A Complete History and Mystery of the Old and New Testament, Biblical tract · Volume 2 · Commentary on the book of Judges · Chapter 3
Judges CHAP. III.
JUdges the Third, gives a Narrative of three ſeveral Slaveries and moſt grievous Oppreſſions into which God ſold his People for their moſt Grievous Sins: As, (1.) By the Syrians, from ver. 1. to the 11th. (2.) By the Moabites, from ver. 12. to ver. 30. (3.) By the Philiſlines, ver. 31. The firſt under the Syrians, is deſcribed,
Firſt, By the Cauſes of that Slavery: As, (1) The Procuring Cauſe, namely Iſrael's ſins, ſuch as their toleration of thoſe wicked Nations among them, ver. 5. their Marriages with them, whereby they became corrupted, ver. 6. and then their Apoſtacy and Idolatry, ver. 6, 7. (2.) The Efficient Cauſe, the Lord ſold them for thoſe aforeſaid ſins into the hands of the Syrians. (3.) The Material Cauſe, they were made Slaves and Vaſſals to the King Cuſhan-Reſhathaim, whom they ſerved eight Years, ver. 8.
Secondly, Their Deliverance from this Slavery is deſcribed. (1.) By the Deliverer, the Lord. (2.) The Motive thereunto, the Penitent Cries of his People. (3.) The Inſtrument in God's Hand to work their Deliverance was Othniel, ver. 9. whom the Lord qualified with the Gifts of his Spirit for that work he call'd him unto, and who ſubdued the Oppreſſour, ver. 10. and gave reſt to the Land Forty Years, and then Died, verſe 11.
Remarks hereupon are,
Firſt, This was the firſt Servitude and Slavery of the Iſraelites, ever ſince they came out of their Houſe of Bondage in Egypt: For now ſuch Deteſtable Apoſtacy was found in Iſrael, as Heaven and Earth had cauſe to be aſhamed of, Jerem. 2.12, 13. therefore is he made a Slave and Servant, ver. 14. The ſpreading of Idolatry from Micah's Houſe, over the whole Tribe of Dan was mentioned before upon Judg. 17. and 18. Now have we an account how Idolatry did ſpread over all the other Tribes, how mixed Marriages with the Curſed Canaanites did undo Iſrael, and brought them to ſerve Baalim and Aſhtaroth, the He-Gods and the She-Gods of the Heathen, or the Sun and Moon, which many of the Pagans Worſhipped, all which was expreſly contrary both to God's Command, Deut. 4.19. and 7.1.3, 5. and Exod. 34.13.16, &c. and likewiſe contrary to their own Solemn Covenant made firſt at Mount Sinai in Moſes's time, and lately renewed, and ratified once and again in the Days of Joſhua: Now becauſe they forgot their Covenant and forſook their God (turning to Dumb Idols, &c.) They that would not ſerve the Lord in the Abundance of all things with Gladneſs, ſhall ſerve their Enemies in the want of all things with ſadneſs, Deut. 28.47, 48. therefore God forſook them, that they might know the Worth of his Service, by the Want of it under Woful Miſeries, 2 Chron. 12.8.
The Second Remark is, As this was the firſt Oppreſſion that Iſrael met with after their coming out of Egypt, ſo this King of Syria was their Oppreſſor: His Name is Notable and Terrible, [Cuſhan Reſhathaim] which the Chaldee rendreth [Chuſan Impij,] a wicked King, of Reſhang wicked, H…br. and this teacheth how Tyrants delight in Terrible Names and Titles: His Name here is Verbum ſeſqui pedale (as Horace doth Phraſe it) a bombaſting Name, that fills the mouth of the pronouncer of it top full, and the very ſound of it was terrible to the Iſraelites ſo oft as they heard its big pronunciation, not unlike to that formidable Name of the [Zanzummime] Giants, Deut. 2.20. The Country of this King is call'd Meſopotamia, Hebr. Aram-Naharaim, that is, the Country of Syria, which is Situated between the two Famous Rivers [Tigris and Euphrates] from whence it hath its Name in the Dual Number. This was the Country where Abraham lived with Terah, Nahor, and Lot, before he removed to Canaan, Gen. 11.32. and 12.4, 5. and Acts 7.2, 3, 4. and afterwards Jacob Sojourned in the ſame place with Bethuel and Laban, Gen. 28.2.5. As Laban the Syrian had been exceeding injurious to Jacob's Poſterity, their Slavery at this time and place might mind them of that of their Patriarch long before, to hide Pride from them, Job 33.17. N. B. This King had God's Commiſſion (as well as his Permiſſion) to oppreſs Iſrael, for God ſold them into this King's hands, renouncing his own right in them, and delivering them up to him, as the Seller the thing ſold into the hands of the Buyer, and yet was he but a Leſſee, his Poſſeſſion was by vertue of a Leaſe, and that only a Leaſe limited to eight years, which (ſome Interpreters ſuppoſe) was the very term of time wherein ſo long Iſrael had ſerved Idols in the Groves, the Prince of Darkneſs directing them to thoſe Dark Places (the Thick Groves wherein his Children of Darkneſs might more cloſely commit their deeds of darkneſs:) It ſurely ſeem'd very long for thoſe Children of Light to walk in ſuch a place of darkneſs for eight years together, if ſo, the time of their Suffering bears a due proportion to the time of their Sinning.
