Annotations Upon the Historical Books Part 2, Judges · Chapter 8
CHAP. VIII.
Verſ. 1. ANd the men of Ephraim ſaid unto him, Why haſt thou ſerved us thus, &c.] See the laſt note of the foregoing chapter. As afterwards they quarrelled with Jephthah, chap. 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. So here now they contended with Gideon. Jacob had given this tribe of Ephraim the preheminence above that of Manaſſeh, which might happely make them the more impatient of this diſhonour which was now done them as they conceived, and the leſſe able to brook that the Manaſſices, of whom Gideon was, ſhould become ſo renowned for this victorious exploit of theirs againſt the Midianites. But however being puffed up, partly with the potency of their tribe, and partly with the preheminence they had above the other tribes, in that the Tabernacle was ſettled amongſt them, to wit, in Shilo, which was one of their cities; but eſpecially with their good ſucceſſe in that late ſervice they were called to of taking the paſſages of Jordan, where the flying Midianites were to paſſe over, when they came to Gideon with the heads of Oreb and Zeeb, they quarrelled with him, becauſe they were not called out, as well as ſome other of the tribes, when he firſt raiſed forces to go againſt the Midianites, pretending it to be a great diſregard, yea, contempt of them, that other tribes that were not ſo nearly allyed to them as they were (both theſe tribes being of Joſephs poſterity) ſhould be called in by Gideon and his Manaſſites to the firſt onſet, which was the greateſt exploit; and they onelyonly left to ſnatch up here and there ſome of the flying Midianites, after others had routed them.
Verſ. 2. Is not the gleaning of the grapes of Ephraim better then the vintage of Abiezer?] Becauſe the men of Ephraim quarrelled againſt Gideon, who was of the family of Abiezer, was chiefly from this, that they looked upon the ſervice which they were called too, in taking the paſſages of Jordan from the flying Midianites, as ſo poore and mean a buſineſſe in compariſon of that which Gideon, and his Manaſſites had done, (Gideon and his ſouldiers had hewen down the great army of the Midianites, and then they were called in to gather up the chips; or Gideon had gathered in the vintage, and then they were called in to come and gather up their gleanings) therefore doth Gideon anſwer them thus, Is not the gleaning of Ephraim better then the vintage of Abiezer? as if he had ſaid, Suppoſe it be ſo as you conceive, ſurely conſidering that you have had the killing and pillaging of ſuch multitudes of them, and eſpecially, that you have taken and ſlain two of their kings; you muſt needs yield that your gleanings (if they be but gleanings) are better then our vintage; now becauſe Gideon could not have ſaid this ſo well after he and his three hundred men had ſlain Zebah and Zalmunna, the other two princes of the Midianites, therefore it is probably thought by ſome, that this expoſtulation of the Ephramites with Gideon, was before he had diſcomfited thoſe princes of Midian, though it was after he was gone over Jordan, as is expreſſely noted in the laſt verſe of the foregoing chapter.
Verſ. 4. And Gideon came to Jordan and paſſed over, &c.] This was before the men of Ephraims contending with him, though here it be mentioned after it. See the note chap. 7. verſ. 25.
Verſ. 5. And he ſaid unto the men of Succoth, Give I pray you, loaves of bread, &c.] This was not that Succoth in Egypt, Exod. 12.37. whether the children of Iſrael removed from Rameſes, but a city in the tribe of Gad, Joſh. 13.27. which had it name from the boothes which Jacob made there, at his return out of Meſopotamia, Gen. 33.17. And Jacob journeyed to Succoth, and built him an houſe, and made boothes for his cattell: therefore the name of the place is called Succoth.
