Judges Chapter 1

The book of Judges is unusual in that no one knows for sure who penned it. Some believe that Samuel was the penman. It really does not matter who since God is the author. This covers a period of time, between the death of Joshua and the rule of Saul as king. During this time the 15 judges (chosen of God), were the rulers of the Israelites. This book centers on the 15 judges and their dealings with the people. The Israelites fell into idolatry over and over, during this period. Every time they fell into idolatry, the LORD allowed them to be invaded as a chastisement of them.

These judges were men and women, chosen of God to lead in very difficult times of their history. The Israelites remained loyal to the LORD in formality, but their hearts were far from Him. The history of Israel is a history of Israel falling into idolatry, repenting and then God forgiving them. This happened over and over. One statement used a great deal in this book is "Crying to God". They were a rebellious house. The book of Galatians speaks of the backsliding Christians at Galatia, so I suppose it would be the New Testament book with a similar message. Most scholars believe the events in this book happened somewhere between 1500 B.C. and 1000 B.C.

Verses 1:1 - 3:6: The Book of Judges begins with a double introduction that reports Israel's failure to remove the Canaanites from the land through warfare (1:1 - 2:5), and Israel's fall into idolatry (2:6 - 3:6). Those failures are mirrored in the double conclusion at the end of the book (Judges Chapters 17-21).

1:1 "Now after the death of Joshua it came to pass, that the children of Israel asked the LORD, saying, Who shall go up for us against the Canaanites first, to fight against them?"

Judges covers the period between "Joshua" and Samuel, some 300 to 400 years, and introduces a new period of leadership (Joshua 24:29). Rather than major national figures for long durations, lesser-known "judges" would locally lead Israel for long durations, lesser-known "judges" would locally lead Israel for shorter periods of time. They did not fulfill a judicial role by setting internal disputes (except for Deborah in 4:5). Rather, they functioned as deliverers and military leaders who rescued the people of Israel from external enemies.

"After the death of Joshua": Ca. 1383 B.C. (compare Joshua 14:7-10 with Joshua 24:29). Descriptions of the book's setting in Judges chapters 1 and 2 vary between times after Joshua's death and flashbacks summarizing conditions while he was alive (as 2:2-6). Compare Joshua 1:1, "After the death of Moses".

At the end of the book of Joshua, we saw the death of Joshua when he was 110 years old. "Asked the LORD" is speaking of taking counsel from the LORD. This was a very sensible thing for them to do, and would also be an intelligent thing for us to do as well. We should never enter into any major decision without first consulting God. Joshua had been their leader, and now that he is gone they need someone to lead them in battle.

Judges 1:2 "And the LORD said, Judah shall go up: behold, I have delivered the land into his hand."

"Judah shall go up": This tribe received God's first go-ahead to push for a more thorough conquest of its territory. The reason probably lay in God's choice that Judah be the leader among the tribes (Gen. 49:8-12; 1 Chron. 5:1-2) and set the example for them in the other territories.

We remember that they had not completely driven out the Canaanites at this time. Moses (the lawgiver) had been followed by Joshua (the great soldier). He is now replaced by Judah. Each time one leader is replaced by another, his way of leading is different because his personality is different. Remember, it is the LORD who put him in charge.

Judges 1:3 "And Judah said unto Simeon his brother, Come up with me into my lot, that we may fight against the Canaanites; and I likewise will go with thee into thy lot. So Simeon went with him."

From the first days in the land, the relationship of the tribes of "Simeon" and "Judah" were very close (see the note on Joshua 19:9).

It seems that Judah will be fighting for his own inheritance at first. He asks his brother Simeon to help him, and in turn he will help Simeon in his battles. This was agreeable with both.

Judges 1:4 "And Judah went up; and the LORD delivered the Canaanites and the Perizzites into their hand: and they slew of them in Bezek ten thousand men."

The "Perizzites" are part of a list of six groups of early inhabitants of Canaan (compare Exodus 3:8, 17; 23:23; 32:2: Deut. 20:17; Josh. 9:1; 11:3; 12:8). They are mentioned with the "Canaanites" as early as (Genesis 13:7; compare 3:5).

Bezek was located somewhere near Gezer. God is with them when they are doing what God told them to do. It appears there were no losses with Judah. If there were any at all it was just a few, because they are not mentioned here.

Verses 5-7: As the first Canaanite introduced in Judges, "Adoni-bezek" represents the king of evil that God intended for His people to remove from the Promised Land (1 Sam. 11:8). Cutting off a person's "thumbs and great toes" was an act of humiliation that reduced him or her to the status of beggar in that era.

Judges 1:5 "And they found Adoni-bezek in Bezek: and they fought against him, and they slew the Canaanites and the Perizzites."

Who was the king. The place, and whose name signifies lord of Bezek. Not that they took him there, for he is afterwards said to make his escape from thence. But here he was when they came against that city, and into which they rushed upon him, and fell upon him as follows.

"And they fought against him": Entering the city with their forces.

"And they slew the Canaanites and the Perizzites": That were in it, or about it. Even to the number of ten thousand, as before related (Judges 1:4).

"Adoni-bezek" means lord of Bezek. This is just saying that, he was the ruler at the time of the invasion. The Perizzites were actually living in the land where Judah's inheritance was. The Canaanites are speaking of all the people collectively that are in Canaan land. Many of the Canaanites are known by other names as well.

Verses 6-7: "Adoni-bezek's" actions humiliated his captives and incapacitated them for fighting. To Adoni-bezek justice is meted out in accordance with the principle of "lex talionis", or proportionate retribution (compare Exodus 21:24-26; Lev. 24:17-20; Deut. 19:19-21). While the New Testament recognizes that the punishment of the guilty should be proportionate to the crime (compare Matt. 25:46; Luke 12:45-48), nevertheless, the believer's attitude must rise above the strict application of the law, renouncing especially any thought of selfish advantage (Matt. 5:38-42; 1 Pet. 2:13-16, 20).

Judges 1:6 "But Adoni-bezek fled; and they pursued after him, and caught him, and cut off his thumbs and his great toes."

"Cut off his thumbs and his great toes": Removing the king's thumbs hampered effective use of a weapon; taking off his big toes rendered footing unreliable in battle.

A person cannot balance himself without his big toes. He cannot do work with his hands very well without his thumbs either. We could look at this from the spiritual sense, and say that God had Judah to stop his walk and his work because it was perverted. This would be terribly humiliating to him.

Judges 1:7 "And Adoni-bezek said, Threescore and ten kings, having their thumbs and their great toes cut off, gathered [their meat] under my table: as I have done, so God hath requited me. And they brought him to Jerusalem, and there he died."

The Lord Himself is nowhere said to endorse this tactic, but it was an act of retributive justice for what Adoni-bezek had done to others. It appears from his confession that he was acknowledging he deserved it.

It appears, sometime in the past that Adoni-bezek had done the very same thing to 70 kings. God has this done to him because of his actions toward others. They had eaten food under the table like a dog, and that is exactly what is done to him. This is one of the highest forms of cruelty. "Requited", in this Scripture, means to reciprocate. God brought the same punishment on him that he had brought on others. He died after he felt the shame of this punishment.

Judges 1:8 "Now the children of Judah had fought against Jerusalem, and had taken it, and smitten it with the edge of the sword, and set the city on fire."

Apparently, the Jebusites moved in from the north shortly after the victory described here. They remained in control of "Jerusalem" until King David drove them out many years later (2 Dan. 5:6-10).

"Had" shows that this happened in the past. The fire was for the purging away of the evil that had taken place in the city.

Judges 1:9 "And afterward the children of Judah went down to fight against the Canaanites, that dwelt in the mountain, and in the south, and in the valley."

After the taking of Bezek, and the king of it. Taking him to Jerusalem, where he died. They;

"Went down; from Jerusalem": Which was on high ground.

"To fight against the Canaanites that dwelt in the mountain, and in the south, and in the valley": Into which several parts the lot of the tribe of Judah was divided. In each of which they had cities, and some, as it seems, yet unsubdued, and in the hands of the Canaanites. Of these several parts, and the cities in them (see Joshua 15:21).

This is showing the advance of the battle. They were taking one area at a time. This area had been occupied by the Philistines. The Canaanites is a name which covers many of the various tribes, like Israel is speaking of all 12 tribes.

Judges 1:10 "And Judah went against the Canaanites that dwelt in Hebron: (now the name of Hebron before [was] Kirjath-arba:) and they slew Sheshai, and Ahiman, and Talmai."

(See Joshua 10:36-37). Hebron is midway between Jerusalem and Beersheba, and twenty miles from either. The first name of the city, which is one of the most ancient in the world (Num. 13:22), was Mamre (Gen. 13:18), from the name of its chief (Gen. 14:24). It is now called El-Khulil ("the friend"), from Abraham. It was a city of refuge (Joshua 21:11-13). If the view taken as to the chronology of this chapter is correct, this assault is identical with those touched upon in (Joshua 11:21; 14:6-15; 15:13-14). The LXX has "Hebron came forth against Judah." For later references to Hebron (see Neh. 11:25).

"Kirjath-arba.": That is, "the city of Arba." The word afterwards became archaic and poetical (Psalm 48:2; Isa. 25:2). All the cities thus named (Kirjath-huzoth, Kirjath-jearim, etc.) existed before the conquest of Palestine. We find the root in Iskariot (i.e., man of Kerioth, a town in the south of Judah). Arba was the father of Anak (Joshua 15:13; 14:15), and Fürst interprets the name "hero of Baal." Some however, take Arba for the numeral "four," so that Kirjath-arba would mean Tetrapolis; and connect the name Hebron with the Arabic "Cherbar," a confederation, "the cities of Hebron" (2 Sam. 2:3).

"Sheshai, and Ahiman, and Talmai": Possibly the names of three clans of the Anakim (Num. 13:22-23). The Anakim are connected with the Nephilim. Josephus says that giant bones of the race were shown in his day. They were doubtless the bones of extinct animals, and being taken for human remains might well lead to the conclusion of Josephus, that these giants "had bodies so large, and countenances so entirely different from other men, that they were surprising to the sight."

Hebron is a well-known area. It was the burial-place of Abraham and Sarah. Isaac and Rebekah, and Jacob and Leah were buried there too. This was also the first place for David to headquarter. He was here 7 years. This place was given to Caleb in the beginning.

Joshua 15:13 "And unto Caleb the son of Jephunneh he gave a part among the children of Judah, according to the commandment of the LORD to Joshua, [even] the city of Arbah the father of Anak, which [city is] Hebron."

Judges 1:11 "And from thence he went against the inhabitants of Debir: and the name of Debir before [was] Kirjath-sepher:"

"Debir" (see Joshua 15:15; 15:49). In (Joshua 10:38-39), its conquest is assigned to Joshua. The name means "the oracle." It afterwards became a Levitic town. There seem to have been two other Debirs' (Joshua 15:7; 13:26). This one is identified by Dr. Rosen with Dewirban, near the spring Ain Nunkûr southwest of Hebron.

"Kirjath-sepher": The name is curious and interesting. It means "the city of the book," and is rendered in the LXX by "city of letters." It was also called Kirjath-sannah (Joshua 15:49), which, according to Bochart, means "city of learning." Perhaps, we may consider that it was a famous center of Canaanite culture and worship. All further attempts to explain its three names must be purely conjectural. We may compare with it the name of the Egyptian Byblos.

Debir was 12 miles southwest of Hebron.

Verses 12-15: This account first appears (in Joshua 15:13-19). The author of Judges repeats it here to remind readers that God honors such courage, initiative, and determination when His people pursue what He has asked them to do.

"Caleb said": This repeats the account of Caleb and his family (see the note on Joshua 15:17-19).

Judges 1:12 "And Caleb said, He that smiteth Kirjath-sepher, and taketh it, to him will I give Achsah my daughter to wife."

See Joshua 15:16. Caleb was a "Kenizzite," which seems to imply that he was descended from Kenaz, a grandson of Esau (Gen. 36:11). In (Num. 13:6), he is mentioned as being a prince (nasi, or chief, rosh) of the tribe of Judah. He was certainly affiliated to that tribe; but if the name "Caleb" means "dog," it would seem a very unlikely name for a pure Jew. For I cannot think that the effort to trace a sort of totem system (or naming of tribes from animals) among the ancient Jews (Journal of Philology, June, 1880) is successful. His father's name, Jephunneh, is of uncertain derivation. Fürst and Meier derive Caleb from a root meaning "valiant." But the peculiarity of the expressions used respecting him (in Joshua 15:13; 14:14), together with certain marked names and features in the genealogies of his family, at least give some probability to the conjecture that he was of foreign origin.

"Will I give Achsah my daughter to wife" (compare 1 Sam. 17:25; 18:17). So the Messenian hero Aristomenes gave a peasant woman, who had saved his life, in marriage to his son. This story shows the strength and importance of this fastness of the south. Which is also proved by the fact that Caleb has to refer to his unbroken strength before he gains permission to win the region by the sword (Joshua 14:11).

Judges 1:13 "And Othniel the son of Kenaz, Caleb's younger brother, took it: and he gave him Achsah his daughter to wife."

"Othniel" is remembered for two significant events, both military. Caleb had promised his daughter Achsah as a wife to whoever would smite Debir (Joshua 15:16; Judges 1:12). Othniel rose to the challenge and captured the city. At the urging of Achsah, Caleb gave her and Othniel the "upper and lower springs" as land for their use (Joshua 15:19; Judges 1:15). They were both willing to trust God and hold their possessions in the land of Canaan even though many other tribes did not trust God (verses 21, 27, 29-31, 33). Secondly, Othniel became the first judge and deliverer of Israel following Joshua's death (3:7-11). The "spirit of the Lord" (3:10) came upon him, equipping him for his task, as it would for his successors, Gideon (6:34), Jephthah (11:29), and Samson (14:6). He defeated the king of Mesopotamia, and a period of "rest" ensued for 40 years (3:11), a characteristic refrain in the Book of Judges.

This is the same Scripture.

Joshua 15:16-17 "And Caleb said, He that smiteth Kirjath-sepher, and taketh it, to him will I give Achsah my daughter to wife." "And Othniel the son of Kenaz, the brother of Caleb, took it: and he gave him Achsah his daughter to wife."

Judges 1:14 "And it came to pass, when she came [to him], that she moved him to ask of her father a field: and she lighted from off [her] ass; and Caleb said unto her, What wilt thou?"

When she first reached his house as a bride.

"She moved him": He was too modest to ask for himself, and he declined her request. But she will not enter till she has gained her way.

"A field": Rather, the field. In the passage in (Joshua 15:18). There is no definite article, but by the time this book was written the field then obtained by Achsah had become historical.

"Lighted": Not merely in sign of reverence like Rebecca in (Gen. 24:64), and Abigail in (1 Sam. 25:25), but "leaped off" with eager impetuosity.

"What wilt thou?" Caleb was unable to understand her conduct in refusing to enter the house of her bridegroom.

Judges 1:15 "And she said unto him, Give me a blessing: for thou hast given me a south land; give me also springs of water. And Caleb gave her the upper springs and the nether springs."

I.e., "a present" (Gen. 33:11).

"A south land": The word also means "a dry and barren land" (Psalm 126:4). The LXX reads "hast given me (in marriage), into a south land."

"Springs of water": In thus asking for the fertile land which lay at the foot of the mountain slope. She showed herself at once more provident and less bashful than her husband.

"The upper springs and the nether springs": The word here rendered "springs" is gulloth, i.e., "bubblings." Probably the district for which she asked was called "the upper Gulloth" and "the lower Gulloth," just as we have "the upper and the nether Beth-horon". The addition of "the deep green glen" to the arid mountain tract of Debir enormously increased the value of her portion.

It appears to me, that the daughter would have great influence with her father. This is why she asked for the springs instead of Othniel. Her request was granted.

Judges 1:16 "And the children of the Kenite, Moses' father in law, went up out of the city of palm trees with the children of Judah into the wilderness of Judah, which [lieth] in the south of Arad; and they went and dwelt among the people."

The term "children of the Kenite, Moses' father-in-law", is strange. Some ancient versions suggest the addition of the name Jethro or Hobab. The Kenites were noted for their ferocity and yet (usually) for their kindly treatment of the Israelites (compare 4:11; 17-24; 5:24-27 with Exodus 2:16-22; 3:1; Num. 10:29-32).

"The city of palm trees": Since Jericho was destroyed in the invasion, this refers to the area around Jericho, an oasis of springs and palms (Deut. 34:3; 2 Chron. 28:15). See further the note on 6:1.

We remember that Moses had invited him to come to the Promised Land with them. These people were a branch of the Midianites. "Dwelt among the people" is speaking of them living in the land of Judah.

Judges 1:17 "And Judah went with Simeon his brother, and they slew the Canaanites that inhabited Zephath, and utterly destroyed it. And the name of the city was called Hormah."

Having subtitled his Canaanites which were in his own lot, according to his promise, he went with his brother Simeon, or the tribe of Simeon, into their lot to reduce those that were in that.

"And they slew the Canaanites that inhabited Zephath, and utterly destroyed it": Where and what this city was is not certain. There was a place of this name in upper Galilee, mentioned in Jewish writings, which cannot be meant here. And we read of the valley of Zephathah (2 Chron. 14:10); which might have its name from hence, and if so it was near Mareshah.

"And the name of the city was called Hormah": From the destruction made of it, and of the country about it. For now what had been vowed by Israel in the wilderness, when near Arad, was fulfilled (Num. 21:1).

We remember from the beginning of this lesson that this is what they agreed upon. After Simeon helped Judah, then Judah helped him take his land. Hormah was the chief town of the Canaanites, south of Palestine. This was part of the allotment to Judah at first, but later was given to Simeon.

Judges 1:18 "Also Judah took Gaza with the coast thereof, and Askelon with the coast thereof, and Ekron with the coast thereof."

Which by lot fell to that tribe (Joshua 15:47); it was not till now subdued.

"And Ashkelon with the coast thereof": Which, according to our countryman Sandys, was ten miles from Gaza.

"And Ekron with the coast thereof": This also is the lot that fell to Judah, but was afterwards given to the tribe of Dan (Joshua 15:45). For whom Judah now fought and took it. But in a short time all these places were retaken, and possessed by the Philistines, and were three of their five principalities which they ever after retained (see Judges 3:3; and the note on Joshua 13:2-3).

These had all been Philistine cities. Every time they thought they had them whipped, they would show up again and have to be subdued again. This was because they did not totally destroy them.

Judges 1:19 "And the LORD was with Judah; and he drove out [the inhabitants of] the mountain; but could not drive out the inhabitants of the valley, because they had chariots of iron."

"Could not drive out": They of Judah could not. They had been promised by Joshua that they could conquer the lowland (Joshua 17:16, 18), and should have remembered (Joshua 11:4-9). This is a reoccurring failure among the tribes to rise to full trust and obedience for victory by God's power. Compromising for less than what God was able to give (Joshua 1:6-9), began even in Joshua's day (Judges 2:2-6), and earlier (Num. chapters 13 and 14). In another sense, God permitted enemies to hold out as a test to display whether His people would obey Him (2:20-23; 3:1, 4). Another factor involved in keeping the wild animal count from rising too fast (Deut. 7:22).

The Canaanite's advantage in "chariots of iron" proved to be a strong deterrent to the Israelites' desire to occupy all of Canaan, particularly the broad "valley" areas (compare Joshua 17:16; Judges 4:3). A similar advantage in chariots was later held by the Philistines (1 Sam. 13:5), who enjoyed a monopoly in the use of iron (1 Sam. 13:19-22). The miraculous nature of the Israelite conquest and subsequent victories in Canaan is thus further emphasized.

We will read in another lesson on this that King Jabin had 900 chariots. This gave them the advantage of fleeing speedily. In the mountains they had nowhere to run to, and in open battle, they lost to Judah. The LORD was with Judah, and he was victorious.

Judges 1:20 "And they gave Hebron unto Caleb, as Moses said: and he expelled thence the three sons of Anak."

"Sons of Anak": Anak was an early inhabitant of central Canaan near Hebron from whom came an entire group of unusually tall people called the Anakim (Deut. 2:10). They frightened the 10 spies (Num. 13:33; Deut. 9:2), but were finally driven out of the land by Caleb (Joshua 14:12-15; 15:13-14; 21:11), with the exception of some who resettled with the Philistines (Joshua 11:22). The "sons of Anak" was used as a term equivalent to "the Anakim" (see the note on Joshua 14:14).

Caleb was a faithful spy, along with Joshua in the beginning. It was correct to give to his descendants the city they wanted. Hebron was that city. Caleb expelled the three sons of Anak. We remember, Caleb was a very brave man, knowing that God was with him. Caleb was a Kenizzite.

Verses 21-36: In repeatedly failing to "drive out' all the Canaanites from the Promised Land, the Israelites directly disobeyed the Lord's instructions (Deut. Chapter 7), which were intended to protect His chosen people from corrupting influences. Where evil is tolerated, it will be accepted and then imitated.

The incompleteness of the conquest is repeatedly emphasized. While some natural conditions may have made the conquest difficult (compare verse 19; Joshua 17:16), the scriptural record attributes the basic cause to spiritual failure (compare 2:1-5; 11-23; 3:1-7; see the note on Joshua 21:43-45).

Judges 1:21 "And the children of Benjamin did not drive out the Jebusites that inhabited Jerusalem; but the Jebusites dwell with the children of Benjamin in Jerusalem unto this day."

That is, that part of it which belonged to them, for it lay between Judah and Benjamin. And neither of them separately, nor both conjunctly, could drive out the Jebusites from it. Particularly the strong hold on the top of Mount Sion, which they held to the times of David. Abarbinel is of opinion, that Jerusalem in those times was not a city enclosed about. But was a large province, part of which belonged to the tribe of Judah. And another to the tribe of Benjamin, and another was possessed by the Jebusites. And so Jarchi says it was a province, the name of which was Jebusi.

"But the Jebusites dwelt with the children of Benjamin unto this day; when this book was written. Which was done by Samuel, as Kimchi and Ben Gersom. And it is certain from hence it must have been written before the reign of David, who dispossessed the Jebusites (2 Sam. 5:6).

This same statement is said of Judah in (Joshua 15:63). Jerusalem was known at that time as Jebus. It was during the time of King David that Jerusalem really was taken by the Israelites.

Verses 22-25: Historically, "Beth-el" was where God met with His people (Gen. 13:3-4; 31:13). While the Israelites were initially faithful to recapture this important city, they spared some of the inhabitants, who established another city where they worshiped Canaanite gods. Such incomplete or halfhearted obedience opens the door to failure and sin (Joshua 23:13).

Judges 1:22 "And the house of Joseph, they also went up against Beth-el: and the LORD [was] with them."

Which lay upon the borders of the sons of Joseph, Ephraim and Manasseh (Joshua 16:1). And though it seems to have been taken when Ai was (Joshua 8:17); yet it appears that it was now in the possession of the Canaanites. Wherefore the tribes of Ephraim and Manasseh being desirous of enlarging their borders after the example of Judah, went against this place in order to take it.

"And the Lord was with them": The Word of the Lord, as the Targum, directing, assisting, and succeeding them in their attempt.

Judges 1:23 "And the house of Joseph sent to descry Beth-el. (Now the name of the city before [was] Luz.)"

To reconnoiter (or spy out), the place. To observe its passes and avenues, which were most accessible, and to examine the walls of it, where they were weakest and least defended.

"Now the name of the city before was Luz": Which signifies a "nut". Perhaps it was so called from large numbers of nut trees which grew near it. The Jews suggest as if it was like a nut, no entrance into it but through a cave or some subterraneous passage (see Gen. 28:19).

The house of Joseph here, is speaking of the tribe of Ephraim, who was a son of Joseph. "Descry" means to search out. "Beth-el" means house of God. Jacob had named it Beth-el, and it had been changed to Luz. Now they changed the name back to Beth-el.

Judges 1:24 "And the spies saw a man come forth out of the city, and they said unto him, Show us, we pray thee, the entrance into the city, and we will show thee mercy."

Or "the keepers". Those that were sent to watch, and observe, and get what intelligence they could of the city, and the way into it.

"And they said unto him, show us, we pray, thee, the entrance into the city": Not the gate or gates of it, which no doubt were visible enough, but some private way into it. The Jews, as before observed, think the entrance was by the way of a cave, or some hidden passage, of which Jarchi and Kimchi make mention.

"And we will show thee mercy": Give him a reward for it, or spare him and his family when the city came into their hands.

We could easily see the comparison of this to the incident with Rahab the harlot. She helped the spies, and in so doing saved her family. This man will also save his family, if he helps the spies.

Judges 1:25 "And when he showed them the entrance into the city, they smote the city with the edge of the sword; but they let go the man and all his family."

Pointing to it with his fingers, as the same writers observe.

"They smote the city with the edge of the sword": They gave notice of what intelligence they had got to the body of the army. Who came up, entered the city, took it, and put the inhabitants of it to the sword. As they were ordered to do with all the Canaanites.

"But they let go the man and all his family": Who had returned to it, encouraged by the promise made him, and for the sake of saving of his family. Which though not expressed, he might have asked the favor of sparing them, which might be promised, as was in the case of Rahab. Provided he would either renounce Heathenism, and embrace the true religion, or depart to another country, the latter of which he chose.

We see the same thing happened. He helped them and his family was saved.

Judges 1:26 "And the man went into the land of the Hittites, and built a city, and called the name thereof Luz: which [is] the name thereof unto this day."

With his family. Kimchi says this was not one of the seven nations of Canaan. And it is very clear from this narrative that the land this man went to was not in the land of Canaan. Though it is certain a people of this name formerly dwelt there (Gen. 15:20). And the land of Canaan is called the land of the Hittites (Joshua 1:4). These either might flee to another country upon Joshua's entry into the land of Canaan, or a colony of them from thence might settle elsewhere. To which this man chose to go, who might be originally of them.

"And built a city": His family was numerous, and he a man of wealth, and was allowed to carry all his substance with him.

"And called the name of it Luz": In memory of the place he left, and had long lived in. There is a city called Loussa, among the cities which Josephus says were taken by the Jews from the Arabians. And which is very probably the Lysa of Ptolemy, which he places in Arabia Petraea, and might be the same with this Luz. And if so, this shows the land this man went into was in Edom, which is not unlikely. There is another Luza, which Jerom says fell to the lot of the sons of Joseph, near Sichem, three miles from Neapolis.

They must have allowed him to take his belongings as well. He just ran to another area and rebuilt a city called Luz. The Hittites are descended from Heth.

Judges 1:27 "Neither did Manasseh drive out [the inhabitants of] Beth-shean and her towns, nor Taanach and her towns, nor the inhabitants of Dor and her towns, nor the inhabitants of Ibleam and her towns, nor the inhabitants of Megiddo and her towns: but the Canaanites would dwell in that land."

Manasseh did as many of the others. He let the Canaanites, whom they had subdued, live in these cities. They did not utterly destroy them but just removed them from power. They lived and worked together. The Canaanites did not have full rights and privileges, as did the descendants of Manasseh however.

Judges 1:28 "And it came to pass, when Israel was strong, that they put the Canaanites to tribute, and did not utterly drive them out."

All the tribes of Israel were become numerous, and able to drive the Canaanites out of the land everywhere. And particularly were able to assist Manasseh in expelling the Canaanites out of the above places, yet they did not. But all they did was:

"That they put the Canaanites to tribute, and did not utterly drive them out": Which flowed from covetousness, and a love of ease. They did not care to be at the trouble of expelling them, as they found it turned more to their account and present advantage to make them tributaries. And this was true of the Israelites in general, and of the half tribe of Manasseh in particular.

They were forced labor for the Israelites.

Judges 1:29 "Neither did Ephraim drive out the Canaanites that dwelt in Gezer; but the Canaanites dwelt in Gezer among them."

Not so much as made them tributaries, but made a covenant with them, it is probable, contrary to the express will of God.

"But the Canaanites dwelt in Gezer among them": The Ephraimites agreeing to it, and here they dwelt to the times of Solomon. (See note on Joshua 16:10); where indeed they are said to be under tribute. But that seems to respect some later time, and not when they were first admitted to dwell among them, since no mention is made of it here.

Judges 1:30 "Neither did Zebulun drive out the inhabitants of Kitron, nor the inhabitants of Nahalol; but the Canaanites dwelt among them, and became tributaries."

The first of these seems to be the same with Kattah or Kartah, and the latter with Nahalol, both cities given to the Levites (Joshua 19:15). Which perhaps was the reason of their sloth in driving them out. Though it aggravated their sin not to take care to rid those cities of the Canaanites, which were given to religious persons.

"But the Canaanites dwelt among them, and became tributaries": Which is observed so far in their favor, that they exerted themselves to make them tributaries, which was more than was done by some others.

Judges 1:31 "Neither did Asher drive out the inhabitants of Accho, nor the inhabitants of Zidon, nor of Ahlab, nor of Achzib, nor of Helbah, nor of Aphik, nor of Rehob:"

The same with Ptolemais (see note on Acts 21:7). So called from the first Ptolemy king of Egypt, who enlarged it. But it has since recovered its ancient name pretty nearly, and is now called Acca or Acra. "On its north and east sides (Mr. Maundrell says), it is encompassed with a spacious and fertile plain. On the west it is washed by the Mediterranean sea; and on the south by a large bay, extending from the city as far as Mount Carmel.

"Nor the inhabitants of Zidon": A well-known city in Phoenicia, belonging to this tribe (see Joshua 19:28).

"Nor of Ahlab, nor of Achzib, nor Helbah, nor Aphik, nor of Rehob": Two of these places, Ahlab and Helbah, are not mentioned among the cities of the tribe of Asher (Joshua 19:24). Unless Helbah is the same with Helkath (Judges 1:25). Of the rest, Achzib (see note on Joshua 19:29). Aphik, and Rehob (see note on Joshua 19:30).

We find this condition was commonplace among the tribes of Israel. Whether they allowed this to happen so they would have people to do their hard work, is not known. They really wanted the wealth these people could make for them. They were used of the Israelites.

Judges 1:32 But the Asherites dwelt among the Canaanites, the inhabitants of the land: for they did not drive them out.

They were in a worse condition than those before mentioned. For the Canaanites were possessed of their country, especially of the above cities, and were masters of them. And the Asherites only dwelt among them upon sufferance.

"For they did not drive them out": Either they did not attempt it, or they could not do it. And contented themselves with having leave to dwell among them.

The Israelites had them under their control, but it appears there were more Canaanites (in this particular area) than Israelites.

Judges 1:33 "Neither did Naphtali drive out the inhabitants of Beth-shemesh, nor the inhabitants of Beth-anath; but he dwelt among the Canaanites, the inhabitants of the land: nevertheless the inhabitants of Beth-shemesh and of Beth-anath became tributaries unto them."

Of which places (see note on Joshua 19:38).

"But he dwelt among the Canaanites, the inhabitants of the land": In the same disgraceful manner as Asher did, owing to cowardice or sloth.

"Nevertheless, the inhabitants of Beth-shemesh, and of Beth-anath, became tributaries unto them": These two cities did at length exert themselves, and got the mastery over the Canaanites, as to make them pay tribute to them. Though they ought to have expelled them, and even destroyed them, according to the command of God. But extreme greed prevailed over them.

This is the same situation as (in verse 32). There were more Canaanites than there were Israelites, but the Israelites were in control.

Judges 1:34 "And the Amorites forced the children of Dan into the mountain: for they would not suffer them to come down to the valley:"

"Amorites forced ... Dan": Like all other tribes, Dan had a territory given them, but they failed to claim the power of God to conquer that territory. Later they capitulated even more by accepting defeat and migrating to another territory in the north, becoming idolatrous (Judges Chapter 18).

It appears that the children of Dan were not able to subdue the people in the valley, and lived in the mountains themselves.

Judges 1:35 "But the Amorites would dwell in mount Heres in Aijalon, and in Shaalbim: yet the hand of the house of Joseph prevailed, so that they became tributaries."

And they would not suffer the Danites to dwell in the valley, a fruitful and delightful part of their country. Terrifying them with their iron chariots, which in the vale they could make use of to great advantage. So neither would they let them dwell alone in the mountainous part of their tribe, but would dwell with them, particularly in three places mentioned. Where Mount Heres was is not certain. It signifies the "sun". Very probably it had its name from the worship of the sun on it. Or from the sun standing still near it; for Aijalon, where that miracle was wrought, is next mentioned. Perhaps it might be near to Timnath-heres, which was in Mount Ephraim (Judges 2:9). Since Ephraim assisted in making these places tributaries. Of the two cities, Aijalon and Shaalbim (see Joshua 19:42).

"Yet the hand of the house of Joseph prevailed, so that they became tributaries": Or "the hand of it became heavy"; by which it does not clearly appear whether the hand of Joseph was made heavy, and to hang down, by the Amorites. But the Septuagint puts it out of doubt, reading the words, "and the hand of the house of Joseph was heavy upon the Amorites". The Ephraimites being near to the tribe of Dan, and observing how they were pressed by the Amorites, took up arms in their favor, and obliged the Canaanites of the above places to become tributaries to the Danites.

In this case, the Amorites were driven to the mountains and subdued by the house of Joseph. They were under the control of the house of Joseph.

Judges 1:36 "And the coast of the Amorites [was] from the going up to Akrabbim, from the rock, and upward."

Of which See note on (Num. 34:4), and note on (Joshua 15:3).

"From the rock, and upwards": Even from the city Petra in Idumea, and beyond that. And there was a country near Idumea, called Acrabatane, from this mountain Akrabbim. "Then Judas fought against the children of Esau in Idumea at Arabattine, because they besieged Gael. And he gave them a great overthrow, and abated their courage, and took their spoils." Such was the extent of these people that their coast reached from the places mentioned, to the mountains where the above cities of Dan were. They were the most powerful people among the Canaanites, and lay on both sides of Jordan. And were very troublesome to Israel, yet were at length destroyed (Amos 2:9).

This was the mount of scorpions that we read about in another book. It was named that, because of the abundance of scorpions there. This is believed to be in the area of Petra. It was located south of the Dead Sea. This was in the mountain area.

Judges Chapter 1 Questions

1. Who penned Judges?

2. Why is it not important who penned it?

3. What period of time does it cover?

4. How many judges were there?

5. Who chose the judges?

6. How did the Israelites remain loyal to the LORD?

7. What is this book a history of?

8. What book in the New Testament parallels it?

9. What time period do most scholars believe this book covers?

10. How old was Joshua, when he died?

11. What does "asked the LORD" mean?

12. We should never enter into any major decision without first _____________ God.

13. Who shall go up?

14. Moses was known as the ______________.

15. Joshua was known as the _________ _________.

16. Who did Judah ask to help him?

17. Who did God deliver into their hands?

18. How many were slain in Bezek?

19. What does "Adoni-bezek" mean?

20. What did they do to Adoni-bezek?

21. What reason did Adoni-bezek give for this happening to him?

22. What does "requited", in verse 7, mean?

23. What had they done to the city of Jerusalem?

24. What had been the name of Hebron?

25. Who was buried here at Hebron?

26. What had Caleb promised to the man that took Kirjath-sepher?

27. Who took it?

28. What did Caleb's daughter ask for?

29. Who were the Kenites?

30. Name 3 Philistine cities in verse 18?

31. Why was Judah not able to drive out those in the valley?

32. They gave Hebron to ________.

33. Who dwelt with the children of Benjamin in Jerusalem?

34. What does "Beth-el" mean?

35. What did the spies ask the man in verse 24?

36. Who could we compare that to?

37. What happened to the man and his family?

38. Those, who remained in the land with them of the Canaanites, became their _____________.

39. Who forced the tribe of Dan into the mountains?

40. Verse 36 is speaking of an area near _________.

Judges Chapter 2

Verses 1-5: The "angel of the Lord" was God's self-manifestation to "Israel", as His message and rebuke clearly indicated, and as the people's reactions in repentance and worship demonstrate.

Judges 2:1 "And an angel of the LORD came up from Gilgal to Bochim, and said, I made you to go up out of Egypt, and have brought you unto the land which I sware unto your fathers; and I said, I will never break my covenant with you."

"Angel of the Lord": One of 3 pre-incarnate theophanies by the Lord Jesus Christ in Judges (compare 6:11-18; 13:3-23). This same Divine Messenger had earlier led Israel out of Egypt (compare Exodus 14:19; see note on Exodus 3:2).

"I will never break my covenant with you": God would be faithful until the end, but the people would forfeit blessing for trouble, due to their disobedience (compare verse 3).

We see in this chapter, a going back and re-capping of what had happened up until this point. The angel of the LORD had spoken to Joshua at Gilgal, soon after they had entered the land. This is undoubtedly speaking of that time. The penman is stating the fact again, that it was actually the LORD who had brought them out of Egypt to the Promised Land. God had fulfilled His part of the covenant.

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

This the Lord charged them not to do, when he covenanted with them, and assured them of bringing them into the land. Yet they had done it, as some instances in the preceding chapter show. Which were the occasion of the angel's coming to them to rebuke them (see Deut. 7:2).

"You shall throw down their altars": This they should have done as soon as they were come into the land, and possessed the places where they were erected. To show their detestation of idolatry, and to prevent the use of them to idolatrous purposes (see Deut. 7:5).

"But ye have not obeyed my voice": The command of God. But on the contrary, they made leagues and covenants with several inhabitants of the land, allowing them to dwell among them and paying a certain tax or tribute to them. And had allowed their altars to continue, and them to sacrifice upon them to their idols, according to their former customs.

"Why have ye done this?" Transgressed the commandment of God in the instances mentioned. It showed the wickedness of their hearts and their ingratitude to God, who had done such great things for them, and their proneness to idolatry. And the liking of it!

God had told them from the very beginning to make no league with these people. The Israelites were to destroy everything in this land that was pertaining to false gods. The sad thing is, that they have disobeyed God in this. They have let the people live in harmony with them and they have even allowed the heathen false gods to remain.

Judges 2:3 "Wherefore I also said, I will not drive them out from before you; but they shall be [as thorns] in your sides, and their gods shall be a snare unto you."

Supposing, or on condition of their being guilty of the above things. Which was foreseen they would.

"I will not drive them out from before you": The seven nations of the Canaanites entirely, and which accounts for the various instances related in the preceding chapter. Where it is observed, that they could not, or did not, drive the old inhabitants out of such and such places. Because they sinned against the Lord, and He forsook them, He would not assist them in their enterprises, or in their laziness and idleness.

"But they shall be as thorns in your sides": Very troublesome and afflicting (see Num. 33:55). Or for straits, as the Septuagint, or be such as would bring them into tribulation, and distress them, as the Targum; so they often did.

"And their gods shall be a snare unto you": Which they suffered to continue, and did not destroy them, as they ought to have done. They would be, as they proved, ensnaring to them. And whereby they were drawn to forsake the worship of the true God. And bow down to them, as we read in some following verses.

The name "Bochim" (in verse 1), means weeping. We see now why they are weeping. These people would remain as a thorn in their sides. The evil false gods would not have been a snare, if they had destroyed them as God had commanded them to do. God has graciously given them this Promised Land only if they obey Him.

Judges 2:4 "And it came to pass, when the angel of the LORD spake these words unto all the children of Israel, that the people lifted up their voice, and wept."

This being either one of the three solemn feasts, when all the males appeared at the tabernacle of the Lord. Or else here was now a solemn convention of all the tribes to inquire of the Lord the reason why they were not able to drive out the Canaanites in some places, and why they prevailed over them in many.

"That the people lifted up their voice, and wept": Being affected with what the angel said, and convicted in their consciences of their sins, and so fearing the bad consequences thereof. They wept because of the sins they had been guilty of, and because of the evils that were likely to befall them on account of them.

This message is the Word of God. We have it in written form and we do not listen to the Words any better than these Israelites did. They weep because God is displeased with them, but they do nothing to try to make it right. They should repent and destroy these false gods. Christians today are too tolerant with things we know for sure are against the will of God. We might weep that God is displeased with us, but we must repent and change our way of life to please God.

Judges 2:5 "And they called the name of that place Bochim: and they sacrificed there unto the LORD."

Which signifies "weepers", from the general lamentation of the people, which before had another name. Very probably it was Shiloh itself since all Israel was gathered together. The tabernacle being now at Shiloh, and also because sacrifices were offered up, as follows.

"And they sacrificed there unto the Lord". To atone for the sins they had committed. And if they did this in the faith of the great sacrifice of the Messiah, they did well.

They did weep for a moment, and they did sacrifice unto the LORD. The tabernacle was at Shiloh, so perhaps that is where they sacrificed. It could have been in the same vicinity.

Judges 2:6 "And when Joshua had let the people go, the children of Israel went every man unto his inheritance to possess the land."

This is not to be connected with what goes before, as if that was done in Joshua's lifetime. For during that, as is after testified, the people of Israel served the Lord. Whereas the angel, in the speech to them before related, charges them with disobeying the voice of the Lord. Making leagues with the inhabitants of the land, and not demolishing their altars, all which was after the death of Joshua. But this refers to a meeting of them with him before his death, and his dismissal of them. Which was either when he had divided the land by lot unto them, or when he had given them his last charge before his death (see Joshua 24:28). And this, and what follows, are repeated and introduced here, to connect the history of Israel, and to show them how they fell into idolatry. And so under the divine displeasure, which brought them into distress. From which they were delivered at various times by judges of his own raising up, which is the subject matter of this book.

"The children of Israel went every man unto his inheritance to possess the land": As it was divided to the several tribes and their families. Which seems to confirm the first sense given, that this refers to the dismissal of the people upon the division of the land among them.

It was Joshua who had actually separated the land by lot to each tribe. After it was divided, each family had to go in and take their land. It would have been no trouble at all if they had stayed loyal to God. God fought for them, and they won.

Judges 2:7 "And the people served the LORD all the days of Joshua, and all the days of the elders that outlived Joshua, who had seen all the great works of the LORD, that he did for Israel."

Echoing Joshua 24:31, this verse highlights the importance of solid spiritual leadership and reinforces how quickly spiritual complacency and apostasy can take over.

The people were loyal to God as long as Joshua was alive to guide them. Those who remembered the great miracles, like the crossing of the Jordan River on dry land and the sun standing still for the battle, would all be loyal and help the others stay loyal. With their guidance, Israel served the LORD.

Judges 2:8 "And Joshua the son of Nun, the servant of the LORD, died, [being] a hundred and ten years old."

See the note on Joshua 19:49-50. The term used here of Israel's great leader is simple, yet the key of his greatness; he was "the servant of the Lord".

Joshua went the way of all men. He died at the old age of 110.

Judges 2:9 "And they buried him in the border of his inheritance in Timnath-heres, in the mount of Ephraim, on the north side of the hill Gaash."

In (Joshua 24:30); it is called Timnath-serah, the letters of "serah" being here inverted, make "heres", which sometimes is used for the sun (Job 9:7). And therefore, some observe, that the whole name signifies the figure of the sun, which the Jews say was put on his monument, in commemoration of the miracle of the sun standing still at his request. And had this inscription on it, "this is he that caused the sun to stand still". But this is not very probable, since it might have had a tendency to idolatry, the sun being the first object of idolatrous worship among the Heathens, and had the greatest show of reason for it.

"In the mount of Ephraim, on the north side of the hill Gaash": (See note on Joshua 24:30).

Timnath-heres and Timnath-serah were the same place. Joshua was of the tribe of Ephraim and was buried in that tribe's territory. "Timnath-heres" means portion of the sun.

Judges 2:10 "And also all that generation were gathered unto their fathers: and there arose another generation after them, which knew not the LORD, nor yet the works which he had done for Israel."

That generation ... which knew not": The first people in the Land had vivid recollections of all the miracles and judgments and were devoted to faith, duty and purity. The new generation were ignorant of the experiences of their parents and yielded more easily to corruption. To a marked degree, the people of this new generation were not true believers, and were not tuned to the God of miracles and victory. Still, many of the judges did genuinely know the Lord, and some who did not live by faith eventually threw themselves on God's mercy during oppressions.

This is saying that, the generation that came after Joshua, and the elders, did not know the LORD. Perhaps their parents had not been diligent in training them, or perhaps they did not believe their parents. They were not eye witness to the wonders the LORD had done and did not believe. It is important for each generation to make the next fully aware of the LORD. Christians are told every time they take communion, to do it in remembrance of Jesus. Some children grow up taking communion and never know exactly why they are taking it. People should be taught about communion at a very early age.

Verses 11-15: "Baal" was the dominant deity of ancient Canaan. His exploits and licentious worship practices are well documented in the literature of ancient Ugarit. The son of El, Baal was both a heroic figure as a storm god, and a fertility deity who was worshiped in many cult centers under various forms and emphases, hence, "Baalim" (plural of Baal). "Ashtaroth" (or (Ashtoreth, 1 Kings 11:5), known also from the literature of Ugarit and of Phoenicia, was a goddess of erotic love and war. She was known elsewhere in the ancient Near East as Ishtar or Astarte (compare 1 Kings 11:5, 33; 2 Kings 23:13). The veneration of this goddess entered the Mediterranean world under the name Astarte, and the practices associated with her cult became associated with the Greek goddess of love, Aphrodite. She was called Atargatis at Ashkelon. The Canaanite worship rites were carried out not only in temples (2 Kings 10:21-27) but on "every high hill, and under every green tree" (2 Kings 17:10-11). These rites were accompanied by such things as frenzied dances (1 Kings 18:26-28), cult prostitution (both male and female), and at times, even by human sacrifice (compare Jer. 19:5-7 with 2 Kings 23:10; Jer. 7:30-32; 32:30-35). Israel's attraction to the debased fertility rites and idolatrous worship practices, as well as the loathsome lifestyle of Canaan, was to be a long one, despite repeated divine warnings and chastisements (compare Lev. Chapter 20; Num. 25:1-9; Deut. 18:9-14; 23:17-18; 1 Kings 21:25-26; 2 Kings 17:7-18; Jer. 2:1 - 3:5; Ezek. 8:5-18; Chapters 16 and 23: Hosah 4:6-19).

Judges 2:11 "And the children of Israel did evil in the sight of the LORD, and served Baalim:"

Openly and publicly, boldly and impudently. In the very face of God, and amidst all the good things they received from him. Which were aggravating circumstances of their sins. What the evil was they did is next observed.

"And served Baalim": The idol Baal, as the Arabic version, of which there were many, and therefore a plural word is used. To which the apostle refers (1 Cor. 8:5); for the word signifies "lords". And there were Baal-peor, Baal-zebub, Baal-berith, etc. And who seem to have their name from Bal, Bel, or Belus, a king of Babylon after Nimrod, and who was the first monarch that was deified, the Jupiter of the Heathens.

Men have a part of them that demands to worship something or someone, that is not fallible like themselves. If they do not know of the One True God, they will seek another. That is when they find a false god to worship. It is no different now. Children get into Satan worship looking for God. The church must wake up and minister to our youth. They must be taught of the Lord Jesus Christ so they will not look elsewhere.

Judges 2:12 "And they forsook the LORD God of their fathers, which brought them out of the land of Egypt, and followed other gods, of the gods of the people that [were] round about them, and bowed themselves unto them, and provoked the LORD to anger."

"They ... followed other gods": Idol worship, such as the golden calf in the wilderness (Exodus chapter 32), flared up again. Spurious gods of Canaan were plentiful. El was the supreme Canaanite deity, a god of uncontrolled lust and a bloody tyrant, as shown in writings found at Ras Shamra in north Syria. His name means "strong, powerful". Baal, son and successor of El, was lord of heaven", a farm god of rain and storm, his name meaning "lord, possessor". His cult at Phoenicia included animal sacrifices, ritual meals, and licentious dances. Chambers catered to sacred prostitution by men and women (compare 1 Kings 14:23-24; 2 Kings 23:7). Anath, sister-wife of Baal, also called Ashtoreth (Astarte), patroness of sex and war, was called "virgin" and "holy" but was actually a "sacred prostitute". Many other gods besides these also attracted worship.

This is just the same as saying, they conformed to the world around them. Everyone else was doing it, so they did, too. They wanted to be like everyone else. God had separated them out as a holy people. They have gone back with the world to unholy living. They have broken the first commandment.

Exodus 20:3 "Thou shalt have no other gods before me."

Judges 2:13 "And they forsook the LORD, and served Baal and Ashtaroth."

Idolatry is a perpetual struggle for God's people. In the days of the judges, Israel was attracted to the Canaanite gods. "Baal" was the storm god who controlled rain, fire and lightning. Ashtoreth, Baal's spouse, was the goddess of love, war, and fertility. The worship of these false gods included temple prostitution and child sacrifice.

Ashteroth, was the false goddess of the Zidonians. Baal, a false god, was worshipped many times in conjunction with Ashteroth. These Canaanites worshipped Baal above all other false male gods. Ashteroth was the number one female false god. She was associated with the star Venus.

Judges 2:14 "And the anger of the LORD was hot against Israel, and he delivered them into the hands of spoilers that spoiled them, and he sold them into the hands of their enemies round about, so that they could not any longer stand before their enemies."

"The anger of the Lord was hot": Calamities designed as chastisement brought discipline intended to lead the people to repentance.

In the physical sense, these Canaanites were more powerful than Israel. They had many chariots and weapons of war which the Israelites did not have. When they sinned, and God did not help them, they were at the mercy of the Canaanites. The Israelites could not win without the LORD.

Judges 2:15 "Whithersoever they went out, the hand of the LORD was against them for evil, as the LORD had said, and as the LORD had sworn unto them: and they were greatly distressed."

They prospered not in any business they undertook, or put their hands unto. Or in any expedition they went upon, or when they went out to war. As Kimchi, Ben Melech, and Abarbinel explain the phrase: the battle went against them, because God was against them. His hand was against them, and there was no resisting and turning that back. And this sense seems to agree with what goes before and follows after. Though in some Jewish writings it is explained of those that went out of the land to escape the calamities of it. And particularly of Elimelech and his two sons, Mahlon and Chilion (Ruth 1:2).

"As the Lord had said, and as the Lord had sworn unto them": Having ratified and confirmed his threatening with an oath, that if they served other gods, he would surely bring upon them all the curses of the law (see Deut. 29:12).

"And they were greatly distressed": By the Canaanites they suffered to dwell among them, who were pricks in their eyes, and thorns in their sides, as had been threatened them. And by the nations round about them, who came in upon them, and plundered them, and carried them captive.

The anger of the LORD brings His wrath. He will not help them because they have been unfaithful to Him. In fact, He will fight against them. The covenant God had made with them was conditional on their keeping His commandments.

Verses 16-19: This book is the unvarnished history of the 14 men and women God "raised up" as "judges" in times of national distress to deliver Israel from her oppressors.

Judges 2:16 "Nevertheless the LORD raised up judges, which delivered them out of the hand of those that spoiled them."

"The Lord raised up judges": A "judge" or deliverer was distinct from a judge in the English world today. Such a leader guided military expeditions against foes as here and arbitrated judicial matters (compare 4:5). There was no succession or national rule. They were local deliverers, lifted up to leadership by God when the deplorable condition of Israel in the region around them prompted God to rescue the people.

The "judges" were God's men who served as leaders of the people, not only militarily, but in matters of civil administration and legal matters. Although it was said specifically of four men (Othniel, 3:9-10; Gideon, 6:34; Jephthah, 11:29; and Samson, 13:24-25; 14:6, 19; 15:14), doubtless all of the judges were men upon whom "the spirit of the Lord" came. Although some are given brief notice, perhaps because their influence was purely local (e.g. Shamgar, 3:31; Tola and Jair, 10:1-3; Ibzan, Elon and Abdon, 12:8-15), others received rather extensive notice (e.g., Deborah and Barak, 4:1 - 5:31; Gideon, 6:11-16, Jephthah, 11:1-11; and Samson, 13:2-5, 24-25). Eli and Samuel are likewise considered judges, even though their stories are contained (in 1 Samuel).

This is what the book of Judges is about. God raised them up one at a time to judge the people. God would bless the people while the judges were judging. The judges kept them informed more clearly of their errors. God wants to bless them. He is forgiving. His compassion for them is shown in the numerous times He forgives them.

Verses 17-19: The recurring cycle of Israel's apostasy, oppression, repentance, and deliverance by heaven-sent deliverers forms the key theme of the Book of Judges. It was a period of repeated spiritual apostasy, growing immorality, social degradation, and political instability. Israel's "second generation" had forgotten the spiritual victories of the generation of the conquest. Only the mercy of a gracious God kept Israel from disappearing as a nation.

Judges 2:17 "And yet they would not hearken unto their judges, but they went a whoring after other gods, and bowed themselves unto them: they turned quickly out of the way which their fathers walked in, obeying the commandments of the LORD; [but] they did not so."

Afterwards, or not always. But when they admonished them of their sins, and advised them to walk in the good ways of God, and serve him only; they turned a deaf ear to them, and went on in their own ways. Which is a sad aggravation of their iniquities.

"But they went a whoring after their gods, and bowed themselves unto them": Committing spiritual adultery, for such idolatry is, and is often so represented in Scripture. For by it they broke the covenant God made with them. Which had the nature of a matrimonial contract, and in which God was a husband to them. And therefore serving other gods was rejecting him as such, and committing whoredom with others. Which nothing was more provoking to God, jealous of his honor and glory.

"They turned quickly out of the way which their fathers walked in": As soon as even Joshua and the elders were dead, they departed from the God of their fathers, and the way in which they worshipped him. And so likewise quickly after they had been delivered by the judges, or however as soon as they were dead.

"Obeying the commandments of the Lord": Serving him at his tabernacle, according to the laws, commands, and ordinances he gave to Moses, which is to be understood of their fathers.

"But they did not so": Did not walk in the same way, nor serve the Lord, and obey his commands, as their fathers did. But all the reverse.

It appears from this, that even the judges had very little impact upon them. They did not stop worshipping these false gods, even when the judges were reminding them how sinful that was. To be blessed, they must keep God's commandments.

Judges 2:18 "And when the LORD raised them up judges, then the LORD was with the judge, and delivered them out of the hand of their enemies all the days of the judge: for it repented the LORD because of their groanings by reason of them that oppressed them and vexed them."

Every one of them that he raised up. As he stirred up their spirits for such service, to judge his people, and qualified them for it. He assisted and strengthened them, and abode by them, and succeeded them in whatsoever they engaged for the welfare of the people. The Targum is, "the Word of the Lord was for the help of the judge:"

"And delivered them out of the hands of their enemies all the days of the judge": So long as a judge lived, or continued to be their judge, they were protected by him, and preserved from falling into the hands of their enemies.

"For it repented the Lord because of their groanings, by reason of them that oppressed them and vexed them": The Lord being merciful had compassion upon them, when they groaned under their oppressions, and cried unto him. Then he received their prayer. As the Targum, and sent them a deliverer; and so did what men do when they repent of a thing, change their conduct. Thus, the Lord changed the outward dispensation of his providence towards them, according to his unchangeable will. For otherwise repentance, properly speaking, does not belong unto God. The Targum is, "he turned from the word he spake;" the threatening he had denounced.

God loved them. He did not want their enemies ruling over them. Over and over God tried to cause them to realize what they were doing, and repent of their unfaithfulness. They did not deserve it but God blessed them during the days of the judges. It seemed the more He blessed them, the more they sinned. The corrections one judge would make did not seem to last, and another would come and take his place.

Judges 2:19 And it came to pass, when the judge was dead, [that] they returned, and corrupted [themselves] more than their fathers, in following other gods to serve them, and to bow down unto them; they ceased not from their own doings, nor from their stubborn way.

Any one of them, the first and all succeeding ones.

"That they returned. To their evil ways and idolatrous practices, from which they reformed, and for which they showed outward repentance during the life of the judge. But after his dying, they returned again to their old ways.

"And corrupted themselves more than their fathers": In Egypt and in the wilderness. Or rather than their fathers that lived in the generation after the death of Joshua. And so, in every generation that lived before a judge was raised up to deliver them out of the evils brought upon them; the children of those in every age successively grew worse than their fathers.

"In following other gods to serve them, and to bow down unto them": Not content with the idols their fathers served, they sought after and found out others. And were more constant and frequent in their worship and service of them. And increased their sacrifices and acts of devotion to them.

"They ceased not from their own doings": Or, "did not let them fall"; but retained them. And continued in the practice of them, being what they were naturally inclined unto and delighted in.

"Nor from their stubborn way": Which they were bent upon, and determined to continue in. Or "their hard way"; which their hard hearts had chosen, and they obstinately persisted in, being obdurate and stiffnecked. And which, in the issue, they would find hard, troublesome, and distressing to them. Though at present soft and agreeable, and in which they went on smoothly. But in time would find it rough and rugged, offensive, stumbling, and ruinous. Or it may signify a hard beaten path, a broad road which multitudes trod in, as is the way of sin.

It appears from this that they would slow their false worship down while the judge was actively judging them. As soon as he died, they were back to worshipping false gods again. This stubbornness is like rebellion. Rebellion is compared to witchcraft. They did whatever their fleshly desires were.

Judges 2:20 "And the anger of the LORD was hot against Israel; and he said, Because that this people hath transgressed my covenant which I commanded their fathers, and have not hearkened unto my voice;"

As at first, so whenever they fell into idolatry (see Judges 2:14).

"And he said, because this people have transgressed my covenant which I commanded their fathers": The covenant made at Sinai, in which they were enjoined to have no other gods before him.

"And have not hearkened to my voice": In his commands, and particularly what related to his worship and against idolatry.

Judges 2:21 "I also will not henceforth drive out any from before them of the nations which Joshua left when he died:"

God had warned the Israelites in Joshua 23:13 that if they forsook Him and followed other gods, He would no longer fight for them. He kept that promise here.

God hates their sins. He is jealous with a Godly jealousy. God had been with them driving their enemies out before them, but they have broken God's commandments. They have taken up the way of the flesh, instead of the spirit. They have broken the Ten Commandments. God will not help them until they repent and turn back to Him.

Judges 2:22 "That through them I may prove Israel, whether they will keep the way of the LORD to walk therein, as their fathers did keep [it], or not."

Afflict them by them, and so prove or try them. Their faith and patience, which are tried by afflictions. And such were the Canaanites to them, as afflictions and temptations are to the spiritual Israel of God. Or rather, whether they would keep in the ways of God, or walk in those the Canaanites did, as follows.

"Whether they will keep the way of the Lord, as their fathers did keep it, or not": Whether they would worship the true God their fathers did, or the gods of the Canaanites. Not that the Lord was ignorant of what they would do, and so made the experiment. But that the sincerity and faithfulness, or insincerity and unfaithfulness of their hearts, might appear to themselves and others.

Judges 2:23 "Therefore the LORD left those nations, without driving them out hastily; neither delivered he them into the hand of Joshua."

Left them unsubdued, or suffered them to continue among the Israelites, and did not drive them out as he could have done. Which was permitted, either that it might be seen or known whether Israel would give into the idolatry of these nations or not (Judges 2:22). Of which there could have been no trial, if they and their idols had been utterly destroyed. Or because the children of Israel had transgressed the covenant of the Lord, therefore he would drive no more of them out. But leave them to afflict and distress them, and thereby prove and try them (Judges 2:20). Both senses may very well stand, but the former seems rather to agree with what follows.

"Neither delivered he them into the hand of Joshua": Having an end to be answered by them, before suggested, namely, to prove and try Israel. And, for a like reason, the indwelling sin and corruptions of God's people are suffered to remain in them. For the trial of their graces, and that the power of God in the support and deliverance of them might appear the more manifest.

If they had kept the commandments of God He would have driven all of their enemies out for them. Their unfaithfulness to Him has caused Him to draw back from them. The Lord must know for sure if they are following Him, because they love Him and believe in Him.

Judges Chapter 2 Questions

1. Who had the angel of the LORD spoken to at Gilgal?

2. God had fulfilled His part of the __________.

3. Who had they been warned not to make league with?

4. What were they to do with the inhabitants' altars?

5. What were they going to be like to the Israelites, because of their sins?

6. Their gods will be a _______ to you.

7. What does "Bochim" mean?

8. Who did the angel of the LORD speak this to?

9. What same mistake do we, Christians, make?

10. What should they do, to put them in right standing with God?

11. What did they do, besides weep at Bochim?

12. Where was the tabernacle at the time this happened?

13. Who did the physical dividing of the land?

14. What did each family have to do, after they received their allotment?

15. How long did the people serve the LORD?

16. How old was Joshua, when he died?

17. Where was he buried?

18. "Timnath-heres" means what?

19. What did the next generation after Joshua do?

20. What are Christians to do, when they take communion?

21. Verse 11 says, they served _________.

22. What fact must the church wake up to?

23. What effect did their worship of false gods have on God?

24. What were two of the false gods named, that they worshipped?

25. What did God do to Israel in His anger?

26. Who did the LORD raise up, that delivered them from their spoilers?

27. Why did God help them through the judges?

28. What is their stubbornness like?

29. God is jealous with a _________ jealousy.

30. What did God do to Israel for their unfaithfulness?

Judges Chapter 3

Verses 1-2: God tested Israel to refine it (Gen. 22:1; Deut. 13:3; 2 Chron. 32:31; James 1:3), and to prepare the generation that was born in the wilderness for "wars".

The "nations" left unconquered in the Israelite invasion became a challenge and a test of Israel's faithfulness. However, God in His grace allowed "Israel" to learn from them more advanced forms of warfare (see the note on 1:21, 27-36).

Judges 3:1 "Now these [are] the nations which the LORD left, to prove Israel by them, [even] as many [of Israel] as had not known all the wars of Canaan;"

"Nations ... left": The purpose was to use them to test (compare verse 4), and discipline the sinful Israelites, as well as to aid the young in learning the art of war.

We saw in the last lesson that their unfaithfulness to God had caused God to leave these nations among Israel as a thorn in their sides. Israel must stay alert and ready to remove them at all times, or else be removed themselves. Perhaps most of those who fought under Joshua are dead. The new generation had to learn to take and keep their land. They also needed badly to realize their need for the LORD. They had been unfaithful. They must repent and turn wholly to their LORD if they are to receive the blessings of the LORD.