The Third Remark is, The Marvelous proportion God obſerved (as it were by a Geometrical Rule) in proportioning Iſrael's Suffering to the proportion of their Sinning, both in this time of their Slavery, and in all the other following times alſo. As Iſrael's ſinning increaſed in Magnitude, (being no better by their former Opreſſions, but ever returning with the Dog to his Vomit, &c.) So their Suffering increaſed in multitude, every term of their Slavery riſing higher and higher. They ſerved this Chuſan Eight Years, and (becauſe not bettered thereby) they ſerved Eglon Eighteen Years, ver. 14. and afterward, Jabin Twenty Years, Judg. 4.3. &c. With the froward God will deal frowardly, Pſal. 18.26. when leſſer Corrections could not reſtrain them from Sin, God laid heavier Puniſhments upon them, and puniſhes them ſeven times more, yea, and ſeven times more, and yet ſeven times more to that, as he had threatned, Levit. 26.18.21.24.28. they muſt be ſure of this, if their Minds mend not, they ſhall ſee no end of their miſery; 'tis not meet for Men to abuſe God's Mercy, and his readineſs to deliver them once and again from miſery: Nor is it meet that God ſhould caſt down the Bucklers firſt, therefore doth three times raiſe up his note of threatning to reduce them into obedience, and he raiſeth it all by Sevens, which are Diſcords in Muſick, ſuch Sayings by Sevens do prove Heavy Songs▪ and the execution of them more Heavy Pangs to thoſe that will not be reclaimed by them; God will not give over Puniſhing, until Men do give over Sinning.
The Fourth Remark is, The Redeemer that the Lord raiſed up to Redeem Iſrael out of their firſt Slavery, was Othniel, ver 9. which God would not yet do for them, until they humbled themſelves, caſting down the Bucklers firſt, when God (they ſaw) would get the better of them: They being brought into moſt grievious miſeries by this Oppreſſing Tyrant, and finding no relief from their Idols which they Worſhiped, they then return to the Lord by Repentance, and cry to him for the pardon of their Sins, and for ſending them a Saviour: Hereupon the Lord (who is a None ſuch God, forgiving even None-ſuch Sinners, Mic. 7.18.) ſtirred up Othniel with extraordinary influences of his Spirit to undertake their deliverance which now they ſo earneſtly prayed for, ver. 10 Othniel, or Othoniel (in the Hebrew) ſignifies [the Time or Hour of God, intimating hereby, that God's Time and his Hour was now come (as John. 2.4.) for Iſrael's Deliverance. N.B. And this Deliverer, whom God ſent to Redeem Iſrael, when ſold into the hands of this terrible Tyrant, was a Type of our dear Redeemer the Lord Jeſus, who was ſent of God to Redeem us out of the hands of all our Spiritual Enemies, that we might ſerve God without fear, &c. Luke 1.74, 75. and thus all the other Judges be Types of Chriſt, though ſome more eminently than others, as the Sequel may manifeſt: Here the Spirit of the Lord came upon Othniel, gave him Prudence, Proweſs, and Magnanimity to make War againſt this Tyrannical Oppreſſour, and having Vanquiſh'd him in Battle, he reſtored reſt to God's Iſrael, governing his People in Peace, and in the Profeſſion and Practice of God's True Religion according to his Law.
The Fifth Remark is, The Lond had Rest forty Years, ver. 11. that is, from the Death of Joſhua, to the Death of Othniel. the eight Years of Slavery under the Syrians being included as is a frequent way of reckoning in Scripture, recording the round number, which gives the main Denomination, and not inſiſting upon the Fractions, or broken Numbers, as Numb. 14.33. Acts 7.14, &c. where ſome odds are, &c. God's Mercy Triumphs over his Juſtice, Jam. 2.13. and is over all his Works, Pſal. 145.8, 9. Here he gives to his Penitent People forty Years Liberty for eight Years Slavery.
