senators were 1 displeased: but, says he, Simulabant ad deos id niaa;is, <|uam ad se pertinere; ipsos visuros, lie sacra sua polluantur. " They pretended that these tilings belonged more to the gods than themselves: and that they should take care that their sacred riles zcere not po/luied."

Verse 32. He called him Jerubbaal^ Lot Baal contend; changed, "i Sam. xi. 21. into Jerubbeshelh, he shall contend ' against confusion, or&hamc: thus changing liaal, Lord, into Hosheth, confusion or ignominy. Some think that Jcrub- i baal was tlie.same with Jerombaliis, who, according to Sanchoniatho and Porpliijrj/, was a priest of Jevo. But the history of Sanchoniatho is probably a forgery of Porphyry himself, and worthy of no credit.

Ver>p 3'.i. Then all the Miilianiles^ Hearing of what Gideon hid done, and apprehending that this might be a forerunner of attempts to regain their liberty; they formed a general as!<ociation against Israel.

Verse 3-1. The Spirit of the Lord came upon Gideon"] He was endued with preternatural courage and wisdom.

On the miracle of they/eeec, dei:, and dry ground, Origen, in his eighth homily on the Book of Judges, has many curious and interesting thoughts. I shall insert the substaoca of the whole.

The yfeecc is the Jezcish nation. The Jlecce catered tcilh deit, while all around is dry; the Jeicish nation favoured with the late and the proplwts. The fleece dry; the Jezzish nation cast off for rejecting the gospel. All around xtalered; the gospel preached to the Centilet, and they coniertcd (o God. The fleece on the threshing-Jhor; the Jeziiih people in the land of Judea, siniiozi:ed, purged, and fanned by the gospel. The dem zcrung oiU into the bozil; tlie doctrines at Christianity, extracted from the Jewish wriiio^s, i-hadowed forth by Cliri.st's i>ouring water into a basin, and washing the disciples' feet. The pious father concludes that he hai now wrung this water out of the fleece of the Book of Judges, as he hopes by and In e to do out of the fleece of the Book of Kings, and out of the fleece of the Book of IsaiaJt or Jcrcmiah; and he has received it int4) the baiiu of his heart, and there conceived its true sense; and is desirous to wash the feet of his brethren, tliat they may be able to walk ia the way of the preparation of the gospel of peace. — Oricew, Op. Vol. IL pag. 475. edit. Benedict.

All this, io some, will doubtless appear trifling: but it i< not too much to say. that scarcely any pious mind can consider the homily of litis excellent man without drinking ioto a measure of the same spirit; so much sincerity, deep pietjr, and unction, appear throughout the whole.

Tfie Lord commands Gideon to make a selection of a small number of his men to go against the Midianilcs. Three hundred only are selected,• and into the hands of these God promises to deliver the whole Midianitish host, 1 — 8. Gideon is directed to go down unto the host in the night, that he may be encouraged on hearing what they say, 9 — 12. He obeys, and hears a Midianite tell a remarkable dream unto his fellow, which predicted the success of his attack, 13 — 13. He takes encouragement, divides his men into three companies, gives a trumpet with a lighted lamp concealed in a pitcher, with directions how to use them, 16 — 18. 2' hey come tn the Midianitish camp at night, when all, suddenly blowing their trumpets, and exposing their lamps, the Midianites are thrown into confusion, Jly, and are stopped by the Ephraimites at the passage of Jordan, and slain, 19 — 24. Oreb and Zeeb, two Midianitish princes, are slain, 25.

HEN *Jerubbaal, who is Gideon, and all the people that were with him, rose up early, and

the host of the Midianites were on the

north side of them^ by the hill of Moreh, in the Valley.

2 And the Lord said unto Gideon, The people that are with thee are too many for me to '^\\e the Midianites into their hands, lest Israel '' vaunt themselves against me, saying, Mine own hand hath saved me.

Verse 1. TTien Jerubbaal, who is Gideon] It appears that Jerubbaal was now a surname of Gideon, from the circumstance mentioned ch. vi. ver. 32. — See cli. viii. ver. 35.

The icell of Ilurod] If this was a town or village, it is no where else mentioned. Probably as Tin charad signifies to shake or tremble through fear, the fountain in question may have had its name from the terror and panic with which the Midianitish host was seized at this place.

Verse 2. The people that are zsith. thee are too many'] Had he led up a numerous host against his enemies, the excellence of the power by which they were discomfited, might have appeared to be of man and not of God. By the manner in which this whole translation was conducted, both the Israelites and Midianites must see that the thing was of God. This would inspire the Israelites with confidence, and the Midianites with fear.

Ver-te 3. I-Vhosoever h fearful and afraid, let him return — from mount Gilead] Gideon was certainly not at mount G Head a.t this time; bat rather near mount Gilboa. Gilead was on the other side of Jordan: Calmet thinks there must ''Uber have beea two Gileads, which does not, from the

3 Now therefore go to, proclaim in the ears of the people, saying, ' Whosoever is fearful and afraid, let him return and depart early from mount Gilead. And there returned of the people twenty and two thousand; and there remained ten thousand.

4 And the Lord said unto Gideon, The people are yet too many; bring them down unto the water, and I will try them for thee there: and it shall be, that of wiiom I say unto thee. This shall go with thee, the same shall go with thee;

Scripture, appear to be the case; or that the Hebrew text is here corrupted; and that for Gilead we should read Gilboa. This reading, though adopted by Houbigant, is not countenanced by any MS. nor by any of the Versions.

Dr. Hales endeavours to reconcile the whole, by the supposition that there were in Gideon's army many of the eastern Manassites, who came from mount Gilead; and that these were more probably afraid of their neighbours, the Midianites, than the western tribes were; and, therefore, proposes to read the text thus: IVhosoever from mount Gilead is fearful and afraid, let him return (home) and depart early. So there returned (home) txnentt/'two thousand of the people. Perhaps this is, on the whole, the best method of solving thisdifiiciilty.

There returned of the penple Izsenly and two thousand"] Gideon's army was at this time thirty-two thousand strong; and after the above address twenty-two thousand went:tway. IIow astonishing, that in thirty-two thousand men there should be found not less than twenty-two thousand poltroons, who would neither fight for God, nor their oppressed country! A state of slavery debases the mind of man, aad renders it incapable of being inllucuccd by the

(> And the iiiinii)( r ol Iheni Ihal lapped, pvltivf^ their hand to iIk ir month, ^^ele ihree iiiindred men: hut all the lesl of (he people howed down npon (heirkne<s to drink water.

7 And the Loiiu said unto Gideon, ' Uy the three Imiidred nun tlal lapjicd will 1 save yon, and deliver the Midianiles into thine lianO: and let all the of/wr people go every man nnto his place. So the jx-ople took viclual.s in their hand, and their trumpets: and he sent all l/ic ic.st of Israel every man unto his lent, and retained those three hundred men: and the host of Midian was heneath him in the \ alley.

9 f And it came to pass the same '' niglit that the I^ORD said unlo him, Arise, get thee down unlo the host; for 1 ha\e delivered it into thine band.