Judges 3:2 "Only that the generations of the children of Israel might know, to teach them war, at the least such as before knew nothing thereof;"

That is, the following nations were left in the land that the young generations of Israel might by their wars and conflicts with them, learn the art of war and be conditioned to martial discipline. Which, if none had been left to war with, they had been ignorant of. Besides, their fathers in Joshua's time, as Jarchi and Kimchi observe, had no need to learn the art of war, for God fought for them. They did not get possession of the land by their own arm, and by their sword, but by the power of God in a miraculous way. But now this was not to be expected, and the Canaanites were left among them to expel, that they might be trained up in the knowledge of warlike affairs, and so be also capable of teaching their children the military art. Which they should make use of in obeying the command of God, by driving out the remains of the Canaanites, and not give themselves up to sloth and indolence. Though some think that the meaning is, that God left these nations among them, that they might know what war was, and the sad effects of it.

This new generation knew nothing of war. They must stay alert if they are to keep their inheritance.

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

The places they were lords of were Gaza, Ashdod, Ashkelon, Gath, and Ekron (see Joshua 13:3). Three of these, Gaza, Ashkelon, and Ekron, had been taken from them by Judah, since the death of Joshua (Judges 1:18). But they soon recovered them again, perhaps by the help of the other two. The Philistines were a people originally of Egypt, but came from thence and settled in these parts. And were here as early as in the times of Abraham, and were very troublesome neighbors to the Israelites in later times (see Gen. 10:14).

"And all the Canaanites": These were a particular tribe or nation in the land so called, which inhabited by the sea, and by the coast of Jordan (Num. 13:29). Otherwise this is the general name for the seven nations.

"And the Sidonians": The inhabitants of the famous city of Sidon, which had its name from the firstborn of Canaan (Gen. 10:15).

"And the Hivites that dwelt in Mount Lebanon": On the north of the land of Canaan.

"From Mount Baal-hermon": The eastern part of Lebanon, the same with Baal-gad, where Baal was worshipped.

"Unto the entering in of Hamath. The boundary of the northern part of the land, which entrance led into the valley between Libanus and Antilibanus (see Numbers 34:8; see the note on Joshua 13:2-3).

The Philistines remained a thorn in the side of Israel for a very long time. The five lords were from the cities of Gaza, Ashdod, Ashkelon, Gath, and Ekron. All of these people were subdued by Israel but never totally defeated. They lived among the Israelites and kept their own identity. Goliath was known as a Philistine, but probably was descended from Rephaim, who lived with the Philistines.

Judges 3:4 "And they were to prove Israel by them, to know whether they would hearken unto the commandments of the LORD, which he commanded their fathers by the hand of Moses."

They were left in the land, as to inure them to war, and try their courage, so to prove their faithfulness to God.

"To know whether they would hearken to the commandments, of the Lord, which he commanded their fathers by the hand of Moses": Even all the commandments of the Lord delivered to them by Moses, moral, civil, and ceremonial. And particularly those that concerned the destruction of the Canaanites, their altars, and their idols (Deut. 7:1).

Not only were they to prove the Israelites faith in God, but their ability to fight as well. They were a constant threat if Israel turned away from the commandments of God.

Verses 5-6: Once Israel tolerated the cultures around them, it was a short step to next assimilate them though intermarriage and then to imitate them as they "dwelt among" them. This cost the Israelites their distinctive character and testimony, and they failed to be the holy people God created them to be (Deut. 7:1-6).

Judges 3:5 "And the children of Israel dwelt among the Canaanites, Hittites, and Amorites, and Perizzites, and Hivites, and Jebusites:"

As if they had been only sojourners with them, and not conquerors of them. And dwelt by sufferance, and not as proprietors and owners. Such were their laziness and indifference. And such the advantage the inhabitants of the land got over them through it, and through their compliances with them. And this was the case not only of one sort of them, the Canaanites, but of the rest.

"The Hittites, and Amorites, and Perizzites, and Hivites, and Jebusites; who all had cities in the several parts of the land. With whom the children of Israel were mixed, and with whom they were permitted to dwell.

See the note on 1:4; 1:1-20.

All of these tribes were living in Canaan. In a wider sense, they were all from Canaan.

Exodus 3:8 "And I am come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land unto a good land and a large, unto a land flowing with milk and honey; unto the place of the Canaanites, and the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites."

Verses 6-7: Moses had warned the nation of the danger of an incomplete conquest, with the resultant intercourse with the unbelieving pagan peoples of Canaan (Exodus 34:11-16; Deut. 7:1-5). Moses' fears had already become a reality. The problem would continue to plague "Israel" (compare 1 Kings. 11:4-8). The "groves" were the detestable sacred trees or poles used in Canaanite worship centers as symbols of life and fertility. These were sacred to the worship of the Canaanite fertility goddess Asherah. Moses had warned against their use and given instructions to Israel to destroy them when they entered the land of Canaan (compare Exodus 34:13; Deut. 7:5; 12:3; 16:21-22). Unfortunately, the use of such poles would prove to be a continuing fascination for Israel and a source of deepening apostasy (compare 2 Kings 17:9-11). For "Baalim" (see the note on 2:11-15).

Judges 3:6 "And they took their daughters to be their wives, and gave their daughters to their sons, and served their gods."

(See the note on 1:19). The Israelites failed God's test, being enticed into (1) Marriages with Canaanites; and (2) Worship of their gods.

Disobedience was repeated frequently through the centuries, and led God to use the Assyrians (2 Kings Chapter 17), and Babylonians (2 Kings Chapters 24 and 25), to expel them from the land gained here.

God had distinctly forbidden them to marry these people. Even worse than them marrying, was the fact that Israel starting worshipping the false gods of these people.

Deuteronomy 7:3-4 "Neither shalt thou make marriages with them; thy daughter thou shalt not give unto his son, nor his daughter shalt thou take unto thy son." "For they will turn away thy son from following me, that they may serve other gods: so will the anger of the LORD be kindled against you, and destroy thee suddenly."

Verses 3:7 - 16:31: The heart of the Book of Judges is the "cycles" section, which tells the stories of Israel's rebellion and God's deliverance. Together, these cycles form a downward spiral as the quality of the deliverers and their leadership deteriorates. With each cycle, the Israelites became more like their pagan neighbors, the Canaanites.

Verses 7-11: "Othniel" was from Caleb's family and grew up under the influence of his legendary uncle (1:12-13). He was a man of faith and courage, but his strength did not come from his family or from his capabilities: "The spirit of the LORD came upon him". "Rishathaim" means "Double Wickedness".

Judges 3:7 "And the children of Israel did evil in the sight of the LORD, and forgat the LORD their God, and served Baalim and the groves."

Both by marrying with Heathens, and worshipping their gods. And forgot the Lord their God. As if they had never heard of him, or known him. Their Maker and Preserver, who had done so many great and good things for them.

"And served Baalim, and the groves": Of Baalim (see Judges 2:11). The groves mean idols were worshipped in groves, as Jupiter was worshipped in a grove of oaks, hence the oak of Dodona; and Apollo in a grove of laurels in Daphne. There were usually groves where idol temples were built. And so in Phoenicia, or Canaan, Dido the Sidonian queen built a temple for Juno in the midst of the city, where was a grove of an agreeable shade. So Barthius observes, that most of the ancient gods of the Heathens used to be worshipped in groves. And groves and trees themselves were worshipped. So Tacitus says of the Germans, that they consecrated groves and forests, and called them by the names of gods. Groves are here put in the place of Ashtaroth (Judges 2:13). Perhaps the goddesses of that name were worshipped in groves. And if Diana is meant by Astarte, Servius says that every oak is sacred to Jupiter and every grove to Diana. And Ovid speaks of a temple of Diana in a grove. But as they are joined with Baalim, the original of which were deified kings and heroes, the groves may be such as were consecrated to them. For, as the same writer observes, the souls of heroes were supposed to have their abode in groves (see note on Exodus 34:13 and note on Deut. 7:5). It was in this time of defection that the idolatry of Micah, and of the Danites, and the war of Benjamin about the Levite's concubine, happened. Though related at the end of the book; so Josephus places the account here.

The groves here, is speaking of wooden statues of the false goddess Ashteroth. We read earlier in this book, where Ashteroth and Baal were the two most prominent of the false gods of these people.

Grove worship is associated with idol worship. They "forgot the LORD their God", means they did not remember the miracles He had done on their behalf. Their disobedience of the LORD was because they did not love and reverence the LORD.

Judges 3:8 "Therefore the anger of the LORD was hot against Israel, and he sold them into the hand of Chushan-rishathaim king of Mesopotamia: and the children of Israel served Chushan-rishathaim eight years."

The source of the first Israelite oppression has been much debated. It is perhaps best viewed as an attack by Arameans from the western districts of "Mesopotamia". Although the attack was from the north, Othniel's relationship to Caleb (compare Joshua 15:17-19; Judges 1:11-15), would probably make him the most prominent figure among the Israelites, hence, the logical deliverer.

"Chushan-rishathaim" was an obscure Hittite conqueror. It appears, he ruled over the Israelites for 8 years. The anger of God allowed him to rule over the Israelites. God was chastising the Israelites for their worship of false gods.

Judges 3:9 "And when the children of Israel cried unto the LORD, the LORD raised up a deliverer to the children of Israel, who delivered them, [even] Othniel the son of Kenaz, Caleb's younger brother."

Towards the close of the eight years' bondage, as it may be supposed, groaning under the oppressive taxes laid upon them, and the bondage they were brought into.

"The Lord raised up a deliverer to the children of Israel": He heard their cry, and sent them a savior. Whose spirit he stirred up, and whom he qualified for this service: "Who delivered them; out of the hands of the king of Mesopotamia, and freed them from his oppressions.

"Even Othniel, the son of Kenaz, Caleb's younger brother": The same that took Debir, and married Achsah, the daughter of Caleb (Judges 1:12). Who now very probably was a man in years.

This is the same brave Othniel that won the hand of Caleb's daughter.

Joshua 15:17 "And Othniel the son of Kenaz, the brother of Caleb, took it: and he gave him Achsah his daughter to wife."

Othniel was the first of the fifteen judges that God raised up to deliver His people. We read earlier that God's favor shined on the judges, and God delivered the people under their judgeship.

Judges 3:10 "And the spirit of the LORD came upon him, and he judged Israel, and went out to war: and the LORD delivered Chushan-rishathaim king of Mesopotamia into his hand; and his hand prevailed against Chushan-rishathaim."

Old Testament saints were not permanently indwelt with "the Spirit of the Lord" as New Testament saints are. Rather, the Spirit temporarily "came upon" them, indwelling and empowering them in times of need. This phrase is used of many of the judges, as well as Saul and David.

"The spirit of the Lord came": Certain judges were expressly said to have the Spirit of the Lord come upon them (6:34; 11:29; 13:25; 14:6, 19; 15:14); others apparently also had this experience. This is a common Old Testament expression signifying a unique act of God which conferred power and wisdom for victory. But this did not guarantee that the will of God would be done in absolutely all details, as is apparent in Gideon (8:24-27, 30), Jephthah (11:34-40) and Samson (16:1).

In Old Testament times the "spirit of the Lord" empowered certain individuals for a particular service. Such phrases as "came upon", along with "rested upon", "is upon", was upon", "put upon", and "made willing" illustrate the Holy Spirit's employment of an individual for a particular task. Certain selected leaders were said to be "filled" by the spirit or that the spirit "was in" them (Gen. 41:38; Exodus 28:3; Num. 27:18; Deut. 34:9; Dan. 4:8; 5:14; 6:3), perhaps indicating the spirit's use of them over extended periods of time. God's leaders in Old Testament times gave witness to the power of the Holy Spirit in their lives (Gen. 6:3; Ezek. 3:12, 14; Haggai 2:5; Zech. 4:6; 7:12). However, the Holy Spirit did not deal with Old Testament believers in precisely the same way as with New Testament saints. This is seen from such phrases as "departed from" (1 Sam. 16:14) and "take not" (Psalm 51:11) with regard to the Holy Spirit. With Pentecost (Acts chapter 2), the "Age of the Spirit", in which the Holy Spirit permanently indwells all believers, was inaugurated. Indeed, New Testament believers enjoy a foretaste of the complete salvation that God intends for them throughout all eternity (compare 2 Cor. 1:20-22; 5:1-5; Eph. 1:13-14 with Rom. 8:14-23).

Othniel was divinely ordained of God for the position of judge of all Israel. He was anointed with the Spirit of God to fulfill this job as judge. He led the Israelites in war against Chushan-rishathaim, and God defeated him for Israel.

Judges 3:11 "And the land had rest forty years. And Othniel the son of Kenaz died."

The periods of "rest" have a distinct historical correlation with the times of Egyptian presence during the reigns of strong Pharaohs of the Nineteenth and Twentieth Dynasties.

This too is part of the promise. As long as the judge was alive, God blessed Israel. There was peace for 40 years.

Verses 12-13: The Moabites and Ammonites were both descended from Lot (compare Gen. 19:30-38). The Moabites opposed "Israel' during its years in the wilderness (Num. 22:1-6; 9-11), and both peoples were to be a source of constant irritation to the Israelites throughout their history (compare Amos 1:13 - 2:3). The Amalekites were descended from the line of Esau (compare Gen. 36:10-12), and were among Israel's bitterest enemies (compare Exodus 17:8-16; Deut. 25:17-18; 1 Sam. 15:2-3).

Judges 3:12 "And the children of Israel did evil again in the sight of the LORD: and the LORD strengthened Eglon the king of Moab against Israel, because they had done evil in the sight of the LORD."

The nation of "Moab" was founded by Moab, a son born of the incestuous encounter between Lot and his oldest daughter after Sodom and Gomorrah were destroyed (Gen. 19:37).

It seemed that Israel would never learn. They immediately went back to their sinful way of life when Othniel died. As chastisement for the evil Israel did against God, God strengthens Eglon to overcome them. When Israel sins, God sends war for chastisement on them.

Verses 13-14: The "city of palm trees": (Jericho), was centrally positioned along major roadways and known for its many freshwater oases fed by the Jordan River. How ironic that Jericho, the first city conquered by the Israelites when they entered the land, was now back under Canaanite control! Although "Eglon" rules over Israel for nearly two decades, a consequence of the people's sin, he was unaware that there was a curse on anyone who overtook Jericho and build it up (Deut. 13:12-16; Joshua 6:26).

Judges 3:13 "And he gathered unto him the children of Ammon and Amalek, and went and smote Israel, and possessed the city of palm trees."

Either the Lord gathered them to Eglon, inclined them to enter into a confederacy with him, to assist in the war against Israel. Or the king of Moab got them to join with him in it, they being his neighbors, and enemies to Israel, and especially Amalek.

"And went and smote Israel": First the two tribes and a half, which lay on that side Jordan; Moab did. Whom it is reasonable to suppose he would attack first; and having defeated them, he came over the Jordan.

"And possessed the city of the palm trees": Jericho, as the Targum, which was set with palm trees (see Deut. 34:3). Not the city itself, for that was destroyed by Joshua, and not rebuilt until the time of Ahab. But the country, about it, or, as Abarbinel thinks, a city that was near it. Here Josephus says he had his royal palace. It is probable he built a fort or garrison here, to secure the fords of Jordan, and his own retreat. As well as to keep up a communication with his own people. And prevent the tribes of the other side giving any assistance to their brethren, if able and disposed to do it.

The children of Ammon were the Ammonites, and Amalek's children were the Amalekites. Moab was the leader in this, and they were known as the Moabites. The city of palm trees is speaking of Jericho.

Judges 3:14 "So the children of Israel served Eglon the king of Moab eighteen years."

Ten years longer than they served the king of Mesopotamia (Judges 3:8). As a severer correction of them for their relapse into idolatry.

They serve Eglon for 18 years while there is no judge in the land.

Judges 3:15 "But when the children of Israel cried unto the LORD, the LORD raised them up a deliverer, Ehud the son of Gera, a Benjamite, a man lefthanded: and by him the children of Israel sent a present unto Eglon the king of Moab."

"Ehud" was the second judge over Israel and was a member of the tribe of Benjamin. Israel had lapsed into idolatry (verse 12), so the Lord reinforced Eglon, king of Moab, against them. Eglon captured Jericho with the aid of the Ammonites and the Amalekites (verses 12-13), and subjugated Israel under tribute 18 years (verse 14). Ehud, a left-handed man, gained a private interview with Eglon under the pretense of a secret errand connected with payment of Israel's tribute. Ehud slew Eglon and then killed 10,000 Moabites at the fords of the Jordan. So the land had rest for 80 years (verses 20-30). During his leadership, Israel remained faithful to God (Judges 3:12 - 4:1).

The word that "deliverer" was translated from can and also means savior. It seemed, the Benjamites had many warriors who were left handed.

Judges 20:16 "Among all this people [there were] seven hundred chosen men lefthanded; every one could sling stones at a hair [breadth], and not miss."

It is even more strange, because "Benjamin" means son of the right hand. Ehud is the second judge. The present they send to Eglon the king of Moab, is a way of getting in to see him.

Judges 3:16 But Ehud made him a dagger which had two edges, of a cubit length; and he did gird it under his raiment upon his right thigh.

A little sword, as Josephus calls it. With two edges, that it might cut both ways, and do the execution he designed by it, and was about half a yard long. Which he could the more easily conceal, and use for his purpose.

"And he did gird it under his raiment": That it might not be seen, and give occasion of suspicion. This was a military garment, the "sagum", as the Vulgate Latin version. Which was coarse, and made of wool, and reached to the ankle, and was buttoned upon the shoulder, and put over the coat. The Septuagint makes use of a word Suidas interpreted as a coat of mail.

"Upon his right thigh": Whereas a sword is more commonly girt upon the left. Though some observe, from various writers, that the eastern people used to gird their swords on their right thigh. Or this was done that it might be the less discernible and suspected, and chiefly as being most convenient for him, a lefthanded man, to draw it out upon occasion.

"Ehud" means joined together. The dagger he made was one and a half feet long. Notice it had two edges. The Bible is spoken of a two-edged sword. He hid it under his coat on the right side, where no one would expect a dagger to be.

Judges 3:17 "And he brought the present unto Eglon king of Moab: and Eglon [was] a very fat man." The present got him in to see Eglon.

There is irony in this description of Eglon", no doubt he had fattened himself on all the goods he extorted from the Israelites. His name means "Calf", so the author foreshadows his fate, portraying him as a fattened calf ready for slaughter.

Judges 3:18 "And when he had made an end to offer the present, he sent away the people that bare the present."

Had delivered the several things contained in it, and very probably made a speech to the king in the name of the people of Israel from whom he brought it.

"He sent away the people that bare the present": Not the servants of Eglon that introduced him, as if they assisted in bringing in the present to the king. For over them he could not have so much power as to dismiss them at pleasure. But the children of Israel that came along with him, and carried the present for him. These he dismissed, not in the presence of the king of Moab, but after he had taken his leave of him, and when he had gone on some way in his return home. And this he did for the greater secrecy of his design, and that he might when he had finished it the more easily escape alone. And be without any concern for or care of the safety of others.

This present was large enough that it took several people to carry it. Ehud sent the people away that had carried the present, so they would not be blamed for what he was about to do.

Judges 3:19 "But he himself turned again from the quarries that [were] by Gilgal, and said, I have a secret errand unto thee, O king: who said, Keep silence. And all that stood by him went out from him."

As if he had forgot and neglected some important business.

"From the quarries": Either, first, where they hewed stones. Or, secondly, the twelve stones which Joshua set up there. By the sight whereof he was animated to his work. Or, thirdly, the idols, as the word also signifies, which that heathen king might place there. Either in spite and contempt to the Israelites, who had that place in great veneration. Or that he might ascribe his conquest of the land to his idols, as the Israelites did to the true God, by setting up this monument in the entrance or beginning of it.

"Keep silence till my servants be gone": Whom he would not have acquainted with a business which he supposed to be of great and close importance.

Ehud played on his vanity. The king sends his people away, so they will not see the secret that Ehud has for him. The king would not even let him speak of it, until everyone had left the room.

Judges 3:20 "And Ehud came unto him; and he was sitting in a summer parlor, which he had for himself alone. And Ehud said, I have a message from God unto thee. And he arose out of [his] seat."

"I have a message from God unto thee": Ehud claimed he came to do God's will in answer to prayer (verse 15). Calmly and confidently, Ehud acted and later credited the defeat of the wicked king to God (verse 28; compare Psalms 75:6-7, 10; Dan. 4:25), though it was by means of Ehud, as Jael used her way (4:21), and Israel's armies used the sword (4:16). By God' power, Ehud's army would slay a greater number (verse 29). Men's evil provokes God's judgment (Lev. 18:25).

Judges 3:21 "And Ehud put forth his left hand, and took the dagger from his right thigh, and thrust it into his belly:"

Being, as before observed, a lefthanded man (Judges 3:15). And this he could better do, without being taken notice of by the king, who, if he saw him move his left hand, would have no suspicion of his going to draw a dagger with it. And which also was hidden under his raiment (Judges 3:16).

"And thrust it into his belly": Josephus says into his heart. It is certain the wound was mortal, and must have been in a part on which, life depended.

This parlor was a place the king went to be alone. He usually had some men waiting in attendance in the next room. It appears that even they had been dismissed, so they might not overhear the message Ehud had from the LORD for him. It was a great surprise, when Ehud stabbed him using his left hand. The king would have suspected it more had he used his right hand.

Judges 3:22 "And the haft also went in after the blade; and the fat closed upon the blade, so that he could not draw the dagger out of his belly; and the dirt came out."

The handle of the dagger, as well as the blade. So strong and violent was the thrust, he determining to do his business effectually.

"And the fat closed upon the blade": Being an excessive fat man, the wound made by the dagger closed up at once upon it, through the fat.

"So that he could not draw the dagger out of his belly": Being not able to take hold of the grip or handle, that having slipped in through the fat after the blade, so that he was obliged to leave it in him.

"And the dirt came out": The margin of our Bibles is, "it came out at the opening". That is, the dagger did, the thrust being so strong and vehement. But that is not so likely, the dagger being so short, and Eglon a very fat man. The Targum is, "his food went out, which was in his bowels". But as the wound was closed up through fat, and the dagger stuck fast in it, it could not come out that way. Rather therefore this is to be understood of his waste matter, and of their coming out at the usual place, it being common for persons that die a violent death.

It appears that the king was so fat the one and a half foot blade went completely into the stomach of the king, handle and all. There was no way to pull the dagger out. The dirt, spoken of here, was the refuse that came out of his stomach or bowel.

Judges 3:23 "Then Ehud went forth through the porch, and shut the doors of the parlor upon him, and locked them."

Which the Targum interprets by a room or a place, as Kimchi, where there were many seats. Either for the people to sit in while waiting to have admittance into the presence of the king, or where the guards sat, and may be called the guard room. Through this Ehud passed with all serenity and composure of mind imaginable, without the least show of distress and uneasiness in his countenance. Being fully satisfied that what he had done was right, and according to the will of God.

"And shut the doors of the parlor upon him, and locked them": Joined the doors of the parlor, as the Targum, the two folds of the door. Shut them close together upon Eglon within the parlor, and bolted them within. Or drew the bolt on the inside, which he was able to do with a key for that purpose. Of which see more on (Judges 3:25). And which it is probable he took away along with him. This must be understood as done before he went through the porch, and therefore should be rendered, "when" or "after he had shut the doors", etc.

It appears that Ehud escaped by going through the porch to the other side. He locked the door from the inside, so the servants could not get to the king.

Judges 3:24 "When he was gone out, his servants came; and when they saw that, behold, the doors of the parlor [were] locked, they said, Surely he covereth his feet in his summer chamber."

"He covereth his feet": The dead king's servants guessed he was indisposed in privacy, literally "covering his feet", a euphemism for bathroom functions.

Ehud had left the parlor where the king was. Because the door was locked from the inside the servants assumed the king was privately indisposed or sleeping.

Judges 3:25 "And they tarried till they were ashamed: and, behold, he opened not the doors of the parlor; therefore they took a key, and opened [them]: and, behold, their lord [was] fallen down dead on the earth."

And they knew not what to think of it, or what methods to take to be satisfied of the truth of the matter. And what should be the meaning of the doors being kept locked so long.

"And, behold, he opened not the doors of the parlor": This was what surprised them, and threw them into this confusion of mind. That they knew not what course to take for fear of incurring the king's displeasure. And yet wondered why the doors were not opened for so long a time.

"Therefore they took a key and opened them": This is the first time we read of a key, which only signifies something to open with. And the keys of the ancients were different from those of ours. They were somewhat like a crooked sickle, which they put in through a hole in the door, and with it could draw on or draw back a bolt. And so, could lock or unlock with inside (see SOS 5:4).

"And, behold, their lord was fallen dead on the earth": Lay prostrate on the floor of the parlor, dead.

They perhaps waited several hours before they discovered something might be wrong. When they got a key and opened the door, the king lay on the earthen floor dead.

Judges 3:26 "And Ehud escaped while they tarried, and passed beyond the quarries, and escaped unto Seirath."

While the servants of the king of Moab tarried waiting for the opening of the doors of the parlor, this gave Ehud time enough to make his escape, so as to be out of the reach of any pursuers. Or else the sense is, that even when they had opened the doors, and found the king dead, while they were in confusion, not knowing what had happened. The dagger being enclosed in the wound, and perhaps little blood if any, poured out, being closed up with fat. And so they had no suspicion of his being killed by Ehud. But rather supposing it to be an accidental fall from his seat. And might call in the physicians to examine him, and use their skill, if there were any hopes of recovery. All which prolonged time, and facilitated the escape of Ehud.

"And passed beyond the quarries, and escaped to Seirath": He got beyond the quarries, which were by Gilgal. Which shows that it could not be at Jericho where the king of Moab was, as Josephus thinks. But either in his own country beyond Jordan, though no mention is made of Ehud's crossing Jordan, or however some place nearer the fords of Jordan. Since Gilgal, from whence he returned, and whither he came again after he had killed the king of Moab, lay on that side of Jericho which was towards Jordan. And this Seirath he escaped to was in or near the mountain of Ephraim, as appears from (Judges 3:27).

The hours that the king's door was locked gave Ehud ample time to get away. He hid in the wooded area of Ephraim.

Judges 3:27 "And it came to pass, when he was come, that he blew a trumpet in the mountain of Ephraim, and the children of Israel went down with him from the mount, and he before them."

That is, to Seirath (Judges 3:26), in the tribe of Ephraim.

"That he blew a trumpet in the mountain of Ephraim": Which being a high mountain, the sound of the trumpet was heard afar off. And if Ehud's design was known to the Israelites what he intended to do, this might be the sign agreed on if he should succeed, to call them together (see Jer. 31:6).

"And the children of Israel went down with him from the mount, and he before them": Being there assembled together, and which might be the place before appointed for their rendezvous. And where and when he took the command of them, and went before them as their general.

Judges 3:28 "And he said unto them, Follow after me: for the LORD hath delivered your enemies the Moabites into your hand. And they went down after him, and took the fords of Jordan toward Moab, and suffered not a man to pass over."

This he said to encourage them, putting himself at the head of them showing himself ready to expose his own life, if there was any danger.

"For the Lord hath delivered your enemies the Moabites into your hands": Which he concluded from the success he had had in cutting off the king of Moab which had thrown the Moabites into great confusion and distress. And from an impulse on his mind from the Lord, assuring him of this deliverance.

"And they went down after him": From the mountain of Ephraim.

"And took the fords of Jordan towards Moab": Where the river was fordable, and there was a passage into the country of Moab, which lay on the other side of Jordan. This they did to prevent the Moabites, which were in the land of Israel, going into their own land upon this alarm. And those in the land of Moab from going over to help them.

"And suffered not a man to pass over": Neither out of Israel into Moab, nor out of Moab into Israel.

Again, the LORD had sent them a leader who would go with them into battle. God was with Ehud and delivered the Moabites into the hands of the Israelites.

Judges 3:29 "And they slew of Moab at that time about ten thousand men, all lusty, and all men of valor; and there escaped not a man."

Who had been sent into the land of Israel to keep it in subjection. Or had settled themselves there for their better convenience, profit, and pleasure. It is very probable there were some of both sorts.

"All lusty, and all men of valor": The word for "lusty" signifies "fat", living in ease for a long time, and in a plentiful country were grown fat. And, according to Ben Gersom, it signifies rich men, such as had acquired wealth by living in the land of Canaan. Or who came over Jordan there and settled about Jericho, because of the delightfulness of the place. And others were stout and valiant soldiers, whom the king of Moab had placed there to keep the land in subjection he had subdued, and to subdue what remained of it. But they were all destroyed.

"And there escaped not a man": For there being no other way of getting into the land of Moab but at the fords of Jordan they fell into the hands of the Israelites possessed of them, as they made up unto them.

The blessings of God were upon them and they slew 10,000 brave Moabites. They annihilated them, there was not one left to fight of Moab here.

Judges 3:30 "So Moab was subdued that day under the hand of Israel. And the land had rest fourscore years."

Or the Moabites were broken, as the Targum. That is, their forces in the land of Israel. For the land of Moab itself was not subdued and brought into subjection to the Israelites. But they were so weakened by this stroke upon them, that they could not detain the Israelites under their power any longer.

"And the land had rest fourscore years": Eighty years, which, according to Ben Gersom, are to be reckoned from the beginning of their servitude.

God delivered Israel out of bondage that day by the hand of Ehud the judge. They lived at peace for 80 years.

Judges 3:31 "And after him was Shamgar the son of Anath, which slew of the Philistines six hundred men with an ox goad: and he also delivered Israel."

"Shamgar": His extraordinary exploit causes me to think of Samson (15:16). In Shamgar's time, the land was so filled with evil that it was not even safe to travel the roads (see 5:6). "Shamgar" was an unlikely deliverer because he may not have even been an Israelite. Yet God used him and his "ox goad" to deliver the Israelites.

"An ox goad". This was a stout stick about 8 to 10 feet long and 6 inches around, with a sharp metal tip to prod or turn oxen. The other end was a flat, curved blade for cleaning a plow.

"Anath" preserves the name of a Canaanite deity. The sister and wife of Baal, she was a goddess of love and war who often assisted Baal in his conflicts with his rivals. Her activities are recorded in the literature from ancient Ugarit. Her worship would still be remembered at this early time.

The only other place there is a mention of Shamgar is in Deborah's song. This seems like he single handedly killed 600 Philistines with an ox goad. He was the third judge. His brave act would give courage to Israel. He had no weapons, just the ox goad.

Judges Chapter 3 Questions

1. Why had God left these nations?

2. What had happened to those who fought with Joshua?

3. What were they to learn, if they were to keep their inheritance?

4. Who were the 5 lords of the Philistines speaking of?

5. Goliath was a ______________.

6. Verse 4 tells us, God did this to find out what?

7. The children of Israel dwelt among whom?

8. What forbidden thing did they do, that was mentioned in verse 6?

9. Who did Israel turn and worship, instead of the Lord their God?

10. What are the groves in verse 7?

11. Chushan-rishathaim was an obscure __________ conqueror.

12. How long did he rule over Israel?

13. Who was the first judge?

14. Othniel was the first of __________ judges.

15. What empowered him to judge?

16. Othniel was ___________ ordained of God for the position of judge.

17. After Othniel won the war, how long did Israel rest?

18. Who was the king of Moab that came against Israel?

19. What is the city of the palm trees?

20. How long did the children of Israel serve Eglon?

21. What was unusual about Ehud?

22. What does "Benjamin" mean?

23. How did Ehud get in to see the king?

24. Describe the dagger that Ehud made?

25. What does "Ehud" mean?

26. Eglon was a very ______ man.

27. How large was the present?

28. Who sends the servants away?

29. The parlor was a place the king went to be ________.

30. How did Ehud escape?

31. When the servants came to the door, and it was locked, what did they think the king was doing?

32. How did they get in the king's parlor?

33. What did Ehud do, when he got to the mountain of Ephraim?

34. Who was the third judge?

35. How many Philistines did he kill?

36. What did he use for a weapon?

Judges Chapter 4

Judges 4:1 "And the children of Israel again did evil in the sight of the LORD, when Ehud was dead."

The removal of the zealous judge Ehud again left his infatuated countrymen without the restraint of religion. King Jabin oppresses Israel. His captain-general was Sisera (Judges 4:1-3). The prophetess Deborah from the Lord commands Barak to go out against him and promises victory. She herself marches with him (Judges 4:4 - 4:14). Sisera's army is beaten and he flees. Jael hides him in her tent, and while he sleeps she kills him (Judges 4:15-23). King Jabin is destroyed (Judges 4:24).

This is the very same pattern. The minute the Judge dies, Israel falls back into idolatry. Shamgar is not mentioned here. His act was just the one particular thing he did.

Verses 2-3: Israel's most formidable king was "Jabin". He and his general, "Sisera", had "nine hundred chariots of iron", the latest in military technology (1 Sam. 12:9; Psalms 83:9). Israel had neither chariots nor the ability to work with iron (1 Sam. 13:20-21).

Judges 4:2 "And the LORD sold them into the hand of Jabin king of Canaan, that reigned in Hazor; the captain of whose host [was] Sisera, which dwelt in Harosheth of the Gentiles."

Jabin king of Canaan; "Jabin," is a royal title.

This third oppression of "Israel" took place toward the end of the thirteenth century B.C. (ca. 1221-1201).

"Hazor" had recovered from its earlier defeat at the hands of Joshua and was again an important center of Canaanite concentration (compare Joshua 11:1-11; Judges 4:1-24).

"Jabin" was probably a hereditary title for the kings of Hazor.

We know there was another Hazor, mentioned (in Joshua chapter 11), which was destroyed by fire and Jabin was killed. It is highly unlikely that this is that same battle. There were no judges in the land at the time of that first happening. We do know that it is likely that another Jabin took the first one's name, and rebuilt the city by the same name. We are not doing a historical study here, so it is not that important to this particular study. We are doing a spiritual study.

Judges 4:3 "And the children of Israel cried unto the LORD: for he had nine hundred chariots of iron; and twenty years he mightily oppressed the children of Israel."

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

Mightily oppressed": The word "mightily" is rendered "sharply" in (Judges 8:1); "by force" in (1 Sam. 2:16).

"Chariots of iron" (Judges 1:19; Joshua 17:10). We may notice that as the children of Israel burnt these chariots at Misrephoth-maim (Joshua 11:8), they could not have been of solid iron throughout.

This was not a small army that came against Israel. The 900 chariots showed the strength of their army. God did not allow Israel to put their faith in chariots and horses. The truth of the matter is that Israel was not as strong physically as this army. Even at that, a war that lasts 20 years would really wear the people down.

Verses 4-10: "Deborah", the Jewish "prophetess", is the only judge of Israel that the text says people came to her for "judgment". Despite his name, "Barak" ("Lightning") was reluctant. Deborah was confident in God's word, God's will, God's work, and God's way.

Judges 4:4 "And Deborah, a prophetess, the wife of Lapidoth, she judged Israel at that time."

"Deborah, a prophetess": She was an unusual woman of wisdom and influence who did the tasks of a judge, except for military leadership. God can use women mightily for civil, religious or other tasks, e.g., Huldah the prophetess (2 Kings 22:14), Philip's daughters in prophesying (Acts 21:8-9), and Phoebe a deaconess (Rom. 16:1). Deborah's rise to such a role is the exception in the book because of Barak's failure to show the courage to lead courageously (verses 8, 14). God rebuked his cowardice by the pledge that a woman would slay Sisera (verse 9).

"Deborah" and Barak led an Israelite coalition to victory over the militarily superior Canaanite forces of Sisera in the Plain of Esdraelon. This was a strategic battle in the struggle for control of central and northern Palestine, after 20 years' oppression by Jabin, king of Canaan, who reigned in Hazor. Deborah and Barak's army consisted of only 10,000, while Sisera had a multitude of fighters and nine hundred iron chariots. But God fought for Israel and they routed the enemy (verses 14-15, 23-24). Deborah performed legal and military duties in addition to being a prophetess. She was one of only four Old Testament women identified as a prophetess, and was the only female judge. After Barak refused to go into battle without Deborah, she gave a prophecy that another woman, Jael, fulfilled (verses 9, 21). The prose account is given (in chapter 4), and the poetical version (in chapter 5).

(Hebrews 11:32), lists Barak among the faithful (see Judges chapters 4 and 5).

Notice that Deborah was a prophetess, without her husband being a prophet. This dispels the idea that a prophetess is just a wife of a prophet. A prophet or a prophetess, is called of God. This does not mean that her husband, Lapidoth, was a weak person. The meaning of his name indicates the magnitude of his strength. "Lapidoth" means lightning strikes or torches. It is doubly unusual for her to be a judge as well. The office of judge is a call of God.

Judges 4:5 "And she dwelt under the palm tree of Deborah between Ramah and Beth-el in mount Ephraim: and the children of Israel came up to her for judgment."

Her dwelling house was under a palm tree, or rather she sat under one, in the open air, when the people came to her with their cases. And it was called from hence after her name. Though some, as Abarbinel observes, think it was so called, because Deborah, the nurse of Rebekah, was buried here. And which was near Beth-el, one of the places next mentioned (see Gen. 35:8).

"Between Ramah and Bethel in mount Ephraim": Which places were in the tribe of Benjamin in the borders of Ephraim (see Joshua 16:2). The Jews conclude, from the situation of her, that she was a very opulent woman. The Targum is, "she was dwelling in a city in Ataroth". Deborah was supported of her own. She had palm trees in Jericho, orchards in Ramah, olives producing oil in the valley, a place of watering in Bethel, and "white dust in the kings mountain".

"And the children of Israel came up to her": From all parts of the land to the mount of Ephraim.

"For judgment": To have her advice and counsel in matters of difficulty. And to have causes between contending parties heard and decided by her, so that she might be truly reckoned among the judges.

This tree became known as the tree of Deborah, because she judged under this tree. This tells us something of the attitude of Deborah. She was not extremely proud, or she would have found some grand place to judge. Her name means "bee". She seems to be very humble however, because of her choice of location to judge.

Judges 4:6 "And she sent and called Barak the son of Abinoam out of Kedesh-naphtali, and said unto him, Hath not the LORD God of Israel commanded, [saying], Go and draw toward mount Tabor, and take with thee ten thousand men of the children of Naphtali and of the children of Zebulun?"

By virtue of that power which God had given her, and the people owned in her.

Kedesh-naphtali": So called, to distinguish it from other places of that name. One in Judah (Joshua 15:23), and another in Issachar (1 Chron. 6:72).

"Hath not the Lord God of Israel commanded?" I.e. assuredly God hath commanded thee. This is not the fancy of a weak woman, which peradventure thou may despise, but the command of the great God by my mouth. Which command of God, and the following assurance of success, she might either gather from the general rules of Scripture, and the common course of God's gracious providence. Which was always ready to succor them when they cried to God. Or receive by instinct or direction from God.

"Go and draw": Or, go; for so this word is often used (as Gen. 37:28 Judges 20:37 Job 21:33).

"Mount Tabor": A place most fit for his purpose, as being in the borders of different tribes, and having a large plain at the top of it. Where he might conveniently marshal and discipline his army.

She names "Naphtali" and "Zebulun"; partly, because they were nearest and best known to Barak, and therefore the soonest brought together. Partly, because they were nearest to the enemy, and therefore must speedily be assembled. Or else they were likely to be hindered in their design, whilst the other tribes, being at more distance, had better opportunity of gathering forces for their assistance. And partly, because these had most smarted under their oppressor, who was in the heart of their country, and therefore were most forward in the present service. But these are not named exclusively, as appears by the concurrence of some other tribes as is related (Jude 5).

Barak was to lead the men into battle against these heavily equipped enemies. Kadesh-naphtali is in the inheritance of Naphtali. Her statement "Hath not the LORD God of Israel commanded", shows that she is speaking the words God has given her. These commands are from the LORD Himself. God has told her explicitly what to do, and she is passing this on to Barak.

Judges 4:7 "And I will draw unto thee to the river Kishon Sisera, the captain of Jabin's army, with his chariots and his multitude; and I will deliver him into thine hand."

The name "Sisera" is non-Semitic. He may have arrived in Canaan in connection with the great invasion of Aegean Sea peoples who confronted Pharaoh Merenptah in his fifth year (ca. 1229 B.C.).

In the natural, this would have been a frightening thing to do. The army of Jabin had many war weapons to bring to this battle. The LORD will fight for Israel in this battle because He gave the orders. They must have enough faith in God to do what He has commanded.

Judges 4:8 "And Barak said unto her, If thou wilt go with me, then I will go: but if thou wilt not go with me, [then] I will not go."

To Deborah, after she had delivered the words of the Lord unto him.

"If thou wilt go with me, then I will go": Which showed faith in the word of the Lord, for which he is commended. And a readiness to do the will of God, and courage to engage in such a work with a powerful adversary. And he is therefore reckoned among the heroes for faith (Heb. 11:32).

"But if thou wilt not go with me, then I will not go": Which though it might discover some weakness in him, yet showed the high opinion he had of Deborah as a judge of Israel, and prophetess of the Lord. Being desirous that he might have her with him to pray to God for him, to give him advice and counsel on any emergency, she being as the oracle God. And whereby he testified his regard to the Lord, and to his presence, which he concluded he should have, the prophetess being with him. And more especially his reason for insisting on her going with him might be to prevail upon the inhabitants of Naphtali and Zebulun to go with him, who he might fear would not believe him. Or pay any regard to his words, and be in dread of engaging with the enemy, unless she was present. Which he supposed would satisfy them as to the mind of God in it, and animate them, and give them heart and spirit.

God had not spoken directly to Barak, He had spoken to Deborah. Barak would have more faith in Deborah's message from God, if she had faith enough to go to the front line with him. He knew if God had really spoken to her, she would go.

Judges 4:9 "And she said, I will surely go with thee: notwithstanding the journey that thou takest shall not be for thine honor; for the LORD shall sell Sisera into the hand of a woman. And Deborah arose, and went with Barak to Kedesh."

Deborah was a prophetess; one instructed in Divine knowledge by the inspiration of the Spirit of God. She judged Israel as God's mouth to them; correcting abuses, and redressing grievances. By God's direction, she ordered Barak to raise an army, and engage Jabin's forces. Barak insisted much upon her presence. Deborah promised to go with him. She would not send him where she would not go herself. Those who in God's name call others to their duty, should be ready to assist them in it. Barak values the satisfaction of his mind, and the good success of his enterprise, more than mere honor.

Deborah does not deceive Barak, to get him to go. She tells him immediately that the honor for winning this battle will not go to him, but a woman. In the New Testament, Paul gives him credit for winning this battle however. Deborah believed the message God had given her and she goes to the front line with Barak.

Verses 10-16: The poetic account of this battle (in 5:19-22), reveals that God arrayed the forces of nature so that the chariots became mired in the "River of Kishon". "Discomfited" literally means "confused". This is another deliverance, like that at the Red Sea, where God won the victory and rescued His people (Exodus 14:19-28).

Judges 4:10 "And Barak called Zebulun and Naphtali to Kedesh; and he went up with ten thousand men at his feet: and Deborah went up with him."

This he did either by the sound of a trumpet, as Ehud did, or by sending messengers to them to collect ten thousand men from among them. Which they accordingly did, and came to him in Kedesh.

"And he went up with ten thousand men at his feet": They following him up to Mount Tabor cheerfully and readily, being all footmen. For the Israelites had no cavalry, and yet got the victory over Sisera's army, which, according to Josephus, had ten thousand horses in it.

"And Deborah went up with him": And his ten thousand footmen, to the top of Mount Tabor, to encourage him and them with her presence. And give her best advice when to descend and engage the enemy.

Called in this, means that he gathered an army of ten thousand men out of Naphtali's and Zebulun's tribes. Deborah must be in the forefront of this battle for Barak's faith to be strong.

Judges 4:11 "Now Heber the Kenite, [which was] of the children of Hobab the father in law of Moses, had severed himself from the Kenites, and pitched his tent unto the plain of Zaanaim, which [is] by Kedesh."

Read, "Heber the Kenite had severed himself from the Kenites which were of the children of Hobab," etc. "Unto the oak (or terebinth tree) in Zaanaim" (or Bitzaanaim, which Conder identifies with Bessum, twelve miles southeast of Tabor, and near Kedesh on the Sea of Galilee). This migration of Heber the Kenite, with a portion of his tribe, from the south of Judah to the north of Naphtali, perhaps caused by Philistine oppression, had clearly taken place recently. It is mentioned here to account for the subsequent narrative, but possibly also because the news of the great muster of the Israelites at Kedesh had been carried to Sisera by some of the tribe (Judges 4:12). Whose tents we are here informed were in the immediate neighborhood of Kedesh (see the note on 1:16).

In the time of Joshua, Heber had separated himself and settled near Kedesh.

Judges 4:12 "And they showed Sisera that Barak the son of Abinoam was gone up to mount Tabor."

Either some of the Canaanites that dwelt near Tabor, or some spies that Sisera had out. Though some think the Kenites told him, who were at peace with Jabin, (Judges 4:17). Yet whether out of good will or ill will cannot be said. However, it was ordered by the providence of God, that by some means or another Sisera should be informed.

"That Barak the son of Abinoam was gone up to Mount Tabor": And no doubt at the same time he was told the number of men that went with him. From whence he might well conclude, that such a warlike man, with such a force collected together, and having posted himself in a high and strong mountain, must have some design to cause a revolt of Israel from Jabin his prince.

They reported to Sisera that Barak and an army of ten thousand have gone to Mount Tabor. We must remember in this that God has chosen the battle ground, and it was actually God who caused Heber to settle in this area. God had all of the plans, and knew exactly what would happen here.

Judges 4:13 "And Sisera gathered together all his chariots, [even] nine hundred chariots of iron, and all the people that [were] with him, from Harosheth of the Gentiles unto the river of Kishon."

Or "therefore" he gathered them together, which might lie some in one place, and some in another. For the better quartering of the men that belonged to them.

"Even nine hundred chariots of iron": And which, as before observed, are magnified by Josephus, and made to be three thousand.

"And all the people that were with him": His soldiers, Jabin's army, of which he was captain, and are called a multitude (Judges 4:7). And which, the above writer says, consisted of three hundred thousand footmen, and ten thousand horses, besides the iron chariots. These he collected together, and brought with him.

"From Harosheth of the Gentiles": The place where he resided with his army (Judges 4:2).

"Unto the river of Kishon": Which was near Mount Tabor, the rendezvous of Barak and his men (see Judges 4:6).

This is a place large enough for all of the chariots. Possibly being near this river and at the foot of the mountain would cause them not to be able to maneuver them as they wished. God has chosen the spot.

Judges 4:14 "And Deborah said unto Barak, Up; for this [is] the day in which the LORD hath delivered Sisera into thine hand: is not the LORD gone out before thee? So Barak went down from mount Tabor, and ten thousand men after him."

Not go up higher for they were upon the top of a mountain. But rise, bestir thyself, prepare for battle. Put the army in rank and file, and march and meet the enemy without delay.

"For this is the day in which the Lord hath delivered Sisera into thine hand": By a spirit of prophecy she knew this was the precise day, the exact time in which it was the will of God this deliverance should be wrought. And she speaks of it as if it was past, because of the certainty of it, and the full assurance she had of it, and Barak might have. Nor is what she says any contradiction to what she had said before, that Sisera should be sold or delivered into the hands of a woman (Judges 4:9). For both were true, Sisera first fell into the hands of Jael, a woman, and then into the hands of Barak, and into the hands of both on the same day.

"Is not the Lord gone out before thee?" It was manifest he was, at least to Deborah, who was fully assured of it, and therefore it became Barak and his men, and great encouragement they had, to follow. Since as the Lord went before them as their Generalissimo, they might be sure of victory. Perhaps there might be some visible appearance, some shining luster and splendor of the Shekinah, or divine Majesty. The Targum is, "is not the angel of the Lord gone out before thee, to prosper thee?"

"So Barak went from Mount Tabor, and ten thousand men after him": No mention is made of Deborah's coming down with them, perhaps she stayed on the mountain till the battle was over. Nor might Barak be urgent upon her now to go with him, being confident of success, and having all the ends answered by her presence he could wish for.

Deborah encourages Barak that this will be a victory for Israel. God will go before them and they will win this battle. Deborah, through the inspiration of God, tells Barak this is the day. We know that she goes with Barak, because he refused to go without her.

Judges 4:15 "And the LORD discomfited Sisera, and all [his] chariots, and all [his] host, with the edge of the sword before Barak; so that Sisera lighted down off [his] chariot, and fled away on his feet."

The Lord discomfited Sisera, with great terror and noise, as the word signifies (Exodus 14:24; Joshua 10:10; 1 Sam. Chapter 10). Most probably with thunder, and lightning, and hailstones, or other such instruments of destruction poured upon them from heaven, as is sufficiently implied (Judges 5:20).

"With the edge of the sword": I.e. by the sword of Barak and his army, whose ministry God used. But so that they had little else to do but to kill these whom God by more powerful arms had put to flight.

"Fled away on his feet": That he might flee away more secretly and securely in the quality of a common soldier. Whereas his chariot would have exposed him to more observation and hazard.

This is interesting, because Barak's troops were greatly outnumbered. The troops of Sisera were much better equipped. One person with God, can put a thousand to flight. God is with Barak. God discomfited Sisera so badly that he ran from the battle in fear.

Judges 4:16 "But Barak pursued after the chariots, and after the host, unto Harosheth of the Gentiles: and all the host of Sisera fell upon the edge of the sword; [and] there was not a man left."

The place from whence they came, and to which they endeavored to escape. But he followed them, so close all that way, and made such havoc of them, that;

"All the host of Sisera fell upon the edge of the sword, and there was not a man left": No, not one, excepting Sisera (as in Judges 4:17). Or "even to one", as in the original text. Not one escaped to Hazor to acquaint Jabin of the loss of his army. Philo Byblius says, that nine hundred and ninety seven thousand of Sisera's army were slain.

We see that the army of Sisera that had not died at the foot of mount Tabor fled in their chariots. Barak's army followed them, and killed them all.

Verses 17-24: As Deborah had prophesied, the honor went to a woman (4:9): "Jael" killed the enemy general with simple house-hold tools, a "nail of the tent" and "hammer". The contrast is striking. Jael, who did not have a clear word from Yahweh, acted courageously, unlike Barak, the military general who did have a clear word. The Lords makes heroes out of ordinary people who will loyally and courageously carry out His mission. Today, that mission is making disciples of Christ and serving as His witnesses (Matt. 28:18-20; Acts 1:8).

Judges 4:17 "Howbeit Sisera fled away on his feet to the tent of Jael the wife of Heber the Kenite: for [there was] peace between Jabin the king of Hazor and the house of Heber the Kenite."

Got off, and made his escape to the tent of Jael, the wife of Heber the Kenite; before spoken of (Judges 4:11). And he made it to that, because he might think himself safer in a tent than in a town. Especially in the tent of a woman, where he might imagine no search would be made. For women of note, in those times, had separate tents (see Gen. 24:67). And the rather he made his escape there for a reason that follows.

"For there was peace between Jabin the king of Hazor and the house of Heber the Kenite": Which Jabin might the more readily come into. Because these were not Israelites, nor did they make any claim to the country, and lived only in tents. And attended their flocks, and were a quiet people, and not at all disposed to war. And it might be so ordered by the providence of God, as a rebuke to the Israelites for their sins. When those who were only proselytes kept close to the worship of God, and so enjoyed liberty, peace, and prosperity.

We know that Sisera had fled in a different direction, even before his army ran. Now we see why Heber settled in this area. Jael was the wife of Heber. Sisera thought he would be safe in this tent, because there was peace between Heber and Jabin, the king over Sisera.

Judges 4:18 "And Jael went out to meet Sisera, and said unto him, Turn in, my lord, turn in to me; fear not. And when he had turned in unto her into the tent, she covered him with a mantle."

Seeing him coming, and knowing him full well, she stepped forward towards him, to invite him into her tent. Some think she was looking out, that if she saw an Israelite in distress to take him in. And very probably had been some time at her tent door, to inquire how the battle went, and which, no doubt, living so near Kedesh, she knew was expected.

"And said unto him, turn in, my lord": That is, into her tent. And she addresses him with the title of "lord", for the sake of honor, having been general of a large army. And not because her husband was a servant, and in subjection to him, as Abarbinel suggests.

"Turn in to me, fear not": She repeats the invitation, to show she was hearty and sincere, and that he had nothing to fear from her, nor in her house. And it may be at first she had no thought of doing what she afterwards did to him, it put into her heart after this.

"And when he had turned in unto her in the tent": And laid himself down upon the ground, being weary.

"She covered him with a mantle": Either to hide him, should any search be made for him, or it may be to keep him from catching cold, being he was in a sweat through his flight, and being also perhaps inclined to sleep through weariness. The word for a mantle, according to Kimchi, signifies such a garment which has locks of wool on both sides of it. A sort of rug, and so very fit to cover with, and keep warm. So David de Pomis describes it, as having locks and threads hanging down here and there.

The "mantle" is speaking of a cover. The Nomads lived in their tent like a home, and they had coverings for their beds. Jael deceives him with her promise of safety in her tent.

Verses 19-20: "She ... gave him a drink ... covered him": Usually, this was the strongest pledge of protection possible.

Judges 4:19 "And he said unto her, Give me, I pray thee, a little water to drink; for I am thirsty. And she opened a bottle of milk, and gave him drink, and covered him."

Either because she had not water in her tent, and pretended fear of discovery or some inconvenience if she went out to fetch it. Or as a signification of greater respect. Or as a likely means to cast him into a sleep, which she desired and designed. To which end possibly she might mix something with it to cause sleep. Which she could not so conveniently have done with water. Covered him, upon pretense of hiding him, but really to cause him to sleep.

He had probably completely exhausted himself running from Barak's troops. This milk would make him sleepy. He lay down to rest, and she covered him with the cover.

Judges 4:20 "Again he said unto her, Stand in the door of the tent, and it shall be, when any man doth come and inquire of thee, and say, Is there any man here? that thou shalt say, No."

This he said, not in an imperious way, as some think, but by entreaty.

"And it shall be, when any man shall come and inquire of thee": Seeing her at the door, and where he desired she would stand to prevent their coming into the tent.

"And say, is there any man here?" Any besides what belongs to the family? Or any of Sisera's army?

"That thou shalt say, no": There is no man; but to this she made no answer that is recorded.

He wanted just a few moments rest and then would run even further away from the troops. He thought he could trust Jael, and asked her to watch for anyone looking for him. He wanted her to lie, and say he was not there if they inquired.

Judges 4:21 "Then Jael Heber's wife took a nail of the tent, and took an hammer in her hand, and went softly unto him, and smote the nail into his temples, and fastened it into the ground: for he was fast asleep and weary. So he died."

"A nail of the tent ... an hammer": Jael's bold stroke in a tent rather than on a battle field draws Deborah's and Barak's praise (5:24-27). Her strength and skill had no doubt been toughened by a common Bedouin duty of hammering down pegs to secure tents, or striking them loose to take down tents.

We see the reason she got so near to him, without waking him. He was exhausted and had fallen into a deep sleep. The nail for the tent was more like a spike. It was so long it went through his skull and fastened him to the ground. Notice also, that temples is plural. She must have run the spike through both temples. He probably died instantly. Her love for God and His people caused her to do this.

Judges 4:22 "And, behold, as Barak pursued Sisera, Jael came out to meet him, and said unto him, Come, and I will show thee the man whom thou seekest. And when he came into her [tent], behold, Sisera lay dead, and the nail [was] in his temples."

Knowing the way he took, at least as he supposed.

"Jael came out to meet him": As she did Sisera, but with greater pleasure.

"And said unto him, come, and I will show thee the man whom thou seekest": For she full well knew whom he was in pursuit of.

"And when he came into her tent": At her invitation.

"Behold, Sisera lay dead, and the nail was in his temples": Which she did not attempt to draw out, but left it there, that it might be seen in what way she had dispatched him.

It is very interesting to me, that God would put it in the heart of this woman to do this. Had he awakened before she drove the spike into him, he would have killed her. Barak, himself, had been a reluctant warrior. This is the act, Deborah had mentioned to Barak that would bring a woman fame for the battle. It was not of herself she was speaking, but of Jael. Can you imagine the look of surprise on Barak's face, when he saw Sisera and what had happened to him?

Judges 4:23 "So God subdued on that day Jabin the king of Canaan before the children of Israel."

Freed Israel from subjection to him and delivered him into the hands of the Israelites. For Josephus says, that as Barak went towards Hazor, he met Jabin, and slew him. Who perhaps having heard of the defeat of his army under Sisera, came forth with another against Israel, which being overcome by them, he was slain, and the city utterly destroyed, as the same writer says. But by what follows it seems rather that the total conquest of him was afterwards and gradually accomplished.

Jabin's army led by Sisera had been sorely defeated. Notice who actually subdued Jabin. It was God. God moved upon 3 people and empowered them for this task. First He gave the message to Deborah. Then she called in Barak. Lastly, Jael tricked Sisera, and killed him. God uses unlikely people sometimes to get a job done.

Judges 4:24 "And the hand of the children of Israel prospered, and prevailed against Jabin the king of Canaan, until they had destroyed Jabin king of Canaan."

They continued their wars with him, in which they were successful.

"Until they had destroyed Jabin, king of Canaan": Took him, and put him to death, and took his cities, and destroyed the inhabitants of them. And so acted more agreeably to the declared will of God, that they should not spare the Canaanites, but destroy them.

The battle was a crucial one; Israel's very existence was at stake.

With the victory of Sisera and his men behind them, they were encouraged to go on and totally destroy Jabin. They did that, and the children of Israel were again at peace and prospering through the blessings of God.

Christians, we can take a lesson from this. When we undertake a task such as this, we must be convinced enough that it is God's will that we will fight for it. We must, also take the responsibility of seeing it through.

Judges Chapter 4 Questions

1. What does Israel do the minute the Judge dies?

2. Why was Shamgar not spoken of after Ehud?

3. Who did God sell them over to, when they sinned this time?

4. What is unusual about Jabin and Hazor in verse 2?

5. How many chariots did Jabin have?

6. How long did he oppress Israel?

7. Why did Israel not have a large number of chariots and horses?

8. What was Deborah, besides a Judge?

9. How do you become a prophetess?

10. What was Deborah's husband's name?

11. What was the meaning of his name?

12. How did people become judge?

13. Where did she judge?

14. What does all of this show us about Deborah?

15. What does the name "Deborah" mean?

16. Who did she call to lead her troops?

17. How many men was he to take with him?

18. What does the statement "Hath not the LORD God of Israel commanded" show us?

19. What two tribes were the ten thousand to come from?

20. Who was the captain of Jabin's army?

21. Why will the LORD fight with Israel here?

22. What condition did Barak make about going to this battle?

23. Why did Barak need her to do this?

24. What does Deborah say to him in answer to his request?

25. Why must Deborah be in the forefront of the battle?

26. What Kenite lived near Kedesh?

27. How does Sisera find out that Barak and ten thousand men are on Mount Tabor?

28. Who said when the battle was to begin?

29. One person, with God, can put a ____________ to flight.

30. What did Sisera do in the heat of the battle?

31. After the first battle, where did Barak follow the troops of Sisera that fled?

32. What happened to the troops and their chariots?

33. Where did Sisera go for safety?

34. What is the "mantle" speaking of?

35. What did she give him, when he asked for water?

36. What did Sisera ask Jael to do?

37. When he was sound asleep, what did she do?

38. Who pursued after Sisera?

39. Where did he find him?

40. What happened to Jabin?

41. What three people had God empowered for this task?

Judges Chapter 5

Verses 1-31: In a manner similar to Moses and Miriam (Exodus chapter 15), "sang Deborah and Barak" of God's triumph over His enemies (4:4). Their lyrics outline God's victory over Israel's enemies in graphic detail, giving Him all the glory.

Judges 5:1 "Then sang Deborah and Barak the son of Abinoam on that day, saying,"

"Sang ... on that day": The song (verses 1-31), was in tribute to God for victory (in Judges 4:13-25). Various songs praise God for His help, e.g., Moses' (Exodus chapter 15), David's (2 Sam. 23:1-7) and the Lamb's (Rev. 15:3-4).

This chapter gives an expanded poetic account of the prose narrative (in chapter 4).

Many scholars believe that Deborah penned this 5th chapter of Judges. We do know that she composed the song. Perhaps she sang it, and someone else penned it. We really should not be concerned with the penman, regardless of who it was, because God is the author of the Bible. This song is because of the victory over Jabin, Sisera, and all their people. Barak enters in the singing because he was the leader of the troops.

Judges 5:2 "Praise ye the LORD for the avenging of Israel, when the people willingly offered themselves."

"For the avenging of Israel" is a difficult phrase in the Hebrew text. It may anticipate the thought in the parallel line "when the people willingly offered themselves", and be translated "when volunteers enlisted willingly". A merciful God always has His ear tuned to the needs of those who willingly yield themselves to Him.

Notice her first praise is to the LORD. It was the LORD who avenged Israel in this battle. The battle was won even before the troops took the field. God had given them into their hands. The second praise goes to the people, who still had enough faith in the LORD to go to battle. They were not forced to go, they went willingly.

Judges 5:3 "Hear, O ye kings; give ear, O ye princes; I, [even] I, will sing unto the LORD; I will sing [praise] to the LORD God of Israel."

The prophetess begins her song with summoning the attention of the neighboring kings and princes. That they might understand and lay to heart what God had done for Israel. And learn from thence not to oppress them. Lest the same vengeance which had fallen upon Jabin and his people should be inflicted on them.

I, even "I, will sing unto the Lord": She declares that Jehovah should be the object of her praise. Who, she would have the world to know, was superior to all in power, and would defend his people while they depended on him alone.

Deborah calls the kings and princes to hear her song of praise to the LORD. Her praise is to the LORD God of Israel. Deborah is totally aware of who actually won the war.

Verses 4-5: These verses recall the Lord's triumphant march from "Sinai" to the Jordan River (compare Deut. 33:1-2a; 2 Sam. 22:8; Psalms 18:7; 68:8; 144:5-6; Hab. 3:3, 10).

Judges 5:4 "LORD, when thou wentest out of Seir, when thou marchedst out of the field of Edom, the earth trembled, and the heavens dropped, the clouds also dropped water."