The Second Story of Iſrael's Slavery, (which followeth from ver. 12. to ver. 30.) under Eglon King of Moab, affords many Remarks. As,
Firſt, The loſs of a Godly Governour, is ſometimes the loſs both of Church and State: Othniel dieth, ver. 11. and almoſt all Godlineſs dieth with him, for Iſrael immediately relapſeth into their old Idolatry, notwithſtanding the former experience they had of the manifold Miſeries, which they by the like ſins had brought upon themſelves, and of God's great Mercy in working their Deliverance, [They did evil again, &c.] ver. 12. neither Miniſtry, nor Miſery, nor Miracle, nor Mercy could mollifie their hard Hearts, nor could any Means conſtrain them to keep within the bounds of Obedience, but made new out burſts into Notorious Extravagancies: Inſomuch that the Lord comes forth in his hot Diſpleaſure, ſtrengthens Eglon to oppreſs them, and weakens Iſrael, to oppoſe his oppreſſion, ver. 12. N.B. 'Tis God's Work to ſtrengthen or weaken the Arm of either Party, Ezek. 30.24, 25. ſo that they can neither defend themſelves, nor offend their Enemies, when God ſo breaks the Arm, as no means nor Medicines can patch it up again: And ſure I am, this is a ſure ſign of dreadful Divine Wrath, when the Arm of Sion is weakened, and the Arm of Babylon is ſtrengthened, as it was now when Courage was found in Eglon, and Cowardice in Iſrael, through the curſed Guilt of their own corrupted Conſciences.
The Second Remark is, No ſooner had Iſrael ſinn'd away their God (who was their Defence) but the Moabites (under Eglon their King) beſtir themſelves to Tyrannize over them, nor may this be wondered at, becauſe of the ancient Enmity, Moab had againſt Iſrael: For though Iſrael were not injurious to Moab in their Wandrings through the Wilderneſs, Deut. 2.9. yet in the buſineſs of Balaam, Numb. 25.1. Moſes made a dreadful Slaughter upon their Confederates, Numb. 31.7, 8, &c. and themſelves were excluded, even to the Tenth Generation, from coming into the Congregation of the Lord, Deut. 23.2, 4. for their Hiring of Balaam to Curſe them: All this muſt needs highly incenſe them againſt Iſrael; and being Enemies to God, and to the true Religion, they watched all opportunities to ruine them, and that they might effect it at this time, they call into their Confederacy the Ammonites and Amalekites (both of the like Malice againſt Iſrael, and prevailing by this threefold Cord, Eglon poſſeſſeth himſelf of Jericho, ver. 13. and ſo a King of Moab makes himſelf King of Iſrael, and kept his Court even in the Land of Canaan, in the City of Palm-Trees: There is no doubt but Moab's old Malice did ſpur them to ſpoil Iſrael, now brought into Subjection, and now they lay load upon their Slaves, and made their Lives as bitter to them, as the Bondage of Egypt had done before.
N. B. Thoſe Moabites were ever apt to dream of lying comfort to themſelves, as they did, when they fancied Water was Blood, and call'd up one another, [now Moab up to the Spoil.] 2 Kings 3.22, 23. where they muſed as themſelves had uſed, 2 Chron. 20.23. Such Miſconceits might poſſeſs them here, Animating each Man, his Neighbour to ſpoil Iſrael, whom they had now got under their Feet, and that for a long term of time, even for Eighteen Years, which was Ten Years longer, than was their firſt Slavery under the Syrians; for Iſrael's ſecond Apoſtacy was of a deeper Dye than the firſt, ſeeing they had now ſinned againſt more Light and Love in their Redemption by Othniel, therefore are they puniſh'd more than double, and muſt ſerve more than a double (even almoſt a treble Apprentiſhip of Slavery under Eglon; as a Linen Garment, if but lightly fouled, is ſoon cleanſed from thoſe ſlight Soils, but if a deep Tincture of Defilement be contracted in it by long and dirty uſes thereof, then muſt there be a ſtrong ſcouring thereof, and many Froſty Nights lying out of Doors will be little enough to reduce it unto its primitive Whiteneſs: So the Lord deals with Iſrael here, and no doubt but this long Servitude coſt them many a groan, and many a Cry; and at laſt, when they cryed aright, the ſame Gracious God that had heard them in Egypt, Exod. 3.7. was graciouſly pleaſed to hear their Groans and Crys now, ver. 15.