10 Eut if thou fear to go down, g-o thou with Phurah thv servant down to the host:

1 1 Aud thou shalt "^ hear what they say: and afterward shall thine hands be strengthened to go

pure principles of patriotism or religion. In belialf of the army of Gideon we mny soy, if the best ap|)<iiiited armies in Kurope had th e same address, 6cn«^f/e, from their generals, as the Israelites had, at least an equal proportion would return home.

Verse 5. Every one thai lappeth of the rcalcr — as a rft/^'l The original word ph' ijalolc, is precisely the sound which a dog makes when he is drinking.

Verse 6. The number of them thai lapped'] From thiaccount it appears, that some of the people went di.Mnnii their Knees; and, putting their mouth' to the water, sucked up w hat they needed: the others stooped down; and, taking up water in the hollow if their liands, applied it to iheir mouih

Verse 8. So the people took victuals'] The three hun dred men that he ir^tived took the victuals neces-ary for the day's t xpinditure, while the ethers were di missed to their tents and iheir houses as they thought proper.

Verse 9. / have ililivereU it into thine luind.] I hare determined to do it; aud il is as sure as if it weie done.

down lUilo the host. Then went Vf.'im' he d<-wn with IMinrah his hervant Ai.. i i.,.i. i ^ unto the outside ol the '^arnitdmen /■ that HI If in the host.

12 And tie IMidiaiiilex and the Anialckilei) and 'all the ( hildrt II ol the East lay ah^ng in tin- valley like grasshe pp( IS for multitude; and iheir camels ictre wiili< ul number, as the ^aIld by the sea side for multitude.

I.'j And when Gideon was come, behold. ijicre Kits a man that told a dream unlu bis fellow, and said, Ddiuld, I dreamed a dream, and, lo, a C!;ke (<l bailey bread lumbltd into the host of Midian, and came unto a lent, and smote it that it fell, and overturned it, that the tent lay ah-ng.

14 And bis fellow answered and said. This is nothing- else save the sword of Gideon the son of Joash, a man of Israel: /or into bis band halb God delivered INIidian, and all the host.

15 And it was so, v^llen Gideon beard the telling- of tbe dream, and 'the iiiterj)relation thereof, that be worshipped, and relumed into (he host of Israel, and said. Arise; for the Lord bath delivered inlo}our hand the host of Midian.

16 f And be divided the three hundred men inlo three companies, and be put ''a trumpet in every man's band, with empty pitchers, and '■ lamps within the pitchers.

Verse 1 1. Unlo the outside of the armed men] No doabt the Tast multitudes of Midianites, kc. which came merely for plunder, were wholly unarmed: but they had a guard of armed men, as all the caravans have: and those guards were on the outside of the multitudes: it was to these that Gideon and his servant came.

Verse 13. Told a dream] Both the dream and the interpretation were inspired by God, for the purpose of increasing the confidence of Gideon, and appalling his enemies.

ViT'-e 14. Into his hand hath God delivered Mtdian] This is a full pi oof that God had inspired both the dream and its inlerpietatlon.

Virse 16. He divided the three hundred men] Thoueh the victory was to b- from the Lord, yet he knew thit he oui;ht to Use prudential means; and tho>e which he employed on this occasion were the best calculated to answer the end. If he had not used the^e means, it is not likely that God w.'uld have delivered the Midianites into his hands, i^omelimes, even ia woiking a miracle, God will have natural

18 When I blow with a trumpet, I and all that c?'e with me, then blow ye the trumpets also on every side of all the camp, and say. The sword of the Lord, and of Gideon.

means used: Go, dip thyself seven times in Jordan: — Go, wash in thepool Siloum.

Verse 18. The sword of the Lord, and of Gideon'] The word 3in cherib, " sword," is not found in this verse, though it is necessarily implied, and is found in ver. 20. But it is found in this place in the Chaldee, Syriac, and Arabic; and in eight of KennicotVs and De RossVs MSS. The reading appears to be genuine.

Verse 20. BlezB the trumpets, and brake the pitchers'] How astonishing must the effect be (in a dark night) of the sudden glare of three hundred torches, darting their splendour in the same instant on the half awakened eyes of the terrified Midianites; accompanied with the clangor of three hundred trumpets, alternately mingled with the thundering shout of jij;-!)-?! nirr'b' sin cherib layhovuh iilgideon, " a sword for the Lord and for Gideon!"

Origen, in his ninth homily on this Book, makes these three hundred men types of the preachers of the gospel; their trumpets, of tho preaching of- Christ crucified; and their lights, or torches, of the holy conduct of righteous men. In some verses of an ancient author, attributed to Tertullian, and written against the heretic Marcion, Gideon's three hundred men are represented as horsemen; and in this number he finds the mystery of the cross, because the Greek letter T tau, which is the numeral for 300, is itself the sign of the cross. The verses which may bo found in Vol. V. of the Pisaurian Collection of the Latin Heathen and Christian poets, Advers, Marcion, lib. 3. ver. 18. as being ▼ery curious, and not often to be met with, 1 shall here subjoin: —

Ex quihus ut Gideon dux agminis acer in hosiem, Non virtute su& ttUelam acquirere genti, Firmatusque fide signum petit excita menli. Quo ret non posset, vcl posset vincere belhan, yellus ul in noctem posiluin de rare maderet, El lellus omnis ciixum sicculajaceret. Hoc inimicorum palmatn coalescerc mundo; Alque iteruni solo remanenti vellere sicca. Hoc eadem telliis roruret node liqnore, Hoc etenim signo prcedonum stravil acervos.

were with him, came unto the out- ^i.c'.nib.' side of the camp in the beginning ^"- ^^g**- '"■• of tiie middle watch; and they had Amm ante i. but newly set the watch: and " they "'J""!^-. blew the trumpets, and brake the pitchers that were in their hands.

20 And the three companies blew the trumpets, and brake the pitchers, and held tlie lamps in their left hands, and the trumpets in their right hands to blow withal: and '' they

Congressus populo Christi, sine milite multo: Tercenteno equite (numerus Tau littera Grceca) Armatis facibusque ct cornibics ore canentum. Vellus erat populus avium de semine sancto. Nam tellus variw gentes fuswqiie per orbem; Verbum quod nutrit, sed nox est mortis imago. Tau signum crucis et cornu prmconia vita;, Luceniesque fasces in lychno spiritus ardcns.

Gideon, keen in arms, was captain of the host.

sign By which he might know whether or not he should be successful in battle. A. fleece was so placed by night, that it might be wet with dew; And all the surrounding earth remain dry. By this he was to learn that he should gain the victory over those troops of robbers. The people of Christ conquer without any military force; Three hundred horsemen, (for the Greek letter T, tau, is the emblem of the number,) Armed with torches, and blowing with trumpets. The fleece of the sheep are the people sprung from the

'and all the host ran, and cried, and lied.

22 And the llirco linndrcd "blew (he lrnni|)C(H, and ■' (lu- Loiu) set 'every mans sword against liiH fellow, even througliout all tiic host: and the host lied to Bedisliitliiii ' in Zererath, rnid to the '^ border of AIk-I nu-holah, nnio Taljljalh.

23 And the men of Israel i^alhered themselves together ont of Naphlali, and ont of Aslier, and out of all Manassch, and pursued alter the Midianitcs.

assisted by a little piety, may extract from uliut was never intended to be understood as a mystery.