Verſ. 6. And the princes of Succoth ſaid, Are the hands of Zebah and Zalmunna now in thy hands, &c.] They ſaw that many, even fifteen thouſand, of the Midianites were eſcaped, verſ. 10. theſe they thought might ſoon ralley themſelves together again, and become too ſtrong for Gideon and his three hundred wearied men, at leaſt they might eſcape, muſter new forces, and then entring the land again, might wreak their teene upon thoſe that ſhould afford Gideon any ſuccour now in this his neceſſity; and upon theſe grounds they reject his motion with ſcorn, as judging it moſt unlikely, if not impoſſible, that he ſhould wholly ſubdue the Midianites, and ſave the Iſraelites out of their hands.
Verſ. 7. I will tear your fleſh with the thorns of the wilderneſſe, and with briers.] See verſ. 16.
Verſ. 8. And he went up thence to Penuel, and ſpake unto them likewiſe, &c.] Which was a city in that very place where Jacob wreſtled with the Angel, Gen. 32.30. And Jacob called the name of the place Peniel.
Verſ. 9. When I come again in peace, I will break down this tower.] It is moſt probable that Gideon in his treating with the men of Penuel, perceived that the confidence they had in a ſtrong tower which they had built, and in which they ſtood upon their guard, made them anſwer him with ſuch ſcorn and diſdain as they did, and that thereupon he threatned them, that at his return he would not onelyonly deſtroy them, but break down their tower too.
Verſ. 11. And Gideon went up by the way of them that dwelt in te…ts, &c.] That is, of the Arabians, who lay eaſtward of the Iſraelites; ſo that it ſeems Gideon fearing to be diſcovered if he had followed right on forward, fetched a compaſſe about, and came upon them on the eaſt ſide where they never feared any enemy, to wit, on the eaſt of Nobah and Jokbeah. Now Nobah was a city in the land of Manaſſeh, Num. 32.42. but happely in the confines of Gad; for Jokbeah was one of their cities, Num. 32.25.
Verſ. 14. And he diſcribed unto him the Princes of Succoth.] That is, he gave him their names in writing, as the Hebrew word ſignifieth, happely withall telling him where they dwelt, and how they might be known and found. For becauſe Gideon knew that the Magiſtrates onelyonly were in fault that he was ſo ſcornfully denyed a little refreſhing for his ſouldiers, therefore was he ſo carefull to inquire after theſe princes of Succoth, that ſo none might ſuffer but thoſe that were guiltie.
Verſ. 16. And he took the Elders of the city, and thorns of the wilderneſſe, and briers, and with them be taught the men of Succoth.] In what manner they were torn with theſe thorns and briers it is not expreſſed; that they were ſlain, it is moſt probable, becauſe the men of Penuel were ſlain, verſ. 17. Some conceive that they were caſt out naked upon briers and thorns, and then that carts and wains were drawn over them, as they uſed in thoſe countries to beat out hard corn with a cart wheel, Eſa. 28.27. For the fitches are not threſhed with a threſhing inſtrument; neither is a cart wheel turned about upon the cummin: but the fitches are beaten out with a staffe, and the cummin with a rod. Whence is that phraſe of turning the wheel over the wicked, Prov. 20.26. A wiſe king ſcattereth the wicked, and bringeth the wheel over them; which is, becauſe they thus reade this clauſe, with them he threſhed, or beat out the men of Succoth. But others conceive they were beaten or ſcourged to death with them, or at leaſt that they vvere beaten vvith theſe, and aftervvards vvere ſlain ſome other vvay. But hovvever, the meaning of that expreſſion, with them he taught the men of Succoth, is, that thereby he taught them to know what it vvas to uſe him and their brethren as they had done.
Verſ. 17. And he beat down the tower of Penuel, and ſlew the men of the city.] That is, the Magiſtrates of the city, as before he did in Succoth.
Verſ. 18. Then ſaid he unto Zebah and Zalmunna, What manner of men were they whom ye ſlew at Tabor.] Becauſe it ſeems Gideon had heard that theſe kings had ſlain certain men of the Iſraelites that had retired themſelves for ſhelter to ſome ſtrong holds or caves in mount Tabor, and feared they vvere his brethren, becauſe they amongſt others ſought to provide for the ſaving of their lives in thoſe dangerous times as others did, chap. 6.2. And the hand of Midian prevailed against Iſrael: and becauſe of the Midianites the children of Iſrael made them the dens which are in the mountains and caves and strong holds; and had not been ſince heard of, therefore he inquires thus concerning the men vvhom they had there ſlain.
