A Complete History and Mystery of the Old and New Testament, Biblical tract · Volume 2 · Commentary on the book of Judges · Chapter 20
CHAP. XX.
JUdges the Twentieth, is a Narrative of the puniſhment upon Gibeah for this moſt Horrible Villany, and upon the whole Tribe of Benjamin for patronizing that wicked and wretched Town. Wherein obſerve, (1.) The Antecedents. (2.) The Concomitants. (3.) The Conſequents.
Firſt, The Antecedents are, The General Convention of all the Tribes of Iſrael (excepting Benjamin) to conſult what was to be done in puniſhing this abominable Action. This is deſcribed, (1.) By the Perſons who Convened; namely, both the People and the Princes, ver. 1, 2. (2.) By the Number how many, Four hundred Thouſand, ver. 2. (3) By the place where, at Mizpeh, ver. 1.3. (4.) By the Acts that paſſed at this General Convention; namely, 1. They Cite the Benjamites to appear, ver. 3.2. They hear the Levites complaint, ver. 4, 5, 6, 7.3. They demand the Benjamites to deliver up the Delinquents, ver. 12, 13.4. They Decree War againſt Benjamin for their Contumacy, this was done unanimouſly, caſting Lots who ſhould be Purveyors for the Army, and who ſhould be the Warriours in the Army, ver. 8.14.
This firſt part affordeth theſe Remarks,
Firſt, The Levite's ſending the Twelve pieces of his Murdered Concubine, was as effectual for this Convention, as if it had been a Royal Summons, which now they could not have, becauſe they had neither Judge, nor King to call them: Four Hundred Thouſand Footmen come at this call, and the Princes of all the Tribes, thoſe Rulers (we may ſuppoſe) rode upon Horſes or Aſſes, Judg. 5.10. and 10.4.12.14. and thoſe are called the Corners of the People, Hebr. becauſe they bear the People up, and bind the ſides together, as the Corner-Stones do the whole Building, which otherwiſe would rend, and run to ruine: All theſe jointly meet together as one Man, as if there had been but one Soul in ſo many Thouſand Bodies, and ſuch an Unanimous Conſent was found in this Numerous Convention, as if it had been but one Man that was the Ʋndertaker in this Important Expedition againſt the Offenders: So Univerſal was their Zeal for puniſhing this Villany.
The Second Remark is, Miſpeh muſt be the place of this General Meeting: Becauſe,
Firſt, It was the uſual place of ſuch Meetings upon Solemn Occaſions, Judg. 10.17. and 11.11. and 1 Sam. 7.5.16. and 10.17.
Secondly, This place was the Navel and middle of the Land; ſo its Situation was moſt convenient for thoſe without Jordan, as well as for thoſe within.
Thirdly, It was alſo near the place where the foul Fact was done, that diſtance might not diſenable them to make a thorough Examination of it.
Fourthly, Nor was it far from Shiloh (where the Tabernacle was) whether they might ſend for Advice if need required.
Fifthly, The Apocrypha affirms there was a Synagogue at Miſpeh, which was the firſt Chappel of Eaſe to the Tabernacle and Temple, 1 Maccab. 3.46. though Sacrificing was limited to the two latter, but that Phraſe, [Onto the Lord in Mizpeh] ver. 1. doth not import that there was a Synagogue there, for God is preſent in the Aſſemblies of the Gods, or Judges, Pſal. 82.1. and where his Name is Recorded, Exod. 20.29. and where two or three be gathered together in his Name, Matth. 18.20.