Here properly begins the song, what goes before being but a preface to it. And it begins with an apostrophe to the Lord, taking notice of some ancient appearances of God for his people. Which were always matters of praise and thankfulness. And now they are taken notice of here, because of some likeness between them and what God had now wrought. And this passage refers either to the giving of the law on Sinai, as the Targum and Jarchi (see Deut. 33:2). Or rather, as Aben Ezra, Kimchi, and others, to the Lord's going before Israel, after they had encompassed the land of Edom. And marched from thence towards the land of Canaan, when they fought with Sihon and Og, kings of the Amorites, and conquered them. Which struck terror into all the nations round about them, and the prophecies of Moses in his song began to be fulfilled (Exodus 15:14). And which dread and terror are expressed in the following figurative phrases.

"The earth trembled": And like the figure Homer uses at the approach of Neptune, whom he calls the shaker of the earth, perhaps borrowed from there. It may design the inhabitants of it, the Amorites, Moabites, Edomites, Philistines, Canaanites, and others.

"And the heavens dropped, the clouds also dropped water": Which, as it may literally refer to the storm and tempest of rain that might be then as now (see Judges 4:15). So may figuratively express the panic great personages, comparable to the heavens and the clouds in them were thrown into, when their hearts melted like water. Or were like clouds dissolved into it.

Judges 5:5 "The mountains melted from before the LORD, [even] that Sinai from before the LORD God of Israel."

The inhabitants of them, through fear, the Lord going before Israel in a pillar of cloud and fire. And delivering mighty kings and their kingdoms into their hand.

"Even that Sinai from before the Lord God of Israel": Or, "as that Sinai", the note of similitude being wanting. And the sense is, the mountains melted, just as the famous mountain Sinai in a literal sense did, when it trembled and quaked at the presence of God on it": The tokens of it, the fire and smoke, thunders, lightning's, and tempests that were seen and heard": And which being observed, would call to mind the benefit Israel then received. Which required praise and thankfulness, as well as would serve to express the awe and reverence of God due unto him.

Deborah is praising the LORD for bringing Israel out of Egypt. She reminds them that the presence of the LORD on Mount Sinai made it appear to be on fire. When God spoke to them from the mountain, the whole mountain quaked. The mountains, the skies, the rain, in fact all of nature is at God's command.

Judges 5:6 "In the days of Shamgar the son of Anath, in the days of Jael, the highways were unoccupied, and the travellers walked through byways."

Of whom (see Judges 3:31). Who succeeded Ehud as a judge, but lived not long, and did not do much. At least wrought not a perfect deliverance of the children of Israel. But during his time till now, quite through the twenty years of Jabin's oppression, things were as they are after described.

"In the days of Jael": The wife of Heber the Kenite, spoken of in the preceding chapter (Judges 4:17). Who appears to be a woman of masculine spirit, and endeavored to do what good she could for Israel, though not a judge among them, as Jarchi suggests. And who before this affair of Sisera had signalized herself by some deeds of hers in favor of Israel, and against their enemies. Yet far from putting a stop to the outrages committed. For in the times of both these persons:

"The highways were unoccupied, and the travellers walked through byways": The public roads were so infested with thieves and robbers, who stopped all they met with. And robbed them of what they had, that travelers and merchants with their carriages were obliged either to quit their employments or not travel at all. Or, if they did travel, were obliged to go in private roads, and roundabout ways, to keep clear of those bandits the highways and public roads abounded with.

This is speaking of Shamgar the judge, who killed 600 Philistines with the ox goad. There were terrible times in the land before Deborah became judge. The children of Israel were greatly oppressed. There was danger on the roads.

Judges 5:7 "[The inhabitants of] the villages ceased, they ceased in Israel, until that I Deborah arose, that I arose a mother in Israel."

Deborah's reference to herself as "a mother in Israel" could mean simply that she was a woman of influence in the nation; it does not necessarily mean that she bore children. Scripture does not record whether she and her husband, Lapidoth, had children, but Deborah is lauded for her courage and her commitment to God.

This is saying there was no one who came forth to lead the people against their oppressors, until God gave the message to Deborah to call Barak to battle. She was a mother to them in that she judged them.

Judges 5:8 "They chose new gods; then [was] war in the gates: was there a shield or spear seen among forty thousand in Israel?"

They did not only submit to idolatry when they were forced to it by tyrants, but they freely chose new gods. New to them, and unknown to their fathers, and new in comparison of the true and everlasting God of Israel, being but upstarts, and of yesterday.

"In the gates": I.e. in their walled cities, which have gates and bars. Gates are often put for cities (as Gen. 22:17; Deut. 17:2; Obad. 1:11). Then their strongest holds fell into the hands of their enemies.

"Was there": I.e. there was not. The meaning is not that all the Israelites had no arms, for here is mention made only of shields or spears. So they might have swords, and bows, and arrows to offend their enemies. But either that they had but few arms among them, being many thousands of them disarmed by the Canaanites. Or that they generally neglected the use of arms, as being utterly dispirited, and without all hope of recovering their lost liberty. And being forced into other employments for subsistence.

"Shield or spear seen among forty thousand in Israel?" They had no heart to resist their enemies.

Israel had sinned greatly in turning from the One True God to the false gods of Canaan. It was chastisement from God that brought the enemy against them. They made no resistance, because they knew it was from God.

Judges 5:9 "My heart [is] toward the governors of Israel, that offered themselves willingly among the people. Bless ye the LORD."

The fact that even in this extremity Israel had men (literally, law-givers) who were willing to brave any danger to rescue their people fills Deborah with gratitude to them and to God. To go along with them, and march at the head of them, to fight Sisera and his army. Thereby setting a good example, and filling the people with boldness for battle. And inspiring them with courage and fearlessness; when they saw their chiefs and the heads of them exposing their lives with them in defense of their country, and the rights of it.

"Bless ye the Lord": For giving them such spirits, to engage so willingly in this service, and for giving them success in it.

This is speaking of those who came forth willingly to fight with Barak against Sisera. This is blessing the LORD and the people who fought.

Verses 10-11: All the people of Israel, from the highest to the lowest, were to tell of God's mighty deeds and "righteous acts" on their behalf.

Judges 5:10 "Speak, ye that ride on white asses, ye that sit in judgment, and walk by the way."

"White asses": Because of this unusual color, they were a prize of kings and the rich.

The nobles rode on white asses, so this is to them.

Judges 5:11 "[They that are delivered] from the noise of archers in the places of drawing water, there shall they rehearse the righteous acts of the LORD, [even] the righteous acts [toward the inhabitants] of his villages in Israel: then shall the people of the LORD go down to the gates."

"In the places of drawing water": The wells were at a little distance from towns in the east away from the battles and often places for pleasant reflection.

The "Gates", the scene of legal and business activity, would also be the logical places for a muster of local troops (see the note on Ruth 4:1).

This is saying they can now draw water from the well without worrying about getting shot with an arrow. They need to remember and praise God. It is good to reflect on the miracles that God has done. It encourages faith to believe for new miracles. God is with his people, if they will just stay faithful to him.

Judges 5:12 "Awake, awake, Deborah: awake, awake, utter a song: arise, Barak, and lead thy captivity captive, thou son of Abinoam."

Either perceiving some drowsiness and negligence in her spirits, while she was delivering this song, and therefore arouses herself to attend to this service with more enthusiasm and zeal. Or rather finding herself more impressed with a sense of the great and good things the Lord had done for Israel, she calls upon her soul to exert all its powers in celebrating the praises of the Lord. And therefore repeats the word "awake" as often as she does.

"Arise, Barak, and lead thy captivity captive, thou son of Abinoam": For though the whole army of Sisera was destroyed, and that not a man was left (Judges 4:16). Yet as Barak pursued to Harosheth of the Gentiles, many there and in other places which fell into his hands that belonged to Jabin might be taken captive by him. And though the Canaanites were to be slain, yet they might first be led captive in triumph. And besides, there might be some of other nations that were taken by him in this war (see Psalm 68:18).

Deborah is remembering the wake-up call from God to her here. God gave her the charge for herself and for Barak. She must sing praises of the outcome. She encourages Barak to stop sitting and come and fight for the LORD. She told him of the victory God had promised.

Judges 5:13 "Then he made him that remaineth have dominion over the nobles among the people: the LORD made me have dominion over the mighty."

The people of Israel that remained, who had been under the yoke of Jabin king of Canaan, under which many of the Israelites very probably died. But now the few non-caring and miserable that remained were raised to a high estate, and made to have dominion over the nobles among the people. That is, over the Canaanitish nobility, that were among the people under Jabin. But he being conquered by the Israelites, his people and even his nobles became subject to them. And this was the Lord's doing, as the following words show.

"The Lord made me have dominion over the mighty": That is, Deborah, to whom God gave dominion either over the mighty ones of Israel, being raised up to be their judge. Or over the mighty Canaanites, she having a concern in the conquest of them and triumph over them, through her direction, advice, command, and presence, though a woman.

This mighty army of Jabin is defeated and those left are ruled by Barak. Deborah herself was judge of all Israel, and that included their captives.

Verses 14-18: These verses tell of the roll call and battle assignments of the various participating tribes, as well as the report concerning the tribes that did not respond to Deborah's call to arms.

Judges 5:14 "Out of Ephraim [was there] a root of them against Amalek; after thee, Benjamin, among thy people; out of Machir came down governors, and out of Zebulun they that handle the pen of the writer."

"Root of them against Amalek": Ephraim as a tribe took the central hill area, which the Amalekites had held with deep roots.

Machir was a son of Manasseh. We see that Ephraim, Manasseh, Benjamin, and those of Zebulun came forth.

Judges 5:15 "And the princes of Issachar [were] with Deborah; even Issachar, and also Barak: he was sent on foot into the valley. For the divisions of Reuben [there were] great thoughts of heart."

"Were with Deborah": I.e. ready to assist her.

"Even Issachar": Hebrew: "And Issachar". I.e. the tribe or people of Issachar. Following the counsel and example of their princes, and being now at their commandments, as they were afterwards upon another occasion (1 Chron. 12:32).

"And also Barak": Or, even as Barak. I.e. they were as hearty and valiant as Barak their general. And as he marched on foot here and (Judges 4:10), against their enemies' horses and chariots, and that;

"Into the valley": Where the main use of horses and chariots lies. So did they with no less courage and resolution.

"The divisions": or separations. Whereby they were divided or separated, not so much one from another in their thoughts, counsels, and carriage in this war, (for they seem to be all too well agreed in abiding at home with their sheep, as it follows). But as all from their brethren, from whom they were divided no less in their designs and affections, than in their situation by the river Jordan. And they would not join their interests and forces with them in this common cause.

"Great thoughts": Or, great searchings' (as it is Judges 5:16). Great and sad thoughts, and debates, and perplexities of mind among the Israelites, to see themselves deserted by so great and potent a tribe as Reuben was.

We remember the enemy had 900 chariots of iron and the men of Israel were on foot. This battle took place on the land of Reuben.

Verses 16-18: Like the tribes of Israel, today's believers are tempted to let the comforts of home ("Reuben, Gilead, Asher"), or the cares of life ("Dan"), keep them from engaging in God's mission. (See also 5:23), where the people of Meroz did not enlist in the Lord's service. In contrast, "Zebulun" and "Naphtali" model the willingness to risk everything, including one's life, to pursue God's purposes in the world.

Judges 5:16 "Why abodest thou among the sheepfolds, to hear the bleatings of the flocks? For the divisions of Reuben [there were] great searchings of heart."

Why was thou so unworthy and cowardly? So void of all zeal for God, and compassion towards thy brethren. And care for the recovery of thy own liberties and privileges, that thou wouldst not engage thyself in so just, so necessary, and so noble a cause? But did prefer the care of thy sheep, and thy own present case and safety, before this generous undertaking? Reuben thought neutrality their wisest course, being very rich in cattle (Num. 32:1). They were loath to run the hazard of so great a loss, by taking up arms against so potent an enemy as Jabin was.

And the bleatings of their sheep were so loud in their ears, that they could not hear the call of Deborah and Barak to this expedition.

It seemed, the Reubenites had their flocks grazing here. They did not know whether to join their brother Israelites, or to remain tending the sheep. God had not really called them to this battle.

Judges 5:17 "Gilead abode beyond Jordan: and why did Dan remain in ships? Asher continued on the sea shore, and abode in his breaches."

"Why did Dan remain in ships": Danites migrated from their territory to Laish north of the Lake of Chinneroth (Sea of Galilee) before the Israelite triumph of (Judges Chapter 4), though details of it are not given until (Judges Chapter 18). They became involved with Phoenicians of the northwest in ship commerce (compare Joppa as a coastal city Joshua 19:46). As with some other tribes, they failed to make the trek to assist in the battle of (Judges Chapter 4).

This is just telling where the other tribes were and what they were doing. They had not sinned, because God had not called them to this battle. The tribe of Dan had the inheritance which included the famous harbor of Joppa. The breaches were speaking of the bays where the ships for fishing were kept away from the sea.

Judges 5:18 "Zebulun and Naphtali [were] a people [that] jeoparded their lives unto the death in the high places of the field."

These two tribes were chiefly concerned in this war. Out of them were the 10,000 men that followed Barak, who willingly offered themselves, and were the most active and vigorous.

"That jeoparded themselves unto the death": Exposed their selves to the utmost danger, fearless of death itself. Or reproached their lives; were careless of their lives and valued them not; they were not dear to them. But were ready to part with them freely, in the cause of liberty in which they were engaged.

"In the high places of the field": On the top of Mount Tabor, where they were mustered, and from whence they beheld the vast host of Sisera surrounding them. And yet, with an undaunted bravery and courage, descended the hill to fight with them.

The ten thousand fighting men had come from Naphtali and Zebulun. They had gone to battle, not thinking that they might die for the cause. Had they lost, they would have all died.

Verses 19-21: The Canaanites' military superiority in iron chariots proved to be their greatest liability. Soggy ground and a well-timed cloudburst immobilized Sisera's forces. The thunderstorm forms part of God' battle weaponry (compare Psalms 18:7-15; 77:16-18; 144:4-6; Hab. 3:10-11).

The mention of the "stars" and "river" suggests in poetic terms that the forces of nature fought on God's side. The Canaanite deities that supposedly controlled those forces withered in the face of God's power.

Judges 5:19 "The kings came [and] fought, then fought the kings of Canaan in Taanach by the waters of Megiddo; they took no gain of money."

Compare (Joshua 11:1). Jabin did not stand alone.

"In Taanach": See (Judges 1:27). The word means "sandy soil."

"By the waters of Megiddo": The streams of the Kishon, or the swollen waves of the river itself. There is an abundant spring at Lejjûn, the ancient Megiddo, which in rainy seasons rapidly turns the plain into a morass.

"They took no gain of money": Literally, silver they did not take. They had doubtless hoped, if not for much actual spoil, at least for ransom from the numerous captives which they expected to win. Or from the gain derived by selling them into slavery.

The fact that they took no gain of money is perhaps because these Canaanites died in this battle. It perhaps was mentioned, because that was what they went to war for. They plundered every area where they fought. This battle was near Megiddo. The tribes of Naphtali and Zebulun went to battle, because God had instructed them to.

Judges 5:20 "They fought from heaven; the stars in their courses fought against Sisera."

"Stars ... fought": A poetic way to say that God used these heavenly bodies to help Israel. They are bodies representing and synonymous with the heavens, the sky from which He sent a powerful storm and flood (compare "torrent" of the Kishon River, verse 21), that swept Syrians from their chariots. God also hid the stars by clouds, increasing Syrian ineffectiveness.

God sent a storm that fought against Sisera and his men. This could be the discomfiture spoken of in a previous verse. All of nature was against Sisera.

Judges 5:21 "The river of Kishon swept them away, that ancient river, the river Kishon. O my soul, thou hast trodden down strength."

Though not great in itself, and therefore fordable, was now much swelled and increased by the foregoing storm and rain, as Josephus affirms. And therefore drowned those who being pursued by the hand of God, and by the Israelites, were forced into it. And thought to pass over it, as they did before.

"That ancient river": So called, either, first, in opposition to those rivers which are of a later date, being made by the hand and art of man. Or secondly, because it was a river anciently famous for some remarkable exploits, for which it was celebrated by the ancient poets or writers, though not here mentioned.

"Thou hast trodden down strength": I.e. thou, O Deborah, though but a weak woman, hast, by God's assistance and blessing upon thy counsels and prayers, subdued a potent enemy. Such apostrophes and abrupt speeches are frequent in poetical scriptures.

From the fact that the river rose and drowned them, we can assume there was a torrential storm. God was fighting for the children of Israel.

Judges 5:22 "Then were the horsehoofs broken by the means of the prancings, the prancings of their mighty ones."

Either through the force of the waters of the river, where they pranced and plunged, and could have no standing. Or through the swift haste they made to run away, striking the earth so quick, and with such force and vehemence, that their hoofs were broken thereby, especially on stony ground, and so their speed retarded.

"The prancings of the mighty ones": Either their riders, princes, and great personages, who made them prance, leap, and run with great speed and force. Or horses strong and mighty, being such as were selected for this purpose, and trained to war.

The storm frightened the horses so badly, that they broke their hoofs prancing up and down. With 900 chariots in this small area, it would have been difficult for them to move very far.

Judges 5:23 "Curse ye Meroz, said the angel of the LORD, curse ye bitterly the inhabitants thereof; because they came not to the help of the LORD, to the help of the LORD against the mighty."

The inhabitants of Meroz (a village 12 miles from Samaria), hung back and gave no help in the day of battle. Although it was Yahweh who called them. Hence, the curse pronounced by the Angel of the Lord.

The word "Meroz" means refuge. There is very little known of this place which proves that God indeed, did curse them. Those who are not for the LORD, are against Him. They did not help the LORD in the battle against the extremely large enemy of the Canaanites lead by Sisera.

Verses 24-27: Though this act was murder and a breach of honor, likely motivated by her desire for favor with the conquering Israelites, and though it was without regard for God on her part, God's over-ruling providence caused great blessing to flow from it. Thus, the words of (verses 24-27), in the victory song.

Judges 5:24 "Blessed above women shall Jael the wife of Heber the Kenite be, blessed shall she be above women in the tent."

Under the same influence that Meroz was cursed, Jael is blessed. The one for not helping Israel in a public way, the other for doing it in a private manner. This blessing is pronounced, either in a way of prayer that it might be, or in a way of prophecy that it should be, and indeed in both.

"Blessed shall she be above women in the tent": Above all women that dwell in tents. This being a proper description of a woman, whose character it is to abide in her tent, dwell at home, and mind the business of her family. And may have respect to the manly action she performed in her tent, equal, if not superior, to what was done in the field.

For "Kenites" (see the note on 1:16).

The fame of the battle went to her. She was the opposite of Meroz (in verse 23). She took a stand on the side of the LORD. God blesses Jael for her bravery and loyalty to God.

Judges 5:25 "He asked water, [and] she gave [him] milk; she brought forth butter in a lordly dish."

That is, Sisera asked it of her, as the Targum expresses it, when he turned into her tent.

"She brought him fresh butter in a lordly dish": Which signifies either the same, the milk with cream on it, for that is meant by butter. Or having first taken off the cream, she gave him milk to drink, and then brought the cream in a dish for him to eat, and thereby the more incline him to sleep.

She gave him the milk to make him sleepy. She had served him in her very best dishes pretending to respect him.

Judges 5:26 "She put her hand to the nail, and her right hand to the workmen's hammer; and with the hammer she smote Sisera, she smote off his head, when she had pierced and stricken through his temples."

Her left hand, as the Septuagint, Arabic, and Vulgate Latin versions express it. And as appears by what follows: she having taken up a pin from her tent, with which it was fastened to the ground, she clapped it to the temples of Sisera.

"And her right hand to the workman's hammer": In her right hand she took a hammer, such as carpenters, and such like workmen, make use of. The she went about her business she had devised, and was determined upon. Being under a divine impulse, and so had no fear or dread upon her.

"And with the hammer she smote Sisera": Not that with the hammer she struck him on the head, and stunned him, but smote the nail she had put to his temples and drove it into them.

"She smote off his head": After she had driven the nail through his temples, she took his sword perhaps and cut off his head. As David cut off Goliath's, after he had slung a stone into his forehead. Though as this seems needless, nor is there any hint of it in the history of this affair. The meaning may only be, that she struck the nail through his head, as the Septuagint, or broke his head, as the Targum.

"When she had pierced and stricken through his temples": That being the softest and the most tender part of the head, she drove the nail quite through them to the ground (Judges 4:21).

In the 4th chapter, it tells of her driving a spike through his temples and penning him to the floor. Perhaps the statement about she smote of his head is not speaking explicitly, but speaking of the fact that the deadly wound was to his head.

Verses 25-27; A contradiction has been imagined between the poetic account here of Sisera's death and the prose account (compare 4:17-22). The details are supplementary:

(1) Jael receives the fleeing Sisera into her tent;

(2) Sisera receives the offered refreshment and falls heavily asleep on the tent floor (compare 4:21);

(3) As he sleeps, Jael drives the iron tent stake "through his temples" (verse 26; 4:21);

(4) Subsequently, Sisera's pursuer, Barak, arrives and is shown the grisly deed (4:22).

Judges 5:27 "At her feet he bowed, he fell, he lay down: at her feet he bowed, he fell: where he bowed, there he fell down dead."

Perhaps at her first approach to him, and attempt to drive the nail, or at the blow she gave, he rose up. But she had done the business so effectually at the first stroke that he dropped at once, and laid down his head again.

"At her feet he bowed, he fell": When she redoubled her blow.

"Where he bowed, there he fell down dead": And struggled and stirred no more; thus ingloriously did this general of a vast army die. This action is not otherwise to be justified, but by its being done through an impulse of the Spirit of God upon her, to take away the life of an implacable enemy of God's people.

The spike through his temples was fatal. He was at her feet, dead.

Judges 5:28 "The mother of Sisera looked out at a window, and cried through the lattice, Why is his chariot [so] long in coming? Why tarry the wheels of his chariots?"

Which perhaps looked towards the high road, in which she expected Sisera to return in his chariot with his victorious army. And she was looking out for him, not through fear of any ill that had befallen him, or suspicion of misfortune, but through impatience to see him in triumph return, wreathed with laurels.

"And cried through the lattice": Which is but another word for a window, which was not of glass, that being of a later invention, but made in lattice form, in a sort of network, full of little holes to let in air and light, and look out at. Here she stood and cried with a very loud uneasy tone. The word signifies a sort of a groaning howling noise, discovering impatience and uneasiness. And so the Vulgate Latin and Syriac versions render it, "she howled"; saying in a whining way.

"Why is his chariot so long in coming?" She did not doubt at all of victory, and concluded it would soon be obtained. And there would be very little trouble and difficulty in getting it, and therefore wondered his chariot was not in sight.

"Why tarry the wheels of his chariots?" The nine hundred he took with him, of the return of which she made no doubt. Only was uneasy until they appeared, that she might be delighted with the glory of the triumph. The Targum is, "why are the runners hindered, who should bring me a letter of the victories?"

The mother of Sisera was not used to him losing in battle. She was looking for the return of her boy, but he is dead in Jael's tent.

Judges 5:29 "Her wise ladies answered her, yea, she returned answer to herself,"

Every one in their turn endeavoring to comfort her and make her easy. The Vulgate Latin version is, "one that was wiser than the rest of his wives". But they seem rather to be her maids of honor, or ladies of her acquaintance, who were come to pay her a visit, and share in the pleasing sight they expected to have of Sisera.

"Yea, she returned answer to herself": Before they could well give theirs, she soon recollected herself what might be, and must be, the occasion of this delay. And this, according to the Targum, she made in her wisdom. What her great wisdom quickly suggested to her was certainly the case, and with which she comforted and quieted herself.

This is speaking of the women around her not being able to answer why he has not returned, so she answers herself.

Judges 5:30 "Have they not sped? have they [not] divided the prey; to every man a damsel [or] two; to Sisera a prey of divers colors, a prey of divers colors of needlework, of divers colors of needlework on both sides, [meet] for the necks of [them that take] the spoil?"

Literally, are they not finding? Are they not dividing the spoil? Is not the wealth of their booty the cause of their delay? (Compare Exodus 15:9: "The enemy said, I will pursue, I will overtake, I will divide the spoil)". Or "found" the enemy, Barak and his army, or the spoil of them? No doubt they have.

"Have they not divided the prey?" Doubtless they have, which being large, and the captives many, has taken up much of their time to look over, and make an equal and proper division of, and that most certainly is the cause of the delay.

"To every man a damsel or two?" Or "a womb or two", using both unchaste and contemptuous language, and pleasing themselves with the virgins of Israel being abused by the common soldiers. Which was too frequently the case with the Heathens at gaining a victory.

"To Sisera a prey of divers colors, a prey of divers colors of needlework, of divers colors of needlework on both sides": Suits of clothes of different colors, such as were the works of the women of Sidon. And those curiously interwoven or wrought with a needle, and that on both sides of the silk or material of which they were made. And so such as were of great worth and esteem, and such it was expected, and with confidence and assurance of it, Sisera would bring with him, and make presents of to his mother and her ladies. Or which he would have for his own wear and use, or both.

"Meet for the necks of them that take the spoil?" The general of the army, and the chief men to whom the spoil was brought. And then divided suitably to the rank and quality of every soldier. Pliny says, the Phrygians first invented the art of needlework; hence the garments wrought, and those that made them, were called after their name. But it is certain it was known by the ancient Hebrews and Canaanites (see Exodus 26:36).

His mother is imagining that he has won the battle and has taken a damsel or two captive. He is delayed, because they are dividing the prey. The mother would never believe what happened to her son. When they win a battle, they take all the animals and all the goods the defeated owned.

Judges 5:31 "So let all thine enemies perish, O LORD: but [let] them that love him [be] as the sun when he goeth forth in his might. And the land had rest forty years."

The intercessory prayer committed to God's will ends a song that has other aspects: blessing God (verse 2), praise (verse3), affirming God's work in tribute (verses 4, 20), and voicing God's curse (verse 23).

Victory songs such as Deborah's are paralleled in the ancient Near Eastern literature of the same era.

This began with praise to the LORD, and ends the very same way. The battle is won, there is peace and rest for forty years. The battle of good and evil rages on for all ages. Jesus won the victory for all believers at Calvary. He defeated sin and Satan at the cross. He defeated death, when He rose from the grave. He has made life everlasting available to all who will have faith enough to receive it.

Judges Chapter 5 Questions

1. Who sang the victory song?

2. Many scholars believe that ___________ penned the 5th chapter of Judges.

3. Who composed this song?

4. Why is it not important who penned it?

5. Who does she praise first?

6. Why were the people, who went to battle, praised?

7. Who does Deborah call to hear her song?

8. In verse 4, Deborah is praising God for bringing Israel out of __________.

9. What did the presence of God appear like on Mount Sinai?

10. When did the mountain tremble?

11. The mountains, the skies, the rain, in fact, all of nature is at __________ command.

12. Who was Shamgar?

13. What was the condition of the Israelites, before Deborah began to judge?

14. What did Deborah call herself in verse 7?

15. What was Israel's sin?

16. What brought their enemies against Israel?

17. Who is verse 9 speaking of?

18. Who rode on white asses?

19. What could they do, now, that Deborah is judge that they could not do before (at the well)?

20. What good does remembering past miracles of God do?

21. In verse 12, what is Deborah remembering?

22. What had Deborah told Barak would happen, if he fought this battle for God?

23. The mighty army of ________ is defeated.

24. Machir was the son of _________________.

25. Who fought with Deborah and Barak against Sisera?

26. The battle was fought near ___________.

27. What is verse 20 speaking of?

28. The river of ___________ swept them away.

29. What happened to the horses in the storm?

30. Why was Meroz cursed?

31. What woman was blessed for helping the LORD against Sisera?

32. Why did she give him milk, instead of water?

33. How did she kill Sisera?

34. Who looked out the window for her son's return?

35. Why did the mother think him to be delayed?

36. The battle of ________ and _______ rages for all ages.

37. When did Jesus defeat Satan and sin?

38. When did He defeat death?

Judges Chapter 6 Continued

Verses 22-24: Seeing the Lord "face to face" filled Gideon with a sense of his own unworthiness (Gen. 16:13; Exodus 3:6). Only a realization of utter inadequacy and insufficiency can ever prepare mere humans to be God's warriors. When Gideon confessed his weakness, God promised, and delivered, His strength and peace.

Judges 6:22 And when Gideon perceived that he [was] an angel of the LORD, Gideon said, Alas, O Lord GOD! for because I have seen an angel of the LORD face to face.

Gideon" feared immediate death for having "seen an angel of the Lord face to face" (compare Exodus 20:19; 33:20; Judges 13:22 with Gen. 32:30; Exodus 24:10-11; Isa. 6:1-5; 1 Tim. 6:16; 1 John 4:12; Rev. 22:4). Although mortal man has not looked on the essential being of God, God has often appeared to men, especially in Jesus Christ, His Son (John 1:8; 14:8-9).

In the last lesson, Gideon asked for a sign from God that the message was from Him. God miraculously burned the offering on the rock. Now Gideon no longer is in doubt. He knows this message is from God. It was indeed, a message from God sent to Gideon by the angel of the LORD. Alas, here is a statement of fear and disbelief that he, a common man, had seen the angel of the LORD face to face. He is afraid that the LORD will kill him for this.

Judges 6:23 "And the LORD said unto him, Peace [be] unto thee; fear not: thou shalt not die."

Either by a secret impulse upon his spirit, or by a voice from heaven. And even, as Kimchi observes, the angel, after he ascended, might cause this voice to be heard. Seeing him in great fear, because he knew he was an angel. And which is another proof of this angel being Jehovah himself, the eternal Word.

"Peace be unto thee, fear not, thou shall not die": Let not thy mind be ruffled and disturbed, but serene and calm. Fear not that any evil shall befall thee, and particularly death. Thou shall be safe from any danger whatever. And especially from death, which he expected in his flight would immediately follow.

It is a natural thing to fear the LORD. The LORD tells Gideon not to fear, but be at peace. He will not die for seeing the angel of the LORD.

Judges 6:24 Then Gideon built an altar there unto the LORD, and called it Jehovah-shalom: unto this day it [is] yet in Ophrah of the Abiezrites.

On the top of the rock where he had laid his provisions. And which had been consumed by fire issuing out of it, as a token of divine acceptance. And as an assurance of his destroying the Midianites as easily and quickly as the fire had consumed them. And therefore, had great encouragement to erect an altar here for God.

"And called it Jehovah-shalom": The Lord is peace, the author and giver of peace, temporal, spiritual, and eternal. So Jarchi, "the Lord is our peace". A fit name for the angel that appeared to him, who was no other than the man of peace. Who is our peace, the author of peace between God and man. This name he gave the altar, with respect to the words of comfort said to him in his fright.

"Peace be to thee": And by way of prophecy, that peace would be wrought for Israel by the Lord, and prosperity given them. Or by way of prayer, the Lord grant or send peace.

"Unto this day it is yet in Ophrah of the Abiezrites": That is, the altar Gideon built remained to the times of Samuel, the writer of this book. And was then to be seen in the city of Ophrah, which belonged to the family of the Abiezrites, who were of the tribe of Manasseh.

"Jehovah-shalom" means Jehovah sends peace, or the LORD of peace. Most true followers of God make some sort of altar to commemorate their encounter with the LORD. This is no exception.

Verses 25-27: Before striking down the Midianites, Gideon had to strike down the cause of the Midianite oppression: Israel's idol worship. Gideon's own father had an "altar of Baal" with a fertility pole (the grove), next to it, indications of the degraded spiritual condition of Israel. Since the village worshiped at this pagan shrine, it was a political and social center as well as a religious one. Gideon was to use materials from the instruments of idolatry, his "father's young bullock" and the wood from the Asherah pole, to make a sacrifice to God.

Judges 6:25 "And it came to pass the same night, that the LORD said unto him, Take thy father's young bullock, even the second bullock of seven years old, and throw down the altar of Baal that thy father hath, and cut down the grove that [is] by it:"

The Midianites had probably reduced the family herd. Or, as Gideon's father was addicted to idolatry, the best may have been fattened for the service of Baal. So that the second was the only remaining one fit for sacrifice to God.

"Throw down the altar of Baal that thy father hath": Standing upon his ground, though kept for the common use of the townsmen.

"Cut down the grove that is by it": Dedicated to Ashtaroth. With the aid of ten confidential servants he demolished the one altar and raised on the appointed spot the altar of the Lord. But, for fear of opposition, the work had to be done under cover of night. A violent commotion took place the next day, and vengeance vowed against Gideon as the perpetrator. "Joash, his father, quieted the mob in a manner similar to that of the town clerk of Ephesus. It was not for them to take the matter into their own hands. The one, however, made an appeal to the magistrate; the other to the idolatrous god himself".

For "grove" (see the note on 3:6-7).

It is not clear whether there are two bullocks here or one. That really does not matter. The important thing is that Gideon's father worshipped Baal. For a son to destroy a father's altar, would be a serious offence. Grove worship was associated with the worship of Baal and Ashtoreth. God wants this altar destroyed, and asks Gideon to do this the very night they are talking. It is interesting also, that it is the father's bullock to be thrown down the altar of Baal.

Judges 6:26 "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."

Of which see (Judges 6:20-21). Hebrews: of this strong hold. For in that calamitous time the Israelites retreated to such rocks, and hid and fortified themselves in them.

"In the ordered place": I.e. in a plain and smooth part of the rock, where an altar may be conveniently built. Or, "In order, i.e. in such manner as I have appointed. For God had given rules about the building of altars.

"Offer a burnt-sacrifice": Gideon was no priest, nor was this the appointed place of sacrifice. But God can dispense with his own institutions, though we may not. And his call gave Gideon sufficient authority.

This is perhaps the second bullock mentioned before. At least, a bullock is to be sacrificed on the rock altar where God had given a sign to Gideon. The wood for the altar on the rock was to come from the grove that Gideon tore down near the altar of Baal.

Judges 6:27 "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."

"Was ... he feared": Very real human fear and wise precaution interplays with trust in an all-sufficient God.

The Scripture above said do it that very night, and we would assume that is just what he did. The other reason he did it by night was because the LORD told him to. It would be safer to do at night.

Verses 28-32: "Gideon" means "Hacker". After hacking down the altar to Baal, Gideon was given the name "Jerubbaal", which means "Let Baal Conquer". This name would be a reminder of Gideon's victory over Baal because Baal could not conquer Gideon!

Judges 6:28 "And when the men of the city arose early in the morning, behold, the altar of Baal was cast down, and the grove was cut down that [was] by it, and the second bullock was offered upon the altar [that was] built."

And came to the place where the altar of Baal, his grove and image were, to pay their morning devotions to him: And behold;

"The altar of Baal was cast down, and the grove was cut down that was by it. And the second bullock was offered upon the altar that was built. Upon the new altar that Gideon built, and which very probably was burning when they came. And it is very likely that the place where the altar of Baal had stood, was not far from the rock where this new altar was erected.

Since they were Baal worshippers, it would have been natural that this would have been found quickly.

Judges 6:29 "And they said one to another, Who hath done this thing? And when they inquired and asked, they said, Gideon the son of Joash hath done this thing."

They were struck with amazement, and could not devise who could be as daring and wicked as to do such an action.

"And when they inquired and asked": Of one or another and to everyone that was present. Or everyone they could think of as proper to inquire of; they were very diligent and industrious to find it out. And perhaps they inquired of the family and servants of Joash and Gideon, in whose ground the altar stood.

"They said, Gideon the son of Joash hath done this thing": When they had inquired of everybody they could, there was none appeared to them more likely to have done it, than Gideon. Partly because they knew he was no friend of Baal, and partly because he was a man of spirit and courage. And they concluded none but such a one would have ventured to have done it. And besides, they considered he was the son of Joash, who perhaps was their chief magistrate. And that he might presume on his father's protection, as they might surmise. And being near the premises, he was the most likely person they could think of. And it is not improbable, that upon inquiry they got it out of the servants concerned, or that had knowledge of it from them. Or from some that saw him that morning at the sacrifice or returning from it, and therefore peremptorily assert he was the man that did it.

Someone probably was afraid they would be accused of doing this, and told on Gideon. It had to be one of his ten servants since Gideon had done this secretly, and they had gone with him.

Judges 6:30 "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."

The principal inhabitants of the place met together, and in a body went to Joash their chief magistrate, to have justice done in this case.

"Bring out thy son, that he may die": They do not ask to have the cause tried by him, to hear what proof they had of the fact. Or what Gideon had to say in his own defense. Nor do they wait for the sentence of Joash, but determine it themselves, and require the delinquent to be given up to them, that they might put him to death. A strange request of Israelites, whose law judged no man before it heard him. And besides, according to that, the worshippers of Baal, and not the destroyers of him, and his altars, were to be put to death. Which shows how strangely mad and infatuated these people were.

"Because he hath cut down the altar of Baal, and because he hath cut down the grove that was by it": They take no notice of the bullock which he had taken and offered, it being his father's property. And which seems to confirm the sense of our version, that there was but one (Judges 6:25). For had the second been a different one, and the people's property, they would have accused him of theft as well as sacrilege respecting that.

Gideon had not only declared Baal a false god by throwing the bullock in the altar, but had actually proclaimed the LORD as God with the offering on the altar of rock. The men of the city wanted to kill Gideon for the defamation of Baal.

Judges 6:31 "And Joash said unto all that stood against him, Will ye plead for Baal? will ye save him? he that will plead for him, let him be put to death whilst [it is yet] morning: if he [be] a god, let him plead for himself, because [one] hath cast down his altar."

Against his son. That were his accusers and adversaries, and required him to be given up to them, that they might put him to death.

"Will ye plead for Baal?" What, Israelites, and plead for Baal! Or what need is there for this, cannot he plead for himself? Will ye save him? What, take upon you to save your god! Cannot he save himself? He ought to save both himself and you, if he is a god, and not you save him.

"He that will plead for him, let him be put to death, while it is yet morning": Immediately, before noon, for it was now morning when they came to him. This he said to terrify them, and to express the hatred he now had of idolatry. And the just sense of its being punishable with death by the law of God. This he may be supposed to say, to save his son from their present wrath and fury. Hoping by that time to find out some ways and means for his safety.

"If he be a god, let him plead for himself, because one hath cast down his altar": If he is a god, he knows who has done it, and is able to avenge himself on him. And put him to death himself that has done it. And therefore leave it with him to plead his own cause, and avenge his own injuries. This he said, deriding the deity. For though Joash had been a worshipper of Baal, yet he might be now convinced by his son of the sinfulness of it. And of the necessity of a reformation, in order to a deliverance from the Midianites. For which he had a commission, and had perhaps informed his father of it. Or however he was not so attached to Baal, but that he preferred the life of his son to the worship of him.

It appears that Gideon's father had decided that Baal was not God at all. If Baal was the true God, he would be able to kill Gideon himself. He would not need Joash or these men to do it for him. God does not need anyone to save Him. God saves people, not the other way around. Joash goes so far as to say, that those who plead for this false god should be put to death. Gideon's bold act has caused his father to find the true God.

Judges 6:32 "Therefore on that day he called him Jerubbaal, saying, Let Baal plead against him, because he hath thrown down his altar."

Jerubbaal (literally "let Baal contend") became a fitting and honorable second name for Gideon (7:1; 8:29; 9:1-2). This was a bold rebuke to the non-existent deity, who was utterly unable to respond.

Gideon's name was changed to "Jerubbaal". The name means with whom Baal contends.

Judges 6:33 "Then all the Midianites and the Amalekites and the children of the east were gathered together, and went over, and pitched in the valley of Jezreel."

The Arabians (Judges 6:3), were gathered together. Not as being alarmed with this fact of Gideon in destroying the altar of Baal, and so came to avenge it. But it was their usual time of gathering together to come into Canaan. Being harvest time, as appears by Gideon being employed in threshing. To fetch away the increase of the earth, as they had done for some years past.

"And went over": The River Jordan, which lay between the Midianites and the Israelites.

"And pitched in the valley of Jezreel": A very large, delightful, and fruitful plain of which (see notes on Hosea 1:5). A very proper place for such a large number to pitch on, and from whence they might receive much. And a suitable place to bring the increase of the land to, from the several parts of it, which was the business they came for. And as this lay on the borders of Issachar and Manasseh, it was not far from Gideon. And this gave him an opportunity of exerting himself, and executing his commission.

The valley of Jezreel is the valley where the battle of Armageddon will someday be fought. There have already been 20 major battles fought in that area. These oppressors of Israel have gathered their armies there.

Judges 6:34 "But the spirit of the LORD came upon Gideon, and he blew a trumpet; and Abi-ezer was gathered after him."

Not the spirit of prophecy, as Maimonides, who calls this spirit the first degree of prophecy. But a spirit of fortitude and courage. As the Targum; the Spirit of God filled him, or, as in the Hebrew text, "clothed" him with zeal, strength, and might. Moved and animated him to engage with this great body of people come into the land. To ravage and waste it, and to attempt the deliverance of Israel from their bondage.

"And he blew a trumpet": As an alarm of war, and as a token to as many as heard to resort to him, and join with him in the common cause against the enemy.

"And Abi-ezer was gathered after him": The Abiezrites, one of the families of the tribe of Manasseh, of which Gideon and his father's house were. And even it is probable the inhabitants of Ophrah, who were Abiezrites, being now convinced of their idolatry. And having entertained a good opinion of Gideon as a man of valor. And who, in the present emergence, they looked upon as a hopeful instrument of their deliverance, and therefore joined him (see the note on 3:10).

The spirit of the LORD came upon Gideon is just saying that he was empowered with the Spirit of the LORD. The whole family of Abi-ezer, which numbered into the thousands, immediately answered the blowing of the trumpet and came to Gideon.

Judges 6:35 "And he sent messengers throughout all Manasseh; who also was gathered after him: and he sent messengers unto Asher, and unto Zebulun, and unto Naphtali; and they came up to meet them."

Of which tribe he was. Not only had he called by the trumpet that part of the tribe, the Abiezrites who were within the sound of it. But the rest of the tribe at a greater distance from him he sent messengers to. Acquainting them with his design, and inviting them to his assistance. Some think this refers both to the half tribe of Manasseh within Jordan, and the other half tribe on the other side Jordan. But that is not very probable, only the half tribe within it is meant.

"Who also was gathered after him": Obeying the summons and invitation he gave them by the messengers.

"And he sent messengers unto Asher, and unto Zebulun, and unto Naphtali": Which three tribes lay nearest to him on the north. But he sent not to the inhabitants of the tribe of Ephraim, which lay to the south, and which afterwards occasioned a quarrel (Judges 8:1).

"And they came up to meet them": That is, the inhabitants of the above three tribes, at least many of them. Came up from the places of their habitations to meet Gideon, and those that were associated with him, at their place of rendezvous.

These were the adjacent tribes. Gideon sent them word, and they came too. They wanted to come against their enemies, but they needed a leader. Now they have the leader in Gideon.

Verses 36-40: Gideon knew what God had said, he quoted God twice "save Israel by" Gideon's "hand". Still, he asked for proof. If the Word of God has spoken clearly, you need no further word. There is no higher appeal!

Gideon's two requests for signs in the fleece should be viewed as weak faith; even Gideon recognized this when he said, "Let not thine anger be hot against me" (verse 39), since God had already specially promised His presence and victory (verses 12, 14, 16). But they were also legitimate requests for confirmation of victory against seemingly impossible odds (6:5; 7:2, 12). God nowhere reprimanded Gideon, but was very compassionate in giving what his inadequacy requested. God volunteered a sign to boost Gideon's faith (in 7:10-15). He should have believed God's promise (in 7:9), but needed bolstering, so God graciously gave it without chastisement.

Judges 6:36 "And Gideon said unto God, If thou wilt save Israel by mine hand, as thou hast said,"

Not to a prophet of God who was there, of whom he asked the following signs to be done, as Ben Gersom, but to God in prayer, as Abarbinel.

"If thou wilt save Israel by mine hand, as thou hast said": Not that he doubted of it, but was willing to have a confirmation of his faith. And perhaps his view was more for the encouragement of those that were with him than himself, that he desired the following signs. And though he had had one before that was to show that he was truly an angel that spoke to him, and not to ascertain the salvation that should be wrought by him. Though that might be concluded from his being an angel that spoke to him, and assured him of it.

Gideon has now a large force to go against the Midianites. He wants to be absolutely sure this is what God wants him to do, before he leads them into battle. Gideon wants to do the will of God, but just wants to be sure what he is about to do, is God's will.

Judges 6:37 "Behold, I will put a fleece of wool in the floor; [and] if the dew be on the fleece only, and [it be] dry upon all the earth [beside], then shall I know that thou wilt save Israel by mine hand, as thou hast said."

On the floor where he was threshing, where the angel first appeared to him, and which lay exposed to the open air, so that the dew might easily fall upon it.

"And if the dew be on the fleece only": The dew that falls from heaven in the night, when he proposed it should lie on the floor till morning.

"And it be dry upon all the earth beside": Meaning not upon all the world, nor even upon all the land of Israel, but upon all the floor about the fleece.

"Then shall I know that thou wilt save Israel by my hand, as thou hast said": For the dew being a token of divine favor (see Hosea 14:5). It would show that Gideon would partake of it, while his enemies would be dry and desolate. And ruin and destruction would be their portion.

This is the famous fleece that Gideon lay before the LORD. This is a way of proving to himself, he is in the will of God.

Judges 6:38 "And it was so: for he rose up early on the morrow, and thrust the fleece together, and wringed the dew out of the fleece, a bowl full of water."

The Lord condescended to work this miracle for the confirmation of his faith, and for the encouragement of those that were with him. The fleece was wet with the dew of heaven, and all the ground about it dry.

"For he rose up early in the morning": Being eagerly desirous of knowing whether his request would be granted, and how it would be with the fleece.

"And thrust the fleece together": To satisfy himself whether the dew had fallen on it, and there was any moisture in it, which by being squeezed together he would more easily perceive.

"And wringed the dew out of the fleece, a bowl full of water": So that it appeared it had not only fallen on it, but it had taken in a large quantity of it. The word here used is the same as in (Judges 5:25). The Targum calls it a flagon.

God did exactly as he had asked.

Judges 6:39 "And Gideon said unto God, Let not thine anger be hot against me, and I will speak but this once: let me prove, I pray thee, but this once with the fleece; let it now be dry only upon the fleece, and upon all the ground let there be dew."

"Gideon" asks for a still greater miracle, for the "fleece" would more naturally retain a heavy dew. However one views Gideon's fleece, the tender and patient dealings of a gracious "God" are surely to be noted.

Judges 6:40 "And God did so that night: for it was dry upon the fleece only, and there was dew on all the ground."

The night following, the night being the season in which the dew falls.

"For it was dry upon the fleece only, and there was dew on all the ground": And this might signify, that not Gideon only, as before, should partake of the divine favor. But all the Israelites, who would share in the salvation wrought by him. Many interpreters observe, that all this is an emblem of the different case and state of the Jews and Gentiles under the different dispensations. That whereas under the former dispensation the Jews partook of the divine favor only, and of the blessings of grace, and enjoyed the words and ordinances with which they were watered. When the Gentiles all around them were like a barren wilderness. So, under the Gospel dispensation, the Gentiles share the above benefits to a greater degree, while the Jews are entirely destitute of them.

Just in case that was an accident, Gideon asks him for the reverse to happen. God does just as he asks.

Judges Chapter 6 Continued Questions

1. When did Gideon perceive that he was the angel of the LORD?

2. Why was Gideon fearful?

3. What did the LORD say to him?

4. What did Gideon do, to show his recognition of the LORD?

5. What did he name the altar?

6. What does the name mean?

7. What unusual thing did God tell Gideon to do to his father's altar to Baal?

8. What was he to do to the grove by the altar?

9. What was grove worship associated with?

10. Whose bullock was thrown down the altar?

11. Where was he to build an altar to the true God?

12. What was the burnt sacrifice for this altar?

13. What would the sacrifice be burned with?

14. Who did Gideon take with him?

15. Why did he do this by night?

16. What did the men of the city find, when they woke up the next morning?

17. How did they find out that Gideon did this?

18. Who was Gideon's father?

19. What was his answer to the men, who wanted to kill Gideon?

20. What good thing came of this?

21. What did he name Gideon on that day?

22. What does the new name mean?

23. Where did the Midianites, Amalekites, and the children of the east gather?

24. The _________ of the LORD came on Gideon, and he blew the trumpet.

25. Who immediately came to Gideon, when he blew the trumpet?

26. Who were the adjacent tribes Gideon sent for?

27. Did they come?

28. What did Gideon ask God to do, to prove he had been called to lead the Israelites in battle?

29. What was the second thing he asked Him to do?

30. Did God do these things?

Judges Chapter 7

Verses 1-3: Gideon's forces were assembled at the foot of Mount Gilboa; the "Midianites" were encamped about five miles northwest across the valley of Jezreel by the "hill of Moreh". Accordingly, "mount Gilead" cannot be the well-known Mount Gilead, which was located east of the Jordan River.

Judges 7:1 "Then Jerubbaal, who [is] Gideon, and all the people that [were] with him, rose up early, and pitched beside the well of Harod: so that the host of the Midianites were on the north side of them, by the hill of Moreh, in the valley."

That being the name his father had lately given him (Judges 6:32).

"And all the people that were with him, rose up early": Encouraged by the signs and miracles wrought, by which he was assured of success. He was eager to be about his work, and therefore rose early in the morning, and got his army together, and marched to engage the enemy.

"And pitched beside the well of Harod": Which he might choose for the refreshment of his army on occasion. Or, however, so he was directed in Providence here, where a trial was to be made of them by water. This well, or fountain, seems to be the same with that in (1 Sam. 29:1). It signifies fear and trembling, and might have its name either from the fear and trembling of the 22,000 Israelites, whose hearts were dismayed at the Midianites, and they were ordered to return home. Or from the fear and trembling of the Midianites, who were discomfited here. The former seems to be the true reason (see Judges 7:3). So that the Midianites were on the north side of them; which Gideon, no doubt, judged to be an advantageous position to him.

"By the hill of Moreh, in the valley": The valley of Jezreel, one of the mountains of Gilboa, as is supposed. The Targum is, "by the hill which looks to the plain;" from whence he could have a view of the Midianites army, and the disposition of it. Some think this hill had its name from the Midianites archers. But, according to Kimchi and Ben Melech, from there being a watch here to direct the ways, or to give notice to the inhabitants of the valley when an army came against them.

God sees Gideon as a mighty warrior against evil. That is why he is spoken of as Jerubbaal here. We remember, there are thousands of Israelites with Gideon at this point. We remember from the last lesson that the Midianites had gathered in the valley of Jezreel.

Verses 2-8: God seldom undertakes a battle with excess human strength. Thus, God reduced Israel's army to a point where defeating the Midianites on their own would be impossible. Gideon was about to discover that 300 with God is far more than 32,000 without Him. Human limitations always point to His unlimited power (1 Sam. 14:6).

Judges 7:2 "And the LORD said unto Gideon, The people that [are] with thee [are] too many for me to give the Midianites into their hands, lest Israel vaunt themselves against me, saying, Mine own hand hath saved me."

God would not use Gideon as a leader until Gideon recognized that he was insufficient for the task. God wants His leaders to depend completely on Him. And He wants the glory. If victories make God's people self-reliant, those victories are more disastrous than defeat would be. People can never be too small for God to use, but they can be too big in their own minds (John 3:30).

God did not want the Israelites to think they could win the war with their own strength. He wanted them to know that it was by His power the Midianites would be destroyed. He was trying to teach them to trust Him. This whole activity is to turn their hearts back to God and away from the false gods.

Verses 3-8: Gideon's strange mobilization strategy had both scriptural precedent and a practical principle:

(1) The fears of some can infect the rest (compare Deut. 20:8;

(2) The practical wisdom to be alert to battle conditions must take precedence over the gratification of personal needs.

The selection of the "three hundred men" who lapped the "water" may also have eliminated those who were still "fearful".

Judges 7:3 "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."

Such a proclamation as follows, was, according to the law of God, to be made when Israel went out to battle against their enemies (Deut. 20:8). Though it looks as if Gideon would not have made such proclamation, had he not been directed to it by the Lord. His army being so small in comparison of the enemy. And perhaps Gideon might understand that law to have respect only to war made for the enlargement of their country, and not for defense against invaders.

"Saying, whosoever is fearful and afraid": To, engage in battle, because of the number of the enemy.

"Let him return, and depart early from Mount Gilead": Now the fearful and faint hearted had leave given them by this proclamation to return home directly; and as both armies lay so near, and it might reasonably be expected the battle would be the next day.

"And there returned of the people twenty and two thousand; and there remained ten thousand": So that they were in all 32,000. Now though these of their own accord came and joined Gideon with an intention and resolution to stand by him, and fight the enemy. Yet when they came and saw what a large host they had to engage with, and how small the army was with Gideon, their hearts failed them. And they were glad to take the advantage of the proclamation.

Those who follow God must have faith. The opposite of fear is faith. There were 32,000 Israelites who had followed Gideon to this place. These Israelites are like people who proclaim Christianity. There are a multitude who profess Christianity (spiritual Israelites), but many of them would turn and leave at the first problem that comes along. There were only 10,000 left who were not afraid. Without faith, it is impossible to please God.

Verses 4-7: It could be said that the men who "lappeth" water from their hands were more vigilant, while the men who bowed to drink made refreshment their object and placed themselves in a vulnerable position. Those who go down on their knees would have been unaware of enemy movement while they drank and would have been more susceptible to leeches. Once the kneelers were dismissed, Gideon had a group of men who were different in their discipline: They were devoted to God and to him, and diligent to keep their eyes on the ultimate goal (Heb. 12:2).

Judges 7:4 "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 whom I say unto thee, This shall go with thee, the same shall go with thee; and of whomsoever I say unto thee, This shall not go with thee, the same shall not go."

Though they were but just the number that Barak had with him, when he attacked Sisera's army and got the victory. Which yet was ascribed to God, whose hand was manifestly seen in it. But as these might be supposed to be able men of valor that remained, they were too many for God to have that glory he intended to display in this victory.

"Bring them down unto the water": From the hill on which they were, to a brook that ran at the bottom of it. Perhaps a stream from the fountain or well of Harod (Judges 7:1).

"And I will try them for thee there": Or "purge them", as silver is purged from dross, so the word signifies. But this trial was only for the sake of Gideon.

"And it shall be, that of whom I say unto thee, this shall go with thee, the same shall go with thee; and of whomsoever I say unto thee, this shall not go with thee, the same shall not go": By the different manner of his men drinking at the water, later related, Gideon knew who to take with him, and who not. Whether they that bowed down to drink, or only lapped the water. This was determined by the mouth of the Lord, as follows but this trial was only for the sake of Gideon, to direct him whom he should take with him, and who not.

It is not Gideon who is separating them out, it is the LORD. The Lord will choose His army. God chooses from the multitude of those proclaiming belief as well. The next test is to see if they will lay their weapons (Bibles), down.

Judges 7:5 "So he brought down the people unto the water: and the LORD said unto Gideon, Every one that lappeth of the water with his tongue, as a dog lappeth, him shalt thou set by himself; likewise every one that boweth down upon his knees to drink."

His whole army of 10,000 men.

"And the Lord said unto Gideon, everyone that lappeth of the water with his tongue, as a dog lappeth, him shall thou set by himself": For they first took the water in the hollow of their hands out of the stream, and then lapped it (as in Judges 7:6). Whereas a dog does not and cannot take water that way. And this lapping was standing upright. And by this these men were distinguished from those that bowed on their knees to drink. For had they not taken up water in their hands, they must have bowed down on their knees to have lapped, as well as those did. Now all those that thus lapped were to be set apart by themselves; but whether they were to go with Gideon or not, as yet he knew not.

"Likewise everyone that boweth down on his knee to drink": Were to be set by themselves also, but which of those were to go with him is after related.

We see that those who lapped like a dog, did not lay their weapons down to drink. Their first thought was being ready to fight the good fight. Their own personal needs were not that important to them. A good soldier of the cross never lays his weapon (Bible), down.

Judges 7:6 "And the number of them that lapped, [putting] their hand to their mouth, were three hundred men: but all the rest of the people bowed down upon their knees to drink water."

That is, that took up water in the hollow of their hands, which they lifted up to their mouths, and so lapped it. As the Egyptians about the Nile are said to do, who drank not out of pots and cups, but used their hands to drink with.

"Were three hundred men": Only such a number out of 10,000: but all the rest of the people bowed down upon their knees to drink water (even 9,700).

This is saying, that only 300 of the original 32,000 were ready to go to war. Those who bowed down on their knees to drink, used both hands to drink. They were also not ready to instantly take up the fight.

Judges 7:7 "And the LORD said unto Gideon, By the three hundred men that lapped will I save you, and deliver the Midianites into thine hand: and let all the [other] people go every man unto his place."

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

We know that the LORD told Gideon earlier that the enemy would be like one man to fight, it would be so easy to defeat them. Everyone was sent home except these 300 chosen men of the LORD. They were not chosen because of their great physical strength. They were chosen because of their readiness to do what had to be done.

Judges 7:8 "So the people took victuals in their hand, and their trumpets: and he sent all [the rest of] Israel every man unto his tent, and retained those three hundred men: and the host of Midian was beneath him in the valley."

Those who do only what they can to do in their strength get human-sized results. God wants men and women who, like Gideon, are willing to be used to subdue kingdoms through faith (Heb. 11:33). Every Christian should be working toward some godly goal that is so outrageous, it can only be accomplished through God's strength.

It appears these 300 each had his provisions to take with him to battle. They might have received much of it from those who were sent home. It seems each man had a trumpet.

Judges 7:9 "And it came to pass the same night, that the LORD said unto him, Arise, get thee down unto the host; for I have delivered it into thine hand ."

The night after there had been so great a reduction of his army, from 32,000 to three hundred.

"Arise, get thee down unto the host, for I have delivered it into thine hands": That is, go down from the hill where he and his little army were, to the valley of Jezreel, where lay the numerous host of Midian. Assuring him, that though the disproportion was so very great, the army of Midian should be delivered into his hands. And it was enough that the Lord had said it, for him to believe it. But in such circumstances that he was, it is no wonder that he had his fears and misgivings of heart, wherefore it follows.

They are to descend to very near the camp and be ready to attack. This would be better to do at night so they would not be seen.

Verses 10-11: God understood Gideon's fear ("But if thou fear") and compassionately offered an opportunity to build up his courage. He did not, however, dismiss Gideon from his task.

Judges 7:10 "But if thou fear to go down, go thou with Phurah thy servant down to the host:"

With his little army, to attack a numerous host in the night, then he is directed to take this step first.

"Go thou with Phurah thy servant down to the host": In a private manner. Perhaps this man was his confidential assistant, or however a trusty servant in whom he could confide, as well as valiant. More it was not proper to take in such a secret expedition, and the fewer the better to trust, and less liable to the observation of the enemy. And yet it was proper to have one with him, being company and animating, and who would be a witness with him of what should be heard. In like manner, and for like reasons, as Diomedes and Ulysses went into the Trojan army.

Judges 7:11 "And thou shalt hear what they say; and afterward shall thine hands be strengthened to go down unto the host. Then went he down with Phurah his servant unto the outside of the armed men that [were] in the host."

The Midianites, or what shall be said by any of them. For though it was the night, and so not a time for much conversation, as it may be supposed to be the dead of the night. Yet something would be said and heard, which is a clear proof of the prescience of God respecting future contingent events.

"And afterwards shall thine hands be strengthened": And his heart encouraged by what he should hear.

"To go down into the camp": In a hostile manner, with his three hundred men, after his return to them.

"Then went he down with Phurah his servant": First privately, only the two, leaving his little army on the hill. And came unto the outside of the armed men that were in the host. The sentinels, who were outside the camp, and stood complete in armor to guard it. And they came as near to them, in as still and private manner as they could, without being discovered. The Septuagint version is, "to the beginning of the fifty that were in the host;". And the Syriac and Arabic versions, "to the captain of the fifty". These might be a party of the outer guards, consisting of fifty men, with one at the head of them. Placed for the safety of the army in the night watch, and to give notice of any approach to them, or attempt on them.

God will allow them to go down quietly, and see and hear what is going on in the enemy camp. God is doing this to encourage Gideon to go on.

Verses 12-15: In Gideon's day, barley was animal fodder, and "barley bread" was a staple of the poor. Gideon, like the bread, was rather unimpressive; nevertheless, he would win an impressive victory against the Midianites. By instilling a fear of Gideon and his "God", Yahweh laid the foundation for Israel's triumph and Gideons' confidence.

Judges 7:12 "And the Midianites and the Amalekites and all the children of the east lay along in the valley like grasshoppers for multitude; and their camels [were] without number, as the sand by the sea side for multitude."

"Grasshoppers" (or locusts), and armies are often compared in the literature of the ancient Near East (see the note on 1 Kings 8:22-53).

This is speaking of an extremely large army of the Amalekites, Midianites, and the Children of the east. This is speaking of tens of thousands of soldiers. This will be one of the great battles in this valley.

Judges 7:13 "And when Gideon was come, behold, [there was] a man that told a dream unto his fellow, and said, Behold, I dreamed a dream, and, lo, a cake of barley bread tumbled into the host of Midian, and came unto a tent, and smote it that it fell, and overturned it, that the tent lay along."

The dream seemed to have little meaning in it. But the interpretation evidently proved the whole to be from the Lord, and discovered that the name of Gideon had filled the Midianites with terror. Gideon took this as a sure pledge of success. Without delay he worshipped and praised God, and returned with confidence to his three hundred men. Wherever we are, we may speak to God, and worship him. God must have the praise of that which encourages our faith. And his providence must be acknowledged in events, though small and seemingly accidental.

A single man coming into camp would not have been noticed. He stops, and overhears a dream one man is telling. Barley bread was eaten by the very poorest of people. The people eating the barley bread, obviously, are speaking of Gideon's army. It is obvious from this dream, that Gideon's army will destroy the army of the Midianites.

Judges 7:14 "And his fellow answered and said, This [is] nothing else save the sword of Gideon the son of Joash, a man of Israel: [for] into his hand hath God delivered Midian, and all the host."