The Third Remark is, Iſrael's Repentance raiſeth up Iſrael's Redeemer the ſecond time; the Lord heard their penitent Crys, and ſtirr'd up Ehud to deliver them from Eglon, he was Iſrael's Second Judge, he was a Man of Benjamin, ver. 15. which Tribe was by this time pretty well recruited, through the Bleſſing of God upon the Marriages of the Six Hundred Men that only remained out of the Wars with the other Tribes, in the Rock Rimmon, as above in the matter of Gibeah, and probably (ſaith Dr. Lightfoot) he was of Gibeah, for he deſcended of this ſame Family in Benjamin, that King Saul was of afterwards; and thus the Honour of Benjamin (that was loſt in the defence of Gibeah's Villany) was ſomewhat reſtored in him, who ſprung from the ſame Gibeah, and as Othniel of the Tribe of Judah, made good Jacob's Propheſie, That Judah ſhould be a Lyon's Whelp, Gen. 49.9. that ſhould bring the Tents of Cuſhan into Affliction, Habbak. 3.7. So Ehud of the Tribe of Benjamin, made good likewiſe Jacob's Prophecy, That Benjamin ſhould be a Ravening Wolf, in the Morning devouring the Prey, and at Evening dividing the Spoil, Gen. 49.27. which was accompliſh'd in Ehud, as Judah had the firſt honour of the Judge ſhip in Othniel, ſo Benjamin had the ſecond in Ehud, who was Left-handed, and likely was one of thoſe Left-handed Benjamites, who are recorded for Famous Warriours, Judg. 20.16. and which might be the encouragement of the Benjamite's Confidence, or rather Impudence to Patronize the Notorious Iniquity of Gibeah's Belialists againſt all Iſrael: However Ehud was Left-handed, whether it came from ſome Infirmity of Nature in his Right Hand, or from an ill Cuſtome in Childhood, which in time becometh a ſecond Nature (eſpecially if it be affected) is not told us: Yet this is expreſſed, that he uſed his Left Hand as his Right, not only as a mark of his Courage and Activity, but principally as a conſiderable Circumſtance in the following Story, whereby he might more advantagiouſly and more unſuſpectedly give the deadly Blow at God's Appointment, which teacheth us, That the Lord oftentimes bringeth to paſs exceeding great Works, by exceeding ſmall, infirm and contemptible means; as here, by a Left-handed Man, God wrought a Right handed Deliverance for Iſrael: Ehud, Hebr. ſignifieth praiſing, God chuſeth none of the Right-handed Men of Iſrael (though there were many Thouſands of them, and Men of great Gallantry, &c.) but this ſingle Left-handed Man, to work their Redemption, that the praiſe thereof might not be aſcribed to Man the Inſtrument, but to God the principal Agent.
N. B. And upon the like account muſt God be greatly praiſed by the Church, for his employing Mr. William Perkins, one lame of his Right Hand, and (as an Expoſiter ſaith) no leſs famous in his way than this Ehud, for the Lord enabled him in his moſt Learned Writings, even by a Left-handed Pen to ſtab the great Eglon of Rome to the very Heart. Hereupon a Poet writeth upon him this Distich.
Dextera quantumnis fuerit tibi Manca, Docendi
Pollebas Mird Dexteritate tamen.
The Fourth Remark is, The Manner how this Iſrael's Redeemer wrought Iſrael's Redempiion: The Senate, or Sanhedrim (which bare the ſway, Judges not ruling as Monarchs, but being as Chief Commanders, or Generals) ſent a Rich Preſent by Ehud to Eglon, this Preſent was not their ordinary Tribute, but ſome extraordinary, large and liberal Donative, thereby to Ingratiate themſelves the more into Eglon's Favour for lightening the load of their Intolerable Oppreſſions, and this is the more manifeſt, inaſmuch as this preſent required ſo many People to bear it, as is expreſly ſaid) in ver. 18. Ehud furniſhes himſelf for this Embaſſage with a two edged Dagger, long enough for his deſign, and not too long for carriage and concealment, girds it under his Raiment upon his right thigh, both to avoid ſuſpicion, and to have it the more ready for his left hand with more nimbleneſs, ver. 16. Ehud the Chief Embaſſador, having delivered his grand Preſent out of the hands of his Aſſociates, departs with them as far as Gilgal, there diſmiſſes them, and returns alone to Eglon, as if he had forgot ſome matter of great importance, and ſaid to him, I have a ſecret Errand unto thee, O King, ver. 17.18, 19. Hereupon Eglon commands all his Attendants to withdraw, till Ehud had deliver'd his ſecret Meſſage, which none of them ought to hear. Ehud then draws nigh him as he was ſitting in his Summer Parlour (the place of his Retirement, and where his Servants ſometimes waited long, e're they went in to him, ver. 25.) and ſaid again to Eglon, [I have a Meſſage from Elohim unto thee,] ver. 20. Some ſuppoſe here, that Eglon thought Ehud had been Worſhipping Moab's Idols ſet up at Gilgal to intice Iſrael to Idolatry, and that ſome Secret, touching the King, was revealed by that Idol Oracle to him, which he was now returned to reveal to the King, and the rather becauſe Ehud uſes the word Elohim, and not Jehovah for God: But others ſay, that the ſight of thoſe Stone-Images ſet up by Eglon at Gilgal (where Joſhua had erected an Holy Monument, Joſh. 4.20. and where God had rolled away the Reproach of Iſrael, Joſh. 5.9.) did ſo enrage his Spirit, that he returned, reſolving to kill that Idolatrous King: Eglon hearing of a Meſſage from Elohim, ſuppoſed it came from his Falſe Gods, and therefore from a deep Veneration (according to the common practice of Pagans, a ſhame to that Irreverence to the true God, too frequent among us,) riſeth up from his Seat, though he was a Fat Ʋnweildy Man to receive it; his Fatneſs is recorded, to declare his being a fairer mark for Ehud to hit, and leſs able to reſiſt the fatal blow. This Meſſage from Elohim proved Ehud's Ponyard, it was not to be delivered by Word of Mouth, but by an Act of the Hand, [He thruſt his Dagger into Eglon's Belly,] ſo ſtab'd him in the Guts, which he had ſo Deliciouſly and Daintily for a long time pampered, ver. 21. for which Deed Ehud had undoubtedly an extraordinary Call from God, ver. 15. and ſo