The Third Remark is, This Judicious (as well as Ʋnanimous) General Aſſembly will firſt treat, before they will fight, therefore they ſend a Summons to all the Tribe of Benjamin, being deſirous with two Ears to hear both Parties, (though the caſe was clear enough) that the Miſchief of Miſchiefs, a Civil War might (if poſſible) be prevented. In order hereunto Embaſſadours of Peace are ſent to tender Peace according to God's Law, Deut. 20.10, 11. If they would bring their Notorious Delinquents to condign Puniſhment, as both their Duty, Honour, Intereſt and ſafety did oblige them, whereas their protecting ſuch Abominable Villains, could not be done without their own Horrid Guilt, and without haleing down the Curſe of God upon their own Heads thereby; but if thoſe Tenders of Peace were rejected, then theſe Meſſengers were to become Heralds of War, to proclaim open War againſt them.
The Fourth Remark is, The Plaintiff appeared, but the Defendant (who at leaſt ſhould have been ſo, if the plainneſs of the Caſe had not debarr'd any Plea) would not appear, notwithſtanding all Summons and Citations ſerv'd upon him. The Plaintiff was the Levite (call'd [the Husband of the Woman,] ver. 4. which ſhews, ſhe was not his Harlot, but Contracted to him as his Secondary Wife according to the corrupt Cuſtom of thoſe Times) he amply layeth open his Caſe, remonſtrating the whole wicked Tranſaction, briefly and plainly, without either Preface or Paſſion, and undoubtedly confirming his Plea, both by his old Hoſt, and by his own Servant, as his two Witneſſes, according to God's Law, Deut. 17.6. but on the other hand, the Benjamites, (who ſhould have anſwer'd by their Agents at this great Convention) are wilfully refractory, unconcerned, and reſolute, they neither went nor ſent thither to compoſe the Controverſie, but either out of their Pride, ſcorning that their Brethren of other Tribes ſhould interpoſe in their Territory and Government, or out of their Self-Confidence, preſuming upon their own Proweſs and Dexterity (even with their Left Hand, ver. 16.) in Martial Affairs; or laſtly, It was from that Sublime Infatuation. God: gave them up unto, for the Deſtruction of that Degenerated Tribe; moreover, God's Holy Hand was in it, for the puniſhing of both Parties: Therefore were they obſtinate, and would not hearken to the Admonitions offered them.
The Second part of this Chapter contains the Concomitants of this Civil-War. As,
Firſt, The Preparation of both Parties for it, ver. 14, 15, 16. on Benjamin's ſide, where we have them deſcribed both by their Quantity or Number, and by their Quality, for Excellent Marks-Men, then on Iſrael's ſide, ver. 17, 18, 19, 20. wherein their Number, the Tribe that was to have the Conduct, and the Beſieging of Gibeah, are all contained.
Secondly, The Proſperity attending this Dubious War, Victory happening at times to both Parties. And,
Thirdly, The Catastrophe of the War, the Victory falls finally upon Iſrael's ſide in the laſt of the three Battles: The whole Tribe of Benjamin is deſtroy'd by Fire and Sword, ſave only 600 of them that ſaved themſelves in the Rock Rimmon, from ver. 20. to ver. 47, 48.
The Firſt Remark from thoſe Concomitants is, The Obſtinacy of this (once Beloved) Benjamin, rather than give up thoſe Villains to Juſtice, he will hazard his All to Patronize them, though thereby his Name of Joy [Benjamin] be turned into his other Name [Benoni] which ſignifies a Son of Sorrow, and ſo indeed he became in the Iſſue of this War. It may be ſaid [the Pride of his Heart deceived him,] Obad. ver. 3. probably, had not Benjamin been ſo Numerous for War (as to have Twenty ſix Thouſand Warriours, ver. 15.) he had not been ſo venturous in it, and if he had not been ſo Dexterous in War (with Seven Hundred Left-handed Slingers, ver. 17.) he had not been ſo Audacious in ſo bold, daring, and ſuch a Fool-hardy Undertaking; So ſtubborn Iſrael's Embaſſadours found this ſelf confident Tribe, that rather than deliver up the Children of Belial to Juſtice, they would Sacrifice not only their own Lives, but alſo the Lives of all that were near and dear to them: Hereby they became Acceſſaries, and Abettors of their Horrible Villany, making their Guilt and Puniſhment to become their own rather than put that evil away from Iſrael, whom God would puniſh, if they puniſh'd it not, and this their wilful choice became ſoon after their Doleful Judgment, for not only thoſe Twenty ſix Thouſand Men, but alſo other Men, yea, Women and Children were all Devoured by the Sword, and all the other Cities, as well as Gibeah, were deſtroyed by Fire, ver. 40.48.