As the dream was no doubt from God, so the interpretation of it was; it was he that put into the mind of the soldier's comrade to whom he told it to interpret it as follows; or otherwise in all likelihood he would never have thought of it:

"This is nothing else save the sword of Gideon, the son of Joash, a man of Israel. That is, this signifies nothing else, and is a fit sign it was of him and his little army. A cake is but a small thing, and let it come tumbling as it will, can have no force or strength in it equal to overturn a tent. And a cake of barley is mean and contemptible. And a cake baked under ashes, or on coals, is what is soon and hastily done. And fitly represented the smallness and weakness of Gideon's army, their meanness and contemptibleness. The Israelites being, as Josephus represents the soldier saying, the vilest of all the people of Asia. And those that were with Gideon were suddenly and hastily got together. Raw and undisciplined, and very unfit to engage the veteran troops of the united forces of Midian, Amalek, and Arabia. It appears from hence that Gideon's name was well known in the camp of Midian. What was his descent, and his character as a valiant man, which is meant by a man of Israel. Namely, a courageous mighty man, and the very name of him might strike with terror.

"For into his hands hath God delivered Midian and all his host": Which the man concluded from this dream, and the interpretation of it suggested to him from God, and impressed upon his mind. Which he speaks of with the greatest assurance and confidence, which he was inspired to do. For the strengthening of Gideon, and the encouragement of him to come down with his army, and fall on the host of Midian.

This dream was so obvious, that even the Midianite soldier knew exactly what it meant. I am sure that fear gripped these Midianites on hearing this dream. They are afraid of the God of Gideon. They know from past experience that they are already defeated, if God has given Midian into the hands of Gideon.

Judges 7:15 "And it was [so], when Gideon heard the telling of the dream, and the interpretation thereof, that he worshipped, and returned into the host of Israel, and said, Arise; for the LORD hath delivered into your hand the host of Midian."

Or, "the breaking of it"; the dream itself being like something closed up and sealed. And the interpretation of it was like the breaking of a seal, and discovering what is hid under it. Or like a nut, the kernel of which cannot gotten to until the shell is broken.

"That he worshipped": Bowed his head with an awesome reverence of God and a sense of his divine Majesty. And worshipped him by sending an ejaculatory prayer and praise to him. And so the Targum, "and he praised". Praised God for this gracious encouragement he had given. The assurance of victory he now had; for he saw clearly the hand of God in all this. Both in causing one of the soldiers to dream as he did, and giving the other the interpretation of it. And himself the hearing of both.

"And returned into the host of Israel": Such a one as it was, consisting only of three hundred unarmed men. And said, arise from their sleep and beds, it being the night season; and from their tents, and descend the hill with him.

"For the Lord hath delivered into your hand the host of Midian": He now has no doubt of it, it was as sure to him as if it had been actually done. Hence Gideon is renowned for his faith, though he sometimes was not without his fits of lack of self-confidence (see Heb. 11:32).

This dream and interpretation is a further encouragement from God that this is the will of God. God will be with Gideon and his 300 soldiers. He stops and thanks God before going back to his own camp. Now with his assurance even stronger, Gideon calls his men to alert.

Verses 16-22: Gideon's strange battle strategy counted on the elements of surprise, confusion, and the enemy's mistaken assumption that they had fallen prey to an innumerable attacking force. The divinely conceived plan worked better than any man could have dared to hope (compare 2 Chron. 20:22-23).

Judges 7:16 "And he divided the three hundred men [into] three companies, and he put a trumpet in every man's hand, with empty pitchers, and lamps within the pitchers."

One hundred in a company, partly to make the better figure, a show of an army, with a right and left wing. And partly that they might fall upon the camp of Midian in different parts.

"And he put a trumpet in every man's hand": They that returned of the trumpeters having left their trumpets behind them. Whereby there was a sufficient number for three hundred men. And these were put into their hands, that when they blew them together, the, noise would be very great. And it would seem as if they were an exceeding great army, and so very much terrify their enemies.

"With empty pitchers, and lamps with the pitchers": The pitchers were of earth, and so easily broken, and would make a great noise when clashed against each other. And these were empty of water, or otherwise would not have been fit to put lamps into. And the lamps put in them were not of oil; for then, when the pitchers were broken, the oil would have run out. But were a kind of torches, made of rosin, wax, pitch, and such like things. And these were put into the pitcher, partly to preserve them from the wind, and chiefly to conceal them from the enemy, till just they came upon them, and then held them out. Which in a dark night would make a terrible blaze, as before they served to give them light down the hill into the camp.

The pitchers were earthen-ware, so the heat of the torches would not destroy them. They could easily be broken at the right moment. This army is marching with very strange weapons. In one hand, they have a trumpet, and in the other, a pitcher with a lit torch. The torch is in the pitcher, so it cannot be seen, until the moment of the signal to break the pitchers. These 100's separated out was, so it would appear they were large companies of men.

Judges 7:17 "And he said unto them, Look on me, and do likewise: and, behold, when I come to the outside of the camp, it shall be [that], as I do, so shall ye do."

Observe what I do, and do the same, in blowing a trumpet, breaking a pitcher, and shouting with the words expressed by him.

"And, behold, when I come to the outside of the camp": Where the sentinels stood, and the watch was set.

"It shall be, that as I do, so shall ye do": And not before. A trumpet was not to be blown, nor a pitcher broken, nor a torch held out, nor a word spoken, till just they came to the outside of the camp. And then they were to observe the motions of Gideon, and do as he did.

Gideon will give the signal. What the men see him doing is what they are to do. They are first going to ease up on the camp undetected.

Judges 7:18 "When I blow with a trumpet, I and all that [are] 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."

He being at the head of one of the three companies (Judges 7:19). Perhaps the middlemost, which might stand for the body of the army. And the other two be one to the right and the other to the left of him, and so could more easily discover his motions.

"Then blow ye the trumpets also on every side of all the camp": For it seems they were so disposed as to be around the camp, which when the trumpets were blown at once on every side, with such a blaze of light, and crashing of the pitchers, must be very terrifying. As if there was no way for them to escape, and especially when they should hear the following dreadful sounds.

"And say, the sword of the Lord, and of Gideon": Or "for the Lord, and for Gideon". And which may be supplied, either the light is for the Lord, and for Gideon; or the victory is for the Lord, and for Gideon; we supply it from (Judges 7:20). The name Jehovah, these Heathens had often heard, as the God of Israel, would now be dreadful to them. And the name of Gideon also. Whose name, as appears by the interpretation of the dream, was terrible among them. For which reason Gideon added it, and not out of arrogance and vanity. And puts it after the name of the Lord, as being only an instrument the Lord thought fit to make use of, otherwise all the glory belonged to him.

These 300 men will come at the camp of the Midian army from 3 different sides at once. All of them will blow their trumpets at the signal of Gideon. They shall all shout, "The sword of the LORD, and of Gideon". Can you imagine waking to such a sound?

Verses 19-25: The "middle watch" began at midnight. With all the noise and light created by the Israelites, the Midian soldiers thought they were surrounded by a vast army, and in the confusion, they began killing each other (Psalm 83:9). The cry, "The sword of the Lord and of Gideon", uses sword metaphorically to represent the battle. It was a reminder that the victory was God's especially since the Israelite soldiers carried no swords!

Judges 7:19 "So Gideon, and the hundred men that [were] with him, came unto the outside of the camp in the beginning of the middle watch; and they had but newly set the watch: and they blew the trumpets, and brake the pitchers that [were] in their hands."

I.e. of the second watch. For though afterwards the night was divided into four watches by the Romans (Matt. 14:25), yet in more ancient times, and in the eastern parts, it was divided into three. He chose the dark and dead of the night to increase their terror by the trumpets. Whose sound would then be loudest and best heard. And the lamps, whose light would then shine most brightly. And it seemed most advantageous, to surprise them at a disadvantage, concealing the smallness of their numbers.

The middle watch was just what it said. It was in the middle of the night, between 10 in the evening until 2 the next morning. To be awakened in the middle of the night with 300 trumpets blowing on three sides of you, and see 300 torches coming from three directions, would frighten you beyond reason.

Judges 7:20 "And the three companies blew the trumpets, and brake the pitchers, and held the lamps in their left hands, and the trumpets in their right hands to blow [withal]: and they cried, The sword of the LORD, and of Gideon."

The other two, observing what Gideon and his company did. Followed their example, and at the same time blew their trumpets, and broke their pitchers.

"And held the lamps in their left hands": Which they took out of the pitchers when they broke them, and holding them up in their left hands, gave a great blaze of light. Which must be very surprising to the host of Midian, just awaked out of their sleep.

"And the trumpets in their right hands to blow withal": And which they continued blowing, the sound of which must be very dreadful, since it might be concluded, from such a number of trumpets, that there must be a vast army.

"The sword of the Lord and of Gideon": Of God and Jesus Christ, of Him that sits on the throne and the Lamb. The wicked are often led to avenge the cause of God upon each other, under the power of their delusions, and the fury of their passions. See also how God often makes the enemies of the church instruments to destroy one another. It is a pity that the church's friends should ever act like them.

Each one of the hundred troops did the same. The shout of the sword of the LORD and of Gideon must have rung through this valley, and seemed like thousands of voices. Notice they came in the name of the LORD.

Judges 7:21 "And they stood every man in his place round about the camp: and all the host ran, and cried, and fled."

To see the salvation of God, and that it might most clearly appear to be his own doing. And indeed, had they gone into it, they could have done nothing. They had no weapons in their hands, a trumpet in one hand, and a lamp in the other. Though this their position served to increase the terror of the enemy, who might suppose that they stood either to light and introduce a large army at the back of them. Or to light the forces already in the midst of them, while they destroyed them. Which latter seems rather to be the thing their imaginations were possessed with, since they fell to slaying their fellows. Supposing them to be enemies, as in the following verse.

"And all the host ran, and cried, and fled": Or "were broken"; as some render the first word, their lines were broken. They could not put themselves in rank and file, but were thrown into the utmost confusion. And cried as being in the utmost danger of their lives, and fled for their safety as fast, as they could (see Isa. 27:13).

This was such a shock they did not know what to do, so they ran the only direction there was not a fire. Their hearts failed them with fear.

Judges 7:22 "And the three hundred blew the trumpets, and the LORD set every man's sword against his fellow, even throughout all the host: and the host fled to Beth-shittah in Zererath, [and] to the border of Abel-meholah, unto Tabbath."

Kept blowing them to continue and increase the terror of the enemy. And still held the lamps in their hands, and stood as torch bearers to light the Midianites and their associates to destroy one another, as follows.

"And the Lord set every man's sword against his fellow throughout the host": And so slew one another. Either suspecting treachery, as Grotius, and so in revenge, wrath, and indignation, drew their swords on each other. Or through the terror and amazement they were in at the sounds they heard, and the blazing torches dazzling their eyes, they knew not what they did. Or who they fell upon, taking their friends for foes. Supposing the Israelites had gotten into their camp; and the rather they might be led into this mistake. Since there were people of different languages among them, as Josephus observes. But the thing was of God, it was he that took away their reason and judgment from them, and infatuated them. And filled their imaginations with such strange apprehensions of things. And threw into their minds such terror and amazement, and directed them to point their swords at one another.

"And the host fled to Beth-shittah in Zererath": That is, which was left of it, which had not destroyed each other. The first of these places should be read Beth-hashittah; and perhaps had its name from the "shittah" or "shittim" trees which might grow near it in plenty. Or the houses in it might be built of shittim wood. Or it may be here stood a temple formerly dedicated to some deity of this name, and near it a grove of the above trees. Zererath, Kimchi observes, is written with two "reshes", or R's, to distinguish it from another place called Tzeredah. But where either of these places mentioned were cannot be particularly say. Though it is highly probable they were in the tribe of Manasseh, and in the way to Jordan. Whither in all probability the Midianites would steer their course to escape to their own land.

"And to the border of Abel-meholah unto Tabbath": The former of these was the birth place of Elisha the prophet (1 Kings 19:16). And it appears very plainly that it was in the tribe of Manasseh, being mentioned with other places in that tribe (1 Kings 4:12).

They were so frightened they fought everything that moved, and killed each other. Those who did not die here, fled to Beth-shittah in Zererath and to the border of Abel-meholah. The more Gideon and his men blew their trumpets, the more frightened they became. The army of Gideon were not advancing on them, but they did not know that and ran.

Judges 7:23 "And the men of Israel gathered themselves together out of Naphtali, and out of Asher, and out of all Manasseh, and pursued after the Midianites."

Not out of all the tribes, but out of those which lay nearest, and which are particularly mentioned.

"Out of Naphtali, and out of Asher, and out of all Manasseh": And these seem to be the same persons out of those tribes who first joined Gideon, but were separated from his army. Both those that were fearful, and those that bowed their knees to drink, and who perhaps had not gone far before they heard of the defeat and flight of the Midianites. And therefore though they had not courage to face the enemy, at least most of them, yet had spirit enough to pursue a flying enemy. Wherefore they returned, or however directed their course the nearest way, where they supposed they fled.

"And pursued after the Midianites": And those that were with them.

These are the 31,700 Gideon had sent home. Now that the LORD is winning the war, they jump in to help. Their fear is gone. They are confident of victory. They want to be included in the victory. God had proven what He intended to.

Verses 24-25: "Gideon" counted on the Ephraimites to cut off the remnants of the Midianite army. Gideon's army was not designed for the mopping up phase of the battle or for the extended pursuit of the enemy army.

Judges 7:24 "And Gideon sent messengers throughout all mount Ephraim, saying, Come down against the Midianites, and take before them the waters unto Beth-barah and Jordan. Then all the men of Ephraim gathered themselves together, and took the waters unto Beth-barah and Jordan."

To raise the inhabitants of it, who lay nearer Jordan, to which the Midianites would make, in order to intercept them in their flight. Or however get possession of the fords of Jordan before them, and hinder their passage over it.

"Saying, come down against the Midianites": For though he had routed them, and they were fled before him, yet he had not men enough with him to destroy them. And besides, as they had their camels to ride on, and he and his men only on foot, they could not come up with them.

"And take before them the waters unto Beth-barah and Jordan": Namely, all the fords and passages over Jordan, reaching from the lake of Gennesaret to Beth-barah, the same with Bethabara (John 1:28). Which was a passage over Jordan. Or these waters were, as Kimchi thinks, distinct from those of Jordan. And were waters that lay in the way of the flight of the Midianites, before they came to Beth-barah, their passage over Jordan. Others think the waters are the same with Jordan, and render the words, "take the waters", even Jordan. Gain the passes over that before them, and so prevent their escape to their own land.

"Then all the men of Ephraim": That is, great numbers of them, whose hearts were inclined to, and whose situation lay best for this service.

"Gathered themselves together": In a body, at some place of rendezvous appointed.

"And took the waters unto Beth-barah and Jordan": Took possession of all the passes, and guarded them, as Gideon directed.

Gideon had not invited the tribe of Ephraim to get involved in the war at first. Now he does. He gives them a specific task to do. Ephraim is to block the escape of Midian. They immediately joined in and took the waters unto Beth-barah and Jordan. They have now trapped the Midianites and their allies.

Judges 7:25 "And they took two princes of the Midianites, Oreb and Zeeb; and they slew Oreb upon the rock Oreb, and Zeeb they slew at the winepress of Zeeb, and pursued Midian, and brought the heads of Oreb and Zeeb to Gideon on the other side Jordan."

The one signifies a "raven", and the other a "wolf". Which were either nicknames given them because of their voraciousness and cruelty. Or which they took themselves, or their ancestors before them, to make themselves seem terrible to others. So the Romans had the families of the Corvini, etc.

"And they slew Oreb upon the rock Oreb": Perhaps they found him in a cave of the rock, and dragging him out slew him, from whence the rock afterwards had its name. This is a different rock or mountain from Horeb, the same with Sinai, from whence the law was given. Which always ought to be written with an "H" or "Ch", to distinguish it from this. Though that is written Oreb by Lactantius, and so by Milton, contrary to the propriety of the language.

"And Zeeb they slew at the winepress of Zeeb": The Targum is, the plain of Zeeb, which, as Kimchi and Ben Gersom suppose, was in the form of a winepress. Having high lips or hills around it, and which afterwards took its name from this prince being slain in it.

"And pursued Midian": The rest of the Midianites, even beyond Jordan, those that got over it.

"And brought the heads of Oreb and Zeeb to Gideon on the other side Jordan": That is, when he had passed over it the next morning. As Jarchi remarks; for after this we read of Gideon's going over Jordan (Judges 8:4). Unless this is said by way of anticipation; though the phrase will bear to be rendered, "on this side Jordan", for it signifies both. It seems they cut off the heads of those two princes, and presented them to Gideon. As it has been usual to bring the heads of enemies to kings and conquerors (see 1 Sam. 17:54).

"Oreb" means a raven. "Zeeb" means a wolf. It was the Ephraimites who captured them and slew them. The rock was named Oreb later, because that was where he was killed. The winepress was named Zeeb for the same reason. Zeeb was killed there. Ephraim took proof to Gideon of their killing Oreb and Zeeb. They brought him their heads.

Judges Chapter 7 Questions

1. Jerubbaal is the same as _________.

2. Where did Gideon's army pitch its tents?

3. What does God see Gideon as?

4. What unusual thing does God tell Gideon, about the people who have come to fight?

5. Why did God say this?

6. Who did he send home?

7. How are they like the multitude of Christians?

8. Without _________, it is impossible to please God.

9. How many people had offered to go to war?

10. How many were left, after the fearful went home?

11. What was the second way God reduced the number of soldiers?

12. How many lapped like a dog?

13. Who will God deliver into the hands of this 300 men?

14. What did the 300 take in their hands to go to war?

15. Where did God send Gideon, to strengthen his faith in the outcome of the battle?

16. Who went with Gideon?

17. Who was camped in this valley?

18. What did Gideon overhear?

19. What did one of the Midianites tell the others this dream meant?

20. What did Gideon do, even before he went back to his own camp?

21. How did Gideon divide his 300 men?

22. What was in the hands of each of the 300 fighters?

23. Why were the pitchers earthen?

24. __________ would give the signal, and the men would do what?

25. What were all 300 men to say, after they blew the trumpet?

26. When did Gideon come near the camp to attack?

27. What did Gideon's army do, besides blow the trumpet?

28. Did Gideon's army really attack?

29. When the enemy saw the flames and heard the trumpets blowing, what did they do?

30. Who actually were killing each other?

31. Where did the enemy flee to?

32. Who came to chase them and kill them with Gideon?

33. Who did Gideon ask to help, that was not part of the original army?

34. What were they to do?

35. What happened to Oreb and Zeeb?

Judges Chapter 8

Judges 8:1 "And the men of Ephraim said unto him, Why hast thou served us thus, that thou calledst us not, when thou wentest to fight with the Midianites? And they did chide with him sharply."

"Ephraim" was the most prominent of the 12 tribes of Israel. The tabernacle was located in their territory, and Joshua was one of their descendants. Impressed with their own importance (Joshua 17:14), the men of Ephraim complained about not being included in the call to war.

It appears that, the pride of those of Ephraim has come forth, now that the battle is won. They are too proud of themselves. There could possibly be a little jealousy between the tribes of Ephraim and Manasseh as well. They are acting offended, that they were not consulted before the war began.

Verses 2-3: Gideon's diplomatic response, claiming that he had accomplished nothing compared to the Ephraimites, momentarily preserved the fragile cooperation between the tribes (Prov. 15:1). It also allowed him to stay focused on the mission: defeating the enemy. But this account reveals the resentment and jealousy that surfaced in the aftermath of victory. God's people face the same danger today. Churches and Christian organizations break down when selfish concerns overshadow the cause. "Abi-ezer" was Gideon's clan.

Judges 8:2 "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-ezer?"

"Gleaning of the grapes": Ephraim resented being slighted in the call to battle but was placated by Gideon's compliment. His figures of speech implied that Ephraimite capital punishment of the two fleeing Midianite leaders (7:25), was an image drawn from their grape horticulture. It played a more strategic role than taking part in the "the vintage of Abi-ezer", the suicide of the enemy under Gideon's leadership (compare verse 3).

It seems as though Gideon is a very humble person. He is explaining that their help in this matter was of utmost importance. Gideon is not looking for glory for himself. He is willing for Ephraim to get the credit for the victory.

Judges 8:3 "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."

A high honor this that was conferred upon you, and with which you may be well contented.

"And what was I able to do in comparison of you?" What he had done in defeating and pursuing the army of Midian, in slaying and taking any of them prisoners, was nothing in comparison of what they had done. Nay, he signifies that he was not capable of doing anything worth mentioning without them. The glory of finishing this conquest was reserved for them.

"Then their anger was abated towards him when he had said that": It being what gratified their pride and was pleasing to them. And this conduct of Gideon showed him to be a wise and humble man.

Gideon is a wise statesman as well as a great warrior. He has chosen his words of praise carefully. He reminds them that they killed Oreb and Zeeb. He is giving them full credit for what they have done. Gideon praised them instead of himself, and they enjoyed the praise. They were satisfied.

The residents of the various towns were reluctant to help "Gideon", lest his victory prove to be but partial and the enemy return and punish them.

Verses 4-7: Gideon pursued the enemy until they were completely destroyed, just as God had commanded, because as long as they remained, there would be no peace in Israel.

Judges 8:4 "And Gideon came to Jordan, [and] passed over, he, and the three hundred men that [were] with him, faint, yet pursuing [them]."

That river (see note on Judges 7:25). He and three hundred men that were with him, at the defeat of the Midianites in the valley of Jezreel. So that neither at that or in the pursuit of them, had he lost one man.

"Faint, yet pursuing them": They were faint with being up all night, and continually blowing their trumpets. And had been upon the pursuit of their enemies ever since the defeat. And yet, though they were so faint, they did not leave off the pursuit, but were eager at it.

This happened earlier, before Gideon's conversation with the Ephraimites. Gideon and his men pursued them all the way to Jordan.

Judges 8:5 "And he said unto the men of Succoth, Give, I pray you, loaves of bread unto the people that follow me; for they [be] faint, and I am pursuing after Zebah and Zalmunna, kings of Midian."

The name Succoth means "booths," and the place was so named, or re-named, because of the "booths" which had been erected there by Jacob on his return from Padan-aram (Gen. 33:17; Joshua 13:27). It was situated in the tribe of Gad. The "valley of Succoth" is mentioned in (Psalms 60:6; 108:7).

"Loaves of bread": The loaves are round cakes. His request was a very modest and considerate one. He did not "requisition" them for forces, or for intelligence, or for any active assistance. Because he might bear in mind that they on the east of Jordan would, in case of any reverse or incomplete victory, be the first to feel the vengeance of the neighboring Midianites. But to supply bread to their own hungry countrymen, who were fighting their battles, was an act of common humanity which even the Midianites could not greatly resent.

"Unto the people that follow me": Literally, which is at my feet, as in Judges 4:10.

"Zebah and Zalmunna": These were Emîrs of higher rank than the Sheykhs Oreb and Zeeb. Though Josephus calls them only "leaders," while he calls Oreb and Zeeb "kings". They are called "kings of Midian" (malkai Midian) as in (Num. 31:8). Oreb and Zeeb are only called Sarim, the same title as that given to Sisera (Judges 4:2).

Gideon is asking for the bare necessities of bread, to keep his soldiers going in pursuit of the kings of Midian. "Succoth" is on the east side of the Jordan River. The men of Gideon have come a long way without food, and they are weak in their bodies.

Judges 8:6 "And the princes of Succoth said, [Are] the hands of Zebah and Zalmunna now in thine hand, that we should give bread unto thine army?"

The chief magistrates of the place made answer, one in the name of the rest. For the word said is in the singular number.

"Are the hands of Zebah and Zalmunna now in thine hands": That is, are they taken prisoners, and handcuffed. Or their hands bound behind them, and put into the hands of Gideon, to do with them as he pleased? No, they were not; and they suggest they never would. With whom his little army would not be able to encounter, should they turn and fall upon them, which they supposed would be the case. And therefore, say they, when these are in thine hands, which they thought would never be, it will be time enough.

"That we should give bread to thine army?" For they feared, should they do that, these kings would hear of it, and they should suffer for it, and their bondage be harder than it was before.

They are not willing to help Gideon, because Gideon has not finished winning the war with the Midianites. They are afraid if they help them and they don't win, the Midianite kings will kill them.

Judges 8:7 "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."

"Briers": Gideon's threatened discipline of Succoth's leaders for refusing to help their brothers came due. He had them dragged under heavy weights over thorns and briers, which painfully tore their bodies. This was a cruel torture to which ancient captives were often subjected. He did it on his return, not wanting to delay the pursuit (verse 16).

This sounds to me that they will whip them severely with thorn switches. Notice Gideon does not say if, he says when the LORD delivers them in his hand.

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

A place not far from Succoth, and to which also Jacob gave name, from the Lord's appearing to him there face to face (Gen. 32:30). But here was nothing of God in this place now.

"And spoke unto them likewise": Desired bread for his men, as he had of the inhabitants of Succoth.

"And the men of Penuel answered him as the men of Succoth had answered him": Denied him his request in the same jeering manner.

To go to Penuel from Succoth, he went up out of the Jordan valley to the mountains. They would not give Gideon's men any food either.

Judges 8:9 "And he spake also unto the men of Penuel, saying, When I come again in peace, I will break down this tower."

"Tower": They probably had defiantly boasted of their strength and defensibility because of the tower. He kept his promise and more (verse 17).

This tower possibly was some sort of lookout post. Penuel seemed to be a strategic place to the Jordan valley. Notice the punishment is against something they classify as very valuable to them.

Judges 8:10 "Now Zebah and Zalmunna [were] in Karkor, and their hosts with them, about fifteen thousand [men], all that were left of all the hosts of the children of the east: for there fell a hundred and twenty thousand men that drew sword."

Jerom under this word says, there was in his time a castle called Carcuria, a day's journey from Petra, which was the metropolis of Idumea. But whether the same with this is not clear.

"And their host with them, about fifteen thousand men": To which number Gideon and his three hundred men were very unequal. And yet, faint and weary as they were, closely pursued them, attacked and conquered them.

"All that were left of the hosts of the children of the east": The Arabians, who with the Amalekites joined the Midianites in this expedition. And perhaps the remainder of the army chiefly consisted of Arabians, the others having mostly suffered in the valley of Jezreel, and at the fords of Jordan.

"For there fell a hundred and twenty thousand men that drew sword": Besides infirm men, women, and children, which may reasonably be supposed. So that this host consisted of 135,000 fighting men.

In the previous battle with Gideon, they had lost 120,000 men and were now reduced to 15,000. This still would seem to be too many for this 300 men of Gideon. God fought for Gideon. God and this 300 men were plenty to take care of this army of the children of the east.

Judges 8:11 "And Gideon went up by the way of them that dwelt in tents on the east of Nobah and Jogbehah, and smote the host: for the host was secure."

That is of the Arabians and Nabateans, who dwelt in tents for the sake of feeding their flocks, as the Targum and Jarchi. He did not pursue them in the direct road, but went a roundabout way, where these people dwelt. That he might surprise the host of the kings of Midian unawares. And he came upon them:

"On the east of Nobah and Jogbehah": The first was in the tribe of Manasseh, and the latter in the tribe of Gad, and both it seems were on the confines of those tribes (see Num. 32:35). Both words have the signification of height in them, this city very probably being built on an eminence. According to Bunting, Penuel was two miles from Succoth, Nobah two miles from Penuel, and Jogbehah four miles from Nobah and Karkor four miles from Jogbehah. Where he pursued the kings, and took them, after he had discomfited the army.

"And smote the host, for the host was secure": Having got over Jordan, and at night very probably, they thought themselves safe from Gideon's army. Who they could have no thought that they would come up with them so soon, on foot, weary, and fatigued.

"Nobah" was in the area of the half tribe of Manasseh, and "Jogbehah" was in the area of the tribe of Gad. The host they smote was the children of the east. They thought they were safe, but Gideon's men killed them.

Judges 8:12 "And when Zebah and Zalmunna fled, he pursued after them, and took the two kings of Midian, Zebah and Zalmunna, and discomfited all the host."

Zebah and Zalmunna seem to have fled nearly due east to Karkor, which was probably an enclosure of some kind, perhaps a walled sheepfold (compare Num. 31:32). Its site is unknown; but it was near Nobah, in the half-tribe of Manasseh in Gilead (Num. 32:40). And Jogbehah was in the tribe of Gad (Num. 32:34-35). Gideon, perhaps taking a circuit so as to come upon them from the east, fell suddenly upon them, apparently at night, surprised them, and smote them.

The two kings leading them were Midianites. Gideon caught them when they fled from the battle.

Judges 8:13 "And Gideon the son of Joash returned from battle before the sun [was up],"

To Penuel and Succoth, to chastise them for their ill treatment of him and his men. By which it may be gathered that he came upon them in the night, which was most convenient for him. Who had so small a number with him. And most likely both to surprise and terrify them by the remembrance of the last night's sad work, and the expectation of another like it.

Some of this happened at night, because Gideon was back before daylight.

Judges 8:14 "And caught a young man of the men of Succoth, and inquired of him: and he described unto him the princes of Succoth, and the elders thereof, [even] threescore and seventeen men."

Just before he came to the city, he spied a young man which belonged to it, and laid hold on him, and inquired of him about the chief magistrates of the city. Who they were, what were their names, and their places of abode.

"And he described unto him the princes of Succoth, and the elders thereof, even seventy seven men": By which it appears that this was no inconsiderable city to have so many princes and elders in it. These the young man described to Gideon, what sort of men they were, what their names, and where they dwelt. Or "he wrote unto him"; wrote down their names, and what part of the city they dwelt in. Or Gideon took down in writing for himself their names and places of abode from the young man that he might not forget. And in this Gideon showed great wisdom, and strict justice. Being desirous to punish only the delinquents, and not the innocent with the wicked, the people with their rulers. For though he asked bread of the men of Succoth, the answer was returned in the ill-natured manner it was by the princes.

The young man they caught told Gideon about the 77 princes of Succoth. He described them so Gideon would know who they were.

Judges 8:15 "And he came unto the men of Succoth, and said, Behold Zebah and Zalmunna with whom ye did upbraid me, saying, [Are] the hands of Zebah and Zalmunna now in thine hand, that we should give bread unto thy men [that are] weary?"

Entered the city, and bespoke the inhabitants of it in the following manner.

"And said, behold, Zebah and Zalmunna, with whom ye did upbraid me": As not in his hands, and never would be, he being with his three hundred men an unequal match to them with 15,000. But he had taken them, and brought them with him, and perhaps spared them for this very reason. To let them see they were in his hands. And now calls upon them to behold them with their own eyes, concerning whom they had flouted and jeered him.

"Saying, are the hands of Zebah and Zalmunna now in thy hand, that we should give bread unto thy men that are weary?" He delivers their own express words, which he had carefully observed and laid up in his memory, for their greater conviction and confusion. Only he adds the character of his men at that time that they were "weary". To expose their vile ingratitude the more, that they should refuse them a few loaves of bread. Who were faint and weary in the service of them.

They have brought Zebah and Zalmunna back with them to Succoth, to show them they have really caught them. The men above are speaking of the princes, and possibly the elders. Gideon gives them proof of his right to punish them.

Judges 8:16 "And he took the elders of the city, and thorns of the wilderness and briers, and with them he taught the men of Succoth."

All of them, especially those of them who had been most guilty. And had them taken to a proper place, where they might be made public examples of.

"And thorns of the wilderness, and briers; which were near at hand, and soon cut up, for which he gave orders to certain people.

"And with them he taught the men of Succoth": Either the inhabitants of the place, as distinct from the elders, whose punishment he taught them to be cautious not to follow such examples, or to behave ill to their superiors. Or the princes and elders of the city are meant by the men of it, whom Gideon taught or chastised with thorns and briers.

He switched them with thorn switches so they would remember this incident, and not make that mistake again.

Judges 8:17 "And he beat down the tower of Penuel, and slew the men of the city."

As he threatened he would (Judges 8:9). Whether this was before or after he had chastised the elders of Succoth, is not clear. One would think by the course he steered going from Succoth to Penuel, as he went, he should come to Penuel first at his return. However, he demolished their tower in which they trusted.

"And slew the men of the city": Perhaps they might, as Kimchi conjectures, resist when he went about to beat down their tower; on which a fight might ensue, in which they were slain. Or they might upon his approach, sensible of the offence they had given him, fly to their tower for safety. And then were killed in it when that was beaten down about them. In what manner this was done is not said; no doubt they had instruments in those days for demolishing such edifices.

This is exactly what he had said he would do. He tore down their tower. In addition, he killed the men of the city.

Judges 8:18 "Then said he unto Zebah and Zalmunna, What manner of men [were they] whom ye slew at Tabor? And they answered, As thou [art], so [were] they; each one resembled the children of a king."

Not at Penuel or Succoth, but when he had brought them into the land of Canaan, and perhaps to his own city Ophrah.

"What manner of men were they whom ye slew at Tabor?" Mount Tabor, to which these men had taken and hid themselves, in some caves and dens there, see (Judges 6:2). And these kings some little time before the battle had taken them, and slew them, of which it seems Gideon had notice. And some of his brethren being not to be found, he suspected they were the persons, and therefore asked this question.

"And they answered, as thou art, so were they": Very much like him in countenance and stature, stout, able bodied men, of a graceful and majestic appearance. As they died by the hand of the Midianites, so shalt thou. But the former sense seems best, and agrees with what follows.

"Each one resembled the children of a king": Being brought up in a delicate manner, as these persons seemed to have been. According to Jarchi and Kimchi, the sense is, they were like him, and had all one and the same form and lovely aspect, resembling kings' children. But according to Ben Gersom they were in general very much like Gideon, and one of them was like his children, who were then present. Particularly his eldest son, as appears from (Judges 8:20). It is said in the Misnah that all the Israelites are the children of kings.

Zebah and Zalmunna had killed Gideon's brothers at Mount Tabor. They tried to explain to Gideon, that his brothers looked like princes and they were afraid not to kill them. Gideon did not accept their excuses.

Judges 8:19 "And he said, They [were] my brethren, [even] the sons of my mother: [as] the LORD liveth, if ye had saved them alive, I would not slay you."

His brethren by his mother's side, but not by his father's side; or the phrase;

"The sons of my mother": Is added, to show that he did not mean brethren in a large sense, as all the Israelites were, but in a strict sense, being so nearly related as his mother's children.

"As the Lord liveth, if ye had saved them alive, I would not slay you": For not being Canaanites, he was not obliged by the law of God to put them to death. And by the law of nations, as they had surrendered themselves, and were made prisoners of war, they ought to have been saved. But as they appeared to be murderers, and had slain the Israelites in cold blood, they deserved to die. And the persons they had slain being Gideon's brethren, he was the avenger of blood, and it became him to put them to death.

Gideon was not a cruel man. If they had been compassionate on his brothers and not killed them, he would not kill them either. They did kill them though.

Verses 20-21: Asking a boy ("Jether his firstborn") to kill the two kings ("Zebah and Zalmunna") was an affront to them (Psalm 83:11). Jether's fear kept him from becoming the kind of man his father had become - a man of violence and brutality.

Judges 8:20 "And he said unto Jether his firstborn, Up, [and] slay them. But the youth drew not his sword: for he feared, because he [was] yet a youth."

"Jether ... slay them": Gideon desired to place a great honor on his son by killing the enemies of Israel and of God.

This is the right of the near kinsman to kill the slayers. That is what Gideon has told his son to do here. He was young and probably had never killed anyone. He could not do it.

Judges 8:21 "Then Zebah and Zalmunna said, Rise thou, and fall upon us: for as the man [is, so is] his strength. And Gideon arose, and slew Zebah and Zalmunna, and took away the ornaments that [were] on their camels' necks."

"Slew Zebah and Zalmunna": The earlier Midianite scourge inflicted on Israel was the worst, so this victory lived long in their minds (compare Psalm 83:11).

Gideon himself killed them after they asked him to. The ornaments, such as these, were usually made of gold and made in the shape of a half moon. The men and women wore them and their animals as well. It is a sign of great worldly wealth, when the animals wear gold.

Verses 22-23: "Rule thou over us": Israelites sinned by the misguided motive and request that Gideon reign as king. To his credit, the leader declined, insisting that God alone rule (compare Exodus 19:5-6).

Judges 8:22 "Then the men of Israel said unto Gideon, Rule thou over us, both thou, and thy son, and thy son's son also: for thou hast delivered us from the hand of Midian."

The "men of Israel" credited "Gideon" for having "delivered" them from the Midianites rather than the Lord. Gideon not only neglected to build an altar in tribute to God's deliverance, but he did not call the people to worship as others judges had done after their victories. Perhaps this omission accounts for Gideon's eventual fall into the sins of pride and self-worship. When the glory goes to oneself rather than to God, pride and delusion are not far behind.

The men of Israel are full of gratitude for Gideon delivering them from the Midianites. They want this strong leader to be their king. They are also offering the kingship to pass down to his sons. Gideon is a humble man. He also knows that God does not want Israel to have a king. Gideon gives all the credit to God. He explains to them, that their only king is the LORD.

Verses 23-32: Gideon rightly refused the formal title of king, but he began to take on the accoutrements and mind-set of royalty when he asked for gold from the "prey". Eventually, this request would lead to idolatry and polygamy. He also named his son "Abimelech", which means my father is king" Gideon was call to be a judge and a deliverer. When he began to give ear to his friends' flattery, he ran the risk of being something other than God had called him to be.

Judges 8:23 "And Gideon said unto them, I will not rule over you, neither shall my son rule over you: the LORD shall rule over you."

Not that he declined the government of them as a judge, to which he was raised of God, but as a king, for which he had no authority and call from God. The choice of a king belonging to the Lord, and not to the people.

"Neither shall my son rule over you": Which Abarbinel thinks he spake as a prophet, and under the inspiration of the Holy Spirit. For after his death neither Jether his eldest son, nor any of the rest of his legitimate sons, ruled over them. For they were all slain by Abimelech, the son of his concubine, who was made king.

"The Lord shall rule over you; as he did": Their government was a theocracy, which they would have changed, but Gideon would not agree to it.

Gideon not only refuses to rule over them, but emphatically refuses to rule over them. They have no ruler but the LORD.

Verses 24-27: "Gideon ... made an ephod": This was certainly a sad end to Gideon's influence as he, perhaps in an expression of pride, sought to lift himself up in the eyes of the people. Gideon intended nothing more than to make a breastpiece as David did (1 Chron. 15:27 to indicate civil, not priestly rule. It was never intended to set up idolatrous worship, but to be a symbol of civil power. That no evil was intended can be noted from the subduing of Midian (verse 28), quietness from wars (verse 28), and the fact that idolatry came after Gideon's death (verse 33), as well as the commendation of Gideon (verse 35).

Judges 8:24 "And Gideon said unto them, I would desire a request of you, that ye would give me every man the earrings of his prey. (For they had golden earrings, because they [were] Ishmaelites.)"

Which he thought they would scarcely deny, and it was now a fair opportunity to make it, since they had offered him a crown, or to be king over them. And the favor he asked was;

"That you would give me every man the earrings of his prey": Or, "an earring of his prey"; for it is in the singular number. Every man one earring, as Abarbinel interprets it. For though they might have more, yet only one ear ring of every man is desired.

"For they had golden earrings, because they were Ishmaelites": So the Midianites and Ishmaelites are spoken of as the same. They being mixed and dwelling together, or very near each other (Gen. 37:25). And Kimchi accounts for it thus, why the Midianites are called Ishmaelites. Because they were the sons of Keturah, and Keturah was Hagar the mother of Ishmael. The Targum calls them Arabians, and who it seems used to wear earrings, as men in the eastern countries did (see Gen. 35:4). So Pliny says in the east it was reckoned ornamental for men to wear gold in their ears (compare Gen. 37:25, 28).

The Ishmaelites were descended from Ishmael, the son of Abraham by the servant girl. They were fleshly people. The descendants of Isaac were the spiritual people. The flesh and the spirit have been fighting ever since. They adorned themselves (both men and women), with gold jewelry such as necklaces and earrings. The earrings of so many dead would be worth a tremendous amount of money.

Judges 8:25 "And they answered, We will willingly give [them]. And they spread a garment, and did cast therein every man the earrings of his prey."

Or, "in giving we will give". Give them with all their hearts, most freely and cheerfully.

"And they spread a garment, and did cast therein every man the earrings of his prey": Every man one, which would amount to no more than three hundred. Though perhaps those who joined in the pursuit might take many more, or otherwise the weight of them would not amount to what in the next verse they are said to weigh.

Verses 26-27: Taking the "gold" from the people (over 40 pounds' worth) and making some sort of an "ephod" (Exodus 28:29) with it, shows the extent of Gideon's pride. Gideon was a Benjamite, not a Levite. He had no business making items for worship or putting them anywhere other than the tabernacle in Shiloh. This ephod became a "snare" for Gideon and his family, they began to worship it. Gideon the idol-breaker became Gideon the idol-maker (Psalm 106:39).

Judges 8:26 " And the weight of the golden earrings that he requested was a thousand and seven hundred [shekels] of gold; beside ornaments, and collars, and purple raiment that [was] on the kings of Midian, and beside the chains that [were] about their camels' necks."

Which, as Schcuchzer computes, was eight hundred and ten ounces, five drachms, one scruple, and ten grains, of the weight of physicians. But as reckoned by Moatanus amounted to eight hundred and fifty ounces, and were of the value of 6800 crowns of gold. And, according to Waserus, it amounted to 3400 Hungarian pieces of gold.

"Besides ornaments": Such as were upon the necks of the camels (Judges 8:21), for the same word is used here as there.

"And collars": The Targum renders it a crown, and Ben Melech says in the Arabic language the word signifies clear crystal. But Kimchi and Ben Gersom take them to be golden vessels, in which they put "incense", or some distinctive smelling liquor, and so were properly smelling bottles.

"And purple raiment that was on the kings of Midian": Which it seems was the color that kings wore, as they now do. So Strabo says of the kings of Arabia, that they are clothed in purple.

"And besides the chains that were about their camels' necks": Which seem to be different from the other ornaments about them, since another word is here used. Now all these seem to have been what fell to his share, as the general of the army, and not what were given him by the people.

They gave them to him, and there were so many earrings, they weighed about 850 ounces. This was in addition to the ornaments, collars, purple raiment (of royalty), and the chains about the camel's necks.

Judges 8:27 "And Gideon made an ephod thereof, and put it in his city, [even] in Ophrah: and all Israel went thither a whoring after it: which thing became a snare unto Gideon, and to his house."

The exact nature and form of the "ephod are unknown. Perhaps "Gideon" intended it as a means whereby the Israelites might know the will of God (compare Exodus 28:30; Lev. 8:8). How often religious objects become a means of idolatry rather than of spiritual perception! (Compare 32:4; 1 Kings 12:28).

An ephod was a garment of the high priest. It was a little like a vest. This was a sacred garment and was not to be worn except by the high priest. It was also not to be taken out of the tabernacle. This was part of the garment worn by the high priest, when God spoke to him through the Urim and the Thummim. It would have been forbidden for it to be in Ophrah first of all. It secondly, must not be publicly exhibited. Certainly, it should not be a thing of worship itself. This ephod could lead Gideon and all involved with this thing, into idolatry.

Judges 8:28 "Thus was Midian subdued before the children of Israel, so that they lifted up their heads no more. And the country was in quietness forty years in the days of Gideon."

By the hand of Gideon humbled and brought under, their power over Israel was broken, and they delivered out of their hands.

"So that they lifted up their heads no more": In a proud and haughty manner to insult them, and in a hostile way to invade and oppress them. Such a blow was given them that they could not recover themselves. Nor do we read of any effort of theirs ever after, or of their giving or attempting to give any disturbance to Israel, or any other nation.

"And the country was in quietness forty years in the days of Gideon": That is, the land of Canaan. It was free from wars with Midian, or any other people, and enjoyed undisturbed peace and tranquility. And that from here forward they had rest and quietness forty years. Which in all probability was the time Gideon lived after his victories.

God kept His Word. While Gideon was alive (40 years), there was peace for Israel. It seems, Midian would give no more trouble. They are defeated.

Judges 8:29 "And Jerubbaal the son of Joash went and dwelt in his own house."

That is, Gideon, Jerubbaal being another name of his (see Judges 6:32). Went and dwelt in his own house; which was at Ophrah, as appears from (Judges 9:5). The war being ended, he disbanded his army, and retired to his own house. Not that he lived altogether a private life there, but as a judge in Israel.

Remember Jerubbaal is speaking of Gideon. This is just saying, he went home to live.

Verses 30-31: "Many wives": Gideon fell severely into the sin of polygamy, an iniquity tolerated by many but which never was God's blueprint for marriage (Gen. 2:24). Abimelech, a son by yet another illicit relationship, grew up to be the wretched king in (Judges Chapter 9). Polygamy always resulted in trouble.

Judges 8:30 "And Gideon had threescore and ten sons of his body begotten: for he had many wives."

Not after his victories, for it is plain he had children before. Mention is made of Jether, his firstborn, as a youth able to draw a sword, and slay with it (Judges 8:20). But this was the number of all his sons, both before and after, and a large number it was. And the phrase "of his body begotten", or "that went out of his thigh" is used to show that they were his own sons, begotten in wedlock. And not sons that he had taken into his family by adoption, or that he was father-in-law to, having married a woman or women that had sons by a former husband. But these were all his own.

"For he had many wives": Which, though not agreeable to the original law of marriage, was customary in those times, and even with good men. And was secretly allowed; and this is a reason accounting for his having so many sons.

Gideon had 70 sons. Gideon was Judge over Israel for forty years. We know the spoils had made him rich. He lived richly with many wives.

Judges 8:31 "And his concubine that [was] in Shechem, she also bare him a son, whose name he called Abimelech."

"Abimelech was the ruler of the city of Shechem during the period of the judges (8:30 - 10:1). He was the son of Gideon by a concubine from Shechem. Abimelech tried to become king and managed to reign three years in Shechem (9:22). To eliminate all possible rivals, he killed the 70 sons of Gideon, his own brothers and half-brothers, who were potential successors to his father (9:5). Only the youngest son of Gideon, Jotham, escaped this massacre. Ultimately, Abimelech was killed in a battle when he went too close to the city's walls and a woman dropped a millstone on his head. He commanded his armor-bearer to kill him, so no one could say the he died at the hands of a woman (9:50-54 and Chapter 9).

"Abimelech" means father of a king.

Judges 8:32 "And Gideon the son of Joash died in a good old age, and was buried in the sepulcher of Joash his father, in Ophrah of the Abiezrites."

Having lived it seems forty years after his war with Midian, blessed with a large family, much wealth and riches, great credit and esteem among his people. And in favor with God and men.

"And was buried in the sepulcher of Joash his father, in Ophrah of the Abiezrites": A city which belonged to the family of the Abiezrites. Who were of the tribe of Manasseh, in which Gideon lived, and his father before him. And where there was a family vault, in which he was interred.

Gideon began and ended in this place. He did many wonderful things that he is remembered for.

Judges 8:33 "And it came to pass, as soon as Gideon was dead, that the children of Israel turned again, and went a whoring after Baalim, and made Baal-berith their god."

They went from God, and the pure worship of him, to idolatry.

"And went a whoring after Baalim": The gods of the Phoenicians and Canaanites, the several Baals of other nations, the gods were many of which they served. These they committed spiritual whoredom with; that is, idolatry: and particularly;

"Went whoring after Baalim": This was the general name, including all their idols. Whereof one here follows.

"And made Baal-berith their god": I.e., The lord of the covenant, so called. Either from the covenant wherewith the worshippers of this god bound themselves to maintain his worship, or to defend one another therein. Or rather, because he was reputed the god and judge of all covenants, and promises, and contracts, to whom it belonged to maintain them. And to punish the violators of them. And such a god both the Grecians and the Romans had.

This is the very same story we have heard with every judge. The people are relatively faithful to God as long as the judge is alive. The minute the judge dies, they begin to worship false gods again. They go the way of the rest of the world. Believers must not be part of the world. We live in the world while we are in the flesh, but we must not be partakers of the world and its ugliness.

Verses 34-35: Despite all his achievements, Gideon made no permanent spiritual difference in Israel. His story is inspiring, but his small concessions to evil eventually disgraced himself, his family, his people and Yahweh.

Judges 8:34 "And the children of Israel remembered not the LORD their God, who had delivered them out of the hands of all their enemies on every side:"

Or, as the Targum, the worship of the Lord their God. They forgot him, and forsook him, which showed base ingratitude.

"Who had delivered them out of the hands of their enemies on every side": Not only out of the hands of Midian, but all other nations round about them, such as Edom, Moab, Ammon, etc. Not one who were attempting to oppress them.

When things are going well, they soon forget that it is the blessings of God upon their lives that brings the great blessings. They have forgotten that God took 300 men, and put 135,000 Midianites to flight.

Judges 8:35 "Neither showed they kindness to the house of Jerubbaal, [namely], Gideon, according to all the goodness which he had showed unto Israel."

But, on the contrary, great unkindness and cruelty. Slaying his seventy sons, as related in the following chapter.

"According to all the goodness which he had showed unto Israel": In exposing his life to danger for their sake, in delivering them out of the hands of their oppressors. In administering justice to them, and in protecting them in their civil and religious liberties, and leaving them in the quiet and peaceable possession of them.

Gideon (Jerubbaal), through the power of the LORD, had led them to victory against their enemies. They had been delivered from the bondage of serving these evil leaders. They forget they did not have enough to eat until God moved upon Gideon to lead them against these people. They not only have forgotten God, but have forgotten Gideon and his family as well.

Judges Chapter 8 Questions

1. What are the men of Ephraim complaining about in verse 1?

2. What is their problem?

3. Verse 2 indicates that Gideon is a very _________ person?

4. What two princes had God delivered into the hands of the Ephraimites?

5. What condition were Gideon and the 300 men in, when they came to the Jordan and passed over?

6. What did he ask of the men of Succoth?

7. Who was Gideon chasing?

8. Where is "Succoth" located?

9. How did the princes of Succoth answer him?

10. What does Gideon say, he will do to them after the battle is over?

11. Where did he go next, for some food for his men?

12. What did they say to Gideon?

13. What did Gideon promise to do to them, when the war was over?

14. Where did Gideon find Zebah and Zalmunna?

15. How many men were with them?

16. How many had been killed in the first battle?

17. Where was "Nobah" located?

18. Where was "Jogbehah" located?

19. What happened to the men with the two kings of Midian?

20. Where did Gideon take the two kings, after he caught them?

21. How did he punish the leaders of Succoth?

22. What punishment did Penuel get from Gideon?

23. Who had Zebah and Zalmunna killed that Gideon loved?

24. What happened to these two kings?

25. Why was Gideon's son not able to kill them?

26. Who actually killed them?

27. What did the men of Israel ask Gideon to do?

28. Did he accept?

29. What did Gideon desire of them?

30. What did Gideon do with the gold?

31. How long did they live in peace?

32. What happened, when Gideon died?

Judges Chapter 9 Continued

Judges 9:22 "When Abimelech had reigned three years over Israel,"

The word used for "reigned" here refers to a prince or commander rather than a true king. The author of Judges does not dignify Abimelech with the verb that is normally used for kings because God had not anointed him.

In the last lesson, we saw that Abimelech (son of Gideon by his servant girl), killed 70 of his half-brothers except for Jotham. This lessons begins three years after he had been made ruler over Israel.

Judges 9:23 "Then God sent an evil spirit between Abimelech and the men of Shechem; and the men of Shechem dealt treacherously with Abimelech:"

"God sent an evil spirit': In the course of God's providence, there appeared jealousy, distrust, and hate. God allowed it to work as punishment for the idolatry and mass murder. It was either an evil spirit, a demon of Satan, or simply an evil attitude or disposition "sent" by God to cause strife between the two factions. This was a spirit similar to the one God would send to trouble Saul (1 Sam. 16:14-16).

Jotham had stood over the city of Shechem on the mountain side, and proclaimed this very thing earlier. God heard and saw all of that, and is now bringing it about. We see that Abimelech, and the very men who put him in power, are dealing treacherously with each other.

Judges 9:24 "That the cruelty [done] to 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 Shechem, which aided him in the killing of his brethren."

That vengeance might come on the authors of it. So things were ordered in Providence that this might come to pass.

"And their blood be laid upon Abimelech their brother, which slew them": Be charged to his account, and he suffer for shedding it.

"And upon the men of Shechem which aided him in killing of his brethren": By giving him money to hire men to go with him to do it. And perhaps by words encouraging the assassins, and who might be of the city of Shechem.

We remember that Abimelech hired some ruthless people to help him kill his brothers. We see from this that Shechem does not want to be accounted guilty of the murder of the brothers of Abimelech. They want Abimelech and those he hired, to be held accountable for the crime.

Judges 9:25 "And the men of Shechem set liers in wait for him in the top of the mountains, and they robbed all that came along that way by them: and it was told Abimelech."

Of Ebal and Gerizim, which were near Shechem, by the way of which he passed when he came to that city. And these they set there, either to slay him, or to seize his person, and bring him to them.

"And they robbed all that came along that way by them": That belonged to Abimelech and others also. And this they did to show their contempt of his government, and that they were no longer under it. And every man did what was right in his own eyes, as if they had no governor over them. Though some think this was done to draw him there to secure his subjects from such rapine and violence, that they might have an opportunity to lay hold upon him. Or this they did on purpose to begin a civil war.

"And it was told Abimelech": That they lay in wait for him, and so he kept himself from them.

We see from this action, they are trying to defame Abimelech. They have made the road to Shechem unsafe for travelers. Word was carried to Abimelech of this so that he would come out and check on the matter. They are trying to trap him.

Verses 26-45: A failed coup.

Judges 9:26 "And Gaal the son of Ebed came with his brethren, and went over to Shechem: and the men of Shechem put their confidence in him."

Who this Gaal was, and who his brethren, and from whence he came, and the place he went over, are all uncertain. Jarchi thinks he was a Gentile, and it looks, by some speeches of his afterwards, as if he was a descendant of Hamor, prince of Shechem. In the times of Jacob, who, since the expulsion of the Canaanites, his family had retired to some distant parts. But hearing of a difference between Abimelech and the Shechemites, Gaal, with some of the family, came over, perhaps over Jordan, to make what advantage he could of it.

"And the men of Shechem put their confidence in him": Freely told him their mind and the ill opinion they had of Abimelech, and what was their design against him. And he assuring them he would take their part, and defend them to the uttermost. They depended on him, and therefore very securely went about their business in the fields, as follows.

There is very little known about this Gaal. He seems to be an unknown. He comes forward to lead the men of Shechem against Abimelech. They put their confidence in him.

Judges 9:27 "And they went out into the fields, and gathered their vineyards, and trode [the grapes], and made merry, and went into the house of their god, and did eat and drink, and cursed Abimelech."

Before they kept within the city, and dared not stir out to gather in the vintage, the time being come, for fear of the troops of Abimelech. For their lying in wait for him, and the robberies committed being made known to him, he had prepared to raise some forces. And attack them, of which they had had information. But now being encouraged with the protection of Gaal, they ventured out to gather their grapes in their vineyards without fear.

"And trode the grapes, and made merry": Sung songs and danced, as was usual at the ingathering of the fruits of the earth, and treading the winepress (Isa. 16:10). Though Abendana thinks this joy and merriment were made to their idol. To whom they gave the praise of their vintage, they should have done to the true God, and what follows may seem to confirm it.

"And they went into the house of their god": The temple of Baal-berith (Judges 9:5).

"And did eat and drink": In their idol temple, as was the manner of idolaters to do, bringing their firstfruits to rejoice, and make glad with.

"And cursed Abimelech": Wished they had never seen him and known him. Hoped they should be rid of him in a little time, and that he would meet with his deserved disgrace and punishment. And this they did in that very temple from whence they had taken money to assist him in making way for his government of them. So fickle and changeable were they.

The men of Shechem gathered their grapes, made fermented wine and had a drunken party. They worshipped Baal. They were drunk in the temple of Baal, and they cursed Abimelech in this evil temple.

Judges 9:28 "And Gaal the son of Ebed said, Who [is] Abimelech, and who [is] Shechem, that we should serve him? [is] not [he] the son of Jerubbaal? and Zebul his officer? serve the men of Hamor the father of Shechem: for why should we serve him?"

As they were then making merry, drinking and carousing.

"Who is Abimelech, and who is Shechem, that we should serve him? Who is this Abimelech the Shechemite? Or who is he more than Shechem, the old prince of this place, long ago dispossessed of it? The one is no better than the other, nor has a better title to rule and government than the other, that we should serve him. Nay, of the two, the descendants of the old Shechem have the best title.

"Is not he the son of Jerubbaal?" That pleaded against Baal, and threw down his altar, the god you now serve.

"And Zebul his officer?" Has he not set him over you? Not content to rule you himself, he has set up another as an officer over you under him. And thus, you are like to be governed in a tyrannical manner, and oppressed.

"Serve the men of Hamor" for why should we serve him?" That is, rather serve them than him. Which was speaking very contemptuously of his government, preferring the descendants of Hamor, the old Canaanitish prince, that ruled in this place, to Abimelech. And if Gaal was a descendant of his, he spoke in good earnest, and thought this a proper opportunity to get the government of the city restored to him and his family. Since their old religion and idolatry were established among them. And if they had received the one, why not the other?

In the Scripture above, it appears that Shechem is speaking of Abimelech who represented Shechem at this time. Gaal is puffed up with pride and believes he can overpower Abimelech and all of his followers, and take Shechem for himself. Some of the people have agreed to help Gaal against Abimelech. He tries to turn the people against Abimelech by saying he is the son of Jerubbaal who is of Manasseh. He is trying to start the old battle up between Manasseh's tribe and Ephraim's tribe. He claims that Abimelech is really of the tribe of Manasseh. Zebul was Abimelech's officer. He is saying, what right does he have to rule you? He is claiming rights through Hamor, who he says founded Shechem.

Judges 9:29 "And would to God this people were under my hand! then would I remove Abimelech. And he said to Abimelech, Increase thine army, and come out."

Or government, that I were but the ruler of their city, and general of their forces.

"Then would I remove Abimelech": From his kingly office, and rid Shechem of him. And all the country round about, and indeed remove him out of the world.

"And he said to Abimelech": As if he was present, in a hectoring and blustering manner. Or he said what follows to his officer under him that represented him. Or he sent a messenger to him, saying.

"Increase thine army, and come out": Bidding him defiance, challenging him to come into the open field and fight him. And bring as many forces along with him as he could or would, not doubting but he should be a match for him. And the men of Shechem would see they had nothing to fear from him, having such a man as Gaal at the head of them. This he said to engage the Shechemites to make him their ruler.

He is bragging that he can defeat Abimelech and his army.

Judges 9:30 "And when Zebul the ruler of the city heard the words of Gaal the son of Ebed, his anger was kindled."

Whom Abimelech had placed there under him had heard;

"The words of Gaal the son of Ebed, his anger was kindled": Because he spoke slightly of him, and wished to have his place. Perhaps before Zebul was inclined to be on the side of the Shechemites against Abimelech, or at least pretending that he was. But now, being incensed at the words of Gaal, determined to take the side of Abimelech, and let him know how things were carrying on against him.

Judges 9:31 "And he sent messengers unto Abimelech privily, saying, Behold, Gaal the son of Ebed and his brethren be come to Shechem; and, behold, they fortify the city against thee."

In a secret manner, unknown to Gaal and the men of Shechem. Or "craftily", as Jarchi and Kimchi interpret it. Still pretending, notwithstanding his anger, to be in the interest of Gaal, and the men of Shechem, as appears indeed afterwards by a show of friendliness with Gaal (Judges 9:36). Though, according to Joseph Kimchi and Ben Gersom, Thormah is the name of the place where Abimelech was, the same with Arumah (Judges 9:41). And the sense is, that he sent messengers to Abimelech at Thormah or Arumah.

"Saying, Gaal the son of Ebal, and his brethren, be come to Shechem": A family that Abimelech well knew, and if they were of the race of the old Canaanites, he would easily perceive their design.

"And, behold, they fortify the city against thee": By repairing its fortifications, or adding new works; or "besiege" it. Which, as that is done by placing an army around it without, that none can come out of it. So by setting a watch within, and upon the walls, and at the gates of it, that none can come in, which is here meant. Though some interpret it of their design to besiege the city Thormah, where Abimelech was, of which he gives him notice. Or rather they set the city against thee, make the inhabitants thine enemies.

Zebul was governor of the city under Abimelech. Zebul somehow found a way to slip out messengers to Abimelech, to warn him that the city was fortified against him.

Judges 9:32 "Now therefore up by night, thou and the people that [is] with thee, and lie in wait in the field:"

The night following, that no time might be lost.

"And the people that is with thee": The troops he had with him. Not only such he had for his own guards, but what he had been raising. Having intelligence before this of the revolt of the Shechemites from him.

"And lie in wait in the fields": He thought it most advisable for him to march with the forces he had, from the place where he was in the night, and less liable to be discovered. And remain in the fields of Shechem till morning, and then come upon Shechemites before they were aware, and surprise them.

Judges 9:33 "And it shall be, [that] in the morning, as soon as the sun is up, thou shalt rise early, and set upon the city: and, behold, [when] he and the people that [is] with him come out against thee, then mayest thou do to them as thou shalt find occasion."

For being with his forces advanced near to it by a march in the night, he would be able by sunrise to attack the city before the inhabitants were up to defend it, and so surprise them.

"And, behold, when he and the people that is with him come out against thee": That is, Gaul, and the men with him, as many as he has for a surprise or can get together.

"Thou mayest do to them as thou shalt find occasion": As the situation of things would direct him. And he, in his wisdom, and according to his ability, and as opportunity offered, would see plainly what was fit and right to be done. Zebul did not pretend to advise him further, but left the rest to his discretion, as things should appear to him.

He suggests that Abimelech come and hide very near the city during the night, so he can attack early in the morning. They are assuming that Gaal and his followers will come out of the city to fight Abimelech.

Judges 9:34 "And Abimelech rose up, and all the people that [were] with him, by night, and they laid wait against Shechem in four companies."

According to the advice of Zebul.

"And they laid wait against Shechem in four companies": He divided his army into four parts, which he placed on the four sides of the city, at some distance from it. To act as they should have opportunity, to find ways and means of getting into it on either quarter.