Verse 21. Thfijj stood even/ man in his place"] Each of the three companies kept its station, and continued to sound thoir trumpets. The Midiunites seeing this, anil believing that they were llie trumpets of a numerous army whicii liad then penetrated their camp, were tiirown instantly into confusion; and supposing lliat thoir enemies were in the midst of them, they turned tlieir swords against every man they met; while, at the same time, they endeavoured to escape for their lives. No stratagem was ever better imagined, none better executed, and none more completely successful.

Vere 22. Fled to Iicth-shittali\ This is no where else mentioned in Scripture.

Abel-meholah] This was the birth-place of the prophet Elisha, 1 Kings six. 16. It was beyond Jordan, in the tribe of Manasseh, 1 Kings iv. 12. The Zartanah mentioned in (his last quoted verse, was probably the same as Zererath. Its situation corresponds well with Abel-meholah.

Verse 23. The men of Israel gathered] It is verylikely that these were some persons whom Gideon had sent home the day before, who now hearing that the Midianites were routed, went immediately in pursuit.

24 *!; And Gideon seni niessenperB '^i.r.m*' throughout all '' mouni Kpliraim, Ah i,»<Kti»r. saying', Come down ai;ainvt the Mi- Anuuaiiu-i. dianites, and take before them the "—""M^ waters unto Heth barah and Jordan. Then all the men of llpliraim f^alhered themselves lofrcther, and 'took the waters unto '' Heth-barah and.Jordan.

2."} And they took ' (wo princes of the Midianites, Orel) and '/eel); and they t-lcw Oreb upon '"the rock Oreb, and Zeeb they slew at the winepress of '/eeb, and |)ursued Midian, and brouf^ht the heads of Oreb and Zueb to Gideon, on the "other side Jordan.

Verse 2 I. Take before them the tcaters unto Belh-barah] This is probably the same place as that mentioned, John i. 28. where the Hebrews forded Jordan, under the direction of Joshua. To this place the Midianites directed their flight, that they might escape into their own country: and here, being met by the Kphraimites, they appear to have been totally overthrown, and their two generals taken.

Verse 25. Tlicj/ slets Oreb upon the rock Oreb] These two generals had taken shelter, one in the cavern of a rock, the other in the vat of a winepress; both of which places were, from this circumstance, afterwards called by their names.

Brought the heads of Oreb and Zeeb to Gideon] Obeb signifies a raven; and Zelb, a tcolf. In all ancient nations we find generals and princes taking their names from both birds and beasts: the Romans had their Gracchi, jackdaws; Cor' rini, crows; Aquilini., eagles, &c. We hare the same in our Crovs, Wolfs, Lions, Ilatiks, Bulls, Kids, Sec. Among barbarous nations, the head o( the conquered chief was often brought to the conqueror. Pompey'shead was brought toCa;«ar, Cicero's head to Mark Antony, the heads of Ahab's children to Jehu, &c. These barbarities are not often practised now, except among the Mohammedans, or the savages of.\frica and America: and, for the credit of human nature, it is a pity that such barbaric atrocities had ever been committed.

T/ie Epfiraimites are angrt/ zcitfi Gideon, because he did not call them particularli/ to his assistance,- he pacifies them, 1 — 3. Gideon and his three hundred men pass over Jordan, pursuing the Midianites,- and, being fainly ask viclitals from the princes of Snccoth, but arc refused, 4—7. The^ make the like application to the people of Penuii, and ate uho refused, S, 9. Gideon difeats Zebah and Zalmunna, the tuo kings of Midian, and takes them prisoners, 10 — 1;^. He chastises the men of Succoth and Penuel, 13 — 17. JIc s/ui/s Zebnhaml Zalmunna, who lw.d killed his brethren, 18 — 21. The Israelites offer him the kingdom, which he refuses, 22, 23, He requires from them the gold rings which they had taken from the Ishmaeliles, and makes an ephod, which he sets jip at Ophrah; and it became an instrument of idolatry, 21 — 27. The land enjoys peace forty years; Gideon dies, having seventy-one sons. 28 — 32. The Israelites fill into idolatry, and forget their obligations to Gideon's family, 33 — 35.

AND ^ tlic niGti of Ephraim said unto him, •" Wliy hast thou served us thus, that thou calledst us not, when thou wentest to fight witli the Midianites? And tliey did chide with him ''sharply.

2 And he said unto them. What have I done now in comparison of you? Is not the gleaning of the grapes of Ephraim better than the vintage of Abi-ezcr.''

3 "^ God hath delivered into your hands the princes of Midian, Oreb and Zeeb: and what was I able to do in comparison of you? Then their "anger' was abated toward him, when he had said that.

4? And Gideon came to Jordan, and passed over, he, and the three hundred men that were with him, faint, yet pursuing them.

5 And he said unto the men of '^ Succoth,

Verse 1. The men of Ephraim said] This account is no doubt displaced; for what is mentioned here could not have taken place till the return of Gideon from the pursuit of the Midianites; for he was not yet passed Jordan, ver. 4. And it was when he was beyond that river that the Ephraimites brought the heads of Oieb and Zeeb to him, chap. vii. 25.

Verse 2. Is not the gleaning, Sfc] That is, the Epliraimitcs have performed more important services than Gideon and his men; for he supports the assertion, by observing ihat it was they who took the two Midianitlsh generals, having discomfited their hosts at the passes of Jordan.

Verse 3. Then tlieir anger was abated] A soft answer turneth away wratli. He might have said that he could place but little dependance on his brethren, when, through faintheartedness, 22,000 left him at one time: but he passed this by, and took a more excellent way.

Verse 4. Faint, yet pursuing] The Vulgate paraphrases this, etprm lassiludine, Jngientes persequi nan poteranl, " and through fatigue unable to pursue (he fugitives."

Verse 5. Give, I praij ijou, loaves of bread] As Gideon was engaged in the common cause of Israel, he bad a

Give, I pray you, loaves of bread unto the people that follow me; for they he faint, and I am pursuing after Zebah and Zalmunna, kings of Midian.

0 And the jirinces of Succoth said, *■ Are the hands of Zebah and Zalmunna now in thine hand, that ' we should give bread unto thine army.?

7 And Gideon said. Therefore, when the Lord hath delivered Zebah and Zalmunna into mine hand, '' then I will ' tear your flesh with the thorns of the wilderness and with briers.

8 And he went up thence '" to Penuel, and spake unto them likewise: and the men of Penuel answered him as the men of Saccoth had answered him.

9 And he spake also unto the men of Penuel,

right to expect succour from the people at large. His request to the men of Succoth and Penuel was both just and reasonable.

Verse 6. Are the hands of Zebah and Zalmunna nozc in thine hand] They feared to help Gideon, lest, if he should be overpowered, the Midianites would revenge it upon them: and they dared not trust God.

Verse 7. I will tear your flesh] Wiiat this punishment consisted in, I cannot say: it must mean a severe punishment; as if he had said, I will thresh your flesh with briars and thorns, as corn is threshed out with threshing instruments. Or, ye shall be trodden down under the feet of my victorious army; as the corn is trodden out with the feet of the ox.