N. B. This Extraordinary Act of Ehud is not Recorded as an Example of ordinary Imitation: 'Tis not here propounded as a Pattern for common practice: Therefore Ravilliac's killing King Henry the Fourth of France at the Jeſuits Inſtigation, and our own Burchet in Queen Elizabeth's Reign, undertaking to ſtab a Nobleman, whom he look'd upon as God's Enemy, and ſuch like Enthuſiaſtick Attempts, can have no juſt Vindication from the Example of Ehud, who was extraordinarily raiſed up by the Lord to be Iſrael's Redeemer, who in this Act was indeed a Type of Chriſt, for as he alone ſlew Eglon, ſo our Saviour alone deſtroyeth Satan: He treads the Wine-preſs alone, Iſa. 63.3. and beſide him there is no Saviour, Iſa. 43.11. and 45.5. and Chriſt is deſcribed to have a two edged Sword, (like this of Ehud's) Revel. 1.16. wherewith he will deſtroy that grand Eglon Antichriſt, &c. Revel. 19.15. Pſal. 149.6.
The Fifth Remark is, The Conſequences of this King's Death, which be Three,
Firſt, Ehud's Prudence in eſcaping his preſent peril. He went through the Gallery, or Guard-Chamber▪ with ſuch a compoſed Countenance and Carriage in his going out, ſo that none of the Courtiers could harbour any ſuſpicion of him, ver. 23. He lock'd the Door and probably took the Key along with him; ſo great was his Courage from his good Conſcience, being fully aſſured, that God, who had given him this extraordinary Call to undertake this extraordinary Enterprize, would by his Special Providence preſerve him in it, and protect him through it; but behold in the next place, how great a Truth that Adage proveth, [Quos Deus vult Deſtrui, prius vult Decipi & Dementari,] Whom God will have deſtroyed, He will firſt have them deceived, and notoriouſly Infatuated, as were this King and all his Courtiers, the Lord here helped Ehud ſo, as that he out-witted them all: Eglon himſelf falls by his own Sublime Infatuation, in putting forth and packing out of his Parlour all his Yeomen of the Guard, and all the Lords of his Council to be left alone, and in his miſtaking Tranſport at Ehud's Elohim, &c. as above; and now all his Courtiers were likewiſe no leſs confounded.
N. B. The ſame God, who had commanded Ehud to ſtab Eglon, did likewiſe (for the ſafety of his Servant in his Service) Infatuate all his Courtiers, filling their Minds with falſe Imaginations. For,
Firſt, They had not the leaſt Suſpicion of Ehud's doing any evil Act, when they ſaw him walk leiſurely away with ſo ſerene and ſedate an Aſpect, his Faith being above his Fear in that moſt eminent danger, his Confidence in God, that called him to this Execution of Juſtice, carried him off in a conſtant Compoſure (both of geſture and poſture) as if indeed unconcerned, therefore Eglon's Attendants had no Jealouſie concerning him, for the Lord hid it from them.
Secondly, Thoſe Servants (after Ehud had paſs'd ſafely by them) came to the Door of the Parlour, and finding it faſt locked, they ſaid, [Surely he covereth his Feet in his Summer Chamber,] ver. 24. Here a Second Infatuation was upon them; whether [by covering his Feet] they ſuppos'd he was only eaſing Nature, may be much queſtion'd, though it be commonly ſo taken both here and in 1 Sam. 24.3. not only becauſe a Summer-Room is properly deſign'd for a place of delight, and not for any ſuch offenſive uſe, but alſo becauſe it was uſual in thoſe hot Countries to lay down in ſome cool place and take a Nap at Noon, as both Iſhboſheth, 2 Sam. 4.5. and David did, 2 Sam. 11.2. and when they did ſo in ſuch cool places (ſuch as this Summer Parlour undoubtedly was) they uſed to cover their Feet, as Boaz is ſaid to do, Ruth 3.7. Hereupon I the rather judge, that Eglon's Servants did ſuppoſe that their Lord was laid down to ſleep, partly becauſe this ſenſe beſt ſuiteth with Saul's caſe in the Cave, 1 Sam. 24.3. for David might better cut off Saul's Lap when he was aſleep, than while he was only eaſing himſelf of his Excrements, ſeeing Saul was inſenſible when David did it, and partly becauſe this was a more probable Reaſon of the Courtiers, ſo long waiting at the Door, which was their third Infatuation. They muſt rather ſuppoſe that their Lord was laid down to ſleep (which would take up ſome conſiderable time) than only that he was now emptying his pampered Panch, which is a Work done in a little time, ſo could not be any occaſion of their waiting ſo long until they were aſhamed, ver. 25. loath they were, moſt probably, to diſturb him of his Repoſe, as on the other hand, they would not be found guilty of any unlawful Neglect towards their Liege Lord and King, thus were they confounded among themſelves, none of them knew what to think or ſpeak; yet all this while God was at work in over-ruling their groſs Miſtake, for while they were made to linger along time. God convey'd his Servant Ehud ſafe home to Iſrael, ver. 26.