We see that Abimelech took the suggestion of his governor in this. He had scattered his men in 4 companies to surround the city.

Judges 9:35 "And Gaal the son of Ebed went out, and stood in the entering of the gate of the city: and Abimelech rose up, and the people that [were] with him, from lying in wait."

He rose up early that morning, being a man of vigilance and activity, and perhaps had some intelligence of the preparations of Abimelech, his design against the city, though he did not expect he was so near at hand.

"And stood in the entering of the gate of the city": To see whether the guards were on their duty within, and whether he could observe anything of any approaching danger.

"And Abimelech rose up, and the people that were with him, from lying in wait": Came out of their ambush, and appeared just as Gaul was at the gate.

Judges 9:36 "And when Gaal saw the people, he said to Zebul, Behold, there come people down from the top of the mountains. And Zebul said unto him, Thou seest the shadow of the mountains as [if they were] men."

Who was up as early, and came to the gate of the city, to see how things went. And whether there was any appearance of Abimelech and his forces, and whether any opportunity offered to let him into the city. And it seems as if he came and stood by Gaul, and appeared friendly with him.

"Behold, there come people down from the tops of the mountains": The mountains of Ebal and Gerizim, which were near to Shechem.

"And Zebul said unto him, thou seest the shadow of the mountains, as if they were men": Either deriding him, as being just out of his bed, and his eyes scarce open, that he could not discern shadows from men. Or rather as being of such a timorous spirit, that he was afraid of shadows. Or else he said this, putting on an air of seriousness, as if he really believed this to be the case, on purpose to deceive him. And keep him from talking about them, while Abimelech and his men made further advances before Gaul could make any preparation to meet them.

This is the very first that Gaal had known of this, because he stood in the open in the gate. His quick eye saw the men approaching the city. Zebul tried to tell him he was seeing shadows, and not men.

Judges 9:37 "And Gaal spake again and said, See there come people down by the middle of the land, and another company come along by the plain of Me-onenim."

"The plain of Me-onenim": This was regarded superstitiously where mystical ceremonies and soothsaying were done.

Gaal continues to look, and sees the men separated into companies against the city.

Judges 9:38 " Then said Zebul unto him, Where [is] now thy mouth, wherewith thou saidst, Who [is] Abimelech, that we should serve him? [is] not this the people that thou hast despised? go out, I pray now, and fight with them."

Not being able to put him off any longer, and willing to take the opportunity to upbraid him with what he had said.

"Where is now thy mouth, wherewith thou saidst, who is Abimelech, that we should serve him?" Dare thou say the same thou hast done, and utter the contemptuous language concerning Abimelech, asking who he was, that he should be served?" Here he is, speak to his face. What has become of those boasts and brags, and great swelling words? What would you do if you had the command of this city?

"Is not this the people thou hast despised?" As small and insignificant, bidding Abimelech increase his army, and come out and fight.

"Go out, I pray thee, now, and fight with them": And show yourself to be a man of courage, and not a mere blusterer. A man that can use his sword as well as his tongue.

Zebul tries to coax Gaal into leaving the city to fight Abimelech in the field, by reminding him of the proud statements he had made against these people. He is saying, "If your statements are true, show us how brave you are."

Judges 9:39 "And Gaal went out before the men of Shechem, and fought with Abimelech."

At the head of them, to meet Abimelech, having gathered together as many, and put them in as good order, as he could, as the time would permit.

"And fought with Abimelech" Outside the city.

Judges 9:40 "And Abimelech chased him, and he fled before him, and many were overthrown [and] wounded, [even] unto the entering of the gate."

Abimelech got the better of him in the battle, and obliged him to give way, and he pursued him closely as he was fleeing.

"And many were overthrown and wounded, even unto the entering of the gate": Or, "they fell wounded", or slain, as the Targum. That is, many were killed and wounded, as in the battle, so in the pursuit, and lay all the way to the entrance into the gate of the city. To which Gaal, and the men of Shechem, made for their safety, and got in.

He did just as Zebul coaxed him into doing. Abimelech was ready for him, and put his men to flight. Those who were not killed or wounded, ran back into the city for safety.

Judges 9:41 "And Abimelech dwelt at Arumah: and Zebul thrust out Gaal and his brethren, that they should not dwell in Shechem."

Called also Aarima as Jerom says, and in his time called Remphtis; which it seems to be not far from Shechem. He returned to the place where he was before (see Judges 9:31), contenting himself with the advantage he had got. And waiting when another opportunity would offer, which quickly did, to be revenged on the Shechemites.

"And Zebul thrust out Gaal and his brethren, that they should not dwell in Shechem": There seems to have been two parties in Shechem before. One that hated Abimelech, and another friendlier to his interest. By which means Zebul his officer kept his post, and Gaal could not get the government into his hand. And now by the loss in the battle, who were Abimelech's sworn enemies, and the disgrace Gaal fell into by being beaten, Zebul was able, so far able to carry his point, as to drive Gaal and his brethren out of the city. Though he had not strength to put him to death, or to seize him and deliver him into the hands of Abimelech.

Gaal and his men were defeated, and Zebul threw the remainder of them out of the city. Arumah was near Shechem, but thought to be in the edge of the mountains.

Judges 9:42 "And it came to pass on the morrow, that the people went out into the field; and they told Abimelech."

The day after the battle.

"That the people went out into the field": Some think to fight, and try the event of another battle, in order to be freed from Abimelech, but that seems not so likely. Rather they went to finish their vintage, as Josephus, or to till their ground, to plough and sow. Which quickly came on after the fighting was ended. Find this they might do the more securely, since Abimelech had withdrawn himself and his forces to his place of habitation, and so concluded he would not soon at least return to them. And the rather they might think he would be more easy, with them, since Gaal was thrust out from among them.

"And they told Abimelech": Or it was told Abimelech, that the people came out into the field, and so an opportunity offered to him to come and cut them off, as they were at their business unarmed.

Judges 9:43 "And he took the people, and divided them into three companies, and laid wait in the field, and looked, and, behold, the people [were] come forth out of the city; and he rose up against them, and smote them."

That is, the forces he had with him at Arumah.

"And divided them into three companies": Each having a separate leader, and the command of one of them he had himself.

"And laid wait in the field;" In the field of Shechem. One company in one part, and one in another part of the field.

"And looked, and, behold, the people were come forth out of the city": He watched them when they did.

"And he rose up against them, and smote them": The companies rose up out of their ambush, in different parts, and killed them.

They thought because Abimelech had not rushed them in the city, that the war was over and forgotten. They went about their usual activities in the field and Abimelech was waiting for them. He attacked them in the field.

Judges 9:44 "And Abimelech, and the company that [was] with him, rushed forward, and stood in the entering of the gate of the city: and the two [other] companies ran upon all [the people] that [were] in the fields, and slew them."

Which he had the particular command of; or "the heads", for in the company with him, as Kimchi observes, were great men. And so the Septuagint renders it, the princes that were with him.

"Rushed forward, and stood in the entering of the gate of the city": To prevent the people that were in the field getting into it, and any from coming out of it for relief.

"And the two other companies ran upon all the people that were in the fields, and slew them": So that by this means none escaped.

Abimelech and his men take the city gate and hold it, so the men of Shechem cannot return to the city.

Judges 9:45 "And Abimelech fought against the city all that day; and he took the city, and slew the people that [was] therein, and beat down the city, and sowed it with salt."

"Sowed it with salt": An act polluting soil and water, as well as symbolizing a verdict of permanent barrenness (Deut. 29:23; Jer. 17:6). Abimelech's intent finally was nullified when Jeroboam I rebuilt the city as his capital (1 Kings 12:25), ca 930 - 910 B.C.

Sowing "salt" over a city not only symbolized its desolation but would make fertile soil infertile. Shechem would not be rebuilt for 150 years.

When they had killed all the men who had come out into the field, then Abimelech and his men went into the city and killed the people in it. It appears he tore down buildings and everything that was standing. The "sowing of the salt" had to be to kill whatever vegetation was growing. Salt is used as a preservative many times, but that is not the use here.

Judges 9:46 "And when all the men of the tower of Shechem heard [that], they entered into a hold of the house of the god Berith."

That the city of Shechem was taken, the inhabitants of it slain, the city beaten down, and sowed with salt. By which it appears that this tower was not within the city, for then the men of it would have seen what was done, and not be said only to hear it. Though it was not far from it, and possessed by Shechemites, and where some of the principal inhabitants had now fled for safety. Perhaps it is the same with the house of Millo, and so that part of Jotham's curse, which respected that, had now its accomplishment, otherwise no account is given of it.

"They entered into a hold of the house of the god Berith": Not thinking themselves safe enough in the tower, they took themselves to the temple of Baal-berith their god (see Judges 9:4). Which was a strong fortified place, as temples often were. Or however had a strong hold belonging to it, and here they fled. Either because of the greater strength of the place, or because of the sanctity of it, and imagining Abimelech would not destroy it on that account. And the rather, because of the supply he had from it, which enabled him to raise himself to the government of Israel.

This was a lookout post probably. It seems the wealth of the city was here. It is somehow associated with the worship of Baal. The god of "Berith" is the same as Baal.

Judges 9:47 "And it was told Abimelech, that all the men of the tower of Shechem were gathered together."

Who had his spies about, and particularly to observe the motions of the men in this tower.

"That all the men of the tower of Shechem were gathered together": In the hold of the temple of Baal-berith.

They have hidden in this place, presuming they are safe from Abimelech. He finds out where they are and in the next verses, we find out what he does about it.

Judges 9:48 "And Abimelech gat him up to mount Zalmon, he and all the people that [were] with him; and Abimelech took an axe in his hand, and cut down a bough from the trees, and took it, and laid [it] on his shoulder, and said unto the people that [were] with him, What ye have seen me do, make haste, [and] do as I [have done]."

A mountain near Shechem, and thought to be the same with Salmon in (Psalm 68:14). Which seems to have had its name from the shade of the trees which grew upon it.

"He and all the people that were with him": His whole army.

"And Abimelech took an axe in his hand, and cut down a bough from the trees": Which grew upon Mount Zalmon.

"And took it, and laid it on his shoulders": And carried it along with him.

"And said unto the people that were with him, what ye have seen me do, make haste, and do as I have done": Take an axe, and every man cut down a bough with all possible haste, and lay it on his shoulder.

Mount Zalmon was a heavily wooded area very near Shechem. Abimelech had to be strong physically. He cuts a tree and puts it on his shoulder to carry to this place where the tower is. He tells all of his men to do the same thing. I guess each man cut a tree he knew he could carry.

Judges 9:49 "And all the people likewise cut down every man his bough, and followed Abimelech, and put [them] to the hold, and set the hold on fire upon them; so that all the men of the tower of Shechem died also, about a thousand men and women."

With their boughs on their shoulders, so that they were men that seemed to be as trees walking.

"And put them to the hold, and set the hold on fire upon them": Upon the men in it, or with them, the boughs of trees. It is probable the hold was made of wood, and so could the more easily be set on fire. Jarchi says it was a wood or forest, where they bent the trees, and divided them round about, and made a fence of them. But they would scarcely have left the tower for such a shelter.

"So that all the men of the tower of Shechem died also": Fire being put to the hold, and they burnt in it. The Vulgate Latin version adds, with fire and smoke; for they being boughs of trees just cut down, with which they set fire to the hold, they would not burn easily and clearly, but make a prodigious smoke, with which many might be suffocated, as others burnt with fire. And it is unaccountable that Josephus should say that bits of dry wood were taken, and with them fire set to the hold, when the text is so express for it that they were boughs of green trees just cut off.

"About a thousand men and women": But the above historian makes them to be many more. He says the men were about 1500, and the rest a great multitude. This literally fulfilled Jotham's curse.

This pile of trees they cut, were brought to the hiding place of the people of the tower. They set it on fire, and burned them all up. There were 1,000 men and women in the hold who died. This fulfills the curse Jotham had spoken on these people earlier.

Judges 9:50 "Then went Abimelech to Thebez, and encamped against Thebez, and took it."

Which, according to Ben Gersom, had rebelled against him; it was near to Shechem. Andrichomius says, the ruins, where he thinks stood the city of Thebez, were but one furlong from Neapolis or Shechem. Where, to the left of Jacob's well, are seen ruins of a large town, marble stones, whole pillars, and other signs of large palaces, and the soil wonderfully fruitful. And Jerome says, that in his time there was a village called Thebes, on the borders of Neapolis or Shechem, as you go to Scythopolis, thirteen miles from it. It must be near Shechem, inhabited by Shechemites, to fulfil Jotham's curse (Judges 9:20).

"And encamped against Thebez, and took it": It seems not to have held out long, being deserted by its inhabitants, who fled to the tower, as follows.

Thebez is about 13 miles out of Shechem. It seemed Abimelech took them, and the ones he did not kill ran to the tower.

Judges 9:51 "But there was a strong tower within the city, and thither fled all the men and women, and all they of the city, and shut [it] to them, and gat them up to the top of the tower."

The tower of Shechem was without the city, but this within, as towers generally are.

"And hither fled all the men and women, and all they of the city": Men, women, and children, man and maid servants, all the inhabitants of the city. The tower being a large place, having not only many rooms in it, but perhaps a large area in the midst of it, as well as it had battlements on the top of it.

"And shut it to them": The gates of it, and which no doubt they strongly barred and bolted, to keep out the enemy.

"And gat them up to the top of the tower": To observe the motions of Abimelech, and annoy him as much as they could with what they carried with them, as stones, and the like.

They ran to this tower to avoid capture and death from Abimelech.

Judges 9:52 "And Abimelech came unto the tower, and fought against it, and went hard unto the door of the tower to burn it with fire."

With his army to besiege it.

"And fought against it": Using all the methods he could to oblige those in it to surrender.

"And went hard unto the door of the tower to burn it with fire": In order to get entrance into it; and perhaps the tower was built of stone, so that no other part could be set fire to. And to do this he drew near to the door himself, for nothing more is meant by the phrase, "went hard", than drawing near in his own person to the door. Hazarding his life in the enterprise, being so bent upon it, thinking to do by this tower what he had done to the hold of the temple of Baal-berith.

They were trying to break a hole in the bottom of the tower, so they could set it on fire.

Verses 53-55: To be killed by a "woman", a non-warrior, and by ambush rather than in battle was considered a disgrace. To add to Abimelech's dishonor, the instrument of death ("a piece of millstone") was part of a hand mill which was used in daily food preparation - a household implement. Even though Abimelech tried to protect his image by having his servant finish him off, the author's report exposes the truth.

Judges 9:53 "And a certain woman cast a piece of a millstone upon Abimelech's head, and all to brake his skull."

Of the upper millstone, as the word signifies, which is observed by Jarchi and other Jewish commentators. This with other stones being carried up to the top of the tower, to do what execution they could with them. And a woman observing Abimelech making up to the door of the tower, took up this piece of millstone, and threw it down.

"Upon Abimelech's head, and all to break his skull": She did it with that view, though it may as well be rendered, or "she", or "it broke his skull". It made a fracture in it, which was mortal. Abendana observes, and so others, that that was measure for measure, a righteous retaliation, that as he had slain seventy of his brethren on one stone, he should die by means of a stone.

It appears, this unknown woman picks up this heavy millstone, and throws it over the side on Abimelech's head. She was attempting to kill him so the burning of the tower would stop.

Judges 9:54 "Then he called hastily unto the young man his armor-bearer, and said unto him, Draw thy sword, and slay me, that men say not of me, A woman slew him. And his young man thrust him through, and he died."

Perceiving it was a mortal blow that was given him, and he should soon expire. And that the cast of the stone was by the hand of a woman, and therefore he was in haste to have the young man come to him.

"And said unto him, draw thy sword and slay me, that men say not of me, a woman slew him": It being reckoned very embarrassing and unmanly to die by the hand of a woman, and especially any great personage, as a king or general of an army. To avoid this, he chose rather to be guilty of suicide, or of what cannot well be excused from it, and so died by suicide. Which, added to all his other sins, he seemed to have no sense of, or repentance for; and the method he took to conceal the shame of his death served the more to spread it. For this circumstance of his death could not be given without the reason of it, and which was remembered and related punctually near two hundred years afterwards (2 Sam. 11:21).

He thought it shame to be killed by a woman. His armor-bearer killed him with his sword so the men would not think him a weakling killed by a woman.

Judges 9:55 "And when the men of Israel saw that Abimelech was dead, they departed every man unto his place."

That is, those that were with him, the men of his army, who were all Israelites.

"They departed every man to his place": Disbanded themselves, and went everyone to their own home. And so the inhabitants of Thebez escaped the vengeance of Abimelech.

This stopped the battle and everyone went home.

Judges 9:56 "Thus God rendered the wickedness of Abimelech, which he did unto his father, in slaying his seventy brethren:"

To the disgrace of his father's character, and to the hurt of his father's family.

"In slaying his seventy brethren": Excepting one, which was a piece of unheard of wickedness, attended with most sad aggravations. The shedding such blood required blood to be shed again, and it was righteous judgment God rendered to him. This, and the following verse contain the remarks made upon this history by the writer of it, who, as we have seen, in all probability, was the Prophet Samuel.

This unusual death was punishment from God on Abimelech for killing his 70 brothers, except Jotham.

Judges 9:57 "And all the evil of the men of Shechem did God render upon their heads: and upon them came the curse of Jotham the son of Jerubbaal."

In aiding Abimelech to slay his brethren, and in making him king after so foul a fact committed.

"Did God render upon their heads": By suffering Abimelech to beat down their city, and destroy the inhabitants of it, and by burning the hold in which the men of the tower of Shechem were, and them in it.

"And upon them came the curse of Jotham the son of Jerubbaal": Both upon Abimelech, and the men of Shechem. They being destroyed by one another, as Jotham imprecated they might, and foretold they would (see Judges 9:20).

The destruction of the men of Shechem was in answer to the curse Jotham spoke upon them for following Abimelech. Notice the destruction of the men of Shechem was by the hand of Abimelech, but was really because of a judgement of God against them.

Judges Chapter 9 Continued Questions

1. At what time, did God send an evil spirit between Abimelech and the men of Shechem?

2. Who had stood over the city of Shechem, and spoke a curse on the city and on Abimelech?

3. Who had helped Abimelech kill his brothers?

4. Who does Shechem want to be accountable for the murder of Abimelech's brothers?

5. What did they do, to try to lure Abimelech to them?

6. Who is Gaal?

7. Who did the men of Shechem put their trust in?

8. What did the men of Shechem do in celebration of their new leader?

9. Gaal is puffed up with _________.

10. How does he try to turn people against Abimelech?

11. What bragging remark did Gaal make in verse 29?

12. Who was Zebul?

13. What did Zebul do to help Abimelech?

14. What suggestion did he make to Abimelech?

15. Did Abimelech take his advice?

16. How did Gaal realize that Abimelech was coming?

17. What does Gaal see pertaining to Abimelech's army?

18. What does Zebul talk Gaal into doing?

19. When Abimelech attacked them, what did those alive do?

20. Where was Arumah?

21. What did the people do, when they thought the war was over?

22. What happened to them?

23. When Abimelech beat down the city, why did he cover it with salt?

24. Where did the people hide from Abimelech?

25. This false god "Berith" is the same as ________.

26. What did Abimelech do, when he found the people from the tower were hiding in a hold under the place of the false worship?

27. How many trees did they bring, and pile around the hiding place?

28. How many died in this place?

29. Where did Abimelech go next?

30. Where did the people flee for safety from Abimelech?

31. What was Abimelech trying to do to the tower?

32. What did this woman on the tower do to Abimelech?

33. Why did he ask his armourbearer to kill him?

34. When Abimelech was killed, what did all the people do?

35. What really caused this unusual death of Abimelech?

36. Why had the men at Shechem been killed

Judges Chapter 10

Verses 1-18: The feature of the New Covenant emphasized here is Christ's once-for-all sacrifice. The author has frequently stated this point in the preceding chapters (compare 7:27; 9:12, 26, 28), but here it becomes the focal point of the discussion. First, this truth is highlighted by contrast with the repetitious service of the Mosaic system. Those sacrifices had to be offered "year by year continually". Later, the author demonstrates that Christ's single, one-time sacrifice is completed by His continuing position, seated at God's right hand (verses 11-14).

Despite the longevity of their reigns, very little is revealed about Israel's next two judges, "Tola" and "Jair", except that God raised them up to "defend Israel". However, their roles were important but very different. Tola delivered Israel while Abimelech destroyed it. Jair was blessed with 30 sons, while the succeeding "deliverer", Jephthah, had only one child and made a foolish vow that kept his line from continuing.

Judges 10:1 "And after Abimelech there arose to defend Israel Tola the son of Puah the son of Dodo, a man of Issachar, and he dwelt in Shamir in mount Ephraim."

His is merely a note of time. Abimelech is not counted among the judges, though it is not improbable that, evil as was the episode of his rebellions, he may have kept foreign enemies in check.

"To defend Israel": Rather, to deliver, as in the margin and elsewhere (Judges 2:16; 2:18; 3:9).

"There arose": The phrase implies a less direct call and a less immediate service than that used of other judges (Judges 2:18; 3:9).

"Tola": The name of a son of Issachar (Genesis 46:13). It means "worm" (perhaps the kermes -worm), and may, like Puah, be connected with the trade in purple dyes. He seems to have been the only judge furnished by this indolent tribe, unless Deborah is an exception. Josephus omits his name.

"Puah": Also a son of Issachar (1 Chron. 7:1).

"The son of Dodo": The LXX renders it "the son of his uncle," but there can be little doubt that Dodo is a proper name (as in 1 Chron. 11:12; 2 Sam. 23:9; 23:24). It is from the same root as David, "beloved." Since Tola was of Issachar, he could not be nephew of Abimelech a Manassite.

"He dwelt in Shamir": The name has nothing to do with Samaria, as the LXX seems to suppose. It may be Sanûr, eight miles north of Samaria.

"In mount Ephraim": As judge, he would have to fix his residence in a town more central than any in his own tribe. There was another Shamir in Judah (Joshua 15:48).

Very little is known of Tola and his ancestors, except what we read right here. We know there was a need for a leader who would stand against the enemies of Israel, and he seemed to do that. We are not familiar with Puah or Dodo either. We are familiar with the tribe of Issachar. Really, the only thing we know about this Shamir, is that it is in mount Ephraim.

Judges 10:2 "And he judged Israel twenty and three years, and died, and was buried in Shamir."

He did not take upon him to be king, as Abimelech did, but acted as a judge, in which office he continued twenty three years, and faithfully discharged it, and died in honor.

"And was buried in Shamir": The place where he executed his office. It is said, that in the first year of Tola, the son of Puah, Priam reigned in Troy.

There is very little known about the judgeship of Tola, except that it lasted 23 years. We read of no wars during this time, so we know the LORD was with them. Tola lived and died in Shamir.

Verses 3-5: Most likely, the judgeship of Jair was the time period of Ruth.

Judges 10:3 "And after him arose Jair, a Gileadite, and judged Israel twenty and two years."

Who was of the half tribe of Manasseh, on the other side Jordan, which inhabited the land of Gilead, and who is the first of the judges that was on that side Jordan. It pleased God, before the government was settled in a particular tribe, to remove it from one to another, and to honor them all. And to show that though the two tribes of Reuben and Gad, and the half tribe of Manasseh, were separated from their brethren by the river Jordan, they were not neglected by the Lord. And generally speaking judges were raised up in all those parts which were most oppressed, and liable to be oppressed by their enemies, as Gilead by the Ammonites. Wherefore this, and the next judge that followed him, Jephthah, were of Gilead.

"And judged Israel twenty two years": Protected them from their enemies, administered justice to them, and preserved them in the true religion.

Jair was believed to be of the half tribe of Manasseh on the eastern side of the Jordan, because that is where Gilead is. He was the son of Segub.

1 Chronicles 2:22 "And Segub begat Jair, who had three and twenty cities in the land of Gilead."

His inheritance was from his mother's side. She was of Manasseh. His 22 year reign shows he was a brave powerful judge.

Judges 10:4 "And he had thirty sons that rode on thirty ass colts, and they had thirty cities, which are called Havoth-jair unto this day, which [are] in the land of Gilead."

Which to ride on in those times was reckoned honorable, and on which judges rode in their circuit (Judges 5:10). And such might be these sons of Jair, who were appointed under him to ride about, and do justice in the several parts of the country. As Samuel's sons were judges under him (1 Sam. 8:1).

"And they had thirty cities, which are called Havoth-jair unto this day, which are in the land of Gilead": Or the villages of Jair. There were some of this name that belonged to Jair, a son of Manasseh, in the times of Moses (Num. 32:41). And these may be the same, at least some of them. For they were but twenty three he had, whereas these were thirty (1 Chron. 2:22). And these coming by inheritance to this Jair, a descendant of the former, and he being of the same name, and these cities perhaps repaired and enlarged by him. The name of them was continued and established, for it is not reasonable to suppose, as some have done, that this is the same Jair that lived in the times of Moses. Who, if so, must have lived more than three hundred years, an age men did not live to in those times.

It seems from this that each of his sons had a city. It seems each of these cities was called Havoth-jair. "Havoth-jair" means villages of Jair. Perhaps Jair had them to ride these ass colts to keep them humble.

Judges 10:5 "And Jair died, and was buried in Camon."

A city of Gilead, as Josephus calls it. Jerom, under this word Camon, makes mention of a village in his times, called Cimana. In the large plain six miles from Legion to the north, as you go to Ptolemais. But, as Reland observes, this seems not to be the same place, but rather this is the Camon Polybius speaks of among other cities of Perea, taken by Antiochus.

The only thing we really know about Camon, is that it was the city of Gilead where Jair was buried.

Judges 10:6 "And the children of Israel did evil again in the sight of the LORD, and served Baalim, and Ashtaroth, and the gods of Syria, and the gods of Zidon, and the gods of Moab, and the gods of the children of Ammon, and the gods of the Philistines, and forsook the LORD, and served not him."

After the death of the above judges they fell into idolatry again, as the following instances show.

"And served Baalim, and Ashtaroth": As they had before (see Judges 2:11; 2:13). And besides these:

"Also the gods of Syria": Their gods and goddesses, Belus and Saturn, Astarte and the Dea Syria, Lucian writes of.

"And the gods of Zidon": The goddess of the Zidonians was Ashtaroth (1 Kings 11:5), and it seems they had other deities.

"And the gods of Moab": The chief of which were Baal-peor and Chemosh (Num. 25:3).

"And the gods of the children of Ammon": As Milcom or Molech (1 Kings 11:5).

"And the gods of the Philistines": As Dagon the god of Ashdod, Beelzebub the god of Ekron, Marnas the god of Gaza, and Derceto the goddess of Ashkalon.

"And forsook the Lord, and served not him": Not even in conjunction with the above deities, as Jarchi and others observe. At other times, when they worshipped other gods, they pretended to worship the Lord also, they served the creature besides the Creator. But now they were so dreadfully sunk into idolatry, that they had wholly forsaken the Lord". And his worship at the tabernacle, and made no pretensions to it, but entirely neglected it.

The children of Israel are the most ungrateful, unfaithful people I have ever heard of. They were so intent on worshipping false gods it seemed not to matter who the false gods were, they worshipped them. Of course, the most infamous of the false gods and goddesses were Baal and Ashtaroth. This is spiritual adultery. God counted Israel His wife.

Judges 10:7 "And the anger of the LORD was hot against Israel, and he sold them into the hands of the Philistines, and into the hands of the children of Ammon."

His anger burned like fire, he was exceedingly incensed against them, nothing being more provoking to him than idolatry, as after mentioned.

"And he sold them into the hands of the Philistines, and into the hands of the children of Ammon": That is, delivered them into their hands, and they became subject and were in bondage to them, as such are that are sold for "slaves". Part of them that lay to the west of the land of Israel, fell into the hands of the Philistines. And another part, which lay to the east, were oppressed by the children of Ammon, particularly those that were on the other side Jordan came into the hands of the latter.

The only reason Israel had ever been blessed was because they were worshipping the LORD. When they went to false gods, God took his blessings off of them and empowered their enemies. Over and over, God used their enemies to chastise Israel. This time he empowers the Philistines and the Ammonites to punish Israel for Him.

Judges 10:8 "And that year they vexed and oppressed the children of Israel: eighteen years, all the children of Israel that [were] on the other side Jordan in the land of the Amorites, which [is] in Gilead."

The Philistines on one side, and the children of Ammon on the other. Meaning either that year in which Jair died, as Jarchi. Or the first year they began to bring them into bondage, as R. Isaiah: "and from that year". As Kimchi and Ben Melech, that they vexed and distressed them. They continued to vex and distress them;

"Eighteen years": Or, as Abarbinel interprets it, "with that year", they vexed and oppressed them eighteen years, that is, so many more, or reckoning that into the number of them. And these eighteen years of their oppression are not to be reckoned into the years of Jair's government, and as commencing from the fourth of it, as Bishop Usher, Lightfoot, and others. For it does not appear that there was any oppression in his days, but from the time of his death to the raising up of Jephthah a new judge. And the people oppressed by the children of Ammon during that time were;

"All the children of Israel that were on the other side Jordan, in the land of the Ammonites, which is in Gilead": Even the tribes of Reuben and Gad, and the half tribe of Manasseh.

The very year the children of Israel started the worship of false gods, they were vexed by the Philistines and the Ammonites. It appears this lasted 18 years in Gilead, on the east side of the Jordan River.

Judges 10:9 "Moreover the children of Ammon passed over Jordan to fight also against Judah, and against Benjamin, and against the house of Ephraim; so that Israel was sore distressed."

Moreover, the children of Ammon passed over Jordan. Not content with the oppression of the tribes on the other side Jordan, which had continued eighteen years, they came over Jordan into the land of Canaan to ravage that, and bring other of the tribes into subjection to them. Particularly the three next mentioned, which lay readiest for them, when they were come over Jordan.

"To fight also against Judah, and against Benjamin, and against the house of Ephraim": Who lay to the south and the southeast of the land of Canaan, and were the first the Ammonites had to fight with and subdue, when they had crossed Jordan to the east of it.

"So that Israel was sore distressed": By the Ammonites in the east, threatening those three tribes, mentioned. And the Philistines on the west, who gave disturbance to the tribes that lay nearest them, as Asher, Zebulun, Naphtali, Issachar, and Dan. And this distress was begun the same year in different parts, by different enemies.

They had such good success on the eastern side of Jordan that the Ammonites crossed over Jordan into the land of Judah, Benjamin, and Ephraim and vexed them.

Judges 10:10 "And the children of Israel cried unto the LORD, saying, We have sinned against thee, both because we have forsaken our God, and also served Baalim."

In this their distress, seeing nothing but ruin and destruction before their eyes, their land being invaded by such powerful enemies in different quarters. This opened their eyes to a sense of their sins, the cause of it, and brought them to a confession of them.

"Saying, we have sinned against thee, both because we have forsaken our God, and also served Baalim": Had been guilty not only of sins of omission, neglecting the pure of God, but also of sins of commission. Even gross idolatry, in serving Baalim, and other gods, before mentioned.

"We have sinned": Confession is followed by true repentance (verses 15-16).

You can easily see they knew exactly why they were having these problems. The Israelites all knew better than to worship these false gods, but they did it anyway. They were a rebellious house from the very beginning. Every time they got in serious trouble, they cried out to the LORD.

Judges 10:11 "And the LORD said unto the children of Israel, [Did] not [I deliver you] from the Egyptians, and from the Amorites, from the children of Ammon, and from the Philistines?"

By a prophet he sent unto them, as Kimchi and Abarbinel (see Judges 6:8). Or the uncreated one, the Son and Word of God, who might appear in a human form, and to whom all that is here said is applicable.

"Did not I deliver you from the Egyptians": By bringing them out of subjection and bondage to them, and by delivering them out of their hands at the Red sea?

"And from the Amorites": The kings of Sihon and Og, whose countries were taken from them, and put into their hands, when they attempted to stop them in their march to the land of Canaan.

"From the children of Ammon": When they joined with the Moabites against them (Judges 3:13).

"And from the Philistines?" In the times of Shamgar (Judges 3:31).

He indeed had delivered them over and over. He defeated Pharaoh with the ten plagues He brought on Egypt. He brought them out of Egypt with a mighty hand. He had already defeated The Amorites, the Ammonites, and the Philistines for them. All they had to do, was remain faithful to God. They did not, and God let these people rise up against them again.

Judges 10:12 "The Zidonians also, and the Amalekites, and the Maonites, did oppress you; and ye cried to me, and I delivered you out of their hand."

Who were left in the land to distress them, though there is no particular mention of them, and of the distress they gave them. And of their deliverance from it, which yet is not at all to be questioned.

"And the Amalekites": Both quickly after they came out of Egypt (Exodus 17:13). And when they were come into the land of Canaan, joining the Moabites and the Midianites against them (Judges 3:13).

"And the Maonites did oppress you": Meaning either the old inhabitants of Maon, a city in the mountains of Judah, near to which was a wilderness of this name, (Joshua 15:55). Or rather a people of Arabia, called by Strabo, and Diodorus Siculus, Minaeans, the same with Mehunim, mentioned with the Arabians (2 Chron. 26:7). And who perhaps came along with the Midianites, when they oppressed Israel. Though some have thought of the old inhabitants of Beth-meon and Baal-meon (Num. 32:38).

"And ye cried unto me, and I delivered you out of their hands": All those mercies and deliverances are mentioned to aggravate their sins. That notwithstanding the Lord hath so often and eminently appeared for them. Yet they deserted him and his worship, and fell into idolatry. Jarchi observes, that here are seven salvations or deliverances mentioned in opposition to the seven sorts of false gods or idols they had served (Judges 10:6).

This had been the story over and over. They were punished for their idolatry by countries attacking them. They would repent, cry out to God, and He would forgive them. When they were in right standing with God, they could not be defeated by their enemies. God fought for them.

Verses 13-14: Here is the form of God's wrath, by which He abandons persistent, willful sinners to the consequences of their sins. This aspect of divine judgement is referred to in the case of Samson (16:20), as well as the warnings of (Prov. 1:20-31 and Rom. 1:24-28). It is a pattern of rejections seen throughout history (compare Acts 14:15-16), even among the Jews (compare Hosea 4:17; Matt. 15:14).

Judges 10:13 "Yet ye have forsaken me, and served other gods: wherefore I will deliver you no more."

Since they had been so remarkably saved, time after time, and delivered from so many powerful enemies, which was dreadful ingratitude.

"Wherefore I will deliver you no more": Which is not to be understood absolutely, since after this he did deliver them, but conditionally. Unless they repented of their idolatries, and forsook them. This is said to bring them to a sense of their sin and danger.

The LORD is about to give up on them. He has forgiven them over and over, and they never seemed to learn. Every time they are free from trouble, they become unfaithful to Him. He has become very tired of their unfaithfulness.

Judges 10:14 "Go and cry unto the gods which ye have chosen; let them deliver you in the time of your tribulation."

For they were their choice, and not what they were obliged to serve through persecution. And by compulsion of others, and whom they needed not, having the Lord Jehovah to be their God. And they are bid not seriously, but in an ironical or sarcastic way, to call upon them for help in this their time of distress, in whose power it was not to relieve them.

"Let them deliver you in the time of your tribulation": If they can, whom you have served in your prosperity.

They are so set on worshipping these false gods that God tells them to turn to the ones they have put their faith in. If these false gods are who they worship, why are they coming to Him for help?

Judges 10:15 "And the children of Israel said unto the LORD, We have sinned: do thou unto us whatsoever seemeth good unto thee; deliver us only, we pray thee, this day."

"Do thou unto us whatsoever seemeth good": Genuine repentance acknowledges God's right to chasten, so His punishment is seen as just and He is thereby glorified. It also seeks the remediation that chastening brings, because genuine contrition pursues holiness.

They know they deserve to be punished. They are willing for God to chastise them. They just do not want it to be by these Philistines, Ammonites, and Amorites. They are begging God to save them this day.

Judges 10:16 "And they put away the strange gods from among them, and served the LORD: and his soul was grieved for the misery of Israel."

The author's report that the Lord "was grieved for the misery of Israel" sounds like a compassionate response. But the verb translated endure is used elsewhere in the Old Testament to describe impatience or abhorrence (Job 21:4; Zech. 11:8). Yahweh, who is rich in grace and forgiveness (Exodus 34:5-7), had tired of His people's insincere confession and exploitation of His goodness.

To show their loyalty to God, they put away these false gods. They began again to worship the LORD, and Him alone. As always, God feels sorry for their misery. He forgives them.

Judges 10:17 "Then the children of Ammon were gathered together, and encamped in Gilead. And the children of Israel assembled themselves together, and encamped in Mizpeh."

By a crier, as Jarchi. They had passed over Jordan (as in Judges 10:9), and had been distressing three of the tribes of Israel on that side. But now being informed, by a herald at arms that the children of Israel, on the other side Jordan, were risen up in defense of their country, rights, and liberties. The children of Ammon came back and crossed over Jordan again.

"And encamped in Gilead": In the land of Gilead, part of which belonged to the tribes of Reuben and Gad, and the other part to the half tribe of Manasseh.

"And the children of Israel assembled themselves together, and encamped at Mizpeh": Of which name there were several cities in the land of Israel, on both sides of Jordan. This must design a place on the other side Jordan, either in the tribe of Gad or Manasseh, for it seems there was of this name in each (see Gen. 31:49).

They did not attack them right now. They encamped where they could attack at any time. It appears that the children of Israel gathered in Mizpeh to make a stand, if necessary.

Judges 10:18 "And the people [and] princes of Gilead said one to another, What man [is he] that will begin to fight against the children of Ammon? he shall be head over all the inhabitants of Gilead."

Being thus assembled and encamped.

"What man is he that will begin to fight with the children of Ammon?" For though the forces were assembled together for battle, yet it seems they had no general to command them, and lead them on to it.

"He shall be head over all the inhabitants of Gilead": This they ordered to be proclaimed, to encourage some person to take the command of them, and go before them to battle. Promising him that he should be judge or governor over all the tribes on that side Jordan.

The men of Israel are asking for a strong judge, to come and be their leader. Someone who God will be with and will keep them safe from their enemies.

Judges Chapter 10 Questions

1. Who was the next judge, after Abimelech?

2. Who was his father?

3. What tribe was he from?

4. Where did he live?

5. How long did he judge Israel?

6. Where was he buried?

7. Who was the next judge, after Tola?

8. How many years did he judge Israel?

9. Jair was a ______________.

10. What tribe was he believed to be from?

11. Who was his father?

12. How many cities did he have in Gilead?

13. How many sons did Jair have?

14. What was peculiar about them?

15. What was the name of their cities?

16. What does the name of their cities mean?

17. After the death of Jair, what did the children of Israel do?

18. What were the names of the false gods?

19. What sin is the worship of false gods?

20. How did the LORD feel about this?

21. What did He do about it?

22. How many years did they oppress Israel?

23. Who did the children of Ammon fight on the other side of Jordan?

24. What did the children of Israel cry out to the LORD?

25. How did the LORD answer them?

26. What does the LORD threaten in verse 13?

27. Who does the LORD tell them to ask for help?

28. What does Israel say in verse 15?

29. When they put away their false gods, what effect did it have on the LORD?

30. Who do the princes and the people of Gilead ask for?

Judges Chapter 11

Verses 1-3: Despite Jephthah's background and his history of "vain men", God turned his situation, which would destroy most people, into a learning opportunity. The rejection "Jephthah" experienced during times of peace prepared him to be a leader when war was threatening. Neither bad choices nor the injustices done to a person must ever keep a child of God from completing God's calling.

Judges 11:1 "Now Jephthah the Gileadite was a mighty man of valor, and he [was] the son of an harlot: and Gilead begat Jephthah."

"Jephthah" was the ninth judge of Israel, who delivered God's people from 18 years of oppression by the Ammonites. He was an illegitimate child and was cast out of the family by his half-brothers to prevent him from sharing in the inheritance. He fled to "the land of Tob" and engaged in clandestine activities with a group of "worthless men". He was later summoned back to free his people, the Gileadites, from oppression. He defeated the Ammonites "with a very great slaughter" (verse 33). Jephthah is well known for his vow involving his daughter (in verse 31). Later he killed 42,000 Ephraimites when they challenged him for not including them in the battle against the Ammonites. Jephthah's testimony (in verse 26), strongly favors an early date for the Exodus from Egypt, about 1447 B.C. He is included (in Hebrews 11:32), for his mighty act of deliverance (Judges 11:1 - 12:7).

"Mighty man": In a military situation, this means a strong adept warrior, such as Gideon (6:12). In response to their repentance, God raised up Jephthah to lead the Israelites to freedom from the 18 years of oppression (verse 8).

Gilead was the son of Machir, the son of Manasseh. Gilead's descendants are called Gileadites. Jephthah was the son of Gilead and a harlot. The sons of Gilead by his wife sent him away because of his illegitimacy. He settled in Tob, which had been where his mother was from. Tob was in Syria near Gilead. He made a name for himself as a marauder.

Judges 11:2 "And Gilead's wife bare him sons; and his wife's sons grew up, and they thrust out Jephthah, and said unto him, Thou shalt not inherit in our father's house; for thou [art] the son of a strange woman."

It seems that, after the birth of Jephthah, Gilead took him a lawful wife, who bore him sons.

"And his wife's sons grew up": To the estate of men.

"And they thrust out Jephthah": Out of his father's house, his father in all likelihood being dead, or he would not have allowed it. And what follows confirms it that he was dead.

"And said unto him, thou shalt not inherit in our father's house": As he might not, if the son of a harlot, or of a woman of another tribe, or of a concubine. Though as Kimchi, from their Rabbins, observes, the son of such a one might, provided his mother was not a handmaid nor a stranger. And it looks as if this was not rightly done, but that Jephthah was injuriously dealt with by his brethren, of which he complains.

"For thou art the son of a strange woman": Or of another "woman", that was not their father's lawful wife. Or of a woman of another tribe, as the Targum. Or of another nation, as others. Prostitutes being used to go into foreign countries to get a livelihood, and hide the shame of their families. Hence a strange woman, and a harlot, signified the same (see Judges 11:1).

Strange here, as in other places in the Bible, means harlot. It appears the sons were ashamed of him and wanted to get rid of him.

They did not want him getting any of the inheritance of their father.

Judges 11:3 "Then Jephthah fled from his brethren, and dwelt in the land of Tob: and there were gathered vain men to Jephthah, and went out with him."

"Went out": Such attacks would be against the Ammonites and other pagan peoples and brought fame to Jephthah.

This is speaking of the days when he was a marauder. His family had rejected him, so he went out to make a name for himself in the only way he knew how.

Judges 11:4 "And it came to pass in process of time, that the children of Ammon made war against Israel."

Some time after Jephthah had been expelled from his father's house, and he was become famous for his martial genius, and military exploits. Or at the close of the eighteen years' oppression of the children of Israel by the Ammonites, or some few days after the children of Israel were gathered together at Mizpeh. That the people and princes of Gilead were preparing for war with Ammon, and were thinking of a proper person to be their general.

"That the children of Ammon made war against Israel": Not only passed over Jordan again, and encamped in Gilead, but began to attack them in some place or another. At least threatened them with it, and made motions towards it.

We read about this in the last chapter. The reason for the attack of Israel is because Israel had become idolaters and were worshipping false gods. God had given them into the hands of the children of Ammon.

Verses 5-6 and 11: "Jephthah", the illegitimate son of Gilead, was called to be the "captain" of the forces and a deliverer of the people who had rejected him. Though not directly parallel, his story reminds one of Jesus, who was accused of being born of fornication (John 8:41) and who was rejected (compare Acts 4:11), but became the captain of man's salvation (Heb. 2:10).

Judges 11:5 "And it was so, that when the children of Ammon made war against Israel, the elders of Gilead went to fetch Jephthah out of the land of Tob:"

They were preparing for it, and had assembled their forces near them. And had begun to make some efforts against them.

"The elders of Gilead went to fetch Jephthah out of the land of Tob": They did not send messengers to him, but went themselves. Partly to show greater respect to him, and partly in hopes of better success. Being aware of objections he would make, which they could better answer themselves than a delegation.

Verses 6-11: The Israelites first rejected God as their leader and then acted on that rejection, asking Jephthah to serve as their "captain". For this reason, he is never specifically identified as one whom God appointed to deliver His people (3:9, 15; 4:6-7; 6:14).

Judges 11:6 "And they said unto Jephthah, Come, and be our captain, that we may fight with the children of Ammon."

The general of their army, to conduct and lead on their forces. They did not propose him to be their king, being convinced by Abimelech's conduct that such a step would be wrong. Nor did they say anything of his being their judge, having no other view than to serve their present need. Besides, a judge was not one chosen by the people, but raised up of God, and which honor was conferred on Jephthah afterwards.

"That we may fight with the children of Ammon": With judgment, courage, and success. They did not make this proposal to him to save themselves from being engaged in the war, but that they might have one skillful in military affairs at the head of them. To instruct them in the art of war, and lead them on in a regular manner and encourage them by his brave example.

They suddenly need a man with the strength of Jephthah. They go to get him to help them out of this predicament they are in. What an honor for Jephthah, who had been thrown out in disgrace, to come back and lead them as their captain.

Judges 11:7 "And Jephthah said unto the elders of Gilead, Did not ye hate me, and expel me out of my father's house? and why are ye come unto me now when ye are in distress?"

In answer to their request; who though not backward to engage in the war with them. Yet thought it proper to take this opportunity to upbraid them with their former unkindness to him.

"Did not ye hate me, and expel me out of my father's house?" For it seems some of these elders at least were his brethren. For who else could be thought to hate him, and through hatred to thrust him out of his father's house, but the rest of you? Nor is it at all improbable that they were among the elders of Gilead, considering what family they were of. Though indeed the magistrates of the city might be assisting to Jephthah's brethren in the expulsion of him. Or however connived at it, when they should, as he thought, have protected him. And taken care that he had justice done him. For even though illegitimate, a maintenance was due to him.

"And why are ye come unto me now, when ye are in distress?" Intimating, that it was not love and respect to him, but necessity that brought them to him with this request. And that since they used him so ill, they could not reasonably expect he should have any regard unto them.

It seems that it was not just his own physical brothers who had expelled him, but the elders of Gilead as well. He cannot imagine them coming to him now to lead them. The answer is: they know that he is stronger than they are, and they need a very strong leader.

Judges 11:8 "And the elders of Gilead said unto Jephthah, Therefore we turn again to thee now, that thou mayest go with us, and fight against the children of Ammon, and be our head over all the inhabitants of Gilead."

In reply to his objection:

"Therefore we turn again unto thee now": Being sensible of the injury they had done him, and repenting of it, of which their return to him was an evidence. It being with this view to remove the disgrace and dishonor that had been cast upon him, by conferring such honor on him, as to be their chief ruler.

"That thou mayest go with us, and fight against the children of Ammon, and be our head over all the inhabitants of Gilead": The end of their coming to him was not only to bring him back with them to his own country, and to fight against the Ammonites, and the defense of it, but to be the sole governor of it. Not of all Israel, but of the tribes beyond Jordan, which inhabited the land of Gilead. More than this they could not promise, though he afterwards was judge over all Israel. Notwithstanding there was a law in Israel, that no spurious person should enter into the congregation, or bear any public office. So it was a law with the Athenians, that unless a man was born of both parents who were citizens, he should be reckoned fraudulent, and have no share in the government (see Judges 11:2).

There seems to be no one in Gilead with the courage to lead them against these children of Ammon. They know of his exploits, and know that he is very brave. This is who they need to lead them. They are promising to make him the ruler over them, if he will only come and help them now.

Judges 11:9 "And Jephthah said unto the elders of Gilead, If ye bring me home again to fight against the children of Ammon, and the LORD deliver them before me, shall I be your head?"

Considering the former usage he had met with from them, and the character which he himself bore. And the fickleness of men, when their turn is served, was willing to make a sure bargain with them.

"If ye bring me home again to fight against the children of Ammon": That is, should he consent to go along with them, and fight their battle for them.

"And the Lord deliver them before me": Or into his hands, on whom he depended for success, and not on his own courage and valor, and military skill.

"Shall I be your head?" Not only captain general of their forces during the war, but the chief ruler of them when that was ended.

This is a very good question he is asking them. Do they want him just to fight their battle and then go back to where he came from, or will they allow him to remain their head after the battle? I like what he said; the LORD deliver them before me. He is aware that his strength is in the LORD.

Judges 11:10 "And the elders of Gilead said unto Jephthah, The LORD be witness between us, if we do not so according to thy words."

Assenting to his proposal, and not only giving their word for it, but their oath.

"The Lord be witness between us, if we do not so according to thy words": That is, make him head over them. They appealed to the omniscient God, and called on him to be a witness of their agreement to it, and swore by him they would fulfil it. Or if they did not, that the Lord would take vengeance on them for it, and punish the breach of this covenant and oath in some way or another. The Targum of Jonathan is, "the Word of the Lord be a witness between us, etc.".

This is a promise that he will indeed, be ruler over them in peace if he wins the war for them. They have made a vow with the LORD as their witness.

Judges 11:11 "Then Jephthah went with the elders of Gilead, and the people made him head and captain over them: and Jephthah uttered all his words before the LORD in Mizpeh."

"Uttered all his words ... before the Lord": Refers to confirming the agreement in a solemn public meeting with prayer invoking God as witness (verse 10).

From the land of Tob into the land of Gilead, his native country.

"And the people made him head and captain over them": They ratified and confirmed what the elders had promised, and by a general unanimous vote appointed him both to be the captain of their forces, and to be the chief ruler and governor of them. And this they did, though he was the son of a harlot. And according to the law in (Deut. 23:2), such a one was not to be a civil magistrate. But this was a case of necessity, and in which, no doubt, they were directed by the Lord, who could dispense with his own law. Besides, they had come to such an agreement before they had pitched on any particular person. That who should begin to fight with the children of Ammon should be head over all the inhabitants of Gilead so that they were obliged to it by their vote and decree, when they assembled at Mizpeh. Where it is probable they consulted the Lord, and acted under his direction (Judges 10:17). And where this was confirmed, as seems from the following clause.

"And Jephthah uttered all his words before the Lord in Mizpeh": Where the congregation of Israel were assembled, and in which the Shekinah, or divine Majesty, dwelt. As is observed by Jarchi and Kimchi, and not Mizpeh in (Joshua 11:3). As the latter says, but this was on the other side Jordan, in the land of Gilead. However, as it was a solemn meeting and the Lord was there. And, as in his presence, Jephthah rehearsed all that passed between him and the elders of Gilead. And, no doubt, in prayer to God, desired he would signify his approbation and ratification of their agreement, and would give him success in his undertakings against the children of Ammon.

He has been ordained as judge and as their military leader. Jephthah was installed as their leader in Mizpah. Their place of worship would have generally been the place for such an ordination. They are gathered at Mizpah, so this was either in the presence of the arc of the covenant, or where the LORD witnessed it.

Judges 11:12 "And Jephthah sent messengers unto the king of the children of Ammon, saying, What hast thou to do with me, that thou art come against me to fight in my land?"

Being now declared chief and sole governor of the tribes on the other side Jordan, he acted in character. And as such sent messengers to the king of the Ammonites, to know the reason of his invading the land that belonged to Israel. Being desirous of adjusting things in an amicable way, and to prevent the shedding of blood. In which he behaved as a good man, and not at all inconsistent with a man of valor and courage.

"Saying, what hast thou to do with me": To invade my land, and disturb my people, what have I or they done to give occasion for it?

"That thou art come against me to fight in my land?" He speaks in the language of a governor, and as a man of spirit concerned for the good of his country, and determined to defend the rights and liberties of it.

Jephthah tries to settle this without a war if possible. He first wants to know why they have come against Israel.

Judges 11:13 "And the king of the children of Ammon answered unto the messengers of Jephthah, Because Israel took away my land, when they came up out of Egypt, from Arnon even unto Jabbok, and unto Jordan: now therefore restore those [lands] again peaceably."

"Israel took away my land": The Ammonite ruler was claiming rights to the lands occupied by the Israelites. Jephthah's answer was direct:

(1) Those lands were not in the possession of Ammonites when Israel took them, but were Amorite lands;

(2) Israel had been there 300 years in undisputed possession;

(3) God had chosen to give them the lands and thus they were entitled to them, just as the Ammonites felt they received their lands from their god (compare verse 24).

They are asking for the land back between the Arnon and the Jabbok. They claim this lands belongs to the Ammonites and the Moabites.

Judges 11:14 "And Jephthah sent messengers again unto the king of the children of Ammon:"

Being willing to give him all the satisfaction he could. And if possible live peaceably with him, and prevent the effusion of blood.

Judges 11:15 "And said unto him, Thus saith Jephthah, Israel took not away the land of Moab, nor the land of the children of Ammon:"

"Israel took not away the land": These people initiated the hostility, and being at fault, invited loss of possession (verses 16-22). This fit perfectly the will of God, who has ultimate rights (compare Gen. 1:1; Psalm 24:1), to give the land to Israel.

Judges 11:16 "But when Israel came up from Egypt, and walked through the wilderness unto the Red sea, and came to Kadesh;"

In order to go to the land of Canaan, which was higher than the land of Egypt, which lay low.

"And walked through the wilderness unto the Red sea": Which is to be understood not of their walking to it. When they first came out of Egypt, they indeed then came to the edge of the wilderness of Etham, and so to the Red sea, and walked through it as on dry land, and came into the wilderness of Shur, Sin, and Sinai. And after their departure from Mount Sinai they came into the wilderness of Paran, in which they were thirty eight years. And this is the wilderness meant they walked through, and came to Ezion-geber, on the shore of the Red Sea (Num. 33:35).

"And came to Kadesh": Not Kadesh-barnea, from whence the spies were sent. But Kadesh on the borders of Edom, from whence messengers were sent to the king of it, as follows.

Judges 11:17 "Then Israel sent messengers unto the king of Edom, saying, Let me, I pray thee, pass through thy land: but the king of Edom would not hearken [thereto]. And in like manner they sent unto the king of Moab: but he would not [consent]: and Israel abode in Kadesh."

The history of which may be read in (Num. 20:14).

"Saying, let me, I pray thee, pass through thy land": The land of Edom, from the south to the north of it, according to Jarchi. Which was the nearest and shortest way to the land of Canaan. So far were the Israelites from invading and seizing upon the properties of others, that they would not attempt to set their foot in another's country without leave. Which they asked in a humble manner. Promising to do no injury to any, but pay for whatever they ate and drank in their passage.

"But the king of Edom would not hearken thereto": Or grant their request, but refused them passage through his country.

"And in like manner they sent unto the king of Moab: but he would not consent": That they should pass through his country, which lay, as Jarchi says, at the end of the land of Edom, to the west of it, and to the south of Canaan. And though we nowhere else read of their sending messengers to the king of Moab, and of the denial he made them, it is not at all to be doubted. And the Jewish commentators observe, that it is clearly intimated by Moses (Deut. 2:29). As the children of Esau, who dwelt in Seir, and the Moabites which dwelt in Ar did unto me. Which they interpret thus, as the children of Esau would not suffer Israel to pass through their land, when desired of them, so neither would the Moabites, when the same request was made to them.

"And Israel abode in Kadesh": Quietly and peaceably, and did not attempt to force their way through either country, but continued in Kadesh some little time to consider what way they should take, and to wait for divine direction.

We remember that Israel tried not to offend Moab or Edom. They tried to cross their land peacefully, and they would not let them. It is a very dangerous thing to disobey the will of God, and that is what happened in both instances.

Judges 11:18 "Then they went along through the wilderness, and compassed the land of Edom, and the land of Moab, and came by the east side of the land of Moab, and pitched on the other side of Arnon, but came not within the border of Moab: for Arnon [was] the border of Moab."

The wilderness of Paran, which lay along the borders of Edom. They went, according to Jarchi, from the west to the east on the south border of Edom and Moab.

"And compassed the land of Edom, and the land of Moab": All the south of the land of Edom, and all the south of the land of Moab. Towards the sun rising, as in (Num. 21:11).

"And pitched on the other side of Arnon": The river Arnon, which, according to Jarchi, was at the east end of the land of Moab, where began the country of Sihon and Og.

"But came not within the border of Moab": So far were they from attempting to take away any part of that land from the king of it, though ill-treated by him.

"For Arnon was the border of Moab": Which divided between Moab and the Amorites (Num. 21:13).

He explains, they went a long way out of their way not to cross their land.

Judges 11:19 "And Israel sent messengers unto Sihon king of the Amorites, the king of Heshbon; and Israel said unto him, Let us pass, we pray thee, through thy land into my place."

Which was his royal city, where he had his palace, and kept his court, and is therefore particularly mentioned. And the rather, because he had taken it from the Moabites, and was part of that land now in dispute. And this Sihon was not only in possession of, when Israel sent messengers to him, but it was his royal seat. The metropolis of his kingdom, and he was called king of it.

"And Israel said unto him, let us pass, we pray thee, through thy land unto my place": The land of Canaan, prepared and reserved for them when the Most High divided to the nations their inheritance. Promised by the Lord to their ancestors and to them, and given unto them, who is sovereign Lord of all. And all that Israel desired of Sihon was only a passage through his land to that, promising the same as to the king of Edom. See the history of it in (Num. 21:21).

Judges 11:20 "But Sihon trusted not Israel to pass through his coast: but Sihon gathered all his people together, and pitched in Jahaz, and fought against Israel."

For fear they should seize upon his dominions, and retain them. And the more fearful he might be, as he knew that his people were one of the seven nations of the Canaanites, whose land they were going to possess, and whom they were to destroy.

"But Sihon gathered all his people together": In some certain place, and armed them, and went out in a hostile manner against Israel in the wilderness, to attack them. Whereby it appears that he was the aggressor, and therefore Israel was not to be blamed. As not for fending themselves, so neither for seizing and possessing his country when they had conquered him.

"And pitched in Jahaz, and fought against Israel": There was a battle between them at the place mentioned, and the victory was on Israel's side (see Num. 21:23).

Even this battle was not instigated by Israel. It was fear from Sihon that caused the battle.

Numbers 21:23 "And Sihon would not suffer Israel to pass through his border: but Sihon gathered all his people together, and went out against Israel into the wilderness: and he came to Jahaz, and fought against Israel."

Judges 11:21 "And the LORD God of Israel delivered Sihon and all his people into the hand of Israel, and they smote them: so Israel possessed all the land of the Amorites, the inhabitants of that country."

So that as Sihon, his people, and his country, fell into the hands of Israel through the victory the Lord gave them over him. They had a divine right to the land now in dispute.

"And they smote them": Destroyed him and all his people, as they were ordered to destroy the seven nations of Canaan, of which the Amorites were one (Deut. 7:1).

"So Israel possessed all the land of the Amorites, the inhabitants of that country": By means of the above victory they came into the lawful and rightful possession of all the land that belonged to the Amorites. Who were at that time, and none else, the inhabitants of it. And therefore the Ammonites could have no claim to it, nor was any made till now.

Judges 11:22 "And they possessed all the coasts of the Amorites, from Arnon even unto Jabbok, and from the wilderness even unto Jordan."

Peaceably and quietly, nor did any pretend to call their right in question, or dispute their title, or give them any disturbance.

"From Arnon unto Jabbok": Which was the length of the country, and the direction was from south to north. And reached from the river Arnon, the border of Moab, to the river Jabbok, the border of Ammon. So that it included no part of what was at this time in the possession of either.

"And from the wilderness even unto Jordan": Which was the breadth of it, and its direction was from the west to the east, reaching from the wilderness of Arabia to the river Jordan.

God punished Sihon and all of the people and gave this land to the Israelites. God Himself did this. This is how this land came into the hands of the Israelites.

Judges 11:23 "So now the LORD God of Israel hath dispossessed the Amorites from before his people Israel, and shouldest thou possess it?"

It is his doing, and not the work of the Israelites. It is he that dispossessed the Amorites, and put the Israelites into the possession of their land, and therefore they enjoy it by a good tenure.

"And shouldest thou possess it?" What through the blessing of God on their arms they have obtained by conquest, and he has settled them in. Did they conquer, that thou should possess what they conquered? Did their God put it into their hands to deliver it into thine? Did they fight to recover for thee what thou had lost, and to put thee into the possession of it? Did not they fight in their own defense, and their enemies and their land fell into their hands, and by the laws and right of nations became theirs? And canst thou expect to possess it? What reason is there for it?

This is plainly explained that God gave this land to them. It is not in their ability to give land to anyone that God has given them, even if they did want to. It belongs to Israel, because God gave it to them.

Verses 14-28: "Jephthah" defended Israel's taking of the land by saying:

(1) They did not take it from the Ammonites, as the king of "Ammon" claimed, but from the "Amorites";

(2) The land had been given to Israel by Israel's God, and Ammon should possess the land given to them by Ammon's god;

(3) No one had contested Israel's right to his land for 300 years. Perhaps Jephthah's diplomatic argument failed in part because he identified "Chemosh" as Ammon's god when in fact, Chemosh was the god of the Moabites.

Milcom (Molech), was the god of the Ammonites (1 Kings 11:33).

Judges 11:24 "Wilt not thou possess that which Chemosh thy god giveth thee to possess? So whomsoever the LORD our God shall drive out from before us, them will we possess."

Chemosh was the idol of the Moabites (see Num. 21:29). Which has led some to think, that the present king of Ammon was also king of Moab. And who insisted on that part of the country, which formerly belonged to Moab, to be delivered to him, as well as that which had belonged to Ammon. Now since the land, which they now inhabited, as well as what they had lost, they had taken away from others (Deut. 2:10). Having conquered them, and which they ascribed to the help and assistance they had from their idol, and possessed as his gift. Jephthah argues with them with an argument of from the less to the greater.

"So whomsoever the Lord our God shall drive out from before us, them will we possess": We have surely as good a claim to what the Lord our God gives to us in a way of conquest, as you have. Or can think you have, to what your idol, as you suppose, has given you. However, what we have got, or get this way, we are determined to possess, and keep possession of.

The national god of the Moabites was Chemosh. They have put their faith and trust in that false god, so they should also look to the false god to acquire land for them. Israel's God drives their enemies out and gives the land to Israel as an inheritance. This is a defamation of the false god Chemosh.