The Second Remark is, Iſrael Vows Vindictive Juſtice, with all expedition, reſolving not to return home until they ſee thoſe Matchleſs Villains, and all the Abettors of their Villany puniſhed according to their Demerit, ver. 8. and at the ſame time ('tis probable) they Vowed alſo that they would not give any of their Daughters to thoſe Benjamites, that eſcaped the Sword of War or Juſtice, in Marriage to them, after they had deſtroyed all the Women, Maids, and Children of that Tribe; and likewiſe they Vowed likely to put to the Sword the Men of any Town or City, who came not up to aſſiſt them in this War, which Vows they might ratifie with an Oath, as is intimated, Chap. 21. ver. 1.5.
N. B. After this Vow (confirmed with an Oath) they ſent to Shilo for Council from God, which of the Tribes ſhould go firſt to the Battel, ver. 18. here began Iſrael's preſumption to ſprout forth: They do not ask of God, [Shall we go up? And ſhall we proſper? For of this they were over confident, both from the goodneſs of their Cauſe, and from the greatneſs of their Strength: Nor do they ſeek to the Lord of Hoſts (who giveth Victory as he pleaſeth, Pſal. 98.1.) by Solemn Faſting and Prayer, as they ought to have done in their firſt Expedition, but did preſumptuouſly promiſe to themſelves Victory before the Fight, and therefore they ſtrove among themſelves for precedency, and which of the Tribes ſhould have the honour of the Day, ſo ſeek to God only to determine this difference among them, that there might be no more Contention and Emulation about it, which God decided, ſaying, Judah ſhall go up firſt.
The Third Remark is, The better Cauſe may ſometimes have the worſer Succeſs, and great loſs may by the Providence of God, befal a good Cauſe, as here to Iſrael in their firſt Battle againſt Benjamin, who were the Abettors of the Belialites of Gibeah, and protected thoſe Vileſt of Villains from the proceſs of Juſtice, which Iſrael endeavoured to execute upon them: The Reaſons were here,
Firſt, God ſuffered the better Cauſe to fall before the worſer, ver. 19, 20.21. to puniſh that Pride and Self-Confidence he at this time found in his People, who only beſought God, which Tribe ſhould go up first, (never doubting of the Victory) but not at all for God's aſſiſting preſence with them in this preſent Attempt, as if they ſtood in no need of God's Help. The Lord had rejected theſe their Confidences, therefore they could not proſper in them, Jerem. 2.37.
Secondly, Becauſe Iſrael was at this time generally guilty of Apoſtacy and Idolatry, whereof they had not yet repented, nor made their Peace with God, but come to God's Work with Polluted Hands, and had not pulled thoſe great Beams out of their own Eyes, which ſhould have been done before they had gone about to pull the greater Beam out of their Brother Benjamin's Eye, Matth. 7.3, 4. This ſhould have been firſt done by deep Humiliation and ſincere Repentance.
Thirdly, Had Iſrael proſpered in their firſt Progreſs of War againſt Benjamin, they had aſſuredly aſcribed it to their own Power and Proweſs, and not have given God the Glory of a prevailing Victory.
Fourthly, So great a loſs befalls them in ſo good a Cauſe, to teach both them and others not to judge of the Juſtice of a cauſe always by the event thereof, ſeeing theſe things happen alike to all, Eccleſ. 9.1, 2. Thus we ſee all the World over, how the Perſecutors of God's People do oftentimes proſper, and the perſecuted remain oppreſſed, and trampled under foot, until they be prepared for Mercy, and their Oppreſſors ripened for ruine, whoſe advancement by proſperity is but the fore-runner of a deeper downfal and deſtruction, as in Benjamin here.