The ſecond Conſequence of this Tyrant's Death was Iſrae's Deliverance from Moab's Tyranny, the Circumſtances whereof are here deſcribed, ver. 27, 28, and 29.
The Firſt is, Before thoſe Courtiers could find another Key, (it being common in Princes Courts, to have divers Keys for the ſame Door) Politick as well as Pious Ehud, made a ſafe Retreat: 'Tis a great Truth, [Piety without Policy is too ſimple to be ſafe, and Policy without Piety, is too ſubtle to be good.] Here was a bleſſed mixture of both in Ehud: He eſcapes unto Seirath, near to Mount-Ephraim, and not far from Eglon's Summer-Parlour, while his Servants loitered thus at the Door, but at long laſt opened it, and there found their Lord aſleep, indeed (as they had expected) but it proved his long ſleep, a ſleep unto Death it was that he ſlept, Pſal. 13.3. [their Lord, they ſaw, was fallen down dead on the ground] ver. 25. No doubt but this frightful unexpected Spectacle did fright thoſe Courtiers into a moſt dreadful Conſternation: Oh! In what confuſion were they now plung'd into, eſpecially when they heard that Ehud was approaching to Aſſault them, &c.
The Second Circumſtance is, No ſooner was Ehud return'd ſafe to Seirath, but he blew a Trumpet, ſounding an Alarm of War to thoſe Warlike Men of Mount-Fphraim, whom unqueſtionably he had prepared for a March, by thoſe Aſſociates who bore the preſent to Eglon, and whom he had ſent back to make all ready, himſelf having a particular Faith for ſucceſs in his ſecret Service; then comes Ehud Captain General, marching in the Head of his Muſtered Army (whom Oppreſſion had made mad againſt Moab) uſeth this Stratagem of ſeizing upon the Fords of Jordan, that no Moabites in Canaan might eſcape home to Moab, nor any Moabites could come to ſuccour thoſe he aſſaulted in Canaan; then, like a Politick Commander, takes this Golden Opportunity of falling Pell-mell (as we ſay) upon theſe their oppreſſing Moabites in Canaan, while they were in ſuch a deſperate Hurry about their Kings Death, and Slays of them above Ten Thouſand Men; yea, and the Scripture ſets an Aſteriſcus, a Star of Note upon thoſe ſlaughtered Moabites, [that they were all Luſty, Fat, and Corpulent Men] Eglon's People were Fat like himſelf, and as it were ſtewed in their own Broth, for thoſe Lord-Danes had long for Eighteen Years eaten of the Fat, and drunk of the Sweet, while the poor Iſraelites (their Slaves and Vaſſals) were forced to feed upon hard Fare, even in the Land of Promiſe.
The Third Conſequent was Iſrael's Peace and Tranquility for 80 Years, ver. 30. that is, reckoning from the Death of Othniel, and ſo taking into the Account of this time, the time of their Defection after Othniel's Death, when they had no Judge over them, and wherein, through Divine Indulgence, they enjoyed Peace and Proſperity in the time of their Apoſtacy; together with the Eighteen Years wherein they were oppreſſed by the Moabites; for 'tis not unuſual, both in Scripture, and in other Authors, to denominate Times from the greater part, as here it was, eſpecially when Iſrael enjoyed ſome degrees of reſt even in their Times of Slavery, which here they did, God rarely dealing with them according to the Rigour of his Juſtice, and the Demerit of their Sin.
The Sixth Remark on this Third Chapter, is the Story of Shamgar the Third Judge, ver. 31. Iſrael after the Death of Ehud, falls foul into their old Idolatry again, for which, before it was long, they fall alſo under another Oppreſſion by the Philiſtines, as formerly by the Syrians and Moabites, one fall begat another, their ſin of Apoſtacy begat their puniſhment under Tyranny: God never wants Arrows to ſhoot at Sinners. It might be ſaid of the Pagan Jove,
Si quoties peccent Homines ſua fulmina mittat,
Jupiter exiguo tempore inermis erit.