And they anſwered, As thou art, ſo were they; each one reſembled the children of a king.] This may be meant of that likeneſſe of feature which is uſually amongſt brethren, but plainly it intends that they were of a goodly and comely perſonage, even as Gideon was, and ſuch as might well beſeem men of a princely and Royall ſtock.
Verſ. 19. As the Lord liveth, if ye had ſaved them alive, I would not ſlay you.] The meaning is, that he would have ſpared them, becauſe they had ſhown mercy to his brethren; and hereby he expreſſeth his ſorrow for his brethren, and ſhews what little cauſe they had now to expect any mercy from him.
Verſ. 20. And he ſaid unto Jether his first-born, Up and ſlay them.] Upon him he impoſeth this work rather then any other, firſt, that he might train him up, even from his young years, to draw his ſword againſt the enemies of Iſrael, and to be ſevere to thoſe that ſhould riſe up againſt God, and againſt his people: ſecondly, that it might be done by way of avenging the death of his brethren: thirdly, becauſe it would adde, if not to the pain, yet to the diſhonour of their death, to die by ſuch a hand
Verſ. 21. Then Zebah and Zalmunna ſaid, Riſe thou, and fall upon us: for as the man is, ſo is his ſtrength.] In this reply of theirs, firſt, they deſcant in a kind of ſcornfull manner upon that command of Gideons ſetting a child to take away their lives; whereas indeed, this his young heire had ſcarce courage enough to look them in the face: ſecondly, they provoke Gideon (as impatient of delay) to riſe upon them himſelf, and rid them out of the way, thereby diſcovering their contempt of death, and how much they ſcorned to begge life, and withall happely being loath to die by the hand of a child.
And took away the ornaments that were on their Camels necks.] As the memorials of this great victory.
Verſ. 22. Then the men of Iſrael ſaid unto Gideon, Rule thou over us, both thou and thy ſonne, &c.] That is, they offered to receive him to be their king, and to ſettle the kingdome ſucceſſively upon his poſterity.
Verſ. 23. And Gideon ſaid unto them, I will not rule over you, &c.] That is, not as a king; he judged Iſrael unto his dying day, but it was the kingdome of Iſrael, the regall power, which they proffered, and he now refuſed, and that upon this ground, becauſe the accepting of this would have been in a manner a taking of the government out of Gods hand, the Lord (ſaith he) ſhall rule over you. Not that God rules not by kings, as well as by other kind of Magiſtrates; but becauſe God had eſtabliſhed this way of governing them by Judges, who had not ſo great a degree of ſoveraignty and power over the people, as kings uſually have, & were extraordinarily called of God; & withall, becauſe God had in his Law expreſſed, that in caſe they ſhould deſire a king, they were to take him whom the Lord ſhould chooſe, Deu. 17.14, 15 When thou art come to the land which the Lord thy God giveth thee, and ſhalt poſſeſſe it, and ſhall dwell therein, and ſhalt ſay, I will ſet a king over me, like all the nations that are about: Thou ſhalt in any wiſe ſet him a king over thee, whom the Lord thy God ſhall chuſe. One from among thy brethren ſhalt thou ſet over thee: thou mayest not ſet a ſtranger over thee which is not thy brother. Therefore he takes this raſh proffer of changing the government, to be a ſhaking of Gods government, becauſe they went about to change it without Gods leave, and refuſeth to give any conſent to it; all which is evident by that which the Lord ſaid of the Iſraelites deſiring a King in Samuels dayes, 1. Sam. 8.6, 7. But the thing diſpleaſed Samuel, when they ſaid, Give us a King to judge us: and Samuel prayed unto the Lord, And the Lord ſaid unto Samuel, Hearken unto the voice of the people, in all that they ſay unto thee: for they have not rejected thee, but they have rejected me, that I ſhould not reigne over them.