The Fourth Remark is, Iſrael, after the loſs of Two and Twenty Thouſand Men in the firſt Battle, do encourage themſelves to a ſecond, ver. 22. Their great loſs wrought in them ſome Reformation of their former Omiſſions; yet had it not a thorough Work, ſo as to fit them for a Victory. For,
Firſt, Though now they weep before the Lord, ver. 23. yet was it more for their Defeat and Loſſes, than for their Sins and Offences, for they do not impute their ill ſucceſs to their own Back-ſlidings from God, but to their going out to Battle againſt their own Brethren. Therefore,
Secondly, Though their Loſs drives them to the Lord, to ask Council of him, yet it was only, becauſe they ſcrupled the lawfulneſs of their War againſt their Brother Benjamin, ſo ask, if that were not the cauſe of their Miſcarriage, or if they might go up the ſecond time; neglecting ſtill to ask what ſucceſs they might have in this ſecond Enterprize. And
Thirdly, 'Tis ſaid they encouraged themſelves, ver. 22. that is, in themſelves, both in the goodneſs of their Cauſe, and in the Multitude of their Men yet remaining of Four Hundred Thouſand: They had not ſtill learned David's Art (not having David's Heart) to encourage themſelves in the Lord their God, as he did in the Day of his Diſtreſs, 1 Sam. 30.6. and as they did before the Third Battle, ver. 26. but at this time we read not that they ſought God's Aſſiſtance, out of a ſenſe of their ſins, by Faſting and Prayer, ſtill relying on an Arm of Fleſh.
Fourthly, Though God bid them go up here againſt Benjamin, thy Brother though he be; yet, as they prayed not for God's Aſſiſtance, ſo neither did God promiſe them any Succeſs, but anſwered them according to their Inquiry, and according to the Idols in their Hearts, Ezek. 14.3, 4. whereof they had not ſtill repented, having forgot what Joſhua had formerly foretold them, [If ye forſake God, he will do you hurt, after he hath done you good,] Joſh. 24.19, 20. ſo they preſume and are puniſhed the ſecond time, ver. 24, 25.
Fifthly, And Laſtly, God ſuffer'd this ſecond Loſs of Eighteen Thouſand Men to be added to their former loſs of Twenty two Thouſand to Avenge his own Cauſe againſt Idolatry, becauſe Iſrael was not ſtill ſtirr'd up to Avenge God's Cauſe againſt Idolaters. They, that could be ſo ſenſible of an Injury done to a Sorry Whore in Gibeah, ſtill did remain ſenſeleſs of the Injury done to the Great God of Heaven by Dan's Idolatry.
N. B. Therefore, ſeeing Vice came ſtill to Correct Sin, many Achan's, many groſs Offenders were ſtill in their Army, they could not proceed with any proſperous Succeſs. Moreover Divine Providence ought not Atheiſtically to be denied, becauſe the good Cauſe is defeated twice, and the bad Cauſe becomes Victorious twice alſo: For who knows the mind of the Lord, or who hath been his Counſellor, Rom. 11.33, 34. This might be thus ordered, as the Judgments of God (which are ſometimes Secret, but always Juſt) for theſe Reaſons.
Firſt, The Great God governs every ſtroke that is ſtruck in Battle, and every Weapon of War hath a Divine Commiſſion whom to kill of Humane kind: Now 'tis not improbable but God took this courſe to cut off the Rotteneſt Members of that great Body by the Sword of Benjamin in the two Battles, which could not but be a great Bleſſing to the Common-wealth of Iſrael. Immedicabile Vulnus enſe Recidendum est, nè pars ſincera trahatur.