Succoth was beyond Jordan, in the tribe of Gad. Penuel was also in the same tribe, and not far distant from Succoth.

Verse 9. / will break dozen this tower.] Probably they liad not only denied him, but insultingly pointed to a tower in whic!i their chief defence lay; and intimated to him that lie might do his worst, for they could amply defend themselves.

lecrr in KitrkiT, and (heir lio'-ls wiih I hern, about fifU'en thousand 7nni, all (hat uoic left of "all the ho-^ts (if the children of the Ivast: for there frll 'an hiini'icd and twenty lhousai\d men thai drew sword.

I I And (Jiiilcon wont up l»y the way of tiirm that dwell in tents on I lie east of ' Nohah and Joi;hchali, and siuolc ihc Imst: for the host was 'secure.

I'.i IT And Gideon the son of Joash returned from hatdo before the s>in jtv/.s- itp,

1+ And c.ini;ht a yonni;' man of (ho men of Succodi, and enquired of him: and he ' dc-

Verse 10. Zchuh and Zalmunnu wprc in Kurkvr'\ If this were:i place, it is no uliero el^e mciilioiied in Scn|i(urc. Some contriul that tj)lp karkor, signifies res/; and tlius the Vulgate untlerstooil it: Zelinh and Ziilmiiiinn rcqii/accbant, ro>ted, with all llieir army..\n(l this seems the most likely; for it is said, ver. 11. that Gideon smote the liost, for the fcost was secure.

Veiso 13. Returned from battle before the sun was up"] This does not appear to be a proper translation of D"^nn nbi'TiTD milmaalek hcchares. It should be rendered from the ascent of Chares: this is (he reading of (he Septuagint, the Sj/riac, and the Arabic.

\'erse 1-4. He described unto him the princes of Sueroth^ The young man probably gave him the names of seventy persons, the chief men of Succoth, who were those who were most concerned in refusing him and liis men (he refreshment he requested.

Verse 16. lie taught the men of Succolh.~\ Instead of JT1 he taught, Houhigant reads tt'Tl he tore; and this is nol only agreeable to w hat Gideon li.id threatened, v"r. 7. but is supported by the f-'ulgate, Sepluaginl, Chu.'dee, Striae, and Arabic. The Hebrew te.xt might hare been easily corrupted in this place by the change of ur shin into j" ain,• letters very similar to each other.

Verse 18. I'Vhat manner of nun were they zrhom yc slcis at Tabor? \ Wo have no anteecdont to this question; and are obliged to conjecture one: it seems as if Zeb.ih and Zalmunua had massacred the family of Gideon, scriiied unto him the princes of Sue- b' r. im' colli, and (he elders thereof, even An. hw-d. i»r. threescore and Bcvenleen men. Anno am* i.

Succoth, and said, Miiwdd /< bah and Zulmunna, with wbr)m ye did ' upbraid me, ttiying', Arc the hands of /ebah and '/ahnunna now in thine hand, that we should give bread unto thy men l/iat arc weary?

If) 'And he look (he elders of the cil\, and thorns of the wilderness and brierts, and with them he '"Ihuj^Iu the men of Succoth

17 "And he Ijcat down the lower of " I'enuei, and slew the men of the city.

18 T Then said he unto /ebaii and Zaimnnna, What manner of men trerr Ihnj wln>m ye blew at ■'Tabor? And they answered. As {.hi lU art, so iveie they; each one "i resembled the children of a kinn'.

19 And he said. They were my brethren, even the sons of my mndicr: r/x the Lord liveth,

while he was absent on (his expedition. Gideon had heard some confuted account of it, and now questions (hem concerning the fact. They boldly acknowledge it, and describe the persons whom they slew, by which he found they were his uicn brethren. This determines him (o avenge Their death, by slaying the Midianilish kings, whom he otherwise was inclined to save. He might have heard thB( his brethren had been (aken prisoners, and might hare hoped to have exchanged them for the kings now in his hand; but when he found they had been all slain, he decrees the death of their murderers. There is something in this account similar to that in the l'2th /Kneis of Virgil: — When Turnus was overthrown, and supplicates for his life, and.Kncas was inclined to spare him; he saw the belt of his friend Pallas, whom Turnus had slain, and which he now wore ns a trophy: liiis immediately determined the Trojan to sacrifice (he life of Turnus to the manes of his friend. The siory is well told: —

Stetil uccr in amis JEneas, vohens oculos, dextraniiptc rejircssil. Et jam jamqitc magis cunctanleni Jtec/ere scrmo Ctrpcrat: infelix hiimcro ciim apixiruit ingens Balteus, et nutis fulserant cingala bullis Pallantis pueri; viclunt qucin Tulnere Turnus Straverat, atquc humeris iiiimicum insignc gerebat, Il.'c oculis postquam sari momimcnta doloris, Ejcuviasque hausit: furiis accensus et ira Terribilis: Tunc hinc spoliis indute meorum

vic'mi' '^ y^ ''^'^' saved tlicm alivCj I would An. Exod. 1st. not slay you. Annoaiitei. 20 Aud lie Said unto Jether his oiymp.^69. fi,.stborn. Up, and slay tliem. But the youth drew not his sword: for he feared, because he wrts yet a youth.

21 Then Zebah and Zalmunna said. Rise thou.

ments that were on their camels' necks. I 22 ^ Tlien the men of Israel said unto Gij deon. Rule thou over us, both thou, and thy

^ Or, ornaments like the moon.

Eripiare mihi? — Pallas., te hoc vulnere, Pallas Immolat; et pwnam sceleruto ex sanguine sundl. Hoc dicens, fen am adverso sub pectore condit Fervidus: — Virg. JEn. xii. ver. D38.

" In deep suspense the Tiojan seemed to stand, And just prepared to strike, repressed h\> hand. lie roird his eyes, and every moment felt His manly soul with more compassion melt. When, casting down a casual glance, he spied The golden belt that glittered on his side; The fatal spoils which haughty Turnus tore From dyin-; Pallas, and in triumph wore. Then rous'd anew to wrath, he loudly cries, (Flames, while he spoke, came flashing from his eyes,) Traitor! dost thou! dost thou to grace pretend, Clad, as thou art, in trophies of my friend? — To his sad soul a grateful otf'ring go; 'Tis Pallas, Pallas gives this deadly blow. He rais'd his arm aloft; and, at the word, Deep in his bosom drove the shining sword."

The same principle impels Gideon to slay Zebah and Zalmunna which induced iEneas to kill Turnus: and perhaps the ornaments which he took from their camels' necks, 1 ver. 21. were some of the spoils of his slaughtered brethren.

Verse 30. lie sakl unto Jether his Jirst-boni] By the ancient laws of war, prisoners taken in war might be either slain, sold, or kept for slaves. To put a captive enemy to death no executioner was required. Gideon slays Zebah and Zalmunna with his own hand. So Samuel is said to have hewn Agag in pieces, 1 Sam. xv. 32. Beniah slew Joab, 1 Kings ii. 25. Saul orders his guards to slay the priests who had contributed to the escape of D;ivid, 1 Sam. x.\iii. 17.; and David caused one of his attendants to slay the Araalekite who pretended to have slain Saul, 2 Sam. i. 15.