Judges 11:25 "And now [art] thou any thing better than Balak the son of Zippor, king of Moab? did he ever strive against Israel, or did he ever fight against them,"

This argument seems to strengthen the conjecture, that this king was king of Moab at this time. And so Balak was one of his predecessors. Now he is asked, whether he thought he was a wiser and more knowing prince than he, as to what was his right and due. Or whether he had a better claim, or any additional one to the land in dispute the other had not. Or whether he judged he was more able to regain what belonged to him.

"Did he ever strive against Israel?" For the land they took away from Sihon formerly in the possession of the Moabites? Did he ever lay any claim to it, or enter into any dispute, or litigate with Israel about it? Not at all!

"Or did he ever fight against Israel?" That is, on that account; no he didn't. He sent for Balaam to curse Israel, and sought to defend and secure his own country he was in possession of, which he thought was in danger by the Israelites being so near him. But he never made war with them under any such pretense, that they had done him any injury by inheriting the land they had taken from Sihon and Og, kings of the Amorites.

Judges 11:26 "While Israel dwelt in Heshbon and her towns, and in Aroer and her towns, and in all the cities that [be] along by the coasts of Arnon, three hundred years? why therefore did ye not recover [them] within that time?"

Three hundred years": With an early Exodus from Egypt (ca. 1445 B.C.), one can approximate the 480 years covered (in Judges to 1 Kings 6:1, Solomon's fourth year 967-966 B.C.).

38 years from the exodus to Heshbon; 300 from Heshbon to Jephthah in 11:26; possibly 7 more years for Jephthah; 40 for Samson, 20 for Eli, 20 for Samuel, 15-16 beyond Samuel for Saul, 40 for David and 4 for Solomon, which totals about 480 years. It is quite possible that 300 has been rounded off.

It appears 300 years have passed, and now they are wanting their land back. Why did not Barak ask for it back earlier? 300 years is a long time to pass before asking for it back.

Judges 11:27 "Wherefore I have not sinned against thee, but thou doest me wrong to war against me: the LORD the Judge be judge this day between the children of Israel and the children of Ammon."

Had done him no injury, not wronged him of anything, nor had taken away any part of his country from him. This Jephthah said in the name of all Israel, of whom he was governor.

"But thou doest me wrong to war against me": Meaning that he had no just cause to commence a war against Israel, but acted an injurious part. And seeing things could not be adjusted in an amicable way, but must be decided by the sword, he leaves the affair with the Lord, and appeals to him.

"The Lord the Judge": The Judge of the whole earth, the omniscient God that knows all things. The right and wrong of every cause, on which side truth and justice lie.

"Be Judge this day between the children of Israel and the children of Ammon": Not that he expected a decision of the controversy between them would be made that precise and exact day. But that from henceforward the Lord would appear, by giving success to that party which was in the right in this contest.

Jephthah declares that he has done no wrong to them. They are in the wrong. Then he adds, that the LORD will be the judge of who is wrong.

Judges 11:28 "Howbeit the king of the children of Ammon hearkened not unto the words of Jephthah which he sent him."

He attended not to the arguments Jephthah made use of, and did not choose to seem at least to be convinced by them. Nor to regard the awful appeal he had made to the great Jehovah.

He tried to settle this peaceably, and they would not listen to him. They want to fight.

Verses 29-40: Christian scholars have been divided over whether Jephthah's "vow" dealt with human sacrifice. Those who favor the view that "Jephthah" actually sacrificed his daughter as a "burnt offering" point to early Jewish and Christian interpreters who held that he did so and maintain that human sacrifice, though not condoned by God, was actually practiced in early Israel (compare 2 Kings 16:3; 17:17; 2 Chron. 33:6; Jer. 7:31; 19:5; 32:35). However, proper interpretation does not depend merely on historical precedent, nor on instances of the practice of spiritual apostates or unbelievers. The plain reading of the text favors the view that since Jephthah was yet under the influence of the "Spirit of the Lord" (verses 29-31), when he made his vow, his vow must have dealt with the principle of dedication symbolized by the burnt offering. Accordingly, Jephthah's "daughter" was pledged to perpetual "virginity" (verses 37-40). This view underscores the fact that for God to honor the terms of Jephthah's vow would make Him a participant in evil inasmuch as He would thereby violate the prohibition in His own revealed word (Lev. 18:21; 20:2-5; Deut. 12:31-32; 18:10-12). Since the Scriptures record that Jephthah's daughter was his only child, and do not indicate that he ever had another, he is rightly commemorated (in Hebrews 11:32-40), not only for his deliverance of Israel but for a full dedication to God that left his home destitute of any heir.

Despite being empowered with the "Spirit of the Lord, Jephthah failed to trust the power of God and make a rash "vow" in an apparent moment of panic (Deut. 23:22).

Judges 11:29 "Then the spirit of the LORD came upon Jephthah, and he passed over Gilead, and Manasseh, and passed over Mizpeh of Gilead, and from Mizpeh of Gilead he passed over [unto] the children of Ammon."

"The Spirit ... came upon Jephthah": That the Lord graciously empowered Jephthah for war on behalf of his people does not mean that all of the warrior's decisions were of God's wisdom. The rash vow (verse 30-31), is an example.

This is stating that the Spirit of the LORD came upon Jephthah that he might have the strength of God, to do the job set before him. He is empowered by the LORD for the job which lies ahead.

Judges 11:30 "And Jephthah vowed a vow unto the LORD, and said, If thou shalt without fail deliver the children of Ammon into mine hands,"

"Vowed a vow unto the Lord": This was a custom among generals to promise the god of their worship something of great value as a reward for that god's giving them victory.

Judges 11:31 "Then it shall be, that whatsoever cometh forth of the doors of my house to meet me, when I return in peace from the children of Ammon, shall surely be the LORD'S, and I will offer it up for a burnt offering."

"I will offer it": Some interpreters reason that Jephthah offered his daughter as a living sacrifice in perpetual virginity. With this idea (verse 31 is made to mean), "Shall surely be the Lord's" or "I will offer it up for a burnt offering": The view sees only perpetual virginity (in verses 37-40), and rejects his offering a human sacrifice as being against God's revealed will (Deut. 12:31). On the other hand, since he was:

(1) Beyond the Jordan;

(2) Far from the tabernacle;

(3) A hypocrite in religious devotion;

(4) Familiar with human sacrifice among other nations;

(5) Influenced by such superstition; and

(6) Wanting victory badly, he likely meant a brunt offering.

The translation in verse 31 is "and", not "or". His act came in an era of bizarre things, even inconsistency by leaders whom God otherwise empowered (compare Gideon in 8:27).

This was a very foolish vow to make to God. A vow is not something you can take back. It is a permanent agreement to God. His mother's people were Syrians, and they practiced human sacrifice. God did not require human sacrifice however. This I will not comment on. I do not know why he made such a rash vow.

Judges 11:32 "So Jephthah passed over unto the children of Ammon to fight against them; and the LORD delivered them into his hands."

As in (Judges 11:29), after he had made the above vow.

"And the Lord delivered them into his hands": When both armies met and engaged, victory was on the side of Jephthah. The Lord being with him, and giving him success, to where all is justly ascribed.

Judges 11:33 "And he smote them from Aroer, even till thou come to Minnith, [even] twenty cities, and unto the plain of the vineyards, with a very great slaughter. Thus the children of Ammon were subdued before the children of Israel."

A city which lay near the river Arnon, on the borders of Moab (Deut. 3:12).

"Even till thou come to Minnith": Which seems to have been a place famous for wheat (Ezek. 27:17). So David de Pomis says it was a place where the best wheat grew. Jerom says in his time was shown a village called Minnith, four miles from Heshbon, as you go to Philadelphia. Josephus calls it Maniathe, and it is thought by some to be the Anitha of Ptolemy, which he places in Arabia Petraea even "twenty cities"; which he pursued them through and took.

"And unto the plain of the vineyards, with a very great slaughter": He met and engaged them at Aroer, a town in the tribe of Gad, upon the Arnon. A decisive victory crowned the arms of Israel, and the pursuit was continued to Abel (plain of the vineyards), from south to north, over an extent of about sixty miles.

"Thus the children of Ammon were subdued before the children of Israel": So that they were not able to oppress them anymore.

It was not difficult to win this war. God was with him. He had empowered him with His Spirit, that he might be successful. The children of Ammon had no chance at all. They were fighting against God as well as the Israelites. They were defeated.

Judges 11:34 "And Jephthah came to Mizpeh unto his house, and, behold, his daughter came out to meet him with timbrels and with dances: and she [was his] only child; beside her he had neither son nor daughter."

"His daughter came out to meet him": She was thus to be the sacrificial pledge.

This pain has to be similar to the pain that Abraham had, when he was told to sacrifice Isaac. The love that a parent has for a child is one of protection, not hurt. The love for an only child is even greater. He had never dreamed when he vowed, that it would be his daughter who would come out of his house first. This means He will never have grandchildren. This is his only child.

Judges 11:35 "And it came to pass, when he saw her, that he rent his clothes, and said, Alas, my daughter! thou hast brought me very low, and thou art one of them that trouble me: for I have opened my mouth unto the LORD, and I cannot go back."

Before this, I was troubled by my brethren. And since, by the Ammonites. And now most of all, though but occasionally, by thee. I have opened my mouth, i.e. I have vowed, which was done by words (Num. 30:2, 6).

"I cannot go back": I.e., not retract my vow. I am indispensably obliged to perform it.

The tearing of his clothes was a sign of extreme mourning. The fact that he must sacrifice his only daughter has bowed him very low. His grief is overwhelming. He had promised God and he cannot go back on the vow he made. Now he wishes he had not opened his mouth and made this rash vow, but it is too late.

Judges 11:36 "And she said unto him, My father, [if] thou hast opened thy mouth unto the LORD, do to me according to that which hath proceeded out of thy mouth; forasmuch as the LORD hath taken vengeance for thee of thine enemies, [even] of the children of Ammon."

The conditional word "if" may be left out, as it is not in the original text. For her father had told her that he had opened his mouth, or made a vow to the Lord. And had no doubt explained it to her what it was, though it is not expressed. She knew it respected her, as it had issued. And was concerning her, as appears by her later request.

"Do to me according to that which hath proceeded out of thy mouth": Which is a remarkable instance of respectful subjection and obedience to a parent. And which perhaps was strengthened by a like mistaken notion as that of her father concerning the vow. That it could not be dispensed with. And therefore was moved under a sense of religion, as well as filial duty, to express herself in this manner, as well as by what follows.

"Forasmuch as the Lord hath taken vengeance for thee of thine enemies, even of the children of Ammon": Such was her public spirit, and the grateful sense she had of the divine goodness. In giving victory over Israel's enemies, and delivering them from them. With vengeance on them, she cared not what was done to her. Yea, desired that what was vowed might be performed.

She does not try to beg her father not to do this. She knows the seriousness of vowing to God. God had kept his part of the agreement. Now her father must keep his.

Judges 11:37 "And she said unto her father, Let this thing be done for me: let me alone two months, that I may go up and down upon the mountains, and bewail my virginity, I and my fellows."

She had but one favor to ask of him, which she thought might be granted, without any breach of the vow.

"Let me alone two months she desired such a space of time might be allowed her before the vow took place. And the rather she might be encouraged to expect that her request would be granted, since no time was fixed by the vow for the accomplishment of it. And since the time she asked was not very long, and the end to be answered not unreasonable.

"That I may go up and down upon the mountains": Or, "ascend upon the mountains"; Jephthah's house in Mizpeh being higher than the mountains.

"And bewail my virginity, I and my fellows": The virgins her companions. This she proposed to be the subject that she and her associates would dwell upon, during this time of solitude. And the rather, as this may be thought to be the thing contained in the vow, that as she was a virgin, so she should continue. By which means she would not be the happy instrument of increasing the number of the children of Israel, nor of being the progenitor of the Messiah. Upon which accounts it was reckoned in those times to be very grievous and reproachful to live and die without issue, and so matter of lamentation and weeping.

The Hebrew women thought it a curse from God not to have children. The saddest part of this for his daughter, was the fact that she had never been married. She must have been young, because they married early. This two months would be a time of regret for her. She would spend these days with her friends.

Judges 11:38 "And he said, Go. And he sent her away [for] two months: and she went with her companions, and bewailed her virginity upon the mountains."

He granted her request at once.

"And he sent her away for two months": As she desired.

"And she went with her companions, and bewailed her virginity upon the mountains": For the space of two months.

He granted her wish. She and her friends went to the mountains for two months. Their sadness was not over her death but the fact that she would leave no children.

Judges 11:39 "And it came to pass at the end of two months, that she returned unto her father, who did with her [according] to his vow which he had vowed: and she knew no man. And it was a custom in Israel,"

Sadly, Jephthah did not understand that while vows must not be broken (Num. 30:1-2; Deut. 23:21-23; Psalm 56:12), God did provide for the redemption of thoughtless, careless vows (Lev. 5:4-6). How exactly did Jephthah fulfill his vow? Some scholars content that Jephthah sacrificed his daughter as a burnt offing (11:30-31); others argue that he confined his daughter to perpetual virginity.

Her father reluctantly carried out the vow he had made to God. There are several things in this particular verse that make many believe he might not have killed her. It would have been worse than death to a Hebrew woman, if she could never marry and have children. Notice, in the verse above, "she knew no man". She was a virgin. She had never been with a man. Whether he actually killed his only daughter or whether she was never allowed to marry would have been death as far as she was concerned. I will not presume to guess whether she was actually killed, or whether she was never allowed to marry. We do know that Isaac was not actually sacrificed, but it was as if he were, because Abraham offered him to God. I cannot say what the case here is. I leave it up to you.

Judges 11:40 "[That] the daughters of Israel went yearly to lament the daughter of Jephthah the Gileadite four days in a year."

Went yearly, to a place appointed for their meeting to this end.

"To lament the daughter of Jephthah": To express their sorrow for her loss, according to their manner.

"The daughter of Jephthah": To celebrate her praises, who had so willingly yielded up herself for a sacrifice.

Israel benefited from her sacrifice, so they were the ones who went 4 days a year to remember her great sacrifice for all of their families. This was probably done just in Gilead, where what she had done was well known.

Judges Chapter 11 Question

1. Now, ____________, the Gileadite, was a mighty man of valor.

2. He was the son of Gilead and a _________.

3. Gilead was the son of Machir, the son of ___________.

4. Gilead's wife's sons ____________ Jephthah out.

5. Jephthah fled from his brothers, and dwelt where?

6. When did the elders of Israel go after Jephthah, to bring him back?

7. What did they ask Jephthah to do?

8. What does Jephthah say to the elders?

9. Why did they come to get him to lead them?

10. Before he comes with them, what does he make them promise?

11. The elders made their vow to Jephthah in front of _______.

12. What did Jephthah know about his strength?

13. Where was he ordained?

14. What positions would he hold?

15. What did he do first, before going to war?

16. What question does he ask the king of the children of Ammon?

17. How does the king answer him?

18. What does Jephthah relate to them about the Israelites crossing over their land?

19. What attitude did they have toward Israel?

20. What king came out and fought the Israelites?

21. What was the outcome?

22. What did God do with Sihon's land?

23. Who was the national god of the Moabites?

24. What does Jephthah challenge their false god to do?

25. How many years have passed, since this land belonged to them?

26. Who would judge between them?

27. What empowered Jephthah?

28. What rash vow did he make to God?

29. Why was it not difficult to win the war?

30. Who came out to meet him, when Jephthah came home?

31. What did he do, when he saw who it was?

32. What did she ask for?

33. Who went with her?

34. What was her sadness for, if not that she might lose her life?

35. Did he kill his only daughter?

36. Who commemorates her sacrifice?

37. Why do they commemorate her sacrifice?

38. How many days a year does this take?

39. How do we know this is not for everyone to do?

40. Where was, probably, the place this was done?

Judges Chapter 12

Verses 1-6: Ephraim's complaint here echoes the tribe's prideful words (in Judges Chapter 8). Jephthah spurned Gideon's diplomatic approach and instead fought and defeated the Ephraimites. His decision to seek revenge for the insult, combined with Israel's rejection of God's laws, only added to the trouble, causing the tribes to turn on each other rather that fighting their true enemies.

Judges 12:1 "And the men of Ephraim gathered themselves together, and went northward, and said unto Jephthah, Wherefore passedst thou over to fight against the children of Ammon, and didst not call us to go with thee? we will burn thine house upon thee with fire."

"Didst not call us to go with thee?" Ephraim's newest threat (compare 8:1), was their jealousy of Jephthah's success and possibly a lust to share in his spoils. The threat was not only to burn the house, but to burn him.

It seems that the men of Ephraim were so puffed up with pride, they thought that everything done had to involve them. They have no justification for burning his house. He was doing just as he had been requested of his people.

Judges 12:2 "And Jephthah said unto them, I and my people were at great strife with the children of Ammon; and when I called you, ye delivered me not out of their hands."

Or "cried"; got together by a cry or proclamation made. In the Hebrew text it is, "a man of Ephraim"; not a single man, but a body of men, who met together and joined as one man. It is highly probable that there were no less than 50,000 of them; for 42,000 of them were slain (Judges 12:6).

"And went northward": Or, "went over northward"; that is, over the river Jordan, which lay between Gilead and Ephraim. And when they had crossed the river, they turned northward. For Mizpeh, where Jephthah lived, was in the north of the land near Hermon and Lebanon (Joshua 11:3).

"And said unto Jephthah, wherefore passedst thou over to fight against the children of Ammon?" Not over Jordan, but over that part of the land of Israel from the plain where Jephthah dwelt, to the country of the children of Ammon.

"And didst not call us to go with thee?" They quarrel with him just in the same manner as they did with Gideon. These Ephraimites were a proud and turbulent people, and especially were very jealous of the tribe of Manasseh, of which both Gideon and Jephthah were. The one of the half tribe on this side Jordan, and the other of the half that was on the other side. And they were jealous of both, lest any honor and glory should accrue thereunto, and they should get any superiority in any respect over them, since Jacob their father had given the preference to Ephraim. And this seems to lie at the bottom of all their proceedings.

"We will burn thine house upon thee with fire": That is, burn him and his house. Which shows that they were in great wrath and fury, and argued not only the height of pride and envy, but wretched ingratitude, and a cruel disposition. Who, instead of congratulating him as Israel's deliverer, and condoling him with respect to the case of his only child, threaten him in this brutish manner.

Jephthah had probably asked for their help from the very beginning, even before he took on the job of leading the children of Israel in battle. They had not volunteered when their help was needed. God empowered Jephthah for this job, and then he did not need them. They were not so eager to help until after the battle was won.

Judges 12:3 "And when I saw that ye delivered [me] not, I put my life in my hands, and passed over against the children of Ammon, and the LORD delivered them into my hand: wherefore then are ye come up unto me this day, to fight against me?"

Gave him no assistance against their common enemy, did not attempt to save him and his people out of their hands, but left them to defend themselves.

"I put my life in my hands": Ready to deliver it up in the defense of his country. The meaning is, that he exposed himself to the utmost danger, hazarded his life in going with a few troops into an enemy's country to fight him, and so liable to lose his life. Which was in as much danger, as some observe, as any brittle thing contained in the hand is in danger of falling, or of being snatched out of it.

"And passed over against the children of Ammon": Took a long and fatiguing march over the land of Gilead into that of the children of Ammon, to fight with them.

"And the Lord delivered them into my hand": Gave him victory over them, which showed that his cause was just, and his call to engage in it clear.

"Wherefore then are ye come up unto me this day to fight against me?" Who rather should have come with thanks to him for the service he had done, not only for the Gileadites, but for all Israel. For had he not fought against the children of Ammon, and conquered them, they would have soon not only overrun and oppressed Gilead. But would have come over Jordan, and dispossessed the other tribes, and particularly Ephraim, as they had done already (Judges 10:9). So that it was base ingratitude in these people to come to fight against Jephthah, who had fought for them, and wrought salvation for them.

It appears, they have a personal hate for Jephthah that has nothing to do with this incident. If they fight against him, they will be fighting against the LORD who sent him.

Judges 12:4 "Then Jephthah gathered together all the men of Gilead, and fought with Ephraim: and the men of Gilead smote Ephraim, because they said, Ye Gileadites [are] fugitives of Ephraim among the Ephraimites, [and] among the Manassites."

"Fugitives": Here was a mockery referring to the Gileadites as low lifes', the outcasts of Ephraim. They retaliated with battle.

Jephthah had no choice. He had to stop Ephraim from burning his house. Ephraim had always been jealous of Manasseh, and Manasseh was jealous of Ephraim. They were both from the tribe of Joseph, and should have been helping each other.

Verses 5-6: The linguistic test used to examine whether an individual was an "Ephraimite" revolved around a distinction in "sh" sounds. The common Hebrew word "Shibboleth", "ear of grain", was pronounced sibboleth by the Ephraimites (perhaps with a bit of lisping sound); hence, a person's tribal affiliation would be clearly identifiable.

Judges 12:5 "And the Gileadites took the passages of Jordan before the Ephraimites: and it was [so], that when those Ephraimites which were escaped said, Let me go over; that the men of Gilead said unto him, [Art] thou an Ephraimite? If he said, Nay;"

Being either swifter of foot, or going a nearer and shorter way, being better acquainted with their own country.

"And it was so, that when those Ephraimites which were escaped said, let me go over": The fugitives of Ephraim, as before called, who ran away from the battle, made their escape, and the best of their way to the passages of Jordan, to get over there to their own country.

"That the men of Gilead said unto him": To every one of them, as they came up.

"Art thou an Ephraimite?" Or an Ephrathite; for so it seems those of the tribe of Ephraim were called (as Jeroboam, 1 Kings 11:26).

"If he said, nay": That he was not an Ephraimite.

It seems that, the men of Jephthah got to the Jordan first. They blocked the passage ways back into the land of Ephraim. Some of the men of the tribe of Ephraim tried to slip back across the border without being found out. The men of Gilead caught them, and asked them if they were Ephraimites. They said they were not, because they feared for their lives.

Judges 12:6 "Then said they unto him, Say now Shibboleth: and he said Sibboleth: for he could not frame to pronounce [it] right. Then they took him, and slew him at the passages of Jordan: and there fell at that time of the Ephraimites forty and two thousand."

"Shibboleth" is a word that can be translated as either "stream" or "ear of grain". For whatever reason, the Ephraimites could not pronounce the word properly, making them easily identified.

The method used for discovering an Ephraimite was the way in which they pronounced this word. If they mispronounced it by an "s" rather than a "sh" sound, it gave them away, being a unique indicator of their dialect.

We see that the man of Ephraim could not pronounce Shibboleth, and he said Sibboleth. This gave him away as an Ephraimite. They killed him. They actually killed 42,000 Ephraimites.

Judges 12:7 "And Jephthah judged Israel six years. Then died Jephthah the Gileadite, and was buried in [one of] the cities of Gilead."

Despite his foolishness (11:29-40), and his vengefulness (12:1-6), Jephthah is mentioned in the hall of faith in Hebrews, along with other flawed characters from Judges, Gideon, Barak, and Samson (Heb. 11:32). Trust is so important to God that He responds to it even in the lives of flawed people.

His rule as judge was for just 6 years, but he accomplished a lot in that time. He was buried in a city in Gilead, the land of his father.

Verses 8-15: The presence of three more "minor" judges in the storyline reminds readers that the book's intent is not a detailed account of every judge in Israel but to tell the stories of certain judges to build an argument, namely, that God's people deteriorate when they become like the pagan culture around them. Theses lesser-known judges with their large families and king-like wealth (e.g., the "seventy donkeys" on which Abdon's sons and grandsons rode) also highlight the emptiness of their predecessor, Jephthah, and their successor, Samson (5:10; 10:4).

Judges 12:8 "And after him Ibzan of Beth-lehem judged Israel."

There were two Beth-lehems, one in the tribe of Zebulun (Joshua 19:15), of which some think this man was. And another in the tribe of Judah, the city of Jesse and David, and of the Messiah. And Josephus says, Ibzan was of the tribe of Judah, of the city of Beth-lehem. And because Boaz was of the same place, and lived in the times of the judges, the Jewish Rabbins are of opinion that he is the same with Ibzan; so Jarchi and Ben Gersom.

Some people believe that Ibzan here, is the same as Boaz. Some historians say that he was of the tribe of Judah.

Judges 12:9 "And he had thirty sons, and thirty daughters, [whom] he sent abroad, and took in thirty daughters from abroad for his sons. And he judged Israel seven years."

"Thirty sons": Very large families suggest the father's marriage to several wives, a part of life tolerated but never matching God's blueprint of one wife at a time (Gen. 2:24). To have many children had the lure of extending one's human power and influence.

There is little else known of Ibzan, except what we read here. He believed in his children marrying outside of their tribe. He reigned 7 years, which must have been without war, since there is nothing mentioned.

Judges 12:10 "Then died Ibzan, and was buried at Beth-lehem."

He died at the end of his seven years of government, and was buried in his native place. Nothing memorable having happened during his being judge. This is all that is recorded of him.

There was a Beth-lehem in Judah, and a Beth-lehem in the land of Zebulun. We would be guessing, to say which it was.

Judges 12:11 "And after him Elon, a Zebulunite, judged Israel; and he judged Israel ten years."

One of the tribe of Zebulun.

"And he judged Israel ten years": Administered justice to them, preserved them in the true religion, and from idolatry. Though it does not appear that any enemies arose in his time against them, from whom he delivered them.

It is unlikely that two judges in a row would be from the same tribe. Since it is recorded here that Elon was of Zebulun, it is highly unlikely that Ibzan was. Elon was judge 10 years.

Judges 12:12 "And Elon the Zebulunite died, and was buried in Aijalon in the country of Zebulun."

At the end of his ten years of government.

"And was buried in Aijalon in the country of Zebulun": Which is added to distinguish it from another Aijalon in the tribe of Dan (Judges 1:35).

When there is so little written about a judge, it probably means there were no great events during his judgeship.

Judges 12:13 "And after him Abdon the son of Hillel, a Pirathonite, judged Israel."

So called from Pirathon, where he was born, and which was in the tribe of Ephraim, as appears from (Judges 12:15).

Pirathon was of the territory of Ephraim. This just means that Abdon lived in Pirathon.

Judges 12:14 "And he had forty sons and thirty nephews, that rode on threescore and ten ass colts: and he judged Israel eight years."

Or sons' sons, that is, grandsons. So that he lived not only to see his sons married, but his grandchildren grown up to be men, since it follows.

"That rode on seventy ass colts": Who were either employed by him to ride about on these animals, which in those times were honorable (see Judges 5:10). To administer justice throughout the nation in their circuits. Or rather, not following any trade, or being concerned in husbandry, or feeding cattle, but being men of estates, rode about like gentlemen.

"And he judged Israel eight years": In his time it is said the city of Troy was destroyed. So Eusebius, who calls this judge Labdon, though he elsewhere places it in the times of Eli (see note on Judges 12:9).

The fact that he had 40 sons riding on ass colts means that he was probably a wealthy man. Most scholars believe the 30 nephews are speaking of his grandsons. They too rode on ass colts. His time of judgeship lasted 8 years and very little is known of him.

Judges 12:15 "And Abdon the son of Hillel the Pirathonite died, and was buried in Pirathon in the land of Ephraim, in the mount of the Amalekites."

At the end of his eight years' government.

"And was buried at Pirathon, in the land of Ephraim, in the mount of the Amalekites": In the place where he was born, and from whence he had the name of a Pirathonite. And this was in the tribe of Ephraim, and the particular spot was Mount Amalek. So called either from the name of the person to whom it belonged, or because the Amalekites formerly dwelt in it. Or rather because of some remarkable advantage got over them at this place. Here, Josephus says, this judge had a magnificent funeral.

It seemed he lived and served as judge 8 years, and died after a very quiet, peaceful life. He was buried in his hometown of Pirathon.

Judges Chapter 12 Questions

1. Who complained to Jephthah that they had been left out of the war?

2. What did they threaten to do to Jephthah?

3. Who did he say, he and his people had been at great strife with?

4. What had he asked of them, and they did not do it?

5. When had they become eager to help?

6. Who delivered them into Jephthah's hands?

7. Why did they really come to fight him?

8. Who did Jephthah gather to help him fight Ephraim's tribe?

9. Ephraim and Manasseh were both from the tribe of ___________.

10. Who took the passage of the Jordan?

11. Who did they catch trying to cross?

12. What question did they ask them?

13. How did they catch them in a lie about who they were?

14. How many of Ephraim's tribe died in battle?

15. How long did Jephthah judge Israel?

16. Who was judge after Jephthah?

17. Where was he from?

18. How long did he judge?

19. Who judged after Ibzan?

20. What tribe was he from?

21. How many years did he judge?

22. Who took his place as judge?

23. Where was he from?

24. What tribe is that from?

25. How many sons did he have?

26. What did they ride?

27. The nephews could be _______________.

28. How long did he judge?

Judges Chapter 13

Verses 13:1 - 16:31: God sent Israel's final judge at the bottom of the nation's downward spiral.

Judges 13:1 "And the children of Israel did evil again in the sight of the LORD; and the LORD delivered them into the hand of the Philistines forty years."

By the time of Samson, the "Philistines" ("Sea Peoples"), had conquered and populated the coastal plain of Israel and were a major threat to the Israelites dwelling in the hill country. Their use of iron weapons and their policy of disarmament (compare 1 Sam. 13:19-23), left Israel at a great disadvantage (see the note on Joshua 13:2-3).

The number "40" means times of testing. Perhaps this is why this period was for 40 years. They seem to never learn. Over and over they fall back into sin. Usually that sin is idolatry or spiritual adultery. Notice it is the LORD who delivered them into the hands of the Philistines.

Judges 13:2 "And there was a certain man of Zorah, of the family of the Danites, whose name [was] Manoah; and his wife [was] barren, and bare not."

Of the tribe of Dan, in which tribe Zorah was, and seems to have lain both on the borders of Judah and Dan (Joshua 15:33; see note on Joshua 19:41). And this man was not a man without means, but of rank and figure. A principal man in the country, according to Josephus; though the Talmudists say he was a commoner.

"Whose name was Manoah": Which signifies "rest", and has much the same signification as Noah. And by this name he was well known in those times, and among his people.

"And his wife was barren, and bare not": Had no child, as the Targum. And it is observed by many, that several eminent persons were born of women that had been barren, as Isaac, Jacob, Samuel, and John the Baptist. And it is remarkable, that the strongest man that ever was born of such a woman, as the following account relates. The Talmud says that the name of Samson's mother was Hazelelponi (for which they refer to 1 Chron. 4:3), and that she was of the tribe of Judah.

This is the tribe of Dan. We have already studied in a previous lesson, how Hebrew women felt about being barren. They felt it was a curse upon them and it disgraced them. There is not much known of Manoah, except that he was frightened at the appearance of the angel and that he was the father of Samson. At the time (of verse 2 above), he and his wife had no children.

Verses 3-5: This was no ordinary angel. God sent His very own Son (the "Angel of the Lord"; see also note of 6:11-12), to announce the coming birth of Samson.

Judges 13:3 "And the angel of the LORD appeared unto the woman, and said unto her, Behold now, thou [art] barren, and bearest not: but thou shalt conceive, and bear a son."

"The angel of the Lord": In this case, it was a pre-incarnate appearance of the Lord Himself (verses 6-22), as elsewhere (see note on 6:11; also see note on Exodus 3:2).

There are just a few times in the Bible when this message is brought by the angel of the LORD. Abraham and Sarah were visited like this. Of course Mary, the mother of Jesus was. John the Baptist's father was also visited. This is a special occasion. It is wonderful news to this barren woman. Not only will she have a child, but it will be a son to carry on the family.

Judges 13:4 "Now therefore beware, I pray thee, and drink not wine nor strong drink, and eat not any unclean [thing]:"

Any liquor inebriating and intoxicating, neither new wine nor old wine, as the Targum, and so Jarchi. The reason of this appears in the next verse, because the child she should conceive and bear was to be a Nazarite, and to be one from his mother's womb. And from all such liquors, Nazarites, according to the law, were to abstain (Num. 6:3).

"And eat not any unclean thing": Meaning not so much such the kind of food as was forbidden by the law to be eaten, which every Israelite was to abstain from. But such as were particularly forbidden to Nazarites, as moist and dried grapes, or anything made of the vine tree, from the kernel to the husk (Num. 6:3). The reason of this is, because the child in the womb is nourished with the same food as the mother is. And as this child was to be a Nazarite from the womb, and even in it, his mother was to abstain both from eatables and drinkables forbidden a Nazarite by the law.

Notice, this is speaking to the woman. What she eats and drinks will affect her baby when it is born. God wants the baby to be pure, even from his mother's womb. Drug addicted babies are being born in our society today, because the mother is a drug addict. The Nazarite must not eat or drink anything that grows on a vine. They are never to drink intoxicating drink.

Judges 13:5 "For, lo, thou shalt conceive, and bear a son; and no razor shall come on his head: for the child shall be a Nazarite unto God from the womb: and he shall begin to deliver Israel out of the hand of the Philistines."

The divinely promised "child" was to be a "Nazarite", one separated from the world and consecrated to the Lord. In addition to the prohibition against cutting the hair mentioned here, the regulations concerning the Nazarite vow detailed (in Num. 6:1-21), prohibited also using products of the vine and the touching of any dead body. Samson's actions violated all three of these regulations (compare 14:8-9, 17; 16:17). Because of the unique child she was to "bear", Samson's mother was also commanded to share in the terms of the Nazarite vow (verses 13-14).

The Nazarite vow is a vow of separation from all worldliness for a period of time. The hair is grown long because it is the crowning glory of mankind. One word connected with Nazarite is a diadem or crown, thus the long hair. This separation is unto God. God gives special empowerments to those taking this vow. It can be taken by a man or a woman. This was a setting aside to the service of God. No outside influences were to be indulged in. The verb, "nazar", means to separate. The first Biblical record of this is in Genesis. There is even an instance of this being done by Paul one time in the New Testament. The hair was not to be cut, until the vow was over. This is not to be confused with Nazarene, which means a person from Nazareth. Jesus was a Nazarene, not a Nazarite. The vow usually lasted 30 to 100 days. There were two instances where it covered a lifetime. One is here. Samson was a Nazarite from his mother's womb. John the Baptist was also. This was a special call that few had. When the vow was over, the person shaved his head at the temple and sacrificed his hair. The abstinence from anything growing on a vine, and any intoxicating drink, is part of the vow. The Nazarite was to touch no dead body. At the end of the vow, the Nazarite resumed normal living and was not restricted from wine. The meaning of the vow was a total separation from the world, and a special dedication to God. The long uncut hair symbolized strength from God.

Judges 13:6 "Then the woman came and told her husband, saying, A man of God came unto me, and his countenance [was] like the countenance of an angel of God, very terrible: but I asked him not whence he [was], neither told he me his name:"

To whom it would be joyful news, as it was to her.

"Saying, a man of God came unto me": He appeared in a human form, and therefore she calls him a man. And by his appearance and behavior, and the message he brought, she concluded he was a man of God, that is, a prophet. By which name such persons went in those days; and so the Targum calls him a prophet of the Lord. Besides what is after related shows that this was a divine Person, and no other than the Son of God.

"And his countenance was like the countenance of an angel of God, very terrible": Or though she might never have seen an angel, yet it being a common notion that angels were very illustrious, of a beautiful form and of a shining countenance, and very majestic. She compares the man she saw to one. For by being "very terrible", is not meant that he was frightful, and struck her with horror, but venerable and majestic, which filled her with admiration.

"But I asked him not whence he was, neither told he me his name": This she added to prevent her husband's inquiring about his name and place of abode. And perhaps, as she came along, she reflected on herself that she did not ask those questions. Which might be owing to the surprise she was in, partly at the awful and venerable appearance of the person, and partly at the joyful news he brought her. Though it seems as if she did ask his name, but he did not tell her what it was.

The wife of Manoah was not sure at this point, whether this was a man or an angel. The name "Gabriel" means man of God. So it is not unusual to call an angel, man of God. This angel did not give his name, so it was not necessarily Gabriel. She was probably in shock, because of the things he said to her, and did not think to ask for his name.

Judges 13:7 "But he said unto me, Behold, thou shalt conceive, and bear a son; and now drink no wine nor strong drink, neither eat any unclean [thing]: for the child shall be a Nazarite to God from the womb to the day of his death."

She says nothing of her barrenness, which the angel took notice of to her, that having been to her reproach.

"And now drink no wine nor strong drink": Neither new wine nor old wine; so the Targum as before.

"Neither eat any unclean thing": Which was so in a ceremonial sense; otherwise every creature of God is good, and not to be called common or unclean. It here respects what was forbidden Nazarites to eat (see Judges 13:4).

"For the child shall be a Nazarite to God from the womb": It is here added, what is not before expressed.

"Unto his death": For he was to be a perpetual Nazarite. Some were only Nazarites for a time, for so many days or months, according to their vow. But this son was to be a Nazarite all his days, by the appointment of God. Nor is it any objection to what is here said, that his hair was cut off before his death, which caused his Nazariteship to cease. Since these words are not a prophecy, but a precept. And besides, that affair happened but a little before his death, he died quickly afterwards.

He had greatly impressed her by the things he said. She had not forgotten them, and repeated them to her husband. She must have felt great joy, because she would no longer be barren. She probably did not fully understand the magnitude of the Nazarite vow.

Judges 13:8 "Then Manoah entreated the LORD, and said, O my Lord, let the man of God which thou didst send come again unto us, and teach us what we shall do unto the child that shall be born."

Josephus makes the woman to entreat the Lord. But the text is clear that it was Manoah that prayed.

"And said, O my Lord, let the man of God which thou didst send unto us": He believed that the man that came to his wife was a man of God, and that he was of his sending. Nor was he skeptical of the message he brought, as appears by what follows.

"And teach us what we shall do unto the child that shall be born": He believed there would be a child born, and he knew what was to be done to a Nazarite in common. According to the law of God respecting such, and the angel had mentioned somewhat to the woman. Yet this being an extraordinary case, a Nazarite from his birth to his death, he was desirous of knowing what was further to be done. Or if there was anything more special and particular to be observed concerning him. Which showed his readiness and cheerfulness to obey the will of God in all things.

"Entreated" here is speaking of a prayer to God. Manoah wants to make sure this message is from God. He wants to hear the instructions, to make sure there is nothing for him to do to keep these instructions. He also is thrilled at the possibility of having a son.

Judges 13:9 "And God hearkened to the voice of Manoah; and the angel of God came again unto the woman as she sat in the field: but Manoah her husband [was] not with her."

Heard his prayer and answered it.

"And the angel of God came again unto the woman as she sat in the field": Who very likely returned to the same place where she was before, in hopes her husband's prayers would be heard. And the man return and come to her where he had before met her. As well as she might be here retired for meditation and prayer. Unless it can be supposed that she had business here to do, as keeping a flock of sheep, which women, and other great personages sometimes do. Who were accustomed to do in those times and countries, as Rebekah the sister of Laban, and the daughters of Jethro, prince of Midian.

"But Manoah her husband was not with her": The angel appeared to the woman again, because she would know him to be the same. Whereas had he appeared to Manoah, especially alone, he could not have known whether he was the same or not. This clause is observed for the sake of what follows.

Just appearing in the field should have told her that he was an angel. People walk up, or ride up. They do not just appear. We see that God answers her husband's prayer, and sends the angel back to talk with them.

Judges 13:10 "And the woman made haste, and ran, and showed her husband, and said unto him, Behold, the man hath appeared unto me, that came unto me the [other] day."

It is not improbable what Josephus says, that she entreated the angel to stay a little till she fetched her husband. Which he assented to, and then made all the haste she could to him, partly through eagerness to acquaint him with it, and partly that she might not make the prophet she took him to be, wait too long.

"And showed her husband": That his prayer was heard.

"And said unto him, behold, the man hath appeared unto me that came unto me the other day": Or, as the Targum, "this day"; so Kimchi and Ben Melech; for the word "other" is not in the text. It is very probable it was the same day he came again, he had appeared to her. Perhaps it was in the former part of the day he first came to her, when she went home to her husband, and acquainted him with it, who prayed to the Lord that he might be sent again. And then she returned to her place in the field, and in the latter part of the day the angel appeared again.

She knew this was the answer to the prayer, and ran to get her husband so he could see him too. The husband had prayed that the angel would appear to them both.

Judges 13:11 "And Manoah arose, and went after his wife, and came to the man, and said unto him, [Art] thou the man that spakest unto the woman? And he said, I [am]."

As soon as she had delivered the above, she made all the haste she could to the man again, lest he should think her gone too long, and depart. And it was proper enough she should go first, to direct her husband where the man was. Jarchi interprets it, after her counsel and advice.

"And came to the man, and said unto him, art thou the man that spakest unto the woman?" Meaning his wife then present.

"And he said, I am": The very same person; for though he was not a man, yet appearing in a human form was taken for one. And therefore, makes answer according to the supposition of him, and was the selfsame person, and in the same form he had appeared before.

It appears, the angel waited in the field until Manoah returned with his wife. This is a legitimate question for Manoah to ask, since he was not there when the angel spoke to Manoah's wife. When the angel answered I am, it was settled that this is the same angel.

Judges 13:12 "And Manoah said, Now let thy words come to pass. How shall we order the child, and [how] shall we do unto him?"

Which was not only a wish that they might, but a prayer of faith that they would "come to pass".

"How shall we order the child? and how shall we do unto him?" He believed a child would be born, and he was to be a Nazarite. He knew what were the rules and orders to be observed concerning one in common. But as he was to be an extraordinary one, he was desirous of knowing what particular laws and rules were to be observed with respect to him, or what more was to be done to him than to another. The words may be rendered, as in the margin of our Bibles, "what shall be the judgment of the child, and his work?" But this the angel chose not to inform him of, since it might have been prejudicial to them. Should the Philistines get knowledge that this child would be a judge and savior of Israel, and do such and such things to them as he did, they would have sought to have slain his wife while she bare him, or the child when he was born. And it may be observed, that though the angel told the woman at first that he should "begin to deliver Israel out of the hand of the Philistines" (Judges 13:5). Yet she said nothing of it to her husband, nor did the angel repeat it.

Manoah is thrilled at the prospect of having a son. He says, let it be, to the prospect of having this all be as the angel had said. He would not know how to raise a son such as this. They know what to feed him, and that he is not to drink wine, but they do not know much else about how to raise him. They do know that he is never to cut his hair. His entire life should be lived as a Nazarite.

Judges 13:13 "And the angel of the LORD said unto Manoah, Of all that I said unto the woman let her beware."

Giving him no direct answer to his question, either what should be done to the child, or what that should do. Only reminds of and repeats what he had said to his wife, which she should be careful to observe and would, and that was enough for him to know.

"Of all that I said to the woman, let her beware": Take to abstain from everything in eating and drinking during the time of her going with child, he had joined, which are particularly repeated in the next verse.

These were things she must do while she is carrying the baby in her womb. This shows me that, the baby's welfare in the womb is governed by the mother while she is carrying the baby. Many babies in our day are drug addicts, even before they are born, because their mothers are addicts.

Judges 13:14 "She may not eat of any [thing] that cometh of the vine, neither let her drink wine or strong drink, nor eat any unclean [thing]: all that I commanded her let her observe."

Grapes moist or dried, kernels, or husks, or anything made of them.

"Neither let her drink wine, or strong drink": As she was to be careful to abstain from such liquors, so her husband also is enjoined not to suffer her to drink any.

"Nor eat any unclean thing": Which was so by the Law of Moses, and particularly by the law of the Nazarites.

"All that I commanded her, let her observe": Both with respect to herself and the child.

The angel repeats the things she is to abstain from while carrying the baby, so that she will not forget.

Judges 13:15 "And Manoah said unto the angel of the LORD, I pray thee, let us detain thee, until we shall have made ready a kid for thee."

Being satisfied with what he had said, and perceiving that he chose to say no more, and was about to depart.

"I pray thee let me detain thee, until we shall have made ready a kid for thee": To eat a meal with them, in token of gratitude for the trouble he had been at in bringing these messages through to them. Taking him to be a man, a prophet of the Lord, for whom they were accustomed to make entertainments.

Manoah is like many other people when they see an angel. He has this angel confused with the LORD. He wants to sacrifice to him.

Judges 13:16 "And the angel of the LORD said unto Manoah, Though thou detain me, I will not eat of thy bread: and if thou wilt offer a burnt offering, thou must offer it unto the LORD. For Manoah knew not that he [was] an angel of the LORD."

"Offer it unto the Lord": Manoah needed this explanation because he was going to offer this to Him, not as the Lord Himself, or even an angel, but just a human messenger. The instruction is intended to emphasize that this visitor is indeed the Lord.

The angel is not opposed to Manoah preparing an offering to the LORD. He just does not want the offering made to him. He will not take of the offering. Angels are not to be worshipped.

Judges 13:17 "And Manoah said unto the angel of the LORD, What [is] thy name, that when thy sayings come to pass we may do thee honor?"

"What is thy name": This secret name is again indicative that the Angel is the Lord.

The angel is a messenger from the LORD. It is not important what his name is. The important thing is, that this message came from God. He does not want to be honored.

Judges 13:18 "And the angel of the LORD said unto him, Why askest thou thus after my name, seeing it [is] secret?"

"The Angel of the Lord" affirmed the mystery and power of His name by refusing to divulge it to Samson's father. To do so would signify that "Manoah" had some control over Him. The angel did identify Himself as "wonderful", foreshadowing Isaiah's prophecy (in Isaiah 9:6).

"Why askest thou thus after my name": That the Angel would not divulge His name reminds one of the Angel (God), whom Jacob encountered (Gen. 32:24-30), who likewise did not give His name.

The "secret name" of "the angel of the Lord" comes from a root meaning "separate", "surpassing", or "beyond apprehension", and hence is often translated "wonderful" (compare Exodus 15:11; Isa. 9:6).

When it is important for the people to know the name of the angel, the angel will proclaim his own name. Another meaning for the word that was translated here, secret, is wonderful. There are some things too wonderful for us to know on this earth. Paul heard things in the third heaven, not lawful to speak on this earth.

Judges 13:19 "So Manoah took a kid with a meat offering, and offered [it] upon a rock unto the LORD: and [the angel] did wondrously; and Manoah and his wife looked on."

The kid which he proposed to make an entertainment with, for the man of God, he took him to be, he fetched and brought for a burnt offering, at the hint which the angel had given him. And joined to it a meat offering, as was usual whenever burnt offerings were made (see Num. 15:3).

"And offered it upon a rock unto the Lord": For though Manoah was not a priest, nor was this a proper place for sacrifice. High places were now forbidden, and only at the tabernacle in Shiloh were offerings to be brought. Yet all this was dispensed with, and Manoah was justified in what he did by the warrant of the angel (Judges 13:16). The rock was probably near the place where this meeting of Manoah and his wife with the angel was, and where the discourse between them passed. And which served instead of an altar, and on which Manoah sacrificed, not to idols, but to the true Jehovah, as the angel directed.

"And the angel did wondrously": Agreeably to his name, which was "Wonderful" (Judges 13:18). Or "he, Jehovah, did wondrously" for this angel was no other than Jehovah the Son. The instance in which he did wondrously was, as Kimchi observes, by bringing fire out of the rock, which consumed the flesh of the kid, and the meat offering. And so Josephus says, that he touched the flesh with a rod he had, and fire sparkled out, and consumed it with the bread, or meat offering. Just in the same manner as the angel did with the kid and cakes that Gideon brought (Judges 6:21).

"And Manoah and his wife looked on": To see either fire come down from heaven, or spring up out of the rock, which consumed the sacrifice. And showed the Lord's acceptance of it, and also the angel's ascending in it, as follows (in verse 20).

They made an offering to the LORD on a rock. This is a burnt offering and meat offering unto the LORD.

Judges 13:20 "For it came to pass, when the flame went up toward heaven from off the altar, that the angel of the LORD ascended in the flame of the altar. And Manoah and his wife looked on [it], and fell on their faces to the ground."

"The flame went up toward heaven": This miraculous act points to divine acceptance of the offering.

That is, from the rock, which served instead of an altar. And from whence perhaps the fire sprung which consumed both the burnt offering and the meat offering, the flame of which went up to heaven. This rock or altar having no covering, but was "sub dio", open to the heavens.

"That the angel of the Lord ascended in the flame of the altar": Making use of the smoke, as Josephus says, as a vehicle in which he openly went up to heaven.

"And Manoah and his wife looked on it": On the flame and smoke, and the angel in it as he ascended. Just as the disciples of Christ looked steadfastly on him as he went up to heaven, when a cloud received him out of their sight (Acts 1:9).

"And fell on their faces to the ground": With astonishment and surprise at what they saw. Through fear and reverence of the divine Being, of whose presence they were now aware of, and as worshipping of him, and praying to him.

This was such an overwhelming experience, that they fell on their faces worshipping God. The angel in the fire rising from the makeshift altar, left absolutely no doubt that this was a heavenly messenger.

Judges 13:21 "But the angel of the LORD did no more appear to Manoah and to his wife. Then Manoah knew that he [was] an angel of the LORD."

As the flame and smoke ascended, he disappeared therewith, and was seen no more.

"Then Manoah knew that he was an angel of the Lord": By the wondrous things he did, causing fire to come down from heaven, or out of the rock. And then ascending in the midst of the flame, without being hurt by it, and going up to heaven in it.

He disappeared as suddenly as he had come.

Judges 13:22 "And Manoah said unto his wife, We shall surely die, because we have seen God."

"We shall surely die": This reaction of the fear of death is familiar with those who come into God's presence. Many did die when facing God, as the Old Testament records. It is the terror in the heart of the sinner when in the presence of holy God. Compare Ezekiel (Ezek. 1:28), Isaiah (Isa. 6:5), the 12 (Mark 4:35-41), Peter (Luke 5:8), and John (Rev. 1:17-18).

This is a natural reaction to such a startling thing that they had just observed. They related this angel to God. He was not God, but His messenger. They had been taught that no man could see the face of God and live.

Judges 13:23 "But his wife said unto him, If the LORD were pleased to kill us, he would not have received a burnt offering and a meat offering at our hands, neither would he have showed us all these [things], nor would as at this time have told us [such things] as these."

The wife had more faith than her husband. She had faith that God had truly sent them a message by an angel. She knew in her own heart that God had accepted their offerings. She also knew that all he said would come true. Her faith overcame the fear of her husband.

Judges 13:24 "And the woman bare a son, and called his name Samson: and the child grew, and the LORD blessed him."

"Samson" was a hero of Israel known for his great physical strength as well as his moral weakness. The last of the "judges" or military leaders' mentioned in the Book of Judges, Samson led his country in this role for about 20 years. He was a Nazarite from birth, like Samuel and John the Baptist later. This meant that Samson should have served as an example to Israel of commitment to God. Through most of his life, however, Samson fell far short of God's standard with his sin and disobedience. His life is a clear warning against the dangers of self-indulgence and lack of discipline. In spite of his heroic physical deeds, killing a young lion, killing a thousand Philistines with the jawbone of a donkey, and carrying away the massive gate of Gaza, he nevertheless violated all three aspects of the Nazarite vow: he touched a dead body, attended a drinking feast, and had his hair cut. Samson also violated God's Word by marrying a Philistine, then visiting a prostitute in Gaza, and finally living with Delilah. His last act, the killing of thousands of the enemy Philistines, won him a place among the heroes of faith (Heb. 11:32; see Judges Chapters 13-16).

The name "Samson" means sun-like, or sunlight. Some historical writers believe the name to mean "a strong one". It is questionable about this meaning, however. In the language of the Chaldee, it could mean "to minister". It seemed he grew up as a normal child, except for his diet, and never having a razor on his head. He was never to cut his hair. "The LORD blessed him" shows that he was strengthened day to day by the LORD.

Judges 13:25 "And the spirit of the LORD began to move him at times in the camp of Dan between Zorah and Eshtaol."

How "the Spirit of the Lord began to move him", the text does not say. Perhaps the Lord just took hold of Samson's body and filled him with supernatural strength so that he would be prepared for the bloody battles with the Philistines. One thing is certain: Samson's power came from God (13:3, 6, 16).

This is just saying that Samson was controlled by the Spirit of the LORD, and it caused him to do unusual things as far as the world was concerned. The towns mentioned here, are possibly where he went to on occasion. This was his travel territory. Samson was probably no different to look at than anyone else. His power was not in his physical might, it was in his power in God. As long as he kept the Nazarite vow, he would have the power of God working in him.

Judges Chapter 13 Questions

1. How many years did the LORD deliver the children of Israel into the hands of the Philistines?

2. The number "40" means _______ of _________.

3. What is their usual sin?

4. Of what tribe was Manoah?

5. They had no ___________.

6. Who appeared to the woman with good news?

7. What did he tell her?

8. Who else had an angel of the LORD appear to them like this?

9. What did he caution the woman not to do?

10. Why was this important?

11. The child shall be a Nazarite unto God from his mother's ________.

12. What great thing shall he do for all Israel?

13. What is a Nazarite vow a separation from?

14. Why is his hair grown long?

15. Who can take a Nazarite vow?

16. The verb, "nazar", means to ____________.

17. Where is the first Biblical record of a Nazarite vow?

18. How long did the vow usually last?

19. Who, besides Samson, had a lifelong Nazarite vow?

20. The long uncut hair symbolized what?

21. What did the woman tell her husband?

22. What does "Gabriel" mean?

23. What does "entreated", in verse 8, mean?

24. Who did the angel appear to the second time?

25. What did the woman do, when he appeared?

26. What was the first question Manoah asked him?

27. What lets us know Manoah approves of this?

28. Why did the angel repeat the instructions, again, to the wife of Manoah?

29. What does Manoah ask the angel to stay awhile for?

30. Who did the angel say was the only one to sacrifice to?

31. Manoah asked the angel, what was his _________.

32. How did the angel answer him?

33. How did the angel leave them?

34. What did Manoah say, in fear?

35. What did his wife reassure him of?

36. What was the son's name?

37. What does his name mean?

38. What is verse 25 saying?

39. Samson's power was not in his physical might, but in what?

Judges Chapter 14

Verses 1-4: "She pleaseth me well": The Philistines were not among the 7 nations of Canaan which Israel was specifically forbidden to marry. Nonetheless Samson's choice was seriously weak. Samson sins here, but God is sovereign and was able to turn the situation to please Him (verse 14). He was not at a loss, but used the opportunity to work against the wicked Philistines and provided gracious help to his people. He achieved destruction of these people, not by an army, but by the miraculous power of one man.

Judges 14:1 "And Samson went down to Timnath, and saw a woman in Timnath of the daughters of the Philistines."

A city which by lot fell to the tribe of Judah, but was afterwards given to the tribe of Dan, and now in the hands of the Philistines (Joshua 15:57). Judah is said to go up to it, because the place where he lived lay below it (Gen. 38:13). But Samson is said to go down to it, because he lived above it. The Jews differ about the reconciliation of these two places. Some say there were two of this name, the one is a descent, and the other is an ascent. Others say there was but one, so situated, that they that came to it on one side ascended, and they that came to it on the other side descended. Bochart approves of the former. According to Bunting, this was twelve miles from Eshtaol, where Samson lived.

"And saw a woman in Timnath, of the daughters of the Philistines": Who at this time dwelt there. He saw no doubt many other women besides her, but he took special notice of her, and entertained a particular affection for her. In other words, on the sight of her, Samson fell in love with her.

Even though this was in the tribal territory of Dan, we know this is in the hands of the Philistines at this time. We remember from the previous lesson that the children of Israel had been delivered into the hands of the Philistines by the LORD. (In Judges 13:5), we read that the angel said that Samson would deliver Israel out of the hands of the Philistines. This Philistine woman would not be a choice a Hebrew would make.

Judges 14:2 "And he came up, and told his father and his mother, and said, I have seen a woman in Timnath of the daughters of the Philistines: now therefore get her for me to wife."

Of his passion of love, being desirous of having their approval and consent, in which he acted a dutiful part, and what became him. And may be an example to children to communicate with their parents, and have their opinion and consent before they engage in such an enterprise, even before courtship. And said:

"I have seen a woman in Timnath of the daughters of the Philistines": Whom he had a good liking of, and a strong affection for. He is very open and ingenuous in his account, and does not go about to hide anything from his parents. Or color things over, or conceal her nationality. But frankly tells them she was a Philistine woman, which he knew would at once bring an objection against her.

"Now therefore get her for me to wife": For it seems it was the custom then, when a young man had found a woman he liked, that it was left to his parents to request of the woman and her friends about the marriage of her to him.

It was the custom of the Hebrew families that the father of the groom to be and the father of the bride to be would make the transaction for marriage. The father of the groom would pay the dowry to the father of the bride.

Judges 14:3 "Then his father and his mother said unto him, [Is there] never a woman among the daughters of thy brethren, or among all my people, that thou goest to take a wife of the uncircumcised Philistines? And Samson said unto his father, Get her for me; for she pleaseth me well."

Samson's parents were astounded that their son would break the Law of Moses, which absolutely forbade an Israelite to marry a foreigner (Deut. 7:1-4). Another possible translation of "for she pleaseth me well" is "she looks good to me", anticipating the time when "every man did [that which was] right in his own eyes" (17:6), rather than "what is right and good in the sight of the Lord" (Deut. 6:18).

The father and the mother did not approve of her, because she was not a Hebrew. They wanted their son to marry someone within the 12 tribes of Israel. They did certainly not want him to marry the daughter of their oppressors, the Philistines. The Hebrews were all circumcised. They believed anyone not circumcised did not belong to God. They did not want their son to marry this woman. They were not opposed to him marrying, just the marriage of someone who was a Philistine. We do not quite understand this, but this too was part of God's plan.

Judges 14:4 "But his father and his mother knew not that it [was] of the LORD, that he sought an occasion against the Philistines: for at that time the Philistines had dominion over Israel."

How could "Samson's disobedience be "of the Lord"? The best way to understand this is that the Lord did not want Samson to marry the Philistine girl but used Samson's disobedience for His glory. God is never responsible for evil acts, but He is so wise that He uses evil acts to accomplish His good purposes.

The Nazarite vow had placed Samson in the hands of the LORD. Everything that happened to him was part of God's plan to destroy the Philistines. Even Samson was probably not aware that God had placed this desire in his heart for this Philistine for God's purposes.

Judges 14:5 "Then went Samson down, and his father and his mother, to Timnath, and came to the vineyards of Timnath: and, behold, a young lion roared against him."

They were prevailed upon to go with him, either because they perceived his affections were so strongly set upon a wife. That they thought it advisable to agree to it, lest it should be of bad consequence to him, or because he let them know that the thing was of God, and what was his design in it.

"And came to the vineyards of Timnath": The land of Canaan was a land of vineyards, and particularly that part of it which was inhabited by the Philistines and Phoenicians. And though we nowhere read of the wine of Timnath, yet frequent mention is made in authors of the wine of Ashkelon, Gaza, and Sarepta, inhabited by the above people. These vineyards seem to have lain somewhat out of Samson's way; but hither he turned on some account or another from his parents, perhaps to eat some grapes.

"And, behold, a young lion roared against him": Not a whelp, that is expressed by another word, but one more grown, and is afterwards called a lion simply. And, by the Targum, a lion, the son of lions or lionesses. Which seeing him in the vineyards, where he was lurking, came out to meet him, and roared at him in a hideous manner, and came up to him to destroy him.

It seemed that Samson and his parents lived in the hills. Timnath was in a valley. It was well known for its grape vineyards. This lion was between the age of a cub and an adult. It lunges at Samson.

Verses 6-10: Hiding the truth is often a sign of disobedience. Samson did not tell his "father or his mother" about these things because his actions clearly violated the Nazirite vow (Lev. 11:27; Num. 6:6), as did the "feast" he gave, which in Hebrew refers to a drinking party.

Judges 14:6 "And the spirit of the LORD came mightily upon him, and he rent him as he would have rent a kid, and [he had] nothing in his hand: but he told not his father or his mother what he had done."

"Came mightily upon him": Stirred up and increased his courage and bodily strength.

"As he would have rent a kid": As soon and as safely.

"He told not his father or his mother": Lest by their means it should be publicly known. For he wisely considered that it was not yet a fit time to awaken the jealousies and fears of the Philistines concerning him, as this would have done.

The spirit of the LORD filled Samson and strengthened him so greatly, that he killed this lion with his bare hands. He did not tell anyone. They probably would not have believed him anyway. This was to show Samson himself, how strong he was with the power of God in him.

Judges 14:7 "And he went down, and talked with the woman; and she pleased Samson well."

"Talked": Such conversation was not acceptable in the East, unless a couple was betrothed.

This is just a time of getting acquainted. It seemed as Samson talked to her, he liked her even more.

Judges 14:8 "And after a time he returned to take her, and he turned aside to see the carcase of the lion: and, behold, [there was] a swarm of bees and honey in the carcase of the lion."

"He returned to take her": Usually a year until the wedding. All the preliminaries being settled between the parents, he returned to Timnath to take his bride by the same road which he and his parents had travelled by before. And remembering his killing the lion, very naturally turned aside to see what had become of the carcase.

"And, behold, there was a swarm of bees": This has been objected to as improbable, because bees would not approach a putrefying body. But as a considerable time had elapsed, it is very possible that either the mere skeleton was left, or that the heat of the sun had dried up the body and reduced it to the state of a mummy without decomposition. As is said to happen often in the desert of Arabia.

This is speaking of another time, after the dowry has been paid and the transaction finished between the fathers. This is speaking of the lion he had killed with his bare hands on a previous visit to the vineyard. He turned aside at the same vineyard, and the carcase of the lion was there. A swarm of bees had set up in this carcase, and they had even made honey there.

Judges 14:9 "And he took thereof in his hands, and went on eating, and came to his father and mother, and he gave them, and they did eat: but he told not them that he had taken the honey out of the carcase of the lion."

"He took thereof in his hands": Some scholars suggest that Samson violated his Nazirite standard by coming in contact with a dead body (see note on 13:5). Others reason that (Numbers chapter 6), specifies the body of a person, not an animal. Whether or not he sinned here, the context does show instances of him sinning.

The parents would not have eaten this honey, had they known it came from a carcase of a lion. He and his parents ate this honey.