If Jove ſhould throw his Thunderbolts every time that Men offend him, his Magazine of Arms would in a little time be exhauſted: But this cannot be ſaid of the true Jehovah, who threatneth Iſrael, [I will heap up Miſchiefs upon you, and ſpend my Arrows on you,] Deut. 32.23. which yet can never be all ſpent up, for ſo long as Man's ſins abide, God's Judgments abide alſo. Man muſt leave ſinning, before God leave puniſhing: The Syrians were the firſt Arrows God ſhot at Back-ſliding Iſrael, for the ſame ſin, were the Moabites, and now for the like the Philiſtines, and thus it hath been ever ſince; God never wanted a Rod wherewith to Chaſtiſe his wanton Children, and thus it will be to the end of the World, ſo long as the Serpent's Seed is in it, &c. Yet this is Comfort, God never ſuffers a Malady, but, in his own time, he ſends a Remedy, as were Othniel and Ehud in the two former Maladies, and ſo was Shamgar in this.
Objection. Some indeed do doubt whether this Shamgar was one of the Judges of Iſrael, becauſe partly the Scripture ſpeaks ſo little of him, not ſhewing of what Tribe he was, nor that he Judged Iſrael, nor doth it relate any more of his Acts, ſave only this one Exploit, and that done by himſelf alone, &c. And partly becauſe Shamgar is left out of the Catalogue of Iſrael's Judges by ſundry of the Fathers, as by Clemens Alexandrinus, by Iſidore, &c. ſeeing he is not ſaid to do any one Act of a Judge, ſave only in this one Exploit, which being ſingle (by his own Hands only) might fall out while Ehud was Judge, the Philiſtines making then an Incurſion into Canaan, &c.
Anſwer 1. Had not Shamgar been a Judge, the Scritpure would not have ſaid [after Ehud was Shamgar] ver. 31. therefore this Exploit of Shamgar could not fall out in Ehud's time, ſeeing 'tis expreſly declared to be after him.
2. Joſephus, Origen, and others, Judge him to be one of the Judges.
3. Though it be no where ſaid, that he Judged Iſrael, no more is it ſaid ſo of either Othniel, or Ehud, whom Shamgar is ſaid to have ſucceeded.
4. If he were not formally a Judex, yet was he certainly a Vindex to Iſrael, in revenging their Wrongs upon the Invading Philiſtines, as Samſon did afterwards, when the Philiſtines ruled with Rigour over them.
5. He is expreſly call'd Iſrael's Saviour, or Deliverer here, which was the proper Work and Denomination of a Formal Judge.
6. By this one Miraculous Deliverance of Iſrael, he ſeem'd to merit the place of Chief Governour, unto which the whole Body of the People might call him by a common and univerſal Conſent.
Inquiry. Why then is the Scripture ſo ſhort in the Story of Shamgar, as to include it in one Veſe, yet larger on others? &c.
Anſwer 1. 'Tis probable Shamgar's Judgſhip was very ſhort, laſting (as ſome ſay) only for a few Months, and not a whole Year, even in the laſt of the Eightieth Year of Ehud, dying in the beginning of that Year, ſo Shamgar being his Succeſſor, wrought this Deliverance before the Year expired.
2. Other Learned Men are of Opinion, that many more Victories might very probably be obtained by Shamgar's Valour, though this only one be mentioned, as being of all the reſt moſt famous and renowned, for the Scripture ſtudies Brevity.
3. I have conſulted Joſephus, who ſaith, after Ehud, Shamgar the Son of Anath was choſen Governour, and in the firſt Year of his Reign, he leſt this Life to partake the Fruition of another, therefore his ſhort Reign hath a ſhort Story.
4. This Renowned Act Recorded of him, is Inſtar omnium, carrying ſo great a Figure, that it out ſhines (as well as includes) many more Memorable Archievements, that one ſingle Man ſhould ſlay Six Hundred Philiſtines, with ſo weak a Weapon, as an Oxes Goad; the corrupt Latin Verſion doth indeed ſay, he did it with an Iron Plow-ſhare, judging the former an improbable Inſtrument; for ſay ſome (in Vindication of that Vulgar Verſion) 'tis not likely that Iſrael, being not at this time ſold into the Philiſtines hands, ſhould be unprovided of better Weapons, ſeeing they bordered upon their Country, who had an implacable Enmity againſt them: But we Anſwer, It is not ſafe to go from the literal ſenſe of the words of the Text, upon ſuch weak and ungrounded Conjectures: The Hebrew word Bemalmad Habbakar, is rightly rendred an Oxe-Goad, and ſhould not be read an Iron Plow-ſhare, for the Hebrew is in Documento Bovis of Lamad to teach, or learn; now the Plow-ſhare is no Document to the Oxe, as the Goad is, that teaches him to mend his pace, when pricked with it; nor ought the Oxe-Goad ſeem an unſeemly Inſtrument to any that believe there is a God, whoſe preſence makes one of his People to chaſe a Thouſand, Deut. 32.30. and can make the weakeſt Weapon ſtrong enough, when God puts ſtrength into it to do great Exploits: Nor is this more incredible for Shamgar alone to ſlay Six Hundred Philiſtines with an Oxe-Goad, than it was for Samſon himſelf alone to ſlay a Thouſand Philiſtines with the Jaw-bone of an Aſs, which none can deny, becauſe the Scripture of truth affirms it, as it doth this alſo, as both were alike ſtrange Renowned and Miraculous Victories.