Ver>:e 21. Then Zebah and Zalmunna said, Rise thou, and fall upon us] It was disgraceful to fall by the hands of a child; and the death occasioned by tlic blows of such a person mu^t be much more lingering and tormenting. Some have even employed children to dispatch captives. Civilis, a Roman knight, headed a revolt of the Gauls against Rome, in the year of the city 824. Of him Tacitus says, Hist.

lib. iv. c. 61. Ferebaiur parviilo Jilio quosdam caplivorum, sagitiis jaculisipie pucrilibus Ji^endos obtulisse; " He Is said to have given to his little son some prisoners, as butts to be shot at, with little darts and arrows." This was for their greater torment and dishonour; and to inure his child to blood! Could any thing like this have been the design of Gideon?

The ornaments that were on their camels' necksl The heads, necks, bodies and legs, of camels, horses, and elephants, are highly ornamented in the eastern countries; and, indeed, this was common, from the remotest antiquity, in all countries. Virgil refers to it as a thing long before his time, who thus describes the horses given by king Lalinus to the ambassadors of j?ineas. — jEn. lib. vii. ver. 274.

Hwc ejfatiis, equos numero pater eligit omni. Stabunt tercentum nitidi in prcecepibus altts: Omnibus extemplo Teucris jubet ordine duct Instratos ostro alipedes pictisque tapetis. Aurea pectoribus demissa moxuWa. perident: Tecti auro fulvum, mundunt sub dentibus aurum.

" He said, and ordered steeds to mount the band: In lofty stalls three hundred coursers stand; Their shining sides with crimson covered o'er; The sprightly steeds embroidered trappings wore, With golden chains, refulgent to behold: Gold were their bridles, and they champ'd on gold."

Instead of ornaments, the Septuagint translate rouj /xEviir-;;:•;; the crescents, or half-moons; and this is followed by tiie Sj/riac and Arabic, The worship of the moon was very ancient; and, with that of the sun, constituted the earliest idolatry of mankind. We learn from ver. 24. that the Ishmaelites, or Arabs, as they are termed by the Turgum, Si/- riuc, and ylrabic,ha.<i golden ear-rings, and jirobably a crescent iu each: for it is well known that the Ishmaelitcs, and the Arabs who descended from them, were addicted very early to the worship of the mnon: and so attached were they to this superstition, that, although Mohammed destroyed the idolatrous use of the crescent, yet it was universally borne in their ensigns, and on the tops of their mosques; as well as in various ornaments.

Verse 22. Utile thou over us, both thou, and thy son, and thy son's.<o«] Tliat is. become our king, and let the crown

AiLl.xnil. I'.r. llioii |i;is( (Ifii VtTC'tl UH IVoill UlC llillld Anno '.Mtr I. ol Mllllilll

' /24 And Gideon siiid milo flicin, I wonid desire a rt(|nest of yon, lliiil \e would;;ive me every miin tlie ear-nn^s of \us pny. (l'"or llicy liad f^tlden eai-rinj^s, " because they xocre Islimaeliics.)

'2.') And lliey answered, \N <• will willinp,Iy f^i'vc lluvi. And tlicy spreiid a giunienl, and did cast therein every niiin (lie ear-iini;s of his pn-y.

2() And (lie wei'ilit ol'llie j^oldin eai-riiii;s thiit lie requested was a tlHuisand and seven hundred slicfcch of i^old; l)t—ide oi n-.mients, and " collars, and purj)lo raiment that 7tY/.s' on the be hereditary in (by fiiniily. Wliat n weak, foolish, and inconstant, people, Wi'rc these 1 As yet their government was a Iheocritaj; and now, dazzled with the i^uccess of a man I who was only an instrument in the hands of God, to deliver' them from their enemies, they wish to throw off the Divine yoke, and shackle themselves with an untimiled hereditary monarchy! An K«//»»7t'</ monarchy is a curse; a limited, monarchy may be a blessing: the latter may be an appoint- | ment of God; the former never can. Those who cast ofTj their allegiance to their Maker are gnilty of folly and ex- (ravngance of every kind. |

Verse 23. The Lord shall rule over ^ou."] Few, with '. such power nt their command, would have acted as Gideon. I His speech calls them back to their first principles; and 1 should have excited in them both shame and contrition. |

Ver^e 2 4. Give me ez>erj/ man the car-i'inga of his prei/] \ The spoils taken from their emniics in tliis warfare. This is a transaction very like to that of the Israelites and Aaron; when they brought bim their golden ear-rings, out of which he made the molten calf, Fxod. xxxii. 2, &c. Whether Gi-: dcon designed this ephod for an instrument of worship, or merely as a trophj/, is not very clear. It is most likely that he had intended to establish a place of worship at Ophrab;, and he took this occasion to provide the proper sacerdotal testments.

Verse 26. The tceight of the golden ear-rings teas a thotisand and seven hundred shekels of gold^ Taking the shekel at /»///' tin ounce weight, the sum of the gold collected in ear-rings was seventy-three pounds four ounces; and worth, as gold now rates, about X'^>>00. sterliug.

'^7 And Ciideon '' ninde an e|)hod thereof, and put it in his city, eViti ' in Ophrah: ami all Isn.cl ' went thither a whoriii;^ after it: wliit h Ihiiif:; became "^ a snare nolo (jidcori, and to his house.

'^S • 'IMins was Midian Mibdiied bcfort- llu; children of Israel, so llr.it they hi'tt d tip their heads no more. '' And the country was in f|uictness forty years in llie (la\s of CJidfon.

.')() And (lidcoii had ' threescore and ten sons '' <»f his body bcf^otlcn: for lie had many \Mves.

31 ' And ids concubine that wats in Shechem, she also bare him a son, whose name he "called Abimelech.

taken from the slaughtered I^hmaeliles, will bring to (he Header's mind the slaughter of the Roman kuights by the Carthaginians, at the battle of Canna; from whose spoils Hannibal sent three bushels of gold rings to the city of Carthage!

Verse 27. Gideon made an ephod thereof'] That is, he made an ephod out of this mass of gold; but he could not employ it all in making this one garment, for it is not likely that any man could wear a coat of nearly one hundred pounds weight. It is likely that he made a whole tabernacle service in miniature out of this gold.

Jll Israel vent thither a tchorim; after it] This form of speech often occurs; and has been often explained. The whole Jewish nation is represented a- being united to God as a zcife is to her husband. Any act of idolatry is considered as a breach of their covenant with God, as an act of zchoredom is the breach of the marriage agreement between man and wife. God calls Himself the Husband of the Jewish nation; and their idolatries, acts of whoredom, adultery^ and fornication. All Israel paid idolatrous worship to the ephod, or sacerdotal establishment, made by Gideon at Ophrah; and this is called going a xthoring after it: see on ver. 33. For a descriptioo of the ephod, see Kxod. xiv. 7.; and for the other garments of the priests, see Exod. xxTtii. 4, &.C.

Verse 28. Fortt) years in the days of Gideon] The.Midianites were so completely humbled that they could make head no more against Israel during the forty years in which the government of Gideon lasted.

Verse 31. His concubine] A laxzful but secondary Uf/e f whose children could not inherit.