Verses 10-20 Samson had a motive for vengeance against the Philistines: They solved his riddle by seducing his wife, and he had to pay them what he had promised. So under the power of "the spirit of the LORD, he killed 30 Philistines who were the enemies of God, and plundered what he needed to pay his debt.

Judges 14:10 "So his father went down unto the woman: and Samson made there a feast; for so used the young men to do."

At Timnath, whom Samson had espoused. The Targum is, "about the business of the woman;" about the consummation of the marriage with her. They all three went, the father, the mother, and the son, as appears from the preceding verse.

"For Samson made a feast, for so used the young men to do": At the time of marriage. This was the nuptial feast common in all nations. But it seems the custom now and here was for the bridegroom to make it. Whereas from other instances we learn, that the father of the bridegroom used to make it (Matt. 22:2). And the Vulgate Latin version here renders it.

"And he made a feast for his son Samson": The Septuagint, Syriac, and Arabic versions add, seven days, and so long this feast was kept (Judges 14:12). Now this marriage of Samson with a daughter of the Philistines was a type of the marriage of Christ with his people, especially with the Gentile church. Such as were not of the commonwealth of Israel, but sinners of the Gentiles, very ignorant of divine things, reproached by the Jews, and their calling an offence to them. And may fitly express the love of Christ to his church, though unworthy of it. Which is a love of complacency and delight, arising from his own good will and pleasure, and not owing to any superior beauty, excellence, worth, or worthiness in them. They being no better than others, children of wrath, even as others (see Judges 15:2). As well as there is an agreement in the manner of his obtaining and betrothing her. Which was by applying to his father to get her for him, and being got and given, be betrothed her. So Christ asked his people of his father to be his spouse, which request being obtained, he betrothed them to himself in righteousness. And the Gospel feast, or ministry of the word, is kept and continued on account of it (Psalm 21:2).

This going down of Samson's father to the woman is some sort of preparation for the groom. Perhaps it was to tell her of his coming. "Samson making a feast" was the wedding feast. This was a custom of the days.

Judges 14:11 "And it came to pass, when they saw him, that they brought thirty companions to be with him."

That is, the Philistines, the citizens of Timnath, when they saw that he was come to consummate his marriage.

"That they brought thirty companions to be with him": To be the bridegroom's men, or children of the bride-chamber, as they are called (Matt. 9:15). Or friends of the bridegroom (John 3:29), to keep him company during the nuptial feast. This they did according to custom, and in honor and respect unto him. Though some think, and so Josephus, that they were brought to be guards upon him. Observing that he was a man of great might, strength, and courage, so that they were afraid of him, lest he should have some design upon them. But it is not certain that there was anything very visible or terrible in him, more than in another man. Which showed him to be of extraordinary courage and strength, since it was but at times the Spirit of the Lord came upon him. And as yet he had done nothing to their knowledge which showed him to be such. Had they indeed known of his encounter with the lion, they might have had such thoughts of him, but this they knew nothing of.

This is saying that the father and mother and 30 companions went out to meet Samson to be part of the wedding party.

Judges 14:12 "And Samson said unto them, I will now put forth a riddle unto you: if ye can certainly declare it me within the seven days of the feast, and find [it] out, then I will give you thirty sheets and thirty change of garments:"

His thirty companions, very likely on the first day of the feast.

"I will now put forth a riddle to you": A secret, hidden, complicated thing, not easy to be understood. A dark saying, wrapped up in figurative terms. And this he proposed as an amusement to them, to exercise their wits. Which it seems was usual to entertain guests with, and might be both pleasing and profitable.

"If you can certainly declare it unto me within the seven days of the feast": For so long the nuptial feast was usually kept (see Gen. 29:27). If they could find it out. And with clearness and certainty explain the riddle to him within that period of time, which was giving them time enough to do it in.

"Then I will give you thirty sheets, and thirty change of garments": That is, every man one of each. By "sheets" he means, as Kimchi and Ben Melech interpret it, a covering of the body in the night next to the flesh, in which a man lies, and was made of linen. Meaning either what we call shirts, or bed sheet. And by change of raiment, a suit of clothes worn in the daytime.

"Riddle", in this verse, means hard questions, or dark questions. The sheets, spoken of here, are linen garments worn next to the skin. They might even be called shirts. Samson had to be a wealthy man to offer such a valuable prize.

Judges 14:13 "But if ye cannot declare [it] me, then shall ye give me thirty sheets and thirty change of garments. And they said unto him, Put forth thy riddle, that we may hear it."

Explain the riddle in the space of time allowed.

"Then shall ye give me thirty sheets, and thirty change of garments": So many shirts and suits of apparel.

"And they said unto him, put forth thy riddle that we may hear it": Not thereby to judge whether they would agree to his proposals, but hereby suggesting that they accepted his terms and conditions. Either to give or receive the above premium, if they did or did not hit on the explanation of the riddle.

Samson feels safe that they will not be able to give him the solution to the riddle. It is interesting that there were 30 guests and the challenge was for 30 change of garments. Perhaps it was one for each person there. They have agreed, and want to hear the riddle.

Verses 12-14: The word translated "riddle" is translated elsewhere "hard questions" (1 Kings 10:1), "dark sayings" (Psalms 49:4; 78:2; Prov. 1:6), or "dark sentences" (Dan. 8:23). The same word is used of Ezekiel's fable concerning the two eagles (Ezek. 17:2).

Judges 14:14 "And he said unto them, Out of the eater came forth meat, and out of the strong came forth sweetness. And they could not in three days expound the riddle."

Out of a devouring eater, such as the lion is, came forth honey. Or that was taken out of it, which Samson, and his father and mother ate of. And which was the common food of some persons, as of John the Baptist.

"And out of the strong came forth sweetness": Not only out of that which was strong in body while alive, but of a strong and ill scented, as the carcass of a dead lion is. And out of that came forth honey, than which nothing is sweeter. Josephus expresses it, "that which devours all things furnishes out pleasant food, when that itself is altogether unpleasant".

"And they could not in three days expound the riddle": So long they labored to find it out, but then began to despair of it.

This would be a difficult thing, because no one but Samson knew that he had killed the lion. Surely no one but Samson, knew of the honey in the carcase of the lion. They could not figure this out.

Judges 14:15 "And it came to pass on the seventh day, that they said unto Samson's wife, Entice thy husband, that he may declare unto us the riddle, lest we burn thee and thy father's house with fire: have ye called us to take that we have? [is it] not [so]?"

Not on the seventh day of the feast, for some time before that they applied to his wife, and she pressed him hard to disclose it. But on the Sabbath day, as Kimchi, and so Jarchi says, on the seventh day of the week, not on the seventh day of the feast. For it was the seventh day of the feast. This is so clear, that the Septuagint, Syriac, and Arabic versions, instead of the seventh, read the fourth day.

"That they said unto Samson's wife, entice thy husband, that he may declare unto us the riddle": That is, persuade him to tell the meaning of it to her, that she might declare it to them.

"Lest we burn thee and thy father's house with fire": In which she now was, not as yet being taken home to her husband, and her in it. This they said to terrify her, and make her persistent with Samson to explain the riddle to her, if he had any value for her, and her life.

"Have ye called us to take that we have?" Invited them to the wedding feast, to strip them of their clothes, and even take their very shirts off of their backs, which they must have been obliged to part with, if they could not explain the riddle. Or send for other suits and shirts from their own houses:

"Is it not so?" Verily this is the case, nor can it be understood otherwise than a contrived business between thee and thy husband, to get our raiment, woolen and linen, from us.

Now it appears that the people he told the riddle to are Philistines. They have threatened to burn her and her father's house, if she does not find out what the riddle means. They are blaming her for inviting them to the wedding feast. These feasts lasted 7 days. They tried at first to figure out what it was, and when they could not, they threatened the bride to cause her to find out for them.

Verses 16-18: "Samson's wife wept": She cheated and manipulated, working against Samson's expectations that the men must come up with the answer. The men also cheated and threatened, having murder in their hearts (verse 15). The battle with the men at Ashkelon, about 23 miles away, was a part of the war between Israel and Philistia.

Judges 14:16 "And Samson's wife wept before him, and said, Thou dost but hate me, and lovest me not: thou hast put forth a riddle unto the children of my people, and hast not told [it] me. And he said unto her, Behold, I have not told [it] my father nor my mother, and shall I tell [it] thee?"

When she came to him to get out of him the explanation of the riddle, thinking that her tears would move him to it.

"And said, thou dost but hate me, and lovest me not": Another artifice she used, well knowing he could not bear to have his affection called in question, which was now very strong, as is usual with newly married persons.

"Thou hast put forth a riddle unto the children of my people": Her countrymen, fellow citizens, and neighbor, and could not but be dear to her, and respected by her. So that what affected and afflicted them must have some influence upon her.

"And hast not told me": That is, the explanation of it, otherwise it is likely she had heard the riddle itself told.

"And he said unto her behold, l have not told it my father nor my mother, and shall I tell it thee?" His parents he was greatly indebted to, for whom he had the highest reverence and esteem. Whose faithfulness and loyalty he had sufficient knowledge of, and yet he had not thought fit to impart it to them. How therefore could she expect to be trusted with such a secret? With whom he had not been long acquainted, to know whether she could keep it secret or not.

This is a very good question. He probably knows that the Philistines are trying to find out the riddle through her.

Judges 14:17 "And she wept before him the seven days, while their feast lasted: and it came to pass on the seventh day, that he told her, because she lay sore upon him: and she told the riddle to the children of her people."

Those that remained of the seven days, from the fourth to this time, as Kimchi seems rightly to interpret it. Though some think she began to beseech him with tears, on the first day of the feast, to impart the secret to her for her own satisfaction. And then, after the men had urged her on the fourth day to persuade her husband to it, she continued pressing him more earnestly with tears unto the seventh day.

"And it came to pass on the seven day, that he told her, because she lay sore upon him": Pressed him most earnestly with her entreaties, cries, and tears.

"And she told the riddle to the children of her people": Though she knew it would be to her husband's detriment, and that he must be obliged to give them thirty sheets of linen, and as many suits of apparel, and though it is probable she had promised not to tell them.

We can quickly see that he can put no trust in her. The minute he tells her the riddle she tells the Philistines. It was on the seventh day in plenty of time for them to win the challenge.

Judges 14:18 "And the men of the city said unto him on the seventh day before the sun went down, What [is] sweeter than honey? and what [is] stronger than a lion? And he said unto them, If ye had not plowed with my heifer, ye had not found out my riddle."

And so soon, enough to free them from the obligation they otherwise would have been under, to have given him the sheets and changes of raiment agreed unto.

"What is sweeter than honey?" Nothing, at least that was known, sugar not being invented yet.

"And what is stronger than a lion?" No creature is, it is the strongest among beasts (Prov. 30:30).

"And he said unto them, if ye had not ploughed with my heifer": Meaning his wife, whom he compares to a heifer, young, wanton, and unaccustomed to the yoke. And by "ploughing" with her, he alludes to such creatures being employed therein, making use of her to get the secret out of him, and then plying her closely to obtain it from her. And this diligent application and search of theirs, by this means to inform themselves, was like ploughing up ground. They got a discovery of that which before lay hid, and without which they could never have had the knowledge of, as he adds:

"Ye had not found out my riddle": The explanation of it. Ben Gersome and Abarbinel interpret ploughing of committing adultery with her. In which sense the phrase is used by Greek and Latin writers. But the first sense is best, for it is not said, "ploughed my heifer", but with her.

They answer Samson just in time to win the challenge. Their answer is in a form they believe Samson would not recognize, but he quickly lets them know that he knows who told them. The statement "plowed with my heifer" lets them know that Samson is aware his wife told them.

Judges 14:19 "And the spirit of the LORD came upon him, and he went down to Ashkelon, and slew thirty men of them, and took their spoil, and gave change of garments unto them which expounded the riddle. And his anger was kindled, and he went up to his father's house."

"His anger": God blesses the one who had been wronged. Samson's anger may be legitimate, righteous indignation against deceit (compare Mark 3:5). The battle with the men at Ashkelon, about 23 miles away, was a part of the war between Israel and Philistia.

This may seem cruel, but we must remember that the LORD sent him to deliver the Israelites out of the hands of the Philistines. Notice the Spirit of the LORD came upon him. This gave him supernatural strength to kill these 30 Philistines. He took the spoil from the thirty he killed and gave it to those who had answered the riddle. His anger was against the Philistines, and against his wife for the treachery his wife had done to please them.

Judges 14:20 "But Samson's wife was [given] to his companion, whom he had used as his friend."

"Samson's wife was given": Another act of treachery was done. The Philistine father had no reason to assume that Samson would not be back, nor had Samson given word about not returning. He, as a Philistine, did not want his daughter marrying the enemy.

Her parents probably thought that Samson would no longer want her as a wife, and gave her to Samson's best man at the wedding. It seemed that Samson's friend also had been a Philistine. It could even have been the one she told the riddle to.

Judges Chapter 14 Questions

1. The woman that Samson saw in Timnath was a __________.

2. This was the tribal territory of _____.

3. The Israelites, at this time, were in the hands of the _____________.

4. Samson was supposed to deliver the children of Israel from the ____________.

5. What did Samson tell his father and mother?

6. What reaction did they have to his choice of women?

7. Who paid the dowry to the girl's father?

8. What did his parents call the Philistines in verse 3?

9. His father and mother knew not that it was of the ________.

10. The _____________ ______ had placed Samson in the hands of the LORD.

11. Where did Samson go when he ran into the lion?

12. What made Samson strong enough to kill the lion?

13. How did Samson kill the lion?

14. Who did Samson tell about the lion?

15. When he came back into the vineyard, there was what in the carcase of the lion?

16. Who ate honey with him out of the carcase of the lion?

17. Who made the feast?

18. How many companions did his parents bring to the wedding feast?

19. What did Samson offer them, if they could figure out the riddle?

20. What did they give Samson, if they could not figure the riddle out?

21. What was the riddle?

22. What did the men get Samson's wife to ask him?

23. What did they threaten her with?

24. How long did she weep before him, before he told her the riddle?

25. The minute he tells her the riddle, she ______ _____ _______________.

26. How did Samson let them know, he knew she told them?

27. How many men did he kill in Askelon?

28. Where did he get the garments to pay for his challenge?

29. Who was Samson's wife given to?

Judges Chapter 15

Judges 15:1 "But it came to pass within a while after, in the time of wheat harvest, that Samson visited his wife with a kid; and he said, I will go in to my wife into the chamber. But her father would not suffer him to go in."

"Wheat harvest": Samson tactfully made his move when wheat harvest kept men busy. This was probably around May. A token of reconciliation was offered as he brought a young goat, showing the father and the daughter that they had nothing to fear.

The kid of the goats was probably a peace offering. She has already been given to his friend, so her father would not let him go in unto his wife. Whether this again is the will of God, or just Samson wanting to see his wife is hard to tell. Everything he does works to further the will of God with the Philistines.

Judges 15:2 "And her father said, I verily thought that thou hadst utterly hated her; therefore I gave her to thy companion: [is] not her younger sister fairer than she? take her, I pray thee, instead of her."

"I ... thought": This flimsy excuse by the father was an effort to escape the trap he was in. He feared the Philistines if he turned on the new husband, yet feared Samson, so he offered his second daughter as a way out. This was insulting and unlawful (compare Lev. 18:18).

Samson had every right to hate her, because she tricked him into telling her the riddle and then told those he had challenged. That was an act of treachery. Her dad knew that Samson should be angry with her, and he thought Samson would want no more to do with her so he gave her to Samson's Philistine friend. Samson did not want her sister.

Judges 15:3 "And Samson said concerning them, Now shall I be more blameless than the Philistines, though I do them a displeasure."

His wife's father, and other relations, and the citizens of Timnath. This, which is what follows, he said either within himself respecting them, or he said it to them openly and publicly before them all.

"Now shall I be more blameless than the Philistines, though I do them a displeasure": Signifying, that if he did them an ill thing, or what might be reckoned an injury to their persons or properties, and which would be disagreeable and displeasing to them. They could not justly blame him for it, since they had given him such a provocation as to dispose of his wife to another man. Though Samson did not mean to act, nor did he act in the following instances as a private person taking private revenge, but as a public person, and judge of Israel. And took occasion, from the private injuries done him, to avenge the public ones of the children of Israel upon the Philistines. And they might thank themselves for giving the opportunity, which they could not justly condemn him for taking.

The cycle of retaliation began, and it ends (in 16:30-31).

They will have nothing to blame Samson with about his unfaithful wife. He does not directly do any harm to his wife or her family. He will get even with the Philistines though. We must remember all through this, that God called him to destroy the Philistines.

Judges 15:4 "And Samson went and caught three hundred foxes, and took firebrands, and turned tail to tail, and put a firebrand in the midst between two tails."

"Caught three hundred foxes": Samson, insulted and provoked to fleshly resentment, took vengeance on the Philistines. It must have taken a while to catch so many foxes or jackals and to keep them penned and fed until the number reached 300. Apparently he tied them in pairs with a slow-burning torch, sending the pairs down the hills into fields thrashing with fire, igniting all the standing grain so dry at harvest. This was a loss of great proportion to the Philistine farmers.

Samson caught them in nets, or snares. For this many to be in one place had to be a miracle of God. This just means that Samson tied a fire to their tails, and sent them towards the crops of the Philistines.

Judges 15:5 "And when he had set the brands on fire, he let [them] go into the standing corn of the Philistines, and burnt up both the shocks, and also the standing corn, with the vineyards [and] olives."

"He let them go": To wit, successively at several times, and in different places. With great care and discretion, so as they might not hinder one another, nor all run into the same field. But being dispersed in all parts, might spread the plague further. And withal might be kept at a distance from the fields and vineyards of the Israelites. It is not worthy of our inquiry what became of these foxes afterward. Whether they were burnt by the firebrands, or run into holes, or were taken and killed by the Philistines. The truth of this history is notably attested by a custom of the Romans, which it is very probable they had from the Phoenicians, upon this occasion. For every year they had a solemnity in April, the very time of Canaan's wheat harvest, wherein foxes were let loose with burning torches fastened to their backsides, etc.

This means they ran through the corn and set it on fire. It even burned the stalks. The fire spread, and burned the vineyards and the olive trees.

Judges 15:6 "Then the Philistines said, Who hath done this? And they answered, Samson, the son in law of the Timnite, because he had taken his wife, and given her to his companion. And the Philistines came up, and burnt her and her father with fire."

Based on the father-in-law's admission (in 15:2), it is clear to whom the pronouns in the following statement refer: "he" (father-in-law), "had taken his (Samson's), "wife and given her to his (Samson's), "companion". Ironically, although Samson's wife had tricked him in order to what was threaten: "burn thee" (14:15), she ended up suffering this fate anyway. The promises of evil people cannot be trusted.

"The Philistines ... burnt her and her father": The general principle of reaping what is sown is apropos here (compare Gal. 6:7).

This is the very thing they told her they would do, if she did not find out about the riddle for them. You see it did her no good at all to be treacherous, and tell the riddle to the Philistines. She came to the same fate anyway. Burning with fire was judicial punishment with the Hebrews, but these were Philistines that did this. They were afraid to attack Samson personally.

Verses 7-11: Samson's actions were motivated by revenge: "As they did unto me, so have I done unto them". As a result, he used the strength God gave him for selfish purposes, when God expects His people to use their gifts for His purposes.

Judges 15:7 "And Samson said unto them, Though ye have done this, yet will I be avenged of you, and after that I will cease."

After they had burnt his wife and her father in their dwelling house, by which they thought to appease him, being afraid of him.

"Though ye have done this, yet will I be avenged of you": Not for burning his wife and father-in-law; his sense is, that though they had done this, in order to ingratiate themselves with him. Yet he should not stop on this account, but be avenged on them. Not for private injuries done to him, or any that had been in connection with him, but for public injuries done to Israel, and their oppression of them.

"And after that I will cease": When he had taken full vengeance on them, and not before.

It is really not known whether the burning of Samson's wife and her father was to get even with her for starting this, or whether they were trying to get even with Samson. It really does not matter. Samson is going to avenge them anyway.

Judges 15:8 "And he smote them hip and thigh with a great slaughter: and he went down and dwelt in the top of the rock Etam."

Either smote them on their hips and thighs with his hands (for it does not appear he had any weapon of war), so that they were badly bruised, and maimed, and lamed, that they could not stir, and of which blows and bruises multitudes died. Or he smote them with his legs on their thighs, kicked them about at pleasure, which kicks numbers of them never got over. Or the meaning of the proverbial expression is, he laid on them at a great rate, and smote them here and there, and anywhere, which issued in the death of many of them. The Targum is, "he smote them horse and foot," their cavalry and infantry, destroyed them both. But it does not appear that they came out in a hostile manner unto him, and much less in the form of a regular army.

"And he went down and dwelt in the top of the rock Etam": Josephus says, that Samson having slain many in the fields of the Philistines, went and dwelt at Etam, a strong rock in the tribe of Judah. And which agrees with (2 Chron. 11:6), where mention is made of the city Etam, along with Bethlehem and Tekoah, cities in that tribe. Which had its name either from this rock, or the rock from that. The Septuagint and Vulgate Latin versions read, "in a cave of the rock of Etam;' and the Syriac and Arabic versions, in Sahaph, which is on the rock of Etam, as if Sahaph was the name of a city there. Hither Samson went, not through fear, or for safety, but to wait for another opportunity of further avenging the injuries of Israel on the Philistines.

This just means that he slaughtered them. We are not told how many, but the word "great" indicates it was a large number of people. The top of the rock here, is probably speaking of a cleft in the rock. It was probably up the side of the hill.

Judges 15:9 "Then the Philistines went up, and pitched in Judah, and spread themselves in Lehi."

From Palestine, which lay low on the shore of the Mediterranean Sea.

"And pitched in Judah": In the laud of Judea, which lay higher, particularly in the tribe of Judah, whither they came with an army, and encamped there.

"And spread themselves in Lehi": Their forces were so many, that they extended a considerable way. And particularly reached to Lehi, that is, which was afterwards so called. For it has its name by anticipation from the jaw bone, which it signifies, with which Samson slew many in this place, as after related.

He had said if they would leave it alone, that would have been the end of the killing, but they did not. Here they have pitched against him.

Judges 15:10 "And the men of Judah said, Why are ye come up against us? And they answered, To bind Samson are we come up, to do to him as he hath done to us."

To the Philistines, very probably by a deputation, which they sent unto them, to know the reason of this formidable appearance.

"Why are ye come up against us?" In this hostile manner, with such a number of forces, since they were not conscious to themselves that they had done anything to offend them. They had not attempted to cast off their yoke, they quietly submitted to their government, and had paid their whole tribute, as Josephus represents them saying. They could not imagine what should be the meaning of all this.

"And they answered, to bind Samson are we come up": that is, to oblige them to bind him, and deliver him into their hands.

"To do to him as he hath done to us": To put him to death, as he had slain many of their people in the last encounter with them.

Judah thinks the Philistines have come against them, but they have really come to get Samson, and bind him up for punishment. They plan to destroy Samson.

Judges 15:11 "Then three thousand men of Judah went to the top of the rock Etam, and said to Samson, Knowest thou not that the Philistines [are] rulers over us? what [is] this [that] thou hast done unto us? And he said unto them, As they did unto me, so have I done unto them."

Or "went down"; that is, into the cave of the rock of Etam, as the Septuagint and Vulgate Latin versions. And so it is taken by David de Pomis for a cave dug in the rock. This was a large number that went to take one man. The reason is, they knew his great strength.

"And said to Samson, knowest thou not that the Philistines are rulers over us?" And therefore it must be a very unwise thing to disoblige and provoke them. When it lay in their power to oppress them yet more and more, to increase their tribute. And make their burdens heavier, and even take away their lives.

"What is this that thou hast done unto us?" They ask not what he had done to them, but unto us. Though they mean that, but express themselves thus, because what he had done to the Philistines was the occasion of their coming up against them, and so eventually it was doing them ill.

"And he said unto them, as they did unto me, so have I done to them": They had done him ill, and therefore he did ill to them. They had burnt his wife and her father with fire, and he had slain many of them. At least this was what he thought fit to say in his own vindication. Otherwise what he did was not in a way of private revenge, but on account of the injury done to the people of Israel. He taking what was done to them as done to himself, the chief magistrate and judge of Israel.

Samson had chosen a high place on the side of the mountain, because it was safer and he could see them coming. Samson is fully aware that the Philistines are after him. He also knows that what he had done was in retaliation for what they had done to him. We must continue to remember that, God wanted Samson to destroy the Philistines and free the children of Israel. It is interesting that so many men come against one man.

Judges 15:12 "And they said unto him, We are come down to bind thee, that we may deliver thee into the hand of the Philistines. And Samson said unto them, Swear unto me, that ye will not fall upon me yourselves."

That is, they were come down into the cave where he was. Otherwise more properly they were come up to the top of the rock.

"That we may deliver thee into the hands of the Philistines": They own up to as what was their intention in binding him, and what put them upon it was not ill will to him, but fear of the Philistines.

"And Samson said unto them, swear unto me that ye will not fall upon me yourselves": Which shows he did not fear them, though they were 3000. And that if they attempted to take away his life, he should defend himself, but he chose not to shed the blood of any of them. And rather than they should come into any distress through the Philistines, consented to be bound by them, and delivered into their hands. Which he was a type of Christ, who was betrayed by the Jews, and delivered by them into the hands of the Romans. And though he could have delivered himself by his great strength, would not, but suffered himself to be taken and bound, and given into the hands of his enemies, that his own people might go free (see John 18:4).

Samson has no fight with them. He will let them bind him and carry him down if they first promise that they will not attack him themselves. These are Hebrews, and he has no quarrel with them.

Judges 15:13 And they spake unto him, saying, No; but we will bind thee fast, and deliver thee into their hand: but surely we will not kill thee. And they bound him with two new cords, and brought him up from the rock.

They declared they would not fall upon him themselves and slay him. Nor would the Jews put Christ to death themselves. Though they were virtually his betrayers and murderers (John 18:31).

"But we will bind thee fast and deliver thee into their hands": As the Jews did Christ, and not only delivered him bound to the high priest, but also to the Roman governor (Matt. 27:2).

"But surely we will not kill thee": Not with their own hands, but then they proposed to deliver him into the hands of the Philistines, from whence nothing but death could be expected. So that had they put him to death, they would have been accessory to it. As the Jews were to the death of Christ by delivering him to the Gentiles, and are charged with it (Acts 2:23).

"And they bound him with two new cords": Not with one only, lest it should not be sufficient to hold him, knowing his strength, but with two. And these not old worn out ones, but new ones just made, and very strong. And, as Joseph Kimchi, noted by Ben Melech, were trebled, or made of three cords or thongs, for greater security. And of flax, as the following verse intimates, and such are most firm and strongest to hold anything. Hence nets were made of flax to hold creatures in, fish, fowl, or beasts.

"And brought him up from the rock": The place, as Kimchi says, where the men of Judah dwelt, being higher than the rock. Though rather the true sense is, they brought him up out of the cave in the rock.

They have bound him to take him to the Philistines. They have used two new ropes to bind him with. The Hebrews would not kill him, but they were doing almost the same thing by carrying him down to the Philistines. It is interesting to me, that 3,000 men had to ask to bind Samson.

Judges 15:14 "[And] when he came unto Lehi, the Philistines shouted against him: and the spirit of the LORD came mightily upon him, and the cords that [were] upon his arms became as flax that was burnt with fire, and his bands loosed from off his hands."

The place which was afterwards so called, from what happened there at this time, and where the Philistines were spread (Judges 15:9). This, according to Bunting, was six miles from Etam.

"The Philistines shouted against him": For joy that they had got him into their hands, and in the circumstances he was, being bound, so that they had nothing to fear from him.

"And the Spirit of the Lord came mightily upon him": As it at times did, and had done before. The Targum is, "the Spirit of might from the Lord", which gave him courage and resolution of mind, and great strength of body. Even while he was speaking, as a token of the wonders God more than he had at other times.

"And the cords that were upon his arms became as flax that was burnt with fire": As easily parted as the flax when fire takes it, which is consumed at once.

"And his bonds loosed off from his hands": By which it appears that both arms and hands were bound with the cords. His arms were pinioned close to his body, as well as his hands were tied together. And these, as in the original, "melted away". Like wax before the fire, or snow before the sun, so easily were these bands separated from him. This may be an emblem of Christ's loosing himself from the cords of death (Acts 2:24).

The Philistines were shouting, because they thought they would surely be able to kill Samson. They were many, and he was just one man. They had overlooked the power of God within Samson. Look at "the spirit of the LORD came mightily upon him". God and Samson are a majority, regardless of how many they are. The ropes were nothing to him with the power of God within him. They broke easily and fell from his arms.

Judges 15:15 "And he found a new jawbone of an ass, and put forth his hand, and took it, and slew a thousand men therewith."

"Slew a thousand men" (compare 3:31). God gave miraculous power to Samson for destruction, but also to show fearful Israelites (verse 11), that He was with them, despite their lack of trust.

A new jawbone would not be dried out from the sun. It would be pliable. Before the Philistines could recover from the two ropes falling off of Samson, he had killed a thousand of them with the jawbone of an ass. One can put a thousand to flight, when he is operating in the power of God.

Judges 15:16 "And Samson said, With the jawbone of an ass, heaps upon heaps, with the jaw of an ass have I slain a thousand men."

No victory in the Christian life is ever won apart from the grace of God's strength working through that individual. Samson failed to give credit for his strength to God, declaring instead, "Have I slain a thousand men"! It was a pride that would eventually be his undoing.

This again seems cruel, but we must continue to remember that God had brought Samson into the world to destroy the Philistines.

Judges 15:17 "And it came to pass, when he had made an end of speaking, that he cast away the jawbone out of his hand, and called that place Ramath-lehi."

Of delivering out the above song, which very probably consisted of much more than what is here expressed.

"That he cast away the jawbone out of his hand": Which he held in his hand had wrought by him through the means of it, and so served to animate him to praise and thankfulness. But having no further use for it, he threw it away.

"And called the place Ramath-lehi": That is, the casting away the jawbone, so Kimchi. But Ben Gersom thinks it was a high place where it was thrown, and so signifies the elevation or lifting up of the "jawbone", as the Septuagint version renders it.

"Ramath-lehi" means height of Lechi, or of the jawbone.

Verses 18-19: This is the only time in Samson's life where we have a record of a prayer, except for the one he prayed when he died. Samson recognized that his victory was really God's victory, and in turn, God answered Samson's prayer for "water" and then confirmed Samson as a judge of Israel for 20 years.

Judges 15:18 "And he was sore athirst, and called on the LORD, and said, Thou hast given this great deliverance into the hand of thy servant: and now shall I die for thirst, and fall into the hand of the uncircumcised?"

Which Josephus thinks came upon him as a rebuke unto him, for ascribing the victory he had obtained to his own strength, and not to the Lord. Whereby he was shown his own weakness, and how easily his strength could be reduced. But for this there seems to be no foundation. It is not to be wondered at, in a natural way, that he should be thirsty after he had been bound with cords. After he had so exerted himself, and slain 1000 men with his own hand, and after he had celebrated this victory with a triumphant song. And it may also be observed, that it was so ordered in Providence, that he might in this be a type of the Messiah, who on the cross, as he was spoiling principalities and powers, and triumphing over them in it, said, "I thirst" (John 19:28).

"And called on the Lord, and said": In prayer to him.

"Thou hast given this great deliverance into the hand of thy servant": He owns the deliverance to be great, as indeed, it was. And that it was of the Lord, and he only his servant and instrument in it.

"And now shall I die for thirst": When my life has been saved in so wonderful a manner, and so great a salvation has been wrought by my hands, as an instrument.

"And fall into the hands of the uncircumcised?" Which would be matter of joy and triumph to them, and mar the glory of the deliverance wrought.

This seemed to be a place where there was no water and Samson was thirsty. He thought he might have to go to the Philistines to get water.

Judges 15:19 "But God clave a hollow place that [was] in the jaw, and there came water thereout; and when he had drunk, his spirit came again, and he revived: wherefore he called the name thereof En-hakkore, which [is] in Lehi unto this day."

"Came water thereout": God worked a miracle of supplying a spring in response to Samson's prayerful cry in thirst. He called the place "the spring of him that called" (compare Jer. 33:3).

From a circular depression in Lehi "God" caused a spring to gush out of the ground to assuage Samson's thirst. Samson called it "En-hakkore", "The Spring of the Caller". God's tender care of a weary Samson is reminiscent of His loving provision for Elijah (compare 1 Kings 17:2-6; 19:4-8).

God miraculously furnished him water to drink. God clave a place, and a spring of water came out. Samson drank, and was refreshed. I believe it is saying, it was at the place of the jawbone. It would not matter though. God could make water come from the jawbone, if He desired. He is God, and He can do with His creation whatever He wants to. "En-hakkore" means spring of him that calleth.

Judges 15:20 "And he judged Israel in the days of the Philistines twenty years."

While they had the power over the Israelites, who were not entirely delivered out of their hands by Samson, he only began to deliver them, but did not completely do it. Though he got many advantages over them, and wrought many salvations and deliverances, yet was not the author of perfect salvation (see Judges 13:5). However, he was a check upon the Philistines, and protected the Israelites from heavier oppressions, which otherwise they would have come under. And no doubt administered justice and judgment among them, and was an instrument of their reformation, and of preserving them from idolatry. For in such things the work of a judge chiefly lay. Some from hence observe, that this shows the years of servitude and bondage are included in the years of the judges.

This shows that his strength from this spring of water revived him, and he judged 20 years.

Judges Chapter 15 Questions

1. What did Samson take, when he went to see his wife?

2. Who stopped him?

3. Why was he not allowed to see his wife?

4. Why had the father given her to his friend?

5. Who did the father offer Samson, instead of his wife?

6. Who will Samson take vengeance on?

7. How many foxes did Samson catch?

8. What did he do with them?

9. What did the foxes burn up?

10. What answer did the Philistines get, when they asked who had done this?

11. What did the Philistines do to Samson's wife?

12. What does the statement "He smote them hip and thigh with a great slaughter" mean?

13. What is the top of the rock, probably, speaking of?

14. What did the Philistines do?

15. Who thinks the Philistines have come to attack them?

16. How many of them go to get Samson for the Philistines?

17. What did they say to Samson?

18. Why does Samson not kill them?

19. What does Samson agree, they can do to him?

20. What must we continue to remember in all of this killing?

21. What did Samson make the men of Judah swear to him?

22. How did they tie him up?

23. It is interesting, that it took _________ men to bind Samson?

24. What caused the cords to break on his arms?

25. What weapon did he use against the Philistines?

26. How many did Samson kill with this unusual weapon?

27. What did Samson name this place?

28. What does the name mean?

29. Samson was __________, after the killing of the Philistines?

30. What did God do to give him water to drink?

31. How long did Samson judge?

Judges Chapter 16

Verses 1-3: God was merciful in allowing Samson to be delivered from this iniquity, but chastening was only postponed. Sin blinds and later grinds (verse 21).

"Gaza", a Philistine capital city near the southern coast, was located along the caravan route from Egypt to Syria, Samson's excursion into the depths of enemy territory reveals the extremes to which his sensual desires took him.

Judges 16:1 "Then went Samson to Gaza, and saw there a harlot, and went in unto her."

One of the five principalities of the Philistines, which was ten miles from Ashkelon, as Sandys says. Who also describes it as standing upon a hill surrounded with valleys, and these again enclosed with hills, most of them planted with all sorts of delicate fruits. And, according to Bunting, forty two miles from Ramath-lehi, the place where we last hear of him (see Amos 1:6, Zeph. 2:4). What he went there for is not easy to say. It showed great boldness and courage, after he had made such a slaughter of the Philistines, to venture himself in one of their strongest cities, where he must expect to be exposed to danger. Though it is highly probable this was a long time after his last encounter with them.

"And saw there a harlot, and went in unto her": The Targum renders it an innkeeper, one that kept food in the house, so Kimchi, Ben Gersom, and Ben Melech interpret it. Into whose house he went for entertainment and lodging, and very probably in the dusk of the evening. And the woman that kept this house might herself have been a harlot. Or Samson saw one in her house, with whom he was captivated, and went in unto her, or had criminal conversation with her. It seems as if he did not turn in there with any such wicked design, but on sight of the person was ensnared to commit lewdness with her. And, as Lyra says, there were many hostesses in some places. And so here, who too easily prostituted themselves to their guests.

Gaza is a well-known city. It was one of the 5 chief cities of the Philistines. It was the last southwest town on the road from Jerusalem to Egypt. This woman is most probably, a Philistine. She is a harlot, as well.

Judges 16:2 "[And it was told] the Gazites, saying, Samson is come hither. And they compassed [him] in, and laid wait for him all night in the gate of the city, and were quiet all the night, saying, In the morning, when it is day, we shall kill him."

The inhabitants of Gaza, the principal ones of it, the magistrates of the city. Either by some persons that saw him come in, who knew him, or by the harlot into whose company he fell, to whom he made himself known.

"Saying, Samson is come hither": The man so famous for his strength, and such an enemy to the Philistines. His name was well known for his great exploits, and rung throughout Palestine, and was a terror to the whole country.

"And they compassed him in": Not that they surrounded the house where he was, which perhaps they might not certainly know. But they secured all the avenues and gates of the city, made them fast, and placed guards there, that he might not escape their hands.

"And laid wait for him all night in the gate": Particularly at that gate, where, if he went out for his country, he must pass.

"And were quiet all the night": Did not attempt to disturb Samson, or seize on him, if they knew where he was. Knowing his great strength, and what a tumult might be raised in the city. They said nothing of it to anybody that passed, what they were placed there for, lest it should come to his ears. They made as if they were deaf and dumb, as some interpret it, and heard and knew nothing.

"Saying, in the morning, when it is day, we shall kill him": When they should better know him, and make sure their blow at him. And do it suddenly, unawares to him, as he came to the gate, to pass through it.

The Philistines were not only God's enemy, but Samson's as well. They wanted him killed. When the men of Gaza heard that Samson was with a harlot, they surrounded the building to try to take him. They wanted him so badly, they stayed there all night. They thought when he came out the next morning, they would catch him.

Judges 16:3 "And Samson lay till midnight, and arose at midnight, and took the doors of the gate of the city, and the two posts, and went away with them, bar and all, and put [them] upon his shoulders, and carried them up to the top of a hill that [is] before Hebron."

The huge "gate of the city" in the ancient Near East was often covered with metal to prevent its being burned during an attack. The combined weight of the door "posts" and doors, "bar and all", which "Samson" bore "upon his shoulders" some 38 miles mostly uphill to "Hebron": was, therefore, tremendous. Samson was a man of incredible strength!

The hilltop; "before Hebron" was some 40 miles away. While this was a superhuman feat, it was completely self-serving, done to anger and mock the Philistines rather than simply to escape. Both Samson's moral weakness and his physical strength were on display here.

Samson did not fear them. He left the city at midnight with the doors of the gate of the city, and the two posts holding them on his shoulders. He not only left, but made it easy for others to come in by removing their gates.

Verses 4-5: The mention of the Philistine "lords" who ruled each city underscores that capturing Samson was their number one priority. Realizing that they would never defeat him in a test of strength, his enemies decided to destroy him in a test of weakness, using Samson's infatuation with "Delilah" against him.

Judges 16:4 "And it came to pass afterward, that he loved a woman in the valley of Sorek, whose name [was] Delilah."

"Loved ... Delilah": His weakness for women of low character and Philistine loyalty reappeared (compare Prov. 6:27-28). He erred continually by going to her daily (verse 16), allowing himself to be entrapped in her deceptions.

It is not apparent where this city is. All we know is that Delilah lived there, and Samson loved her. We do know this woman is another Philistine.

Judges 16:5 "And the lords of the Philistines came up unto her, and said unto her, Entice him, and see wherein his great strength [lieth], and by what [means] we may prevail against him, that we may bind him to afflict him: and we will give thee every one of us eleven hundred [pieces] of silver."

The offer of 5,500 shekels of silver (1,100 from each of the five lords) was an utterly stunning amount, 550 times the annual wage and three times more units of silver than the units of gold Gideon received after defeating the Midianite kings (8:26).

These pieces of silver were shekels. This would have been a great sum of money to pay for one man. They knew that Samson's power was supernatural, they just did not realize it was from God. The Philistines did not know about the Nazarite vow.

Verses 6-14: Seduction is usually subtle, exposing a person's vulnerability inch by inch. In each of Delilah's three attempts to discover the source of Samson's "strength", Samson revealed something without giving away his secret. By staying with her, however, he progressively revealed the truth, which led to his demise.

Judges 16:6 "And Delilah said to Samson, Tell me, I pray thee, wherein thy great strength [lieth], and wherewith thou mightest be bound to afflict thee."

At a proper opportunity, when in his hands and caresses, as Josephus relates, and introduced it in an artful manner. Admiring his strange exploits, and wondering how he could perform them.

"Tell me, I pray thee, wherein thy great strength lieth": Which she proposed seemingly out of mere curiosity. And as it would be a proof of his affection to her, to impart the secret to her.

"And wherewith thou mightest be bound to afflict thee": Not that she suggested to him that she was desirous to have him afflicted. Or to try the experiment herself in order to afflict him. But to know by what means, if he was bound, it would be afflicting to him so that he could not relieve himself. She knew he might be bound, if he would admit of it, as he had been, but she wanted to know how he might be bound, so as to be held, and could not loose himself.

Why in the world would he tell her how he could be defeated? That is exactly what she is asking of him, because she wants the silver shekels they have offered her as a bribe.

Judges 16:7 "And Samson said unto her, If they bind me with seven green withes that were never dried, then shall I be weak, and be as another man."

"Samson said": Samson played a lying game and gave away his manhood, here a little, there a little. He also played with giving away his secret, and finally gave it up, i.e., "told her all" (verse 17). He could be bought for a price, and Delilah paid it. Compare Esau selling his birthright (Gen. 25:29-33) and Judas denying Jesus (Matt. 26:14-16).

This is saying, he would be no stronger than any other normal man. Samson was not the giant of a man that many have shown him to be. He was not physically strong. He was strong in the Spirit of God. If he had big muscles and was a big man, they would not have been looking for another reason for his strength. They would have attributed it to his muscles. He has given Delilah a false reason.

Judges 16:8 "Then the lords of the Philistines brought up to her seven green withes which had not been dried, and she bound him with them."

To the chamber where she was with Samson, she having acquainted them with what he had told her.

"Seven green withes, which had not been dried": Just such as he had described and directed to.

"And she bound him with them": Taking an opportunity, very likely, when he was asleep, and drunk too, according to Josephus. The Philistines did not attempt to bind him, supposing that he would not admit them to do it, if aware of them. And they might fear, if asleep, he might awake before they could do it, and fall upon them and destroy them. But as for Delilah, if she had been found at it, she could have excused it as a piece of curiosity, being willing to try whether he told her truth or not.

The "withes" were catgut strings. Many surgeons used to use that to sew people up with, because of its strength. She tied him with the strings for the Philistines.

Judges 16:9 "Now [there were] men lying in wait, abiding with her in the chamber. And she said unto him, The Philistines [be] upon thee, Samson. And he brake the withes, as a thread of tow is broken when it toucheth the fire. So his strength was not known."

Very likely some of the servants of the lords of the Philistines, who were placed privately on purpose. That when an opportunity offered, they might rush out, and fall upon Samson. Josephus calls them soldiers.

"Abiding with her in the chamber": In a private part of it, or otherwise they could not be said to lie in wait. In it may mean near it. Perhaps it was in the next apartment to hers, where they were at.

"And she said unto him, the Philistines be upon thee, Samson": Are just ready to fall upon thee, and seize thee. This she said to arouse him, and try whether he could break the withes or not, before she called in the men that lay in wait. And whether he had told her the truth or not.

"And he brake the withes as a thread of tow is broken when it toucheth the fire": Or "smells it"; as soon as it comes near it. A thread of tow or linen catches the fire presently, it being so weak that it cannot stand before the least force of it. So easily did the withes give way, and were broken, when Samson did but just stir himself, and move his arms.

"So his strength was not known": By Delilah, nor by the Philistines. That is, where it lay, so as that it might be weakened. For otherwise it was known by the easy breaking of the withes.

These men were lying in wait, to jump out and capture Samson the minute they realize he is helpless. They were afraid to try, if he were not tied. He had killed thousands of Philistines already. They did not want to be the next. Of course, when she cried out to Samson, the ties fell off of him.

Judges 16:10 "And Delilah said unto Samson, Behold, thou hast mocked me, and told me lies: now tell me, I pray thee, wherewith thou mightest be bound."

Not on the same day, but some time after, as Kimchi observes. When an opportunity offered, and he was in like circumstances as before. For had she immediately attacked him, it might have created some suspicion in him of a design against him.

"Behold, thou hast mocked me, and told me lies": Deceived her with lies, by telling her the other day that if he was bound with green withes, he should become as weak as other men. Which she, out of curiosity as she might pretend, had tried, and had found to be false. And which, she might add, was an argument of want of true love to her, to mock her in such a manner.

"Now tell me, I pray thee, wherewith thou mightest be bound": So as to be held.

She pretends to be embarrassed at what Samson has done to get him to tell her the real reason for his great strength. Why he is listening to her is hard to rationalize. This too, has to be the will of God.

Judges 16:11 "And he said unto her, If they bind me fast with new ropes that never were occupied, then shall I be weak, and be as another man."

Abarbinel presents Samson replying to her, that he had told her the truth at first, only forgot one circumstance. That the "cords", for so he takes the word for "withes" to signify, should be "new", such as were never used, as follows.

"If they bind me fast with new ropes, that never were occupied": The word signifies thick ropes, which, according to Kimchi and Ben Melech, were trebled, or made of three cords twisted together, and those such as were just made. And had never been put to any use, and so strong and firm.

"Then shall I be weak, and be as another man (see Judges 16:7).

"New ropes" (compare 15:13).

These were large twisted ropes. If anything will hold him, they should. This again, is just another delay from him to see if she will tell the Philistines.

Judges 16:12 "Delilah therefore took new ropes, and bound him therewith, and said unto him, The Philistines [be] upon thee, Samson. And [there were] liers in wait abiding in the chamber. And he brake them from off his arms like a thread."

Tried this experiment with him, according to his directions, being very desirous of getting the sum of money offered her.

"And said unto him, the Philistines be upon thee, Samson": Using the same words, and with the same view as she had done before (Judges 16:9).

"And there were liers in wait abiding the chamber": As before, ready upon occasion to rush in upon him, as soon as any notice was given them.

"And he brake them from off his arms like a thread": As easily as a thread of linen can be snapped asunder.

"Delilah" means pining with desire, or coquette. She was greedy for gain. She pretended to love Samson, but she really was trying to trick him so the Philistines could capture him. The Philistine men were lying in wait to jump out, and attack him the minute they find where his strength comes from.

Judges 16:13 "And Delilah said unto Samson, Hitherto thou hast mocked me, and told me lies: tell me wherewith thou mightest be bound. And he said unto her, If thou weavest the seven locks of my head with the web."

At another time, when she thought it most proper to upbraid him with his deception of her.

"Hitherto thou hast mocked me, and told me lies": Both the times that she had solicited him to impart the secret of his strength to her.

"Tell me wherewith thou mightest be bound": Tell me the real truth, and deceive me no more.

"And he said unto her, if thou weavest the seven locks of my head with the web": It seems that Samson's hair was parted into seven locks, which no doubt hung down very long. And now he tells her, that if these were interwoven with the warp which was upon the beam in a loom nearby. Perhaps in the same room, where Delilah used to weave, as was the custom of those times, and in various nations; his strength would be weakened.

It seems that Samson just will not realize that she does not care for him at all. She just wants to find where his strength lies, so she can help the Philistines capture him. She is interested in her reward for helping capture him. Again, Samson tells her something that is not true.

Judges 16:14 "And she fastened [it] with the pin, and said unto him, The Philistines [be] upon thee, Samson. And he awaked out of his sleep, and went away with the pin of the beam, and with the web."

That is, after she had interwoven the locks of his hair into the warp. She fastened the beam on which it was with the pin, that it might not roll back. Or else her machine or loom to the ground, that it might stand more firmly. Or the web into which the hair was woven, with the hair itself. Which of them is right, it is difficult to say. The whole will be plain and easy, and which after the preceding verse runs thus; "and fastenest "them" with a pin to the wall, then shall I be weak as another man. And it came to pass when he slept, and Delilah took seven locks of his head, and wove "them" in the web, and fastened them with a pin to the wall;" and then it follows as here.

"And said unto him, the Philistines be upon thee, Samson; as she had twice before.

"And he awaked out of his sleep": In which he was during her weaving his locks into the web. And this makes it probable that he was in the same circumstances when she bound him both with withes and ropes, though it is not expressed.

"And went away with the pin of the beam, and with the web": Carried off not the pin of the beam only, but the beam itself, and the warp on it, and the whole web into which his hair was woven. The Septuagint version is, he took the pin of the web out of the wall; and the Vulgate Latin, the pin with the hairs and web.

She tries everything Samson tells her that will weaken him, and make him as other men. He is so strong, that the web is destroyed by his hair when he gets up.

Judges 16:15 "And she said unto him, How canst thou say, I love thee, when thine heart [is] not with me? thou hast mocked me these three times, and hast not told me wherein thy great strength [lieth]."

She took an opportunity, when he was caressing her, to upbraid him with dissembled love, and a false heart. Thou hast mocked me these three times. She had urged him to tell her where his strength lay, and by what it might be weakened. First pretending it might be done by binding him with green withes, and then with new ropes, and a third time by weaving his locks into the web.

"And hast not told me wherein thy great strength lieth": The thing so frequently and so importunately requested.

Now she accuses Samson of not loving her. What about her love for Samson? She accuses him of mocking her three times. She is saying, if he really loved her he would tell her where his strength lies.

Judges 16:16 "And it came to pass, when she pressed him daily with her words, and urged him, [so] that his soul was vexed unto death;"

Lay at him day after day to communicate the secret to him, gave him no rest, but was incessant in her applications to him.

"She pressed him daily with her words": Though disappointed and mortified, this vile woman resolved to persevere. And conscious how completely he was enslaved by his passion for her, she assailed him with a succession of blandishing arts, till she at length discovered the coveted secret.

Her constant nagging to know his secret finally pressed so hard on him that it seemed it vexed his soul unto death.

Judges 16:17 "That he told her all his heart, and said unto her, There hath not come a razor upon mine head; for I [have been] a Nazarite unto God from my mother's womb: if I be shaven, then my strength will go from me, and I shall become weak, and be like any [other] man."

"If I be shaven": His strength came from his unique relation to God, based on his Nazirite pledge. His long hair was only a sign of it. When Delilah became more important to him than God, his strength was removed.

Samson's hair itself had no mystical strength, but Samson was "a Nazarite unto God", and his long hair was an outward symbol of dedication to the Lord (Num. 6:5). This dedication is what enabled Samson to do his mighty deeds. What a sad commentary on Samson's character that he gave in to a woman who he knows would use her knowledge against him.

This time he has been provoked into telling her the truth about his strength. She was not familiar with a Nazarite vow, so he tells her in detail about what the Nazarite vow is all about. All that he tells her this time, is true.

Judges 16:18 "And when Delilah saw that he had told her all his heart, she sent and called for the lords of the Philistines, saying, Come up this once, for he hath showed me all his heart. Then the lords of the Philistines came up unto her, and brought money in their hand."

From the seriousness and solemnity with which he spoke, she concluded that she was at length mistress of the important secret.

"The lords of the Philistines brought money in their hands": See one of the bravest men then in the world bought and sold as a sheep for the slaughter! How does this instance tarnish all the glory of man, and forbid the strong man ever to boast of his strength!

Delilah is assured this time that Samson is telling her the truth about his strength. It is strange that Samson could not see that she would destroy him when she finds this out. Her plan from the beginning, was to turn him over to the Philistines and collect the large sum of silver they had offered her. The lords of the Philistines believed her, and this time brought money to pay her for her treachery.

Judges 16:19 "And she made him sleep upon her knees; and she called for a man, and she caused him to shave off the seven locks of his head; and she began to afflict him, and his strength went from him."

Giving him, as some think, a sleepy potion. Or however encouraged him to take a nap upon her knees, and by her fondness lulled him to sleep.

"And she called for a man": A barber; in former times to shave was the work of a servant and sometimes of a woman. She gave orders for one to be sent for. Jarchi calls him a messenger of the lords of the Philistines.

"And she caused him to shave off the seven locks of his head": This shows that they were not wove into one another, and made but one lock, as some interpret what she was before directed to do.

"And she began to afflict him": As his hair was shaving off. Though he was asleep, yet he discovered some uneasiness, the effects of it began to appear. Though the word "began" here may be redundant (as in Num. 25:1), and then the meaning is, that she afflicted him, or again afflicted him. For she had afflicted him, or at least attempted it, three times before, and therefore did not begin now. This Hebraism is used in (Mark 4:1), and frequently in Jewish writings.

"And his strength went from him": Sensibly and gradually. Though some understand it of her shaking him in a violent manner to awake him, and shrieking and crying out terribly to frighten him, with her old cry of the Philistines being on him. And of her binding him, though not expressed. Whereby she perceived his strength was gone, and he could not loose himself.

It was not actually the hair that gave him the strength, but what the hair stood for. It was the keeping of the Nazarite vow that made him strong. As long as he kept the hair, the vow was active. God was within him, strengthening him. The cutting of the hair symbolized the breaking of his vow to God. "Seven" means spiritually complete. Perhaps this number showed his standing with God. His strength is now gone. He is like any other man.

Verses 20-21: These are some of the saddest words in the Bible: "the Lord was departed from him" (Num. 14:42-43). This time, the now pathetic Samson was paraded through the city, a picture of helplessness. He went from a champion of the Israelites to a prisoner in the Philistine camp and a slave to his own sin. Sadly, the man who lived according to what was right in his eyes (14:2-3), lost his eyesight.

Judges 16:20 "And she said, The Philistines [be] upon thee, Samson. And he awoke out of his sleep, and said, I will go out as at other times before, and shake myself. And he wist not that the LORD was departed from him."

He wist not that the Lord was departed from him": Here was the tragedy of the wrath of abandonment. His sin had caused him to forfeit the power of God's presence. This principle is seen (in Gen. 6:3; Prov. 1:24-31; Matt. 15:14; Rom. 1:24-32; see note on 10:13-14).

What a sad awakening. The strength of the LORD is no longer in him. He has broken his vow to God. He felt no different physically than he had before. He felt as if things would be the same as before, but they weren't. Samson's weakness for beautiful women had gotten him into this predicament.

Judges 16:21 "But the Philistines took him, and put out his eyes, and brought him down to Gaza, and bound him with fetters of brass; and he did grind in the prison house."

"Gaza": The last town encountered in southwest Palestine as a traveler went from Jerusalem toward Egypt, near the coast. It was nearly 40 miles from Samson's birthplace, Zorah. There he was humiliated.

Now, that he did not have the strength of the LORD, they bound him and took him away. The first thing they did to him was poke out his eyes. This seems to have been a cruel punishment of that day. This would be a fate worse than death. This grinding was one of the most degrading forms of slave labor.

Judges 16:22 "Howbeit the hair of his head began to grow again after he was shaven."

"Hair ... began to grow": His hair grew with his repentance, and his strength with his hair.

No matter how far God's people fall away, His purposes are not jeopardized and the story is not yet finished. The detail that "the hair of his head began to grow again" suggests that God would yet work through Samson to accomplish the purpose for which he was born: delivering the people of Israel from the Philistines.

When a person breaks a Nazarite vow, he can start all over again keeping it and be restored in his vow. That is what is symbolized by the hair growing again. He has gone back into covenant with God. The hair symbolizes the presence of the Nazarite vow. His strength would come back, because he is filled with the power of God again.

Verses 23-25: The Philistines believed that their god "Dagan" was responsible for their capture of Samson. But their celebration would be short-lived, as God's servant would prove God's sovereignty.

Judges 16:23 "Then the lords of the Philistines gathered them together for to offer a great sacrifice unto Dagon their god, and to rejoice: for they said, Our god hath delivered Samson our enemy into our hand."

"Dagon": He was a sea-god, an idol with the head of a man and the body of a fish.

Dagon is probably to be identified with Dagan, a principal grain god often mentioned in the inscriptions of ancient Mesopotamia. Since Dagan/Dagon is attested in the Canaanite literature of ancient Ugarit as an important grain god, he probably occupied a similar status with the "Philistines". The common Hebrew word for grain (dagan) is possible associated etymologically with the name of this pagan god.

The gathering together is like a festival, or a great party. They are celebrating the capture of Samson. They have given credit for his capture to their false god, Dagon.

Verses 24-30: The findings of archaeological excavations in the ancient Near East make certain the possibilities for such a large number of casualties. Also, excavations at Tell Qasile reveal a Philistine temple built in this very fashion. Not only would there be officials underneath the roofed patio, but a huge crown would have been on its roof, doubtless gathered at one end to see the spectacle of Israel's hero, "Samson". The collapse of the main supporting "pillars" would have killed large numbers instantly. Samson's final act was more than one of mere vengeance; it wiped out the key Philistine leadership, thereby setting back the Philistine threat against Israel considerably. For once Samson had performed a selfless act, justifying his being mentioned among the heroes of the faith (in Hebrews 11:32).

Judges 16:24 "And when the people saw him, they praised their god: for they said, Our god hath delivered into our hands our enemy, and the destroyer of our country, which slew many of us."

"They praised their god": It is tragic when a person's sin contributes to the unsaved community giving praise to a false god, for God alone is worthy of praise.

Their god can do nothing. He is a false god. Samson had done this to himself. He had been a mighty warrior for God. He had given that up for love of a woman, who did not love him back. God wanted him to destroy the Philistines, so Israel would be free of them. He was destroying many of them single-handedly until he broke his Nazarite vow to God by telling Delilah where his strength came from.

Verses 25-27: The words "sport", used twice in this verse, is a variation of the Hebrew verb "to laugh". The entertainment provided by Samson was probably not connected to his wit or his strength but to his blindness. Placing obstacles in his way and striking or tripping him would be only a few of the cruel possibilities for tormenting a blind person in an unfamiliar place. So the Philistine rulers brought out Samson to amuse and entertain as he stood blind between the pillars of the temple.

Judges 16:25 "And it came to pass, when their hearts were merry, that they said, Call for Samson, that he may make us sport. And they called for Samson out of the prison house; and he made them sport: and they set him between the pillars."

With wine, for which Gaza is famous in many writers. With eating and drinking, dancing, and music. For it was usual for the Heathens to feast in their temples, and especially no doubt they would on such an occasion as this.

"And they said, call for Samson, that he may make us sport": By which it seems that what is before said, "when the people saw him" (Judges 16:24), is said by anticipation. For as yet he was not in the temple, but in the prison. And therefore, a motion was made by some of the great personages, that he might be fetched from there, and they might have some fun with him.

"And they called for Samson out of the prison house": Sent some messengers to fetch him from thence.

"And he made them sport": Not actively, but passively. It cannot well be thought, that a man of so great a spirit as Samson was, and in such circumstances as he now was, would ever, either by words or gestures, do anything on purpose to divert his enemies, and make them laugh. But he was the object of their sport and scorn, and he bore it patiently. Their cruel mocking, buffeting, and spitting; in which he was a type of Christ. It was a diversion to them to see him in his rattling chains, groping, and blundering along from post to pillar. One perhaps giving him a box in the ear, or a slap of the face, another plucking him by his nose or beard, and another spitting in his face. And others taunting at him, and reproaching him.

"And they set him between the pillars": That he might be the better seen, and in which there was the direction of Providence to bring about what follows.

They wanted to entertain their guests by showing off the hopelessness of Samson, the great Philistine killer. "Making sport" means they were making fun of him. It appears, whatever they were doing with Samson became boring to them in their drunken state, and they brought him back and put him between the pillars.

Judges 16:26 "And Samson said unto the lad that held him by the hand, Suffer me that I may feel the pillars whereupon the house standeth, that I may lean upon them."

And led him about; as nothing is more common now than for a blind man to be led by a boy.

"Suffer me that I may feel the pillars whereupon the house standeth": He might by information know in what manner the house was built, that it was supported by pillars. If he had never been in it before when he had his sight; and he might understand, by some means or another, that he was near these pillars. And placed between them, though being blind, did not know which way to direct his hands towards them to feel them. As he proposed to do, and therefore desired the lad that led him to guide his hands towards them.

"That I may lean upon them": Being, as he might at least pretend to be, weary, as Josephus says. Either by grinding at the mill, or through being led to and fro in this house, that all might see him, and cast their flouts and jeers at him.

Since Samson was blind, they had to lead him everywhere. He tells the young man who was leading him, to take him to the pillars which held up the house that he might lean upon them.

Judges 16:27 "Now the house was full of men and women; and all the lords of the Philistines [were] there; and [there were] upon the roof about three thousand men and women, that beheld while Samson made sport."

Within it, who were gathered together from all parts of the city, and perhaps from other places on this occasion.

"And all the lords of the Philistines were there": Their five lords, the lords of Gaza, Ashdod, Ashkelon, Gath, and Ekron.

"And there were upon the roof three thousand men and women": It being a flat roof, as the houses in Canaan and Phoenicia, and the places adjacent, were; (see Deut. 22:8). And there might be some openings or windows in several parts of it, through which the people might see who were below them. And were within the house, and what was doing there, and particularly could have a sight of Samson through them as follows.

"That beheld while Samson made sport": Or was made a sport of; while he was buffeted and used in a ludicrous manner.

This was a very large gathering of Philistines having a party here. The weight of three thousand people is great. The pillars that held all of this up had to be very strong. The sudden removing of these two supporting pillars would bring the entire building, roof and all, tumbling down.

Verses 28-30: As one who had been humbled, Samson prayed for the opportunity "that I may be at once avenged of the Philistines" for gouging out his eyes. The Hebrew word for "bowed" suggests a twisting motion inferring that Samson turned the pillars off their stone bases, thus removing the support of the roof and causing its collapse. Samson accomplished more as a deliverer in his death than in his 20 years of judging Israel. Although unfaithfulness on the part of God's people does not prevent God's purposes, it proves tragic for the unfaithful ones.