A Second Reaſon may be this: No doubt but God's pure Eyes did utterly abhor thoſe Abominable Villanies found at this time in the Tribe of Benjamin, God could not look upon them, but he muſt loath them, and therefore determin'd their utter Deſtruction, which muſt be done by the hands of Iſrael, and this ſecond Loſs muſt more Exaſperate and Enrage the Iſraelites againſt Benjamin, on purpoſe to effect the Extirpation of the Benjamites.
The Fifth Remark is, The Third Battle in this Civil War; the Proverb is, [Beware the Third time, for the Third time pays for all,] this held true here: Had Benjamin bewared this Third Battle, it had been better for him, but being fluſhed with his two former Victories, and even drunk with a double Succeſs, he ſcorned to make any Motions of Brotherly Accommodations: On the other hand, when Iſrael (having bought more wit, and paid ſo dear for better learning by their two former Loſſes) can now find the right way of doing all things well, and according to God's Will, then the total and final Victory falls into their hands; and this Victory was obtained by Three Special Means.
Firſt, By their Sincere Repentance deſcribed in the Various Indications of it, ver. 26.
Secondly, By a Divine Aſſiſtance, both prayed for by them, and promis'd by God, to them ver. 26, 27, 28. And
Thirdly, By a Stratagem, Related in the whole, ver. 29. to 36. and then in its parts, from ver. 86. to 48.
Firſt, of the firſt Means, their Real Repentance, now they go up to Shilo, humble themſelves before the Lord by Faſting and Prayer for their Sins (having before bewailed only their Loſſes) whereof they now were more ſenſible, as being the true procuring cauſes of both their former Miſcarriages in Battle: Nor were they ſo ſlight, formal, and perfunctory in thoſe Duties of Humiliation, as they had been before, but like right Mourners, their Sorrow was now according to God, they ſorrowed after a Godly ſort, 2 Cor. 7.9, 10, 11. and this they did from Morning to Evening, offering up to God not only Burnt-Offerings to make an Attonement for their ſins, but alſo Peace-Offerings, to teſtifie their Thankfulneſs for the Victory, which though not yet won, yet they were confident God would give it to them: This was a true Triumph of Faith before the Victo-having now ſought God after a right manner.
Secondly, Of the Second Means, A Divine Aſſiſtance: In the Second Battle upon their Inquiry, God had bid them [go up againſt Benjamin,] ver. 23. but he did not promiſe his Aſſiſting preſence therein, nor indeed did they pray for it at that time; but now, as they find a praying Heart for God's Preſence, ſo God finds a pitying heart, Pſal. 10.17. to promiſe his preſence to them, ver. 27, 28. They enquire of the Lord now about their Succeſs, which they had not done before, as not doubting of Victory in the two former Battles, going to them, as Men go to a Lottery, with Heads full of Hopes, but return'd with Hearts full of Blanks: But now God gives them a full and ſatisfactory Anſwer to all their Deſires, a promiſe of Divine Aſſiſtance, which gave them Aſſurance of obtaining the Victory: N. B. This was done in Phinehas's Day, which gives ſome light, that it was long before Samſon, and 'twas done by Ʋrim and Thummim, which is mentioned, Numb. 27.21. and which (Joſephus ſaith) uſed to have great ſplendour and brightneſs in the pretious Stones, when Victory was foreſhewed.
Thirdly, The Third Means was the Stratagem they made uſe of for the circumventing of Benjamin, [the liers in wait,] ver. 29. even round about Gibeah.