.32 H Anfl Gideon the son of I 34 And tlie children of Israel '' re- Joash died ' in a o;ond old a^e, and ] membprpd not the Lord their God, was buried in the sepulclire of Joash who had delivered them out, of the his father, * in Ophrah of the Abi- 1; hands of all their enemies on every _____ ezrites. ||.side:

33 And it came to pass, "as soon as Gideon I' 35 ^Neither shewed they kindness to the was dead, that the children ()f Israel returned i! house ol Jt-rubba^il, namely, Gideoi^ accordaj^ain, and "^ went a whoring after Baalim, 'andi ing to a!l the goodness which he had shewed made Baal-berith their god., unto Israel.

Whose name he called Abimelech.'] That is, my father is king: or, my father hath reigned. This name was doubtless given by the mother, and so it should be understood here: she wished to raise her son to tlie supreme government, and therefore gave him a name which might serve to stimulate him to seek that which she hoped he siiould enjoy in liis fatlier's right. — See the following chapter.

Verse 32. Gideon — died in a good old age^ Supposed to have been A. M. 2799. Before Christ 1205.

Verse 33. A whoring after Baalim^ This term has pro- \ bably a dilTeient meaning here to what it has ver. 7.; for it is very likely that, in most parfs of the Pagan worship, there were many impure rites; so that going a tnhoring after Baalim may be taken in a literal sense.

Baal-berilh] Literally, the lord rf the covenant; (he same as Jupiter fa'deris, or Mcirurij, among the Romins; the deity, whose business it was to preside over compacts, leagues, treaties, covenants, &c. Some of the Versions un- \ derstand it as if the Israelites had made a covenant, or agreement, to have Baal for their god: so the Vulgate, Per-\ cusseruntque cum Baalfwdus itt esset eis in dcum. \

Verse 34. Remembered not the Lord their God'] They I attributed their deliverance to some other cause; and did ' not give Him the glory of their salvation. i

Verse 35. Neither xhea-ed lliei/ kindness to the houw of— > Gideon'] They were both unthankful, and unholy. Though i they had (he clearest proofs of (rod's power and goodne.^s before their eyes, yet tliey forgot Him. And although they were under the greate-t obligations to Gideon, and were once so sensible of them (iial they oifered to settle the king- i dom on him and his family, yet they forgat him also: for, | becoming /(;e.y to God, they could not he friends to man. |

Jcnibbaal, namely. Galeun] This is improper: it should | be Jeruhf>aul Gideon; as we say Simon I'der; or cail any man by his Christian and surname.

The ancients, iwrticulnily S» Ambrose and Anguslin, have endeavoured to hod out a paruUcl between our hle'sed T^nrd and Gideon. We have already seen what Origen has made j of the whole account: who is followed in tlie main by the I above Jjiitin fathers. As I beHeve no such parallel was in- |

' tended by the Spirit of God, I must be excused from going into their details. It is no credit either to Christ or Cnristianity to be compaied to such persons, and their transactions.

I 1. Of Gideon the most we can say is that which the angel «aid; he was a tnighty man of valour.

\ 2. lie was also a true patriot; he loved his country, and hazarded his life for it: and yet he would not stir till he

! had the most incontestible proofs that God would, by supernatural assistance, make him victorious.

' 3. He was most evidently disinterested, and void of ambition: he refused the kingdom when it was offered to him, and to his heirs after him. But, consistently with the belief he had in God, he could not accept it, as this would have been a complete alteration of the Jewish constitution, which acknowledged no ruler but God Himself.

1 4. His motive in mailing of the cphod is not well understood: probably it was done with no reprehensible design. But the act was totally wiong; he had no Divine authority j countiy. The ark was at Shechem; and there was the proper and only accredited priest. The act, therefore, can never be excused, whatever may be said of his motive.

5. His private character does not appear to have been very exemplary: he had many ziives; and seventy sons by them, besides one by a concubine, which he kept at Shechein; where he was often obliged to go adjudge, for the purpose of admini'^lering ju^^tice. In short, there is scarcely a trait in his character worthy to be compared with any thing in the conduct of the Reiii enter of mankind.

6 Parallels to Christ, and the work of Ilis Spirit in the 'alvaiion of men, have been diligently sought in the Sacred Wiiting-i, by both connnentatot^ and preachers; and wo have had voluminous treatises on types and antitypes: and how little has sound doctrine, or true piety derived from them! They have often servrd (o uiisetlle the former, and have been rather inimical, than favourable, to the interests of t.e latter. Wln-n the Spiiit of (Jod says such things are types and such things are allegories, it is our duty to believe aid examine: when men prnduoe their types and metaphors, It may be our duty to doubt — be suspicious — and pass on.

Abimclcch is made king; find, to secure liimself'in the Liti^dovi, s//it/s liis Ijrdhnn: Jothuni, the i/ou/tgfM, oiitj/ rsrnpcs, I — (i. Jothain rcproirs him and the Shcchcinitcs lnj u curious and instructive puiahic, 7 — 21. Abimrlech having uigncd three years, the Shcehcmites, headed bj/ O'ftat, the son of Ebid, conspire against him,

22 29. Zehttl, governor of the cilj/, apprizes Abimelech of the insurrection, zcho comes with his forctt, and discomfits (iani, oO — 10. Ahimchch assaults the citi/, lulrs, butts it doa-n, and soics it uith saft, 41 — 45, Several of the Shtchcmitis take refuge in the temple of Buul-bcrilh; Abinulcch sits fire to it, and distroys in it about one thousand men and women, 4G — 50. Jle aftemards besieges and takes Thebez; but uhile he if assauJtin'T the ciiadel, a woman threw a piece of a mill-stone upon his head, and killed him. Thus God requited him and the men of Shechcm for their uickcdncss, and their ingratitude to the fnmilij of Gideon, 51 — 57.

A NO Ahinu'lorh tlic son of Jernl)l)it<)I went to Slicclicm unto ' Ins mother's Ijicllircn, and communed will) tliem.aiu! with all thefamilv of the house of his mother's lather, saying-,

2 Speak, 1 pray you, in t!ie ears of all the men of Sherhcm, '' Whcthir /.s- better for you, either that all the sons of Jerubbaal, lohich art " threescore and ten persons, reign over you, or that one reign over you? remember also that I urn "* your bone and your flesh,

3 And his motiier's brethren spake of him

Verse 1. Abimelech — tx:cnt to Shechem^ We h.Tve already seen that Abinulech was (lie son of Ciideoii, by lii« concubine at Shechem. lli< poiiig tliillier immediately after his father's death was to induce his townsmen to proclaim him governor, in tlie place of his father. Shechem was the residence of his mother, and of all her relatives.

Verse 2. IVhellier is be/lcr for i)uu, cilhir thai all the seHj] Tins was a powerful argument: Whether will you have seventy tyrants, or only one? For, as he had no right to the goTerninent, and God alone was King at that time in Israel; so he must support his usurped rule by whatever means were most likely to effect it: a usurped government is generally supported by oppression and the sword.

Verse 3. lie is our brother.'^ We sh.ill be raised to places of trust under him; and our city will be (he capital of the kingdom.

Verse 4. Threescore and ten pieces of sil::cr~\ Probably shekels; and this was the whole of his exchequer. As he was now usurping (he government of God, he begins wi(h a contribution from Ihc idol temple. A work begun utnler the

in the cars of all the men of Sherhem all these words: and their licarts inclined 'to follow Abimelech; for they said. He is our 'brother.