Judges 16:28 "And Samson called unto the LORD, and said, O Lord GOD, remember me, I pray thee, and strengthen me, I pray thee, only this once, O God, that I may be at once avenged of the Philistines for my two eyes."

In a pious manner, by mental prayer. Though he might possibly express it aloud, without being heard and observed by the people, amidst their noise and mirth. And if it was heard, it might only furnish out more ridicule and contempt. And be it as it may, the prayer must have been preserved by the Lord himself, and given by inspiration to the writer of this book. Since there were none that heard it that lived to relate it to others, no, not Samson himself.

"And said, O Lord God, remember me, I pray thee": A prayer of repentance and trust pours from Samson. The office that I bear as judge of Israel, the reproaches cast upon me, and which fall upon thy people, cause, and interest. Remember thy lovingkindness, formerly expressed to me, the gracious promises made unto me, and the help and assistance I have had from thee.

"And strengthen me, I pray thee, only this once, O God": And it was a prayer of faith, as appears by its being heard, accepted, and answered. And shows that his strength did not come with his hair, but was owing to the immediate communication of it from the Lord.

"That I may be at once avenged of the Philistines for my two eyes": Once for all, and no more; take his last and final vengeance on them. Or one vengeance for his two eyes, or vengeance for one of his two eyes; either senses will bear. This was said not from a private spirit of revenge for personal injuries; but as a civil magistrate. A judge of Israel, whose office it was to be a revenger, to execute wrath. And though he mentions only his own eyes, yet he suffered the loss of them, and every other indignity and injury, as a public person. The common enemy of the Philistines, and destroyer of their country, and protector of Israel. And in this character he now acted.

Before God had strengthened Samson without him asking. This is like a prayer of restoration to good relationship with God for Samson. Samson wants his supernatural strength back this one time, so he can take vengeance on these Philistines who are God's enemies, as well as his. They have poked his eyes out, and he wants to take vengeance.

Verses 29-30: Some Philistine temples had roofs overlooking a courtyard, above wooden columns planted on stone foundations. The central pillars were set close to furnish extra support for the roof. Here the victory celebration and taunts flung at the prisoner below drew a big crowd. The full strength of Samson, renewed by God, enabled him to buckle the columns. As a result, the roof collapsed and the victory was Israel's, not Philistia's. He died for the cause of his country and his God. He was not committing suicide, but rather bringing God's judgment on His enemies and willing to leave his own life or death to God. He was the greatest champion of all Israel, yet a man of passion capable of severe sin. Still, he is in the list of the faithful (compare Heb. 11:32).

Judges 16:29 "And Samson took hold of the two middle pillars upon which the house stood, and on which it was borne up, of the one with his right hand, and of the other with his left."

Some have objected, that a building so large and as spacious as this was could not be supported by two pillars. And those placed in the middle, and so near to each other that Samson could lay hold on them. On which it has been observed, that the architecture of the ancients is little known to us, and they might have curious and ingenious arts of building, now lost. And several authors have taken notice of two Roman theatres built by Curio that held abundantly more people than this house did, which were supported only by a single pin or hinge, as Pliny relates. And Westminster hall, which was built by William Rufus, and is two hundred and seventy feet long, and seventy four broad, and has a roof the largest in all Europe, is supported without any pillars at all. Add to all which, that mention being made of the two middle pillars of this house, supposes that there were others in other parts of it. Though these were the main and principal ones, on which the weight of the building chiefly lay. Kimchi observes, that the word signifies to incline or bend, as if Samson made the pillars to bend or bow. But it is a better sense that he laid hold of them.

"Of the one with his right hand, and the other with his left": And thus he stood with his arms stretched out, as Jesus on the cross, of whom he was a type, as often observed.

It seems this young man who led Samson, had indeed put him between the two main posts of the building. Samson wraps his arms around these two supporting posts of the building.

Judges 16:30 "And Samson said, Let me die with the Philistines. And he bowed himself with [all his] might; and the house fell upon the lords, and upon all the people that [were] therein. So the dead which he slew at his death were more than [they] which he slew in his life."

"Let me die with the Philistines": I.e. I am contented to die, so I can but therewith contribute anything to the vindication of God's glory, here trampled upon, and to the deliverance of God's people. This is no example nor encouragement to those that wickedly murder themselves; for Samson did not desire nor procure his own death voluntarily. But only by mere force and necessity, because he did desire, and by his office was obliged to seek, the destruction of these enemies and blasphemers of God. And the oppressors of his people. Which in these circumstances he could not effect without his own death. And his case was not much unlike theirs that in the heat of battle run upon the very mouth of the cannon. Or other evident and certain danger of death, to execute a design upon the enemy. Or theirs, who go in a fire-ship to destroy the enemy's best ships, though they are sure to perish in the enterprise. Moreover, Samson did this by Divine instinct and approval, as God's answer to his prayer manifests. And that he might be a type of Christ, who by voluntarily undergoing death destroyed the enemies of God, and of his people.

God indeed strengthened him, and the building came tumbling down. The three thousand guests died in the fall of the building. Samson had struck one more blow to free the Israelites from these wicked Philistines. He had killed many of the Philistines before. We do not know the exact number. It is interesting that one man, filled with the power of God, killed literally thousands of the Philistines. God and one are a majority, regardless of how large the enemy is.

Judges 16:31 "Then his brethren and all the house of his father came down, and took him, and brought [him] up, and buried him between Zorah and Eshtaol in the burying place of Manoah his father. And he judged Israel twenty years."

This awful catastrophe seems to have so completely paralyzed the Philistinians that they neither attempted to prevent the removal of Samson's corpse, nor to molest the Israelites for a long time after. Thus, the Israelite's hero rendered by his strength and courage signal services to his country, and was always regarded as the greatest of its champions. But his slavish subjection to the domination of his passions was unworthy of so great a man and lessens our respect for his character. Yet he is ranked among the ancient worthies who maintained a firm faith in God (Heb. 11:32).

We are not sure whether his mother had other children after Samson or not. At the time of his birth, she had no other children. We are not sure then, whether brethren here means natural bothers, or men of his tribe, the Danites. They all were indebted to Samson. They found his body in the rubble, and buried him in his father's buryingplace.

Judges Chapter 16 Questions

1. Who did Samson go to Gaza to see?

2. What distinction did Gaza have?

3. When the Gazites heard he was coming, what did they do?

4. Whose enemy were the Philistines?

5. When did Samson arise, and leave the city?

6. What did he take with him, when he left the city?

7. Who had Samson fallen in love with?

8. Delilah is a ____________.

9. What did the lords of the Philistines ask her to do?

10. How much silver did they offer her for the job?

11. What did Delilah ask Samson, when she saw him the next time?

12. What did he tell her?

13. How was Samson strong?

14. What were "withes"?

15. Where were the men hiding to capture Samson?

16. When she cried out to Samson, what happened to the withes?

17. What did Delilah say Samson had done to her?

18. What was the second thing Samson told Delilah would render him helpless?

19. Did it?

20. What does "Delilah" mean?

21. Why did she pretend to love Samson?

22. What was the third thing he told her would take his strength?

23. She accuses Samson of not _________ her.

24. Why did he finally tell her the truth?

25. Exactly what did he tell her?

26. Who did she immediately tell?

27. What did they bring to Delilah?

28. When did she have the man to cut Samson's hair?

29. How many locks did he have?

30. What happened, when his hair was cut?

31. Was the strength in the hair? Explain.

32. What did Samson's captives do to him?

33. While Samson was imprisoned, what began to happen?

34. What did this cause to happen?

35. How many people were at the party of the Philistines?

36. Who was the Philistine's false god?

37. What part did Samson have in the party?

38. When the partygoers were through with Samson, what did he ask his guide to do?

39. What did he ask God for strength to do?

40. Where did they take his body to bury it?

Judges Chapter 17

Verses 17:1 - 21:25: Whereas the double introduction (1:1 - 3:6), of Judges moved from the problem of warfare to the problem of idolatry this double conclusion moves in the opposite direction, showing the nation's headlong descent into idolatry (17:1 - 18:31), and the extent of its internal warfare, which nearly destroyed one of the tribes (19:1 - 21:25).

In verses 1-5 the name "Micah" is the Hebrew expression "who is Like Yahweh?" Micah and his mother reflected the nation of Israel at this time, having incorporated pagan practices and pagan gods in their worship of Yahweh. They did not live as if Yahweh was God alone (Exodus 20:2-5, 23; 34:17; Lev. 19:4).

Judges 17:1 "And there was a man of mount Ephraim, whose name [was] Micah."

Chapters (17 to 21), give miscellaneous appendixes to illustrate the pervasively depraved conditions in the era of the judges.

These chapters form an appendix to the narratives of (chapters 1 - 6), which flow largely in chronological sequence. The precise time of the events of these last chapters is uncertain. The common thread running through them is the observation that in those days there was no king in Israel, but every man did that which was right in his own eyes (verse 6; 18:1; 19:1; 21:25).

This is a study of a man who is self-willed. He is a man that does not go by the rules. He does what is right in his own sight. Micah is the man we are talking about.

Verses 2-5: Apparently the "mother" hoped to negate the force of the curse by using the many images and the "silver restored" by her "son" for "religious purposes".

Judges 17:2 "And he said unto his mother, The eleven hundred [shekels] of silver that were taken from thee, about which thou cursedst, and spakest of also in mine ears, behold, the silver [is] with me; I took it. And his mother said, Blessed [be thou] of the LORD, my son."

Who seems to have been a widow, and an ancient woman since Micah had sons, and one of them at age to become a priest.

"The eleven hundred shekels of silver that were taken from thee": Which were taken away by stealth from her, though it may be rendered "taken to thee". Which she had taken to herself out of the rest of her substance, and had separated and devoted it to religious uses. But Jarchi and Kimchi interpret it as we do, and which seems to be the best sense. Of the value of this sum (see Judges 16:5). And because the like sum is there offered, and was given to Delilah, hence some have thought, as Jarchi relates, that this woman was Delilah. But, as he observes, it is a mistake; for this woman lived long before the times of Samson and Delilah.

"About which thou cursedst": Which when she perceived was stolen from her, she fell into a passion. And cursed and swore, cursed the thief that took it, whether of her own family or another. Or adjured her son, that if he knew anything of it, that he would declare it, suspecting him of the robbery. Some think this refers to the oath she had made, that she would devote the silver to a religious use.

"And spakest of also in mine ears": Of the sum how much it was, and of the use she had designed it for. Or rather the curse was delivered in his hearing, and cut him to the heart, and wrought that conviction in him. That he could not retain the money any longer, not being able to bear his mother's curse. Though Abarbinel connects this with the following clause, "behold, the silver is with me". As if the sense was, that she spake in his ears, and charged him with the theft to his face. Saying, verily the silver is with thee, thou hast certainly taken it; upon which he confessed it.

"I took it": But the former sense seems best, that not being willing to lie under his mother's curse, he owned that the money was in his hands, and he had taken it from her.

"And his mother said, blessed be thou of the Lord, my son": She reversed the curse, and pronounced a blessing on him, or wished one to him. And that without reproving him for his sin, rejoicing to hear of her money again.

It appears from this that his mother was very indulgent of this son. Someone had taken 1,100 shekels of silver from her and she had spoken a curse upon that person. She had no idea that it was her own son, who had taken the silver. At least, he admits that he took it, and gives it back to her. The mother is so pleased with her sons' confession, that she now speaks a blessing on her son from the LORD. These were people who knew of God. This was a Hebrew family.

Judges 17:3 "And when he had restored the eleven hundred [shekels] of silver to his mother, his mother said, I had wholly dedicated the silver unto the LORD from my hand for my son, to make a graven image and a molten image: now therefore I will restore it unto thee."

The whole sum, having embezzled none of it.

"His mother said, I had wholly dedicated the silver unto the Lord from my hand, for my son to make a graven image and a molten image": This she had done either before it was stolen, and it troubled her the more, and caused her the rather to curse the man that had taken it. Or after it was stolen, that if it should be recovered again she would appropriate it to such a use, so Abarbinel. And by the Lord, or Jehovah, she doubtless meant the true God. For she had no intention to forsake him, but to worship him in and by these images, and which she designed for the use of her son and his family. That they might not go so far as Shiloh to worship at the tabernacle there.

"Therefore I will restore it unto thee": For that use, and so gave him the money again, to be laid out in images, or to make images of it.

God had forbidden making graven images and molten images. This is a strange way to worship God. This is similar to much that is going on in many churches today. They have a form of Christianity, but there is so much of the world caught up in the services that the Lord Jesus would not recognize the worship. This seems to be a feel good religion. The mother and Micah are doing what is right in their own sight. They have mixed idol worship with the worship of God. These people wanted all the benefits that God could give them, but they were not faithful to Him. They worshipped idols and false gods, along with the worship of Jehovah.

Judges 17:4 "Yet he restored the money unto his mother; and his mother took two hundred [shekels] of silver, and gave them to the founder, who made thereof a graven image and a molten image: and they were in the house of Micah."

Gave it to her a second tithe, not as disapproving her idolatrous intention, as the sequel shows, but being desirous to be entirely free of it. And not have his mind disturbed with it as it had been, and that she might do with it as she thought fit.

"And his mother took two hundred shekels of silver, and gave them to the founder, who made thereof a graven image, and a molten image": The other nine hundred pieces she kept to herself, repenting of her vow, and being unwilling to part with so much money for such a use. Or else they were laid out in an ephod, and teraphim, and what else were thought necessary for the idolatrous worship they were about to set up. Though Kimchi is of opinion, that the two hundred shekels were what she gave the founder for making the images, and of the nine hundred the images were made. And indeed, the images must be very small ones, if made out of two hundred shekels of silver only. Some have thought there was but one image, called both molten and graven. Because after the silver was melted, and cast into a mold, it was fashioned with a graving tool, as the golden calf was by Aaron. But they are manifestly distinguished and represented as two (Judges 18:17).

"And they were in the house of Micah": In an apartment in his house, peculiar for them, as appears by the next verse. Here they were put and continued.

This is a breaking of the Ten Commandments. She seemed to think these idols had some power to protect her son. She gave them to Micah for his house.

Judges 17:5 "And the man Micah had a house of gods, and made an ephod, and teraphim, and consecrated one of his sons, who became his priest."

"Micah had a house of gods": A counterfeit shrine and personal idols with a private priest is set up within the tribe of Ephraim (verse 1), whereas God's priests were of the tribe of Levi (compare verse 13). The defection is one example of personal and family idolatry.

It appears, this mother wanted her son to be protected by the gods. These graven images were just an addition to all the other things in her son's house. An ephod is what a high priest wears in the carrying out of his duties in the temple. It appears this woman and her son wanted all the blessings of God. They just had some of the false gods around, to make sure they had the power of all of them. Their faith was not in the One True God. As far as they were concerned, he was one of many. All of this is speaking of keeping just the portion of the law that suited them, and dropping all the rest. Their desire was to have their own personal priest that they could control. They did not want to go to the place that God had chosen for worshipping Him. The worship of Jehovah was done here, but it had a corrupt side to it with the idols.

Judges 17:6 "In those days [there was] no king in Israel, [but] every man did [that which was] right in his own eyes."

This verse offers a chilling commentary on how far Israel had fallen from God's ways. God should have been Israel's King (Deut. 33:2-5), but "there was no king" (emphasized again in 18:1). With no godly king or judge, every form of religion, and especially false religion, abounded, and much like today, "every man" followed their own moral code, doing "that which was right in his own eyes". This is the general characterization of the time and of sinful behavior in all times. This attitude had been mentioned much earlier in Israel's history (compare Deut. 12:8; Judges 21:25).

We do not know the time setting for this. We do know that it was sometime before Saul was made king. There really were no definite rules. They just did what felt right to them to do. You cannot trust your flesh. It will lead you into sin.

Verses 7-13: Even the Levite priests acted without regard to God's law. This young "Levite" should have lived and served in a Levite town (Joshua 21:9-16). He also should have received a priestly share of the sacrifices people offered to Yahweh (Deut. 18:1-8), rather than receiving a salary and benefits. Foolishly, "Micah" thought that employing a priest would gain him favor with God, but God wants obedient worship from His people (Micah 6:1-8).

Judges 17:7 "And there was a young man out of Beth-lehem-judah of the family of Judah, who [was] a Levite, and he sojourned there."

"A Levite": He compromised in departing from one of the 48 cities God gave for Levite service to Israel (Joshua 2:1). Then he sinned grossly by prostituting himself as a priest in a private idolatry.

This is speaking of Bethlehem in the land of Judah. If a man were a Levite, he could not be of the family of Judah. I believe this is saying, he was a Levite, who had been living in a city in the area of the inheritance of Judah. He would have been of Judah, like I am an American. America is made up of people of many nations. It seemed, this Levite moved from Bethlehem to the city where Micah lived.

Judges 17:8 "And the man departed out of the city from Beth-lehem-judah to sojourn where he could find [a place]: and he came to mount Ephraim to the house of Micah, as he journeyed."

Either being a man that had a rambling head, and of an unsettled mind, and could not easily stay in any place. Or else there being no supreme magistrate, to take care that the Levites had their due maintenance, for which there was a sufficient provision made by law. And the people being negligent of paying their tithes, there being none to oblige them to it. And they indifferent to the true worship of God, and prone to idolatry. This man was obliged to go abroad, and seek for a livelihood where he could get it, and sojourn in a place the most convenient for him.

"And he came to Mount Ephraim, to the house of Micah, as he journeyed": Not with a design to stay there, but called by the way, having heard perhaps that Micah was both a wealthy and a hospitable man. And he also might have heard of the new form of worship he had set up in his house.

We are not told why he departed. Perhaps like many a young person, he just wanted some adventure in his life.

Judges 17:9 "And Micah said unto him, Whence comest thou? And he said unto him, I [am] a Levite of Beth-lehem-judah, and I go to sojourn where I may find [a place]."

For as he might ask for a meal, or for a night's lodging. It was but natural to put such a question to him, as from whence he came, and what was his business in these parts? Or where he was going?

"And he said unto him, I am a Levite of Bethlehem-judah": The tribe he was of was Levi, and so a Levite by tribe and office. And the place he came last from, and where he had sojourned awhile, was Beth-lehem, a city in the tribe of Judah.

"And I go to sojourn where I may find a place": The most convenient to abide in, where he could make a livelihood.

Micah inquires of him where he is going, and the man tells him he is looking for a new home. He also explains that he is of the tribe of Levi, and had been living in Beth-lehem.

Judges 17:10 "And Micah said unto him, Dwell with me, and be unto me a father and a priest, and I will give thee ten [shekels] of silver by the year, and a suit of apparel, and thy victuals. So the Levite went in."

Hearing that he was a Levite, he thought him a fit man for his purpose, and would give some credit to, and put a better face upon his new form of worship. And therefore, without further inquiry after him and his character, invites him to make his abode with him.

"And be unto me a father and a priest": A father to instruct him in the knowledge of divine things. So prophets were called fathers, and their disciples their sons. And a priest to offer sacrifices for him, and to consult before him by his teraphim upon occasion.

"And I will give thee ten shekels of silver by the year": Or yearly, which was but a small sum, a poor salary for a priest.

"And a suit of apparel": Or "an order of apparel"; such as was fit for one of his rank and order as a priest to wear, so Jarchi and Abarbinel. Or a couple of garments, as the Targum and Septuagint, a double suit of apparel, according to the order of the season, one for summer and another for winter, as Kimchi and Ben Melech.

"And thy victuals": His meat and drink.

"So thy Levite went in": Into his house, and it looks as if the parley was made, and the bargain struck at the door. Micah being at it as the Levite passed by, or came to it upon his knocking at it. He went after his counsel and advice, as Jarchi, or to do his business, as Kimchi.

He does not want him to be his physical father. He is speaking of the Levite being his spiritual leader. He wants this Levite to be his personal priest. Micah offers to give him a living to be his priest. The Levite agrees to the wages, and stays with Micah as his priest.

Judges 17:11 "And the Levite was content to dwell with the man; and the young man was unto him as one of his sons."

To continue with him; after he had made trial for some time. He liked his service, and his wages, and way of living. It was all agreeable to him.

"And the young man was unto him as one of his sons": As dearly beloved by him, and used as kindly and tenderly, as if he had been one of his own children. So strong were the affections of Micah to him, and so well pleased was he with his service.

The Levite seemed to be happy with his wages, and he taught Micah as a father would do.

Verses 12-13: With the arrival of the "Levite, Micah" attempted to clothe his apostate religion with an aura of authenticity.

Judges 17:12 "And Micah consecrated the Levite; and the young man became his priest, and was in the house of Micah."

Installed him into, and invested him with the priestly office. In like manner, he had consecrated his son before, by filling his hand with sacrifices (see Judges 17:5).

"And the young man became his priest": And did the work and office of one. This was a very daring piece of presumption in them both. In Micah, to take upon him to consecrate a priest, who was himself of the tribe of Ephraim. And in the young man, to suffer himself to be put into such an office, which did not belong to him, for though every priest was a Levite, or of the tribe of Levi. Yet every Levite had not a right to be a priest, only those who were of the family of Aaron.

"And was in the house of Micah": And continued there.

This just means there was a dedication service, to dedicate the Levite as the priest.

Judges 17:13 "Then said Micah, Now know I that the LORD will do me good, seeing I have a Levite to [my] priest."

Within himself, pleased with what he had done, and with what he engaged in.

"Now know I that the Lord will do me good": That I shall enjoy his favor and be a happy man, and prosper. And by this it appears, that notwithstanding the idolatry he had fallen into, he had not utterly forsaken the Lord, but worshipped him in and by his images. There was a mixture of the worship of God, and of the worship of images.

"Seeing I have a Levite to my priest": Who was of the same tribe the priests were. And so the nearest to them of any, and which he thought would be acceptable to God, and an omen of good to himself.

Even though Micah was not worshipping in the way he should have, he still recognized the Levitical tribe as the leaders of the religious aspect of their lives. To me, this shows the futility of a man-made religion. It also shows the uselessness of worshipping, if you do not worship the One True God and Him alone. A minister should not accept a job as a leader of a church for just the monetary benefits. A minister should be consecrated by God, and not by his people he is to minister to. It appears that Micah and his mother wanted to be saved, but they did not trust one God to do it. They were superstitious and taking no chances. They did not place their faith entirely in the One True God.

Judges Chapter 17 Questions

1. What is this lesson a study of?

2. He does what is right in ________ _______ sight.

3. How many shekels of silver had been stolen from Micah's mother?

4. What had she said about the one that took it?

5. Who had taken it?

6. What did his mother do, when he gave it back?

7. What had she dedicated the money to?

8. What did she hire someone to do with 200 shekels of the silver?

9. How does the author relate this to Christian activity today?

10. Micah had a house of ________.

11. What were some of the things he had made for this house?

12. Who became priest?

13. Who wears an ephod?

14. What was wrong with this worship in Micah's house?

15. When did all of this happen?

16. What is meant by Beth-lehem-judah"

17. If a man were a Levite, he could ______ be of the tribe of Judah.

18. What is this saying, then?

19. Why had the young Levite left home?

20. Who did he tell Micah he was?

21. What did Micah offer him, to get him to stay?

22. Did the Levite accept the offer?

23. Who consecrated the Levite?

24. Why did Micah think the LORD would do him good?

25. What is wrong with this?

Judges Chapter 18

Verses 1-2: Having failed to conquer their territory due to laziness and cowardice (1:34; Joshua 19:40-48), the "Danites" were still looking for a place to settle. Unlike the two previous spy missions (Num. chapters 13 and 14 and Joshua 2:1-24), this mission lacked the Lord's authorization.

Judges 18:1 "In those days [there was] no king in Israel: and in those days the tribe of the Danites sought them an inheritance to dwell in; for unto that day [all their] inheritance had not fallen unto them among the tribes of Israel."

Because the "Danites" were severely restricted by the Amorites (compare 1:34), they sought an area that would give them adequate territory for their people. Having failed to possess their original tribal allotment (compare Joshua 19:41-46; see the note on Joshua 14:14), the Danites compounded their sin by inaugurating their settlement in the newly won territory in the north by the institution of Micha's apostate religion!

The Danites had the northernmost inheritance. They had an uncertain northern border. The bulk of the tribe of Dan had already received their inheritance, but some of the people were still trying to settle in land in that area for themselves. The Danites we are reading of here, are dwelling in Zorah and Eshtaol.

Judges 18:2 "And the children of Dan sent of their family five men from their coasts, men of valor, from Zorah, and from Eshtaol, to spy out the land, and to search it; and they said unto them, Go, search the land: who when they came to mount Ephraim, to the house of Micah, they lodged there."

According to Abarbinel one out of a family, as Moses sent one out of a tribe to spy the land. And so there must be five families concerned in this affair.

"From their coasts, men of valor, from Zorah, and from Eshtaol, to spy out the land, and to search it": These men were sent from the borders of the tribe, the extreme parts of it, as the word may signify. Where perhaps they were the most pressed and overcrowded. Zorah and Eshtaol are particularly mentioned, and were the first cities in their lot. And were the coast of their inheritance (see note on Joshua 19:41). And their errand was to observe in what condition they were, and whether fit for their purpose, and easy to obtain. And how they might get the possession of any of them.

"And they said unto them, search the land": And see if some convenient place cannot be found out to enlarge their inheritance. And give them more room and liberty for their families, now pent up. And a pasturage for their flocks and herds.

"Who when they came to Mount Ephraim": Which lay upon the borders of them.

"To the house of Micah, they lodged there": That is, when they were come near to the house of Micah, as Kimchi and Ben Melech interpret it. They took up their lodging in the neighborhood of it, perhaps at a public house or inn. For the sense is not, that they lodged in Micah's house, for after this we read of their turning into it, as in the next verse. According to Bunting, this place was twenty four miles from Zorah and Eshtaol, from whence these men came.

On the migration by the tribe of Dan to a new territory (see note on 1:34). Dan was an example of tribal idolatry.

We see that they have gone around the Philistines, so they would not have to fight with them. These five men are spies, to see how easily it would be to take the land. We read of Micah in the last lesson. This seems to be a place where they were welcomed to rest for a while.

Judges 18:3 "When they [were] by the house of Micah, they knew the voice of the young man the Levite: and they turned in thither, and said unto him, Who brought thee hither? and what makest thou in this [place]? and what hast thou here?"

At their inn, which might be next to it, or as they were passing by it.

"They knew the voice of the young man the Levite": Who had been in their country, and they had been in his company and conversation, and they knew the tone of his voice when they heard it. A particular brogue he might have. Abarbinel conjectures, that he was singing to Micah's idol, or multiplying his prayers before him.

"And they turned in thither": Into Micah's house, and into the apartment where the young man was.

"And said unto him, who brought thee hither?" They knew he was of Beth-lehem-judah. They inquire therefore how he came there, who sent for him, and by what means he was brought to that place.

"And what makest thou in this place?" They knew he was a Levite, and that such a one had no business to minister but at the tabernacle. And therefore, they inquire what his employment here was: and what hast thou here? To support himself with, what he had for his maintenance, or how he lived.

It appears, these five spies know the Levite that went to work for Micah in his house as his priest. They hear him, and go in to talk for a moment with him. These men inquire of the Levite, what is he doing here?

Verses 4-6: The priest disobeyed several Levitical laws: he performed priestly duties in a house rather than in the tabernacle; he used idols; he claimed to speak for God when he had not even inquired of God, let alone received a message from Him. This priest knew religious phrases, "Go in peace. Before the Lord is your way wherein ye go", but he was far from knowing God.

Judges 18:4 "And he said unto them, Thus and thus dealeth Micah with me, and hath hired me, and I am his priest."

He told them the whole story of how he came to the door of Micah's house. And how he inquired of him who he was, and from whence he came, and where he was going. And then invited him into his house to stay with him.

"And hath hired me": By the year, for ten shekels of silver, a suit of clothes, and meat and drink. And by this means he received a livelihood, and was supported.

"And I am his priest": And that was his business to offer sacrifice for his family, and to consult his oracle for him, and for whomsoever should apply.

He explains to these five men, how he came to be in Micah's house. Micah had hired him to serve in the office of priest.

Judges 18:5 "And they said unto him, Ask counsel, we pray thee, of God, that we may know whether our way which we go shall be prosperous."

They did not reprove him for assuming the priestly office, when they knew he was a Levite. Such was the corruption of those times, and the great depravity and declining they were fallen into. Nor even for the idolatry he was guilty of, but encourage him in it. And thought they had got a fine opportunity, which they readily laid hold on, to have counsel asked for them of God. About the success of the errand they were sent about. To this they were led at sight of the ephod, which was like that in the tabernacle. And of the teraphim. Images which, according to a notion that prevailed, when consulted, foretold future things. Whether by God they meant the true God, who they thought would give an answer by these, or Micah's gods, is not certain. According to the Targum of Jonathan, they meant the true God, which paraphrases it, "ask of the Word of the Lord".

"That we may know whether our way which we go shall be prosperous or no": Whether they should find out a proper place to dwell in, and be able to get possession of it.

We do not read it here, but perhaps this Levite had already been one of the priests, because these men accept him as a priest. They ask his guidance on whether this will be a rewarding journey for them or not. They want him to pray to God for them.

Judges 18:6 "And the priest said unto them, Go in peace: before the LORD [is] your way wherein ye go."

The priest said ... Before the Lord is your way": Your design is under the eye of God; that is, under his direction, protection, and care. The priest undoubtedly feigned this answer. For it is not to be imagined that he could, in such a case, have any answer from God, either through his ephod and teraphim, or in any other way. From hence, however, we may infer, Micah and his priest gave out that God might be inquired of by their means as well as at his oracle at Shiloh.

His answer was that the LORD would be with them on their journey. He probably had on the ephod which the LORD spoke to the people through. When the high priest had on the ephod, God spoke through the Urim and Thummim.

Judges 18:7 "Then the five men departed, and came to Laish, and saw the people that [were] therein, how they dwelt careless, after the manner of the Zidonians, quiet and secure; and [there was] no magistrate in the land, that might put [them] to shame in [any] thing; and they [were] far from the Zidonians, and had no business with [any] man."

"Laish", formerly Leshem (Joshua 19:47), was situated in the far northern portion of the land. Renamed Dan (verse 29), its northerly location gives rise to the phrase "form Dan to Beer-sheba" to mark the northern and southern limits of the land of Israel. This was a secluded, rich land.

It seems the people of Laish were living a quiet, peaceable life of semi-luxury. They did not even have a magistrate in the land. This is speaking of easy living. They did not get acquainted with them. They just spied out their information and left the populace alone.

Judges 18:8 "And they came unto their brethren to Zorah and Eshtaol: and their brethren said unto them, What [say] ye?"

After they had well viewed the city, and made their remarks on the inhabitants of it. The condition and circumstances in which they were, and took notice of the goodness of the land about it, they returned to their brethren that sent them. Particularly those that dwelt at the two places mentioned.

"And their brethren said unto them, what say ye?" What tidings do you bring? What account of the place and country where you have been?

The spies came back to Eshtaol and Zorah, and gave their report of what they had seen.

Judges 18:9 "And they said, Arise, that we may go up against them: for we have seen the land, and, behold, it [is] very good: and [are] ye still? be not slothful to go, [and] to enter to possess the land."

That is, prepare for war, and go up in a hostile manner against the present possessors of the land. Not doubting of being masters of it easily.

"For we have seen the land, and, behold, it is very good": Adrichomius says it was very good pasture land, and fertile, abounding with fruits of all kinds. And the same is attested by Josephus.

"And are ye still?" Can ye sit still, and be easy, and not bestir yourselves to go up and possess so good a country, of which an easy conquest may be made? Or, affirmatively, "ye are still or silent"; ye make no answer to what we say, and seem careless and indifferent about the matter. Or by way of exhortation, "be silent". Either that the people may remain in their quiet, easy, careless state, and lest, on hearing designs against them, should prepare for their defense. Or, as Abarbinel, lest any of the other tribes of Israel should hear of it, and go take it before them.

"Be not slothful to go, and to enter to possess the land": They suggest that there was scarce anything more to be done than to go and take possession. And that it would be altogether owing to their sloth and indolence if they did not.

The five spies encourage them to go into the land and take it over. They believe the people are so at ease, that it will be easily taken. They have witnessed the fact that the people have a comfortable living, because the land is fertile. They are encouraging their brethren to get up and go now to take the city.

Judges 18:10 "When ye go, ye shall come unto a people secure, and to a large land: for God hath given it into your hands; a place where [there is] no want of any thing that [is] in the earth."

"God hath given it into your hands ": This they gather partly from God's promises, which they supposed they had from the Levite's mouth, and partly from his providence, which had so disposed them that they would be an easy prey.

"A place where there is no want of anything that is in the earth": In the land of Canaan. Meaning, that there was nothing in the whole land but might be found there, as wheat and barley, vines, fig trees, pomegranates, olives, and honey, with all other necessaries and conveniences of life.

The people have a large fertile land, and they have want of nothing. They are living the easy life, not expecting anyone to come against them. The 5 spies believe it will be very easy to take them.

Judges 18:11 "And there went from thence of the family of the Danites, out of Zorah and out of Eshtaol, six hundred men appointed with weapons of war."

Or families, the singular being put for the plural. For it can hardly be thought that such a number of men, as after mentioned, went out of one family.

"Out of Zorah, and out of Eshtaol": The two places the spies were sent from, and now had returned unto. And upon their report, and at their instigation, and by the encouragement they gave. There were;

"Six hundred men appointed with weapons of war": That set out armed from the above places, on the expedition to take Laish.

This is a small army, but they believe they will not encounter much opposition, so these are all they need.

Judges 18:12 "And they went up, and pitched in Kirjath-jearim, in Judah: wherefore they called that place Mahaneh-dan unto this day: behold, [it is] behind Kirjath-jearim."

Of which place see (Joshua 15:9). According to Bunting it was sixteen miles from Zorah and Eshtaol, and this was their first day's march.

"Wherefore they called the name of that place Mahaneh-dan unto this day": Which signifies the camp of Dan, or of the Danites. So it was called in the times of Samson (Judges 13:25). And is a proof that this expedition was before his time. And it was so called, it seems, in the time of Samuel, the writer of this book.

"Behold, it is behind Kirjath-jearim": To the west of it. For though they are said to pitch in that place, the meaning is, that they pitched near it. In the fields adjacent to it, which were the most proper and convenient for a camp.

It seems the army stopped here to rest, before going the entire way. "Kirjath-jearim" means city of forests. Perhaps, that is why they stopped here, so they would not be out in the open. "Mahaneh-dan" means camp of Dan.

Judges 18:13 "And they passed thence unto mount Ephraim, and came unto the house of Micah."

Steering their coast still northward. This, according to Bunting, was eight miles from Kirjath-jearim, or Mahaneh-dan, in which Micah's house was. For as yet they were not come to it (see Judges 18:15).

Verses 14-26: The Danites sinfully seized the idols of Micah by force, probably because they believed those false idols were the source of power to give them the land they had spied. The apostate Levite who had served Micah as priest, named Jonathan, sold out again to be a priest for the Danites (verses 18:20, 30), who were not bothered by his defection, but rather believed in his spiritual power.

Judges 18:14 "Then answered the five men that went to spy out the country of Laish, and said unto their brethren, Do ye know that there is in these houses an ephod, and teraphim, and a graven image, and a molten image? now therefore consider what ye have to do."

That were sent by their brethren (Judges 18:5). And, as it seems from hence, were sent particularly to Laish. They had some notion of that place as proper for them, and therefore sent those men to reconnoiter it. And now as they had passed this way before, when they came within sight of Micah's house, it put them in mind of what they had seen there. Wherefore one in the name of the rest, and with their approbation, acquainted the company with it.

"And said unto their brethren, do ye know that there is in those houses": In one of them, pointing to the houses of a village or town in sight.

"An ephod and teraphim, and a graven image, and a molten image?" Of which see (Judges 17:4). And no doubt but they acquainted them, only that they had seen them, and so were certain but had consulted them, and that with success.

"Now therefore consider": They say:

"What ye have to do": Whether it may not be proper to consult them again, or rather to take them with us. To consult as occasion may require, and as tokens and pledges of God being with us. And so may the rather hope that everything will succeed to our wishes.

These same five spies had sought advice from the priest that was in this house of Micah. They were not very grateful for the hospitality that Micah had shown them. You would think if they were to do anything, it would be to destroy the graven image and the molten image. We will see in the next few verses what they do.

Judges 18:15 "And they turned thitherward, and came to the house of the young man the Levite, [even] unto the house of Micah, and saluted him."

It seems as if the house lay a little out of their way, and therefore they turned on one hand to go unto it.

"And came to the house of the young man the Levite, even unto the house of Micah": For the young man's house was only an apartment of Micah's, and lay very probably next to that in which the images, and oracle were. And they made up to the young man's apartment, rather than to Micah's, because the above things were under his care.

"And saluted him": Asked him of his welfare in a kind and obliging manner, the rather to ingratiate themselves unto him.

It seemed the house of Micah was actually several houses that were connected. They greeted him as if nothing is wrong.

Judges 18:16 "And the six hundred men appointed with their weapons of war, which [were] of the children of Dan, stood by the entering of the gate."

Who were armed men, and marched with their armor about them.

"Which were of the children of Dan": For no other were concerned in this expedition.

"Stood by the entering of the gate": Not of Micah's house, but of the city in which his house was. Here they stood while the five men went up to the house.

Judges 18:17 "And the five men that went to spy out the land went up, [and] came in thither, [and] took the graven image, and the ephod, and the teraphim, and the molten image: and the priest stood in the entering of the gate with the six hundred men [that were] appointed with weapons of war."

They first came to Micah's house, and saluted the young man. And after that salutation told him there was such a number of their brethren at the gate of the city, very probably, who would be glad to see him. And the young man being desirous also of seeing them, and paying his respects to them, went with them there. And after they had introduced him, left him discoursing with them, and then returned to his apartment.

"And took the graven image, and the ephod, and the teraphim, and the molten image": And brought them away with them. And from hence it appears plainly that there were two images, the one graven, and the other molten. Since they are so manifestly distinguished, and the ephod and teraphim are spoken of between them.

"And the priest stood in the entering of the gate, with the six hundred men that were appointed with the weapons of war": Who kept him in talk, while the five men went and stole the above things.

They have taken these things by force. The priest could do nothing but look on, because there are 600 armed men there to see that the five get what they want. The 600 men stood at the gate waiting, until the five spies came out with the things.

Verses 18-20: Because he was in the priesthood for the money and prestige, the young "priest's heart was glad" to follow the tribe of Dan when it seemed in his best interests. The New Testament qualifications for church leaders include being motivated to serve God and His people rather than being motivated by dishonest gain (1 Tim. 3:8; Titus 1:7; 1 Peter 5:2).

Judges 18:18 "And these went into Micah's house, and fetched the carved image, the ephod, and the teraphim, and the molten image. Then said the priest unto them, What do ye?"

Into that part of it where his gods were. Not the six hundred men last mentioned, but the five men who knew the house, and the chapel where the things were.

"And fetched the carved image, the ephod, and the teraphim, and the molten image": And brought them away in their hands to their brethren at the gate, where the priest also was. And when he saw them;

"Then said the priest to them, what do ye?" What do you mean by this? Is this your kindness to me, to take away what are my care and charge, and on which my livelihood depends? And do you consider the wickedness, the sin of sacrilege you are guilty of, to take away these sacred things, these objects of religious devotion?

This is speaking of the five spies. The priest protested, to no avail. This is stealing of the worst sort. Micah had befriended them when they came through the first time, and now they are stealing from him.

Judges 18:19 "And they said unto him, Hold thy peace, lay thine hand upon thy mouth, and go with us, and be to us a father and a priest: [is it] better for thee to be a priest unto the house of one man, or that thou be a priest unto a tribe and a family in Israel?"

Be silent, make no disturbance, and be quiet and easy.

"Lay thy hand upon thy mouth": As a token of silence. So the Egyptians used to paint Harpocrates, the god of silence, with his fingers pressing his lips.

"And go with us": For they wanted him as well as his gods. Not knowing how to make use of them without him.

"And be to us a father and a priest": To direct them, instruct them, perform acts of devotion for them, and ask counsel on their account. It seems as if it was common in those days to call a priest a father (see Judges 17:10).

"Is it better for thee to be a priest unto the house of one man, or that thou be a priest unto a tribe and a family in Israel?" Suggesting, that it must be much more honorable for him, and more to his advantage, to officiate as a priest to a body of people. That might be called a tribe, or to a family consisting of various houses, than in the house of a private person. This they left him to consider and judge of.

They are speaking to the priest, and offering him the opportunity to go with them and minister to their new community. He is priest to just one man here. If he goes with them, he will be priest to the whole family that these 600 represent.

Judges 18:20 "And the priest's heart was glad, and he took the ephod, and the teraphim, and the graven image, and went in the midst of the people."

He rejoiced that such an opportunity was offered. It suited well with his covetous, ambitious, rambling, and unsettled disposition of mind.

"And he took the ephod, and the teraphim, and the graven image": And no doubt the molten image also, out of the hands of the five men into his own. Agreeing to go with them, and officiate for them.

"And went in the midst of the people": The six hundred armed men, either for the security of himself, if Micah should raise his servants, and his neighbors, to pursue after him, and fetch him back, with his images. Or, as others think, in imitation of the priests bearing the ark, who in journeying marched in the middle of the camp.

The idea that he would be priest over this large family of people appealed to the priest. He seemed not to care that the things he would serve with, were stolen from Micah who had befriended him.

Judges 18:21 "So they turned and departed, and put the little ones and the cattle and the carriage before them."

Turned from the gate of the city where Micah dwelt, and marched forward to Laish.

"And put the little ones, and the cattle, and the carriage, before them": Partly for safety from Micah, and his friends and neighbors, and partly that they might not be overdriven. Their wives, who doubtless were with them, though not mentioned. And their children, and also their flocks and herds, they brought with them from Zorah and Eshtaol. As never intending to return again there, and being fully assured they should take Laish, and the country about, and settle there. And also all their wealth and substance, as the Targum renders the word for "carriage". Whatever they were possessed of that was movable. Their vessels, silver and gold, and other movables, as Kimchi interprets it. Whatever was weighty, valuable and glorious, as the word signifies, or that was of any importance and worth.

We see from this verse that, the wives and children of the 600 fighting men were with them. They put them and the carriage which had the ephod and the other things they had stolen in front. They were expecting Micah to attack them from the rear.

Judges 18:22 "[And] when they were a good way from the house of Micah, the men that [were] in the houses near to Micah's house were gathered together, and overtook the children of Dan."

For it might be some time before Micah knew that his gods were stolen, and his priest was decoyed from him. And it must take up more time still to get his servants and neighbors together to pursue after those that injured him.

"The men that were in the houses near to Micah's house were gathered together": No doubt at the request of Micah, who informed them of what had happened to him. And they being not only his neighbors, but deeply involved in the same superstition and idolatry. And closely addicted to it. And to whom it might in some respects be advantageous at it brought people from various parts to worship, or to consult the oracle. These being got together in a body, pursued;

"And overtook the children of Dan": Who were obliged to move but slowly, because of their wives, little ones, and heavy things they carried with them.

This does not explain how many there were, but certainly they were fewer than the 600 of Dan. They could move faster, and they caught the men of Dan.

Judges 18:23 "And they cried unto the children of Dan. And they turned their faces, and said unto Micah, What aileth thee, that thou comest with such a company?"

When they had got pretty near them, and in their hearing, they called to them aloud, and desired they would stop, having something to say to them.

"And they turned their faces": That is, the Danites turned and looked at them, and stopped to hear what they had to say to them. These were they who were in the rear in marching.

"And said unto Micah": Who was at the head of them.

"What aileth thee that thou comest with such a company?" As if he intended to attack them in a hostile way, and therefore asks what should be the occasion of it? What affront had been given him, what injury had been done him, that had provoked him to come out and follow them in such a manner?

These with Micah are his family, who lived with and near him. The men of Dan are accusing Micah and his men of being sick, to come with such a group to go against 600 fighting men.

Judges 18:24 "And he said, Ye have taken away my gods which I made, and the priest, and ye are gone away: and what have I more? And what [is] this [that] ye say unto me, What aileth thee?"

Meaning his graven and molten images, which he had made, or caused to be made, out of the silver his mother gave him, or however had paid for the making of. And though this might be an argument proving his right unto them, it was a very poor one in favor of their deity. And it is astonishing he should call them gods he knew the making of, and who could not save themselves from being stolen and carried off.

"And the priest and ye are gone away": They had not only taken away his gods, but the priest that sacrificed for him unto them. And assisted him in acts of devotion to them, or to God by them, and were gone off with both.

"And what have I more?" Signifying, that all he had in the world, wife, children, and substance, were all nothing in comparison of these. There was nothing he so much valued as he did these. Nor could he take any pleasure or comfort in anything, being deprived of them, so much was his heart set on them.

"And what is this that ye say unto me, what aileth thee?" What a question is this you ask, as if the injury done me was none at all. And that I had no reason to complain. That it was a trifling insignificant thing, worthy of no regard, when it was a matter of the greater moment and importance to him in life.

This is such a sad thing, that people he had befriended would do this to him. They have stolen things that belonged to him, and even run off with his priest.

Judges 18:25 "And the children of Dan said unto him, Let not thy voice be heard among us, lest angry fellows run upon thee, and thou lose thy life, with the lives of thy household."

Complaining of us as having done an unjust thing. Charging and reproaching us with theft and sacrilege, insisting upon a restoration of the things taken, and abusing with odious names and characters.

"Lest angry fellows run upon thee": Lest men of bitter and passionate spirits, provoked by ill language given them, should draw their swords and fall upon thee.

"And thou lose thy life": And the life of thy household. The life of himself, his family, servants, tenants, and neighbors with him. Which ought to have been more precious and valuable than his gods. Of which there was great danger in demanding his gods, which by this they let him know they would not part with.

This is the age old story of the bully. Just because they were stronger than he was, they had taken these things. If he complains too loudly, his family will die. If he tries to take his things back, it is certain death. He has no alternative but to let them have them.

Judges 18:26 "And the children of Dan went their way: and when Micah saw that they [were] too strong for him, he turned and went back unto his house."

Went on their way, would not stay to have any further talk with him, as being an impertinent man, and unworthy of their regard. Bidding him defiance, and do his worst, having nothing to fear from him.

"And when Micah saw they were too strong for him": That he could not prevail upon them by words and arguments. To take up arms, and use them, he perceived it was to no purpose, since they were more numerous and more mighty than he and his neighbors.

"He turned and went unto his own house": And if he returned from his idolatry to the true God, and the right worship of him, having lost his gods. It was well for him they were taken away.

At least, Micah and his men went home with their lives. They were disappointed, but alive.

Verses 27-31: Rather than destroying the cities within their inheritance that were centers of idolatry (Deut. 13:12-15), the tribe of "Dan" conquered cities like "Laish" that were outside their assigned territory (Joshua 19:47). Dan then set up their own idols, unaware that worshiping images of God was not the same as worshiping God Himself.

Judges 18:27 "And they took [the things] which Micah had made, and the priest which he had, and came unto Laish, unto a people [that were] at quiet and secure: and they smote them with the edge of the sword, and burnt the city with fire."

The ephod, teraphim, and the two images, the Danites took them. Or having taken them kept them, and went on with them.

"And the priest which he had": Him also they took, and who was willing enough to go with them.

"And came unto Laish, unto a people that were quiet and secure": Having no sentinels placed at any distance to give them warning of an enemy, nor any watchmen on their walls to discover one. And perhaps their gates not shut, nor any guard at any of their passes and avenues. Having no apprehension at all of being visited by an enemy, especially from Israel. Not being apprized that they had any pretensions to their city, and the land about it.

"And they smote them with the edge of the sword": Entered their city, and fell on them suddenly, and cut them to pieces.

"And burnt the city with fire": To strike terror to all about. Or it may be only they set fire to some part of it, as they entered, only to frighten the inhabitants, and throw them into the greater confusion, that they might become a easier prey to them. For their intention was to inhabit it, and it seems to be the same city still, though they rebuilt it, and called it by another name.

These cruel men of Dan came in, and brutally killed these quiet people of Laish. They burned the city as well. They are a violent, ruthless people.

Judges 18:28 "And [there was] no deliverer, because it [was] far from Zidon, and they had no business with [any] man; and it was in the valley that [lieth] by Beth-rehob. And they built a city, and dwelt therein."

Under whose government and protection they seem to have been. And that city being at a distance from them, and the Danites coming upon them suddenly, there was no time to send to them for help. Or any to come in to their assistance, and save them from their enemies (see Judges 18:7).

"And they had no business with any man": That could have given them notice of the design of the children of Dan against them, nor to the Zidonians to come soon enough for their protection and defense. None there were in alliance with them except them.

"And it was in the valley that lieth by Beth-rehob": Which lay in the northern border of the land of Canaan, as you go to Hamath of Syria (see note on Num. 13:21).

"And they built a city to dwell there": Not a new one altogether, but they rebuilt and enlarged Laish, and made it convenient for them to dwell in.

This is just saying that, there was no one who came to their rescue. They lived far away from others, who might have helped. They had been a quiet, private people. They are now dead, and these cruel men of Dan have taken over their city and rebuilt it.

Judges 18:29 "And they called the name of the city Dan, after the name of Dan their father, who was born unto Israel: howbeit the name of the city [was] Laish at the first."

"Name of the city Dan": This was in the northernmost extremity of the land of Canaan, hence the origin of the phrase, "from Dan to Beersheba", as indicating the land from north to south (compare 20:1).

This is speaking of the new city that they built on the sight of the old city. Laish was named Dan for the ancestor their tribe was named for.

Verses 30-31: Ironically, while false worship continued at "Dan" throughout the period of the judges, true worship was available to the people in "Shiloh" (Deut. 12:1-32).

Judges 18:30 "And the children of Dan set up the graven image: and Jonathan, the son of Gershom, the son of Manasseh, he and his sons were priests to the tribe of Dan until the day of the captivity of the land."

The unnamed priest of chapter 17 is now identified as "Jonathan", a descendant of "Gershom", Moses' "son". The name "Manasseh" is a later scribal reading accomplished by introducing the letter "n" into the text after the initial "M" in Moses, possibly with the intention of protecting his name from being involved in the Danite apostasy.

"The son of Manasseh": Some manuscripts say "son of Manasseh", others "son of Moses", which may be more probable as Gershom was a son of Moses (Exodus 2:22; 18:3). This idolatrous priestly service continued until the captivity. This is most likely:

(1) The captivity of Israel by Assyria in 722 B.C. (2 Kings 15:29; 17:1-6); or possible

(2) The Philistine captivity of the ark from Shiloh (in Samuel 4:11; see Judges 18:31).

The graven image was not of a false god, but God had forbidden the making of graven images. Jonathan was the idolatrous priest of this group of vicious men. It seems, Jonathan and his sons were the priests here for a very long time.

Judges 18:31 "And they set them up Micah's graven image, which he made, all the time that the house of God was in Shiloh."

For the importance of "Shiloh" as Israel's early religious center, see the notes on (Joshua 18:1 and 1 Sam. 7:1-2).

This graven image was supposed to be a visible sign of the One True God. God is Spirit. The tabernacle of God was in Shiloh from the time of Joshua until the time of Levi. Micah's graven image was not of himself. They tried to worship God, but their worship was mixed in with idolatry. God does not approve of this type of worship.

Judges Chapter 18 Questions

1. In those days, there was no _________ in Israel.

2. What is the tribe of Dan still seeking?

3. The ____________ are the northernmost tribe.

4. They had an ____________ northern border.

5. How many spies did they send to search for more land?

6. Where did these spies lodge on their way?

7. Whose voice did they recognize in Micah's house?

8. What questions did they ask him?

9. What did the Levite tell them was the reason for him being in Micah's house?

10. What did they ask of the Levite?

11. How did the priest advise them?

12. Where did the spies go?

13. What was the condition of the people in Laish?

14. Who did they go back and report to?

15. How did they get their brethren to go?

16. How many men went as an army?

17. Where did they pitch their tents?

18. What does "Kirjath-Jearim" mean?

19. Where did they go, before they went to Laish?

20. What did they steal from Micah's house?

21. Why did the priest go with them?

22. Why did they put their little ones and their cattle ahead?

23. What did Micah do, about this?

24. Why were Micah's men able to catch them?

25. What did Micah do when he caught them?

26. Why did they say for Micah not to raise his voice in complaint?

27. What caused Micah to turn and leave?

28. What did the men of Dan do to Laish and its population?

29. Why did no one come to help them?

30. What did the army name the new town?

31. Who was their priest?

32. What happened to Micah's graven image?

33. How long was it in the place of worship in Dan?

Judges Chapter 19

Verses 1-30: How far Israel had fallen! Adultery, lack of common hospitality, sodomy, rape, and murder had become a way of life! When people become their own law, social order and basic morality do not exit. Humankind, left to its own devices, falls into unimaginable sin.

Judges 19:1 And it came to pass in those days, when [there was] no king in Israel, that there was a certain Levite sojourning on the side of mount Ephraim, who took to him a concubine out of Beth-lehem-judah.

"Concubine": Though a concubine wife (usually a slave), was culturally legal, the practice was not acceptable to God (Gen. 2:24).

This time seems to have been set by many between the death of Joshua and the death of Phinehas. The arc was at Shiloh during this time. There was no king, and everyone was doing what was right in his own sight. The Levite was supposed to be very careful who he married. They were a tribe set aside to minister. Their character must be above their fellows around them. A concubine performs all the duties of a wife, but is just one step from having the full privileges of a wife. Sometimes she is a servant girl as well as a concubine.

Judges 19:2 "And his concubine played the whore against him, and went away from him unto her father's house to Beth-lehem-judah, and was there four whole months."

"Played the whore": She should have been killed as the law required and could have been if there was devotion to holiness and obedience to Scripture (compare Lev. 20:10). Yet, he made little of her sin and separation and sought her back sympathetically (verse 3).

"Playing the whore" here, does not necessarily mean that she committed adultery. It does mean that she revolted against her husband and went home. She would not have been committing adultery at her father's house. Her father lived in the city of Bethlehem in the land of Judah. She stayed in her father's house 4 months.

Judges 19:3 "And her husband arose, and went after her, to speak friendly unto her, [and] to bring her again, having his servant with him, and a couple of asses: and she brought him into her father's house: and when the father of the damsel saw him, he rejoiced to meet him."

From the place where he lived:

"And went after her; to Beth-lehem-judah": Where her father lived.

"To speak comfortably to her": "Or to her heart"; having heard perhaps that she repented of her sin. Or if it was only upon a quarrel between them his anger might cool and subside, and therefore sought for a reconciliation. And which was the more commendable in him, as he did not put her away, but she departed from him. And;

"To bring her again": To his own city, and to his own house and bed, as before.

"Having his servant with him, and a couple of asses": One of them for her to ride upon, and the other to carry provisions on.

"And she brought him into her father's house": It seems she met with him before he came thither, in the fields, or in the street. And by this it appears that she was glad to see him, and received him in a loving manner, and introduced him into her father's house, so that things looked well, and promised success.

"And when the father of the damsel saw him, he rejoiced to meet him": Having a good opinion of him. And perhaps understood, even by his daughter's story, that she was most in fault, and therefore was well pleased to see him come after her. Though he ought before this time to have sent her home, or sought for a reconciliation of her to her husband.

We see that the Levite has made a special effort to come and get his concubine (called wife here). There possibly had been some trouble before, because he seems to be speaking friendly words to her here. The father of the damsel seems to be pleased, that the Levite has made this effort to come and make peace with his wife.

Judges 19:4 "And his father in law, the damsel's father, retained him; and he abode with him three days: so they did eat and drink, and lodged there."

Prevailed upon him to stay some time with him.

"And he abode with him three days": It seems as if he agreed to stay with him so long, and that time he stayed contentedly.

"So they did eat and drink, and lodged there": The Levite and his servant were very handsomely entertained, and had everything provided for them convenient for meat, drink, and lodging.

This was a time of fellowship with the girl's father. It was almost like a celebration, now that they have gone back together. The father loves his daughter, and seems to be fond of the son-in-law as well. This 3 days was like an extended vacation.

Judges 19:5 "And it came to pass on the fourth day, when they arose early in the morning, that he rose up to depart: and the damsel's father said unto his son in law, Comfort thine heart with a morsel of bread, and afterward go your way."

The time the Levite had agreed to stay being up.

"When they arose early in the morning the Levite, his concubine and servant, in order to set out on their journey. That he arose to depart. The Levite rose up from his seat to take his leave of his father-in-law, and depart from his house, and proceed on his way homeward. For rising out of his bed is before expressed.

"And the damsel's father said to his son in law, comfort thy heart with a morsel of bread": Have breakfast first, that he might be fitter for his journey. For bread comforts or strengthens men's hearts (Psalm 104:15). Though here it may be put for any and all sorts of provisions, whatever might be proper to take early in a morning, and before setting out on a journey. And afterwards go your way. He seemed as if he was willing he should set forward, after he had refreshed him with a meal.

The father-in-law wants to be with them the last minute he can. He insists on them having breakfast before they go.

Judges 19:6 "And they sat down, and did eat and drink both of them together: for the damsel's father had said unto the man, Be content, I pray thee, and tarry all night, and let thine heart be merry."

Not only sat down upon their seats again, the Levite having rose up in order to go away, but sat down at table.

"And did eat and drink both of them together": Both the Levite and his father-in-law. And it appears by this, and what follows, that the Levite did not take only a short meal, or breakfast with him. But stayed and dined with him, when they ate a plentiful meal, and drank freely after dinner.

"For the damsel's father had said to the man, be content, I pray thee, and tarry all night, and let thine heart be merry": Let us spend a pleasant evening together, in drinking, though not to excess, and in cheerful conversation, and innocent mirth. This he proposed to him, and hoped he would agree to it.

They enjoyed their conversation together over breakfast and the father-in-law convinces them to stay another day.

Judges 19:7 "And when the man rose up to depart, his father in law urged him: therefore he lodged there again."

Rose up from table, having ate and drank sufficiently, in order to depart the house and proceed on his journey.

"His father in law urged him": With much entreaty, and earnest solicitations that he would stay all night with him.

"Therefore he lodged there again": Another night being prevailed upon through his father's importunity.

It seems the father-in-law is having trouble letting them leave.

Judges 19:8 "And he arose early in the morning on the fifth day to depart: and the damsel's father said, Comfort thine heart, I pray thee. And they tarried until afternoon, and they did eat both of them."

With a full intention to take his leave of his father, and be gone.

"And the damsel's father said, comfort thine heart, I pray thee": With a meal's meat, with a breakfast, before he set out on his journey, that he might be heartier and stronger for it.

"And they tarried until afternoon": Or "until the decline of the day", when the sun had passed the meridian, and was declining, as it immediately does when noon is past.

"And they did eat both of them": The man stayed and took a dinner with his father-in-law. And though no mention is made of the concubine, neither in this, nor in the other instances, no doubt she ate with them.

They visited all day, again, even until late in the afternoon, before they began their journey. They have been here 5 days, and the father still wants them to stay, but they feel they must go home. The son-in-law is enjoying this nearly as much as the girl's father.

Judges 19:9 "And when the man rose up to depart, he, and his concubine, and his servant, his father in law, the damsel's father, said unto him, Behold, now the day draweth toward evening, I pray you tarry all night: behold, the day groweth to an end, lodge here, that thine heart may be merry; and tomorrow get you early on your way, that thou mayest go home."

Rose up from table, having comfortably refreshed themselves.

"His father in law, the damsel's father, said unto him, behold, now the day draweth towards evening": Or is "remiss", or "weak". That is, the heat, light, and strength of the sun abated, and became weaker and more remiss, as it does the more it declines, and is nearer setting.

"I pray you tarry all night": Suggesting, it was a very improper time to set out in on a journey.

"Behold, the day groweth to an end": Or "behold, it is the encampment of the day", when the day or sun seems to be pitching its tent, and going to rest. Or it being the time when an army on the march stops and pitches their tents. Or when men go to their tents and habitations, and lie down and take their rest.

"Lodge here, that thine heart may be merry": And let us have another pleasant evening together, which cannot be had in an inn upon the road. You cannot be comfortable there, as here. And therefore be persuaded to stay, since it is not possible to get home tonight.

"And tomorrow get you early on your way, that thou mayest go home": To thy city, as the Targum. Signifying, that he should not insist upon their staying any longer, and then they might set out on their journey as soon as they pleased.

Again the father of the damsel tries to get them to stay overnight. They are all packed and ready to go, but it is late in the evening.

Judges 19:10 "But the man would not tarry that night, but he rose up and departed, and came over against Jebus, which [is] Jerusalem; and [there were] with him two asses saddled, his concubine also [was] with him."

"Jebus": An early title for Jerusalem because of Jebusite control (Judges 1:21), until David wrested it away to become his capital (2 Sam. 5:6-9). Another early name for the city was Salem (Gen. 14:18; compare Psalm 76:2).

He felt that he must get started home, even if it is late in the afternoon. Jerusalem is about two hours away from Bethlehem. It seems during this time that the city is controlled, not by Hebrews, but by the Jebusites. The concubine had decided to go home with her husband. They are riding on two asses.

Judges 19:11 "[And] when they [were] by Jebus, the day was far spent; and the servant said unto his master, Come, I pray thee, and let us turn in into this city of the Jebusites, and lodge in it."

Or "was gone down very much", the sun was going down apace, and near setting.

"And the servant said unto his master, come, I pray thee": He proposed it to him in a submissive manner, and might use some entreaty for his master's good and safety.

"And let us turn in unto this city of the Jebusites, and lodge in it": For though that part of the city which belonged to the tribe of Judah was taken by them after the death of Joshua. Yet that which belonged to the tribe of Benjamin, part of it was still possessed by the Jebusites, whom the Benjamites could not expel (Judges 1:21). And Ben Gersom thinks, that this affair of this Levite, and his concubine, was before the men of Judah fought against it, and took it. Which not unlikely, seeing it is called here a city of the Jebusites, and because the Levite objected going into it on that account. Whereas there would not have been much in his objection, if one part or it was in the posession of the men of Judah, and the other in the hands of the tribe of Benjamin. Though they had some Jebusites dwelling among them.