1. 'Tis Remarkable, that though the Iſraelites had been much corrupted by their familiar converſing with the Conquered Canaanites, yet were they not tainted with that Pagan Superſtition, of obſerving ſome places more unlucky than another, as Benhadad thought fighting in the plain Valleys was more lucky and fortunate, than fighting on the riſing Hills, 1 Kings 20.23.28. but Iſrael did not impute their diſcomſiture in the firſt Battle to any unluckineſs of that place, where the Battle was fought, but pitched their Second Battle in the very ſame place, as it is expreſly recorded, ver. 22. N. B. There be indeed two Learned Authors (Serrarius and Tirrinus) that do blame Iſrael very much for their Sublime Temerity in chuſing this place ſo unfit to fight in, for (ſay they) Gibeah ſtood upon a riſing ground, as its very Name in Hebrew importeth, therefore the place which Iſrael choſe to fight their firſt Battle in againſt Gibeah, was lower than it, which muſt needs be a great Advantage to Benjamin, fighting their Foes from the upper ground, and as great a diſadvantage to Iſrael, who could not ſo well reach them (that were above them) with their Blows, as the other could do them that were below them, it was then no wonder if Iſrael were defeated in that diſadvantagious place in the firſt Battle. They add farther, [Ibique Iterum Hoſte contempto, ſtultâ Audaciâ pugnare voluerunt,] that is, notwithſtanding Iſrael had been diſcomfited once by the diſadvantage of the place they fought in, yet from a Contempt of Benjamin's ſmall number, and a preſumption from their own Multitudes, they by a fond Audacity, and a fool-hardy Humour, make a deſperate Adventure to fight Benjamin in the ſame place in a ſecond Battel.
N. B. But now they had learned a little more Wit by their late double Loſſes, and hereupon they take a wiſer courſe, in dividing their Army into three parts.
The Firſt was to lay in Ambuſh upon ſeveral Sides of the City.
The Second was to entertain the Benjamites in Battle, and to feign a Flight, that Benjamin might be drawn out of, and at a due diſtance from their fortified Town, and that the Ambuſcade might then ariſe to Storm and Fire the City.
The Third part was the Main Body, a Reſerve for them (that Counterfeited a Flying) to flie unto. So that in this Third Battle, they confine not themſelves to the former unfortunate unſucceſsful place, but they fight againſt Gibeah on every ſide round about it.
Secondly, 'Tis very Remarkable here likewiſe, that in the two former Battles, while they relied upon their own Power and Number, and when they had no promiſe of Victory from God, they were ſo daring and confident, as altogether to neglect all Stratagems of War, as preſuming there was no need at all of them, therefore God puniſh'd their preſumption with the ſad Slaughter of Forty Thouſand Men in the two former Fights: But now when they had got from God a promiſe of Victory, (which was both Infallible and Unfailable,) they think no Policy, or Stratagem ſuperfluous, though they were aſſured of the Victory before this Third Fight, by a particular abſolute Promiſe, well knowing now that as God will be truſted in the belief of his Promiſes, ſo he may not be tempted (no, not when we have his Promiſe) by a wilful neglect of ſuch Lawful Means, as may be ſubſervient to his Providence. Hence we may learn the difference betwixt true Faith, and vain preſumption; the latter is bold, grounded upon Humane Strength and Natural Abilities, which makes it ſo oft precipitant, and ruſhing headlong upon ſuch weak and falſe grounds, thinking the end may be accompliſh'd without the uſe of thoſe Means, that ſhould advance it. N. B. Thus the Devil tempted Chriſt to leap from the Pinacle of the Temple (when there was an ordinary way at hand to deſcend by Stairs) down to the ground, this our Lord flatly calleth a Tempting of God, Matth. 4.5, 6, 7. and is the ſin of a vain preſumption, whereas true Faith, when it hath God's Promiſe to depend upon, is no leſs careful to uſe all Lawful Means, than if there were no promiſe of God at all, well knowing, that ordinarily God appointeth the means and the end to go together, and that the certainty of God's Purpoſes and Promiſes doth not excuſe, but rather oblige Man's diligent uſe of fit means for the Accompliſhment of them, as we ſee in Acts 27.30 31. Except theſe ſtay in the Ship, ye cannot be ſaved: Though God be not bound up to Means, yet doth he not uſually work without them: God works here by this Stratagem againſt Gibeah, as he had done before by the like againſt Ai, Joſhua 8.4, 5. &c.