4 And they pave him threescore and ten pieces of silver out of the hmise of ' lJa;il berith. wherewith Abimelech hired ""vain and light persons, which followed him.

5 And he went unto his father's house 'at Ophrah, and ^ slew his brethren the sons of Jernbbual, being threescore and ten persons.

name and influence of the devil, is not likely to end to the glory of God, or to the welfare of man.

Hired vain and liglil persons^ ~«Tnsi ~'p'n ~'r:!t anashim reykim upociiaum, " worthless and dissolute men;" |)ersons who were living on the public, and had nothing to lose. Such was the foundation of his Babel government. By a cunning management of such rascals most revolutions have been brought about.

Verse 5. Slexc his brethren~\ Ilis brothers by the father's side, ch. viii. 30. This was a usual way of securing an ill-gotten throne; the ]ierson who had no right destroy, ingall those that had right, (hat he might have do competitori.

6 And all the men of Shechem gathered together, and all the house of i\Iillo, and went, and made Abimelech king, ^ by the plain of the pillar that was in Shechem.

7 H And when they told it to Jotham, he went and stood in the top of " mount Gerizim, and lifted up his voice, and cried, and said unto tliem. Hearken unto me, ye men of Shechem, that God may hearken unto you.

8 " The trees went forth on a time to anoint a king over them; and they said unto the olive tree, '' Reign thou over us.

9 But the olive tree said unto *B.c.im" them. Should I leave my fatness, au. Kxod. lir. ■^ wherewith by me they honour God Anno ante i. and man, and "^go to be promoted 0'yrap^429^ over tlie trees?

10 And the trees said to the fig-tree^ Come thou, and reign over us.

11 But the (ig tree said unto them. Should I forsake my sweetness, and my good fruit, and go to be promoted over the trees P

12 Then said the trees unto the vine. Come thou, and reign over us.

1.^ And the vine said unto them. Should I leave my wine, ^ which cheercth God and man, and '^o to be promoted over the trees?

14 Then said all the trees unto the '' bramble.

Verse 6. Ami all the house of Millo'] If Millo be the name of a place., it is no where else mentioned iu the Sacred Writings. But it is probably the name of & person of note and influence in the city of Shechem; The men of Shechem, and the family of Millo.

Verse 7. Stood in the top of mount Gerizim^ Gerizim and Ebal were mounts, very near to each other; the former lying to the nortii, the latter to the south; and at the foot of them Shechem.

That God mail hearken unto i/ou.'\ It appears that Jotham received this message from God; and that he spoke on this occasion by Divine inspiration.

Verso 8. The trees Kent forth on a time] This is the oldest, and, without exception, the best fable or apologue in the world. — See the Observations at the end of this chapter.

It is not to be supposed that a fable, if well formed, requires much illustration: every part of this, a few expressions excepted, illustrates itself, and tells its own meaning.

To anoint a Amg'] Hence it appears, that anointing was usual in the installation of kings, long before there was any king in Israel: for there is mucli evidence that the Book of Judges was written before the days of Saul and David.

The olive tree^ The olive was the most useful of all the trees in the field or forest, as the bramble was the meanest and the most worthless.

Verse 9. Wherezcith — they honour God and man"] } believe the word B'nbx elohim here, should be translated gods; for the parable seems to be accommodated to the idolatrous state of the Shechemites. Thus it was understood by the Vulgate, Arabic, and others. It is true that olive oil was often used in the service of God: the priests were anointed with it; the lamps in the tabernac'c- liglUed witli it; almost all the offerings of fine flour, cakes prepared in the pan, &.c. had oil mingled with them; therefore, Jotham might say that with it they honour God: and as priests, prophets, and kings, were anointed, and their ofllce was the most honourable, he might with propriety say, thereioith they honour man. But I am persuaded he used the term in the first sense. — See on ver. 13.

Verse 11. But the fig tree said — Should I forsake my sv:eet7iess'\ The fruit of tlie fig-tree is the szcectest, or most luscious, of all fruits. A full ripe fig, in its own climate, has an indescribable sweetness; so much so, that it is almost impossible to eat tliem, till a considerable time after they are gathered from the trees, and have gone through an artifidal preparation. This I have often noticed.

Verse 13. Which cheereth God and m««] I believe:r'nSK Elohim here is to be taken in the same sense proposed on verse 9. Vast libations of wine, as well as much oil, were used in heathenish sacrifices and offerings: and it was their opinion that the gods actually partook of, and were delighted both with the i:ine and oil. The Pagan mythology furnishes the most exquisite wines to its gods in heaven; and hence the nectar and ambrosia so much talked of, and praised, by the ancients. It is not reasonable to sup. pose that Jotham makes any reference hereto the sacrifices, oblations, and perfumes, ofl'ered to the true God. This language the idolatrous Sliechemites could scarcely underst.md. What could the worsiiippers of Baal-bcrith know of the worship of (he God who gave His law to Moses.' And it is not viry likely lIuU Jotham himself was well acquainted with the sacred rites of the,\Iosaic religion, as they had been little preached in his time.

Verse 14. Then said all the trees unto the bramble~\ The word las atad. which we translate bramble, is supposed to mean the rhammts, which is the largest of thorns, producing dreadful spikes, similar to darts. — See T^ieodoret on Psa. Iviii. 10.

Tlii're is mucli of tlio moral of (his fiibic conlained in the dilVercnt kinds of trees iiieiitioned. 1. Tlie olive, the most profilable tree to its owner; liavinj; few cciuali, either for food or inodiiiiie. '2. 'VUcfig tree, oiio of (he mo^i Jniit- Jul of trot's, and) ii'Iding one of tlie most delicious fruits, and superior to all others for sicectness. 3. The vine., which nlone yiehls a liquor, which, when properly prepared, and t.ikeri ill strict iiiodoration, is fi loudly both to the body and iiiiiul of man; havini; a most direct tendriuy to invigorate both. 4. The bramble, or thorn, which, however useful as a hodije, is dangerous to come near; and is here the emblem of an impious, cruel, and ojjpressive king. As the olive, fig, and vine, are said in this fable to refuse the royally, because, in consequence, they intimate they should lose their own privileges; we learn, that to be invested with power, for the public good, can be no privilege to the sovereign. If he discharge the oflice faithfully, it will plant liis pillow with thorns, till his soul with anxious cares, rob him of rest and quiet, and, in a word, will be to him a source of distress and miser). All this is represented here under the emblem of the trees losing their /(dness, their swecttuss, and good fruili, and their cheering injiuencc. In short, we sec, from (his most sensible fable, that the beneficent, benevolent, and highly illuminulcd mind, is ever averse from the love of power; and that those who do seek it are the thoughtless, the i'fl»/i, (he ambitious, and those who wish for power merely for the purpo-;e of self-gratijicution; persons who have neither the disposition nor the knowledge to use power for the advantage of the community; and who, while they boast great things, and make great pretentions and promises, are the tyr.ints of the people; and often, through their ambition, like the bramble in the fable, kindle a llame of foreign or domestic war, in which their subjects are consumed.