Verſ. 26. And the weight of the golden ear-rings which he requested, was a thouſand and ſeven hundred ſhekles of gold, &c.] Which is eſteemed to be according to the account of our weight, 2380 pounds; it is not impoſſible that all this ſhould be ſpent in the making of one ephod, as it is ſaid, verſ. 27. eſpecially if it were made as that of Aarons, with a breſtplate, ſet with ſo many precious ſtones of great value, Exod. 28.15, 16.17. But the words will well enough bear, that of part of this gold now given him, he made an ephod.
Verſ. 27. And Gideon made an ephod thereof, and put it in his city.] Not a linen ephod, but ſuch a one as that which was made for the high prieſt, of gold, blue, purple, ſcarlet, &c. Exod. 28.6. It is probable enough that he intended it, onelyonly as a memoriall of this their victory over the Midianites (the monument being of the very prey which was there taken) though afterwards it became a ſnare both to him and to his houſe. But why then did he make an ephod rather then any other monument? this indeed ſeems to imply, that his purpoſe was, to make uſe alſo of this ephod either in offering ſacrifices in his own houſe (and then under this ephod, all the prieſtly garments may be comprehended) or elſe, thereby to enquire what the will of the Lord was, according to the judgement of Urim. Not conſidering that this previledge was onelyonly annexed to Aarons ephod, wherein was the breſtplate of judgement with the Urim and Thummim; and therein therefore he ſinned greatly, and brought Gods wrath upon his poſterity.
And all Iſrael went thither a whoring after it, &c.] Either they went thither as to a famous Oracle, to inquire concerning the will of God in any doubtfull caſes, or elſe drawn with the ſuperſtitious conceits they had entertained of this ephod, they ſet up there a place of ſacrificing, contrary to the expreſſe letter of the Law of God; or elſe, they reſorted to it, as to an idol or holy relique, to fall down before it and worſhip it; or happely, they did at length make uſe of it, as a moſt holy veſtment, in the ſervice of Baal; hovvever ſome vvay they abuſed it idolatrouſly, and are therefore ſaid to have gone a vvhoring after it. Concerning vvhichwhich phraſe, ſee the note, chap. 2.17. and therefore too it is ſaid in the follovving vvords, that it became a ſnare unto Gideon, and to his houſe, that is, it inſnared his poſterity by degrees, dravving them to do that vvhichwhich vvas moſt diſpleaſing to God, and at laſt plunging them deeper, it became the utter ruine of his vvhole houſe.
Verſ. 28. And the countrey was in quietneſſe fourty years in the dayes of Gideon.] That is, unto fourty years, to wit, from the death of the former Judge, or the beginning of the Midianitiſh oppreſſion, unto the death of Gideon. See chap. 3.11.
Verſ. 31. And his concubine that was in Shechem, ſhe alſo bare him a ſonne, whoſe name he called Abimelech.] Theſe words his concubine that was in Shechem, ſeems to imply, that there ſhe was bred and lived, and that there amongſt her friends ſhe choſe to live, even after Gideon had taken her to be his concubine (that is, his wife, though in an inferiour degree, as having been before his maidſervant, chap. 9.18.) and that happely, becauſe Gideon was wont to come up frequently to Shechem about matters of judgement, as Expoſitours conceive. Now of this concubine it is ſaid, that ſhe bare him a ſonne, whoſe name he called Abimelech. Abimelech ſignifieth my father is a king, or a kingly father; and it was the uſuall title of the Philiſtine kings; a fatall name it was, diſcovering ſome proud and ambitious thoughts in his mother, who it is likely moved her husband upon ſome other fair pretence to give him this name.
Verſ. 33. And made Baal-berith their God.] That is, the Lord of the covenant.