The Sixth Remark is, The many Remarkable Branches of this Third Battle. As,
Firſt, The Time when it was fought, 'tis ſaid to be [upon the third Day.] ver. 30. for after their laſt Defeat they ſpent one Day in marching up to Shilo, and the ſecond Day was ſpent in deep Humiliation before the Lord in Shilo, and on the third Day they renew their Fi…ht againſt Gibeah, or it is call…d, the third Day of Battle, in reſpect of the two Battle Days they had before.
Secondly, That Army of Iſrael, who were ordered to feign a Flight, made (according (to their Orders) a prepoſterous Retreat, this did fluſh the Benjamites, and made them cry Victoria too ſoon, ver. 31.39. and ſo eager they were of purſuing thoſe Counterfeit Cowards, that the whole Garriſon of Gibeah was drained dry.
Thirdly, This gave a fair opportunity for the Liers in wait to ariſe out of the Meadows, and Storm the City, and then Fire it, which was the Sign for thoſe that fled to make a ſtand, turn Head, and renew the Battle, as ſoon as they ſaw the Smoak of the City aſcending: Hereby the Benjamites were ſtruck with Horrour, being diſappointed of their Purſuit they had made in the two former Battles, and beholding this Third Battle to begin both before them and behind them, they fled, yet knew not wither, for in flying from Death, they fled the faſter to it; ſo that Day there fell of them Twenty five Thouſand, beſides the Thouſand that were ſlain in the two other Battles, ver. 38.46.
Fourthly, God's Preſence made Iſrael's Victory eaſie here, ver. 43. In the two former Battles, wherein they wanted Divine Aſſiſtance to concur with their Humane Endeavours, they found it too hard a work for them to overrome their Enemies, but now they tread them down without difficulty.
Fifthly, This Slaughter of the Benjamites ceaſed not in the Field, not only upon thoſe that came to Gibeah, but purſued them home to their ſeveral Cities, unto which they fled out of the Battle, ver. 48. where the Iſraelites ſlew Man, Woman and Child, and all the Cattle that came to hand, and burnt the Cities with fire, becauſe they had ſent Aid to Gibeah: All this ſeemeth harſh, bloody, and unlike an Iſrealite to his Brother, if it were not done by the Command of God, but out of a Military fury, they were certainly blame worthy: However we may learn hence,
N. B. 1. Earneſtly to pray that God may prevent Civil War, which is always Utrinque triſte, ſad on both ſices.
2. That ſuch abominable Wickedneſs may neither be practiſed among us, nor much leſs protected and patrooniz'd, for which Divine Vengeance (as well as Humane Revenge) cut off the whole Tribe (ſave a few) yea, their very Infants, which was not unuſual in ſuch caſes, Numb. 31.17. 1. Sam. 15.3. Joſh. 7.15. and Deut. 13.15. God bid it be done there in a Parallel Caſe.
3. It teacheth us, what God will do with the Rod, wherewith he Chaſtiſes his Children The Rod of the Wicked ſhall not always rest upon the lot of the Righteous, Pſal. 125.3. when his chaſtizing work is done, he caſts the Rod into the fire and burns it, as he doth Benjamin here, whom God firſt made uſe of to execute his Juſtice upon Iſrael for their not puniſhing Idolatry among them; and then God uſeth I…rael to Plague Benjamin for not delivering up the Delinquents of Gibeah to Juſtice, yea that Rod, wherewith God had moſt ſeverely Corrected Iſrael, he here caſts into the fire (when Iſrael was low enough, and Benjamin high enough) and ſo burns it, that nothing but a ſmall ſtump remained unburned, namely, the Six Hundred Men in the Rock Rimmon, ver. 47. This brings in the laſt part, namely, the Conſequents of this third Battle, whereof we have an Account in the next Chapter.