The sleepless nights, and corroding cares, of sovereignty, mre most forcibly described by a poet of our own, whose equal, in describing the inward workings of the human heart, in all varieties of character and circumstances, has never a|ipo;ireJ, cither in ancient or modern times. Hear what he puts in the mouth of two of his care-worn kings: —

" How many thousand of my poorest subjects Are at ihi^ hour a^leep? — Sleep, gentle sleejj, Nature's soft nurse, how have 1 frighted thee, That thou no more wilt weigh ray eyelids down, And steep my senses in forgetfulness? Why rather, sleep, liest thou iu smoky cribs,

This is precisely the sentiment expressed in the denial ol (he olive, fig tree, and vine.

Verse 15. Vome and put tfour trust in my shadotc] The vain boast of the would be sovereign; and of the man who is seeking to be put into power by the suffrages of the people. AU promise, BO performance.

house, and have done unto him ''according to the deservini^ of his hands;

17 (For my father fought for you, and ''adventured his life fai', and delivered you out of the hand of Midian:

18 " And ye are risen up against my father's house this day, and have slain his sons, threescore and ten persons, upon one stone, and have made Abimelech, the son of his maid-servant, king over the men of Shechem, because he is your brother;)

19 If ye then have dealt truly and sincerely with Jerubbaal and with his house this day, then * rejoice ye in Abimelech, and let him also rejoice in you:

20 But if not, ° let fire come out from Abimelech, and devour the men of Shechem, and the house of Millo; and let fire come out from the men of Shechem, and from the house

21 And Jotham ran away, and fled, and went to ' Beer, and dwelt there, for fear of Abimelech his brother.

22 H When Abimelech had reio-ned three \ears over Israel,

23 Then ^God sent an evil spirit between Abimelech and tiie men of

I 24 ' That the cruelly done lo the threescore and ten sons of Jerubbaal might come, and their blood be laid upon Abimelech their brother, which slew them; and upon the men of Shecliem, which '' aided him in the killing of his brethren.

I 25 And the men of Shechem set liers in wait

•for him in tlie top of the mountains, and they robbed all that came along that way by them:

26 And Gaal the son of Ebed came with his brethren, and went over to Shechem: and the

Let fire come out of the bramble~\ A strong catachres'is. The bramble was too lozs to give shelter to any tree; and so far from being able to consume others, that the smallest fire will reduce it to ashes, and that in the shortest time. Hence the Tery transilori/ mirth of fools is said to be like the crack' ling of thorns under a pot. Abimelech was the bramble; and the cedars of Lebanon all the nobles and people of Israel. Could they, therefore, su|)pose, that such a lowborn, uneducated, cruel, and murderous man could be a proper protector, or a humane governor? He who could imbrue his hands in the blood of his brethren, in order to get into power, was not likely to stop at any means to secure that power when possessed. If, therefore, they took him for their king, they might rest assured that desolation and blood would mark the whole of his reign.

The condensed moral of the whole fable is this: — Weak, worthless, and wicked men, will ever be foremost to thrust themselves into power; and, in the end, to bring ruin upon themselves, and on the nidiappy people over whom they preside.

Verse 20. IM fire come out from Abimelcch'\ As the thorn, or bramble, may be the means of kindling other wood, because it may be easily ignited; so shall Abimelech be the caube of kindling a fire of civil discord among you, that shall consume the rulers and great men of your country, A prophetic declaratioa of what would take place.

Verse 21. Went to Beer'\ Mr. Maundrel, in his Journey from Aleppo to Jerusalem, p. 64. 5th edit, mentions a place of this name, which he thinks to be that to which Jotham fled, and supposed to be the same as Michmash, 1 Sam. xiv. It is situated, he says, towards the soCith, on an easy declivity; and has a fountain of excellent water, at the bottom of the hill, from which it has taken its name.

Verse 23. God sent an evil.yjirit^ He permitted jealousies to take place, which produced factions; and these factions produced insurrections, civil contentions, and slaughter.

Verse 25. The men of Shechem set liers in ica?<] It pleased God to punish this bad man by. the very persons who had contributed to his iniquitous elevation. So God often makes the instruments of men's sins the means of their punishment. It is likely that although Abimelech had his chief residence at Shechem; yet he frequently went to Ophrah, the city of his father; his claim to which there was none to oppose, as he had slain all his brethren. It was probably in his passage between those two places that the Shechemite.s had posted cut-throats, in order to assassinate him: as such men had no moral principle, they robbed and plundered all who came that way.

Verse 26. Gaal the son of Ebed"] Of this person we know no more than is here told. He was probably one of the descendants of the Canaanites, who hoped from the state of the public miad, and their disaffection lo Abimelech, to cause iuul IiikIl- t/ir grapoi, iiiid iiicidc ■* merry, and went into '' llic liousr ni' tlieir ^od, and did eal and drink, and (iirscd Al)inul«.'cli.

28 And (iaal lli(> sun of Kbed said. ' Wlio?s Abiiiu'locli, and who is Slirclioin, Ihal we slionid serve liiiii? is not he the son ol' Jeriihbaal •• and Zrel)nl his ollicer? serve tlie men of ''Ilamor the father of Shoe licni: for why sl\oiild we serve him '■'

29 And "would to God (liis people were nnder my haiul! Ilieii wnulil I remove Al)imelecli. And he said to Al)iincK'ili, Increase tliine arnjy, and cnmc out.

30 II And when /,el)iil tlie ruler of tlic city heard the words of (jaal the son of llhed, liis anger was ' kindled.

31.\n(l he sent messen<2,ers unto.Xbiinelecli * privily, sayiiif^', Heiiold, Cjaal Ihe son of l']!)ed and his brethren be come to Shechem; and, behold, they fortify the city a<j,ainst thee.

32 Now therefore up by nii^ht, thou and the people that is with thee, and lie in wait in the field.

S3 And it shall be, i/uil in the morning", as soon as the sun is up, thou shalt rise early, and set upon the city: and, liehold, zchcn he and the people tiiat />. with him come out against thee, then mayest thou do to them ''as thou shalt find occasion.

34 H And Abimelech rose up, aiul all the i people that ivcrc with him, by ni^ht, and they j laid wait against Shechem in four companies.

a revolution, aiul thus to restore the ancient government as it was under Emmor, the father of Shechem.

Veuso '29. Il'oiild lo God litis people icere under mij hand'] The very words and conduct of a sly hypocritical demagogue.

Increase thine army., and come oii/.] \Vhen he found his party stroni;, and the public feeling warped to his side, then he appears tu have sent a challenge to Abimelech, to come «ut and fight him.

3(') And wlifii (iaal saw the people, ho said to Zebul, iUliold, there (oiiie people down from the to|) of the mountains. And /ebul said unto him, Thou seest the shallow of the mountains uh if lliei/ were men.

37 And (iaal spake a^ain and Haid, See there come |)eople down by the ' mid He of the land, and another roiupany cuiih- nloii;; l)v Mic plain of '' Meoncnim.

38 Tlir-n said /ebiil unto luni, W here in now thy mouth, wherewith thou 'saidst. Who is Abimelech, that we should serve him? i« not this the people that tlioii liast despised r go out, 1 pray now, and fight with them.