N.B. Learned Lavater not improbably affirmeth, that this Shamgar was an Husbandman, and as he was Tilling of his Ground, thoſe Philiſtines made an Inroad into Canaan, and in that part of it, where he was Plowing with a Plough of Oxen, he hereupon leaves his Plough ſtanding in the Field, with his Oxe Goad upon his Shoulder, falls furiouſly upon them, and with it knocks them down dead, until he had ſlain Six Hundred of them, and puts the reſt to flight, and this he maketh the more probable by two Inſtances: he ſaith,
Firſt, 'Tis uſual with the Hungarians to leave their Ploughs ſtanding in the Field, and to fall upon the Turks, (who make frequent Incurſions into their Countrey) with the beſt Weapons they can catch hold of, and for want of better, with their very Plough-Staves.
His Second Inſtance is, [Simili modo ab Aratro ad Dictaturam vocati fuere priſci Romanorum Heroes.] In like manner thoſe famous Heroes among the Ancient Romans, were called from the Plough to the High Office of Roman Dictators, as were Camillus, Curius, &c. who with great Magnanimity and Courage, Conquered the Gauls, &c. and drove them out of the Roman Territories, whereby they ſtand Recorded in the Roman Hiſtory for Rome's Liberators, as Shamgar is Iſrael's here.
N.B. We muſt borrow a Supplement to this laſt Verſe of Chapter the Third (wherein ſo ſhort an Account is related concerning Shamgar's Story) from Deborah's Song wherein this Shamgar is mentioned, and where we are told the deplorable Eſtate of Iſrael [in the Days of Shamgar, &c.] Chap. 5. ver. 6, 7, 8, 10, 11. where we have an Account of Affairs from the Death of Ehud, until Deborah and Barak's Conqueſt of Jabin King of Canaan, and of his General Siſera: This ſad caſe is ſet forth in ſeveral parts.
Firſt, Their High-ways were Ʋnoccupied, &c. Times were then ſo troubleſome, that there was no peace to the Traveller in his going out, or coming in, as 2 Chron. 15.2. ſo that no Commerce in Trading could be carried on, becauſe Robbers abounded in all their High ways, and if any Travelled in Matters of great Importance, they were forced to Travel in By-Roads for fear of Robbers.
Secondly, They durſt not dwell in Villages and Unwalled Towns, but the Country-People generally forſook them for ſaving their Lives and Goods in fortified Cities unto which they were forced to fly.
Thirdly, War was then in the Gates, not only of the Villages, (where Country men could not ſecure themſelves from the Inſolency of the Enemies Soldiers) but even of the Cities alſo into which they were fled: War purſued them and ſhut them in by a Siege, &c.
Fourthly, As there could be no exerciſe of Trade; ſo nor could there be any Execution of Juſtice, either in Walled Cities, or Unwalled Towns, their Judges durſt not Ride upon White Aſſes to Judgment.
Fifthly, Nor durſt the very Boys and Girls go forth to the Wells (very precious in thoſe hot Countries) nor any other Tankerd-Bearers, to draw a little Water, becauſe the Enemies Archers ſhot at them.
Sixthly, The Canaanites being Conquerors over them, did univerſally diſarm the Conquered; this diſpirited Iſrael ſo that ſcarce one of Forty Thouſand durſt be ſeen, or known to have any Arms or Ammunition; Swords and Bows, &c. they might have privily, but neither Shield nor Spear was ſeen amongſt them, and all theſe ſix Miſchiefs came upon them, becauſe they choſe new Gods [Gods] in the plural, whereas the true God is but one in the Singular; it was the Old Serpent's Grammar that firſt taught Men to decline [God] in the plural Number, ſaying, [Ye ſhall be as Gods] Gen. 3.5. [New Gods] meer Upſtarts, compared with the Ancient of Days, the Eternal God, [and unknown to their Fathers,] therefore the Lord ſold them into the Hands of thoſe Heathens, whoſe Gods they (not by Conſtraint, but) choſe willingly to Worſhip: Though Shamgar began a great Deliverance for Iſrael, by his getting one wonderful Victory over the Philiſtines, &c. Yet God's People lay a long time under thoſe Plagues aforeſaid: Shamgar wrought not a perfect Deliverance, God reſerved that for Deborah to do.