Commentaries, Commentary on Judges · Chapter 1 · Verses 22-26
22 In like maner they that were of the houſe of Ioſeph went vp to Bethel, and the Lord was with them.
23 And the houſe of Ioſeph cauſed Bethel to be ſearched (whiche before tyme was called Luz.)
24 And ye ſpyes ſaw a man come out of the citie, and they ſaid vntounto hym: ſhewe vsus, we pray thee, the way into the citie, and we wil ſhew thee mercy.
25 And when he had ſhewed thē the waye into the citie: they ſmote it with the edge of the ſworde. But let the man and all his houſhold go free.
26 And the man went into the lande of the Hethites, and built a citie, and called the name thereof Luz: whiche is the name thereof vntounto this day.
After the tribes of Iudah and Beniamin is alſo declared in a certaine ordre what the other tribes did. The houſe of Ioſeph cōprehendeth with it Ephraim & Manaſſes. Firſt therfore is declared what thoſe tribes ioyned together did, afterward ſhalbe ſhewed of eche of their doings perticularly. This is chiefly ſet firſt, that God was with them, to make vsus to vnderſtand that this enterpriſe had good ſucceſſe, bycauſe God wrought with them. The name of the citie (but afterward) was called Bethel, that is, the houſe of God, bycauſe Iacob when he had there ſene God and his aungels aſcending and deſcending vponupon a ladder (as it is written in the 28. chap. of Gen:) ſo named it.Luz is not Ieruſalem. But in the olde tyme it was called Luz, whiche worde ſignifieth in Hebrewe a Walnutte, or an Almond or els a Filberd Nut, bycauſe peraduenture that place was ſet with Wallnut trees, Filberd trees, Almond trees, and the like kynde of trees. They are very muche deceaued, whiche thought this citie to hauehave ben Ieruſalem, for Ieruſalem was taken long before, neither was it euer called Luz or Bethel. And beſides that this citie pertayned to the houſe of Ioſeph, A forged tale of the Iewes.but Ieruſalem longed to the lott of Beniamin and Iudah. But that whiche the Hebrues trifle concernyng the gate of this citie, is not worthy to be rehearſed. For what is more childiſhe than to ſaye, that the way of entraūce into the citie was thorough a caue, at the mouth wherof was a nut tree, a tree I ſay great and hollowe, wherby they went down into the caue whiche would entre into the citie, and for that cauſe it was called Luz. They ſhould hauehave ſpoken ſomewhat more likely, if they had ſayd, there had ben a gate in ſome ſecrete part or ſide of the walles, the commyng wherunto ſhould hauehave ben by certaine turnings, and circuites ſo that ſtraungers ſhould not eaſly hauehave found out the way vntounto the ſame.Dauid Kimhi D. Kimhi writeth that there were many gardynes there.
If I ſhould ſpeake my fantaſie herin, I thincke that the ſpyes of the Iſraelites did not aſke him which came out of ye citie for the dore or gate therof, but whiche was the weaker part of the city or leſſe fenced, that therby they might the eaſier take it.The third eſpiall mencioned in the ſcripture Now is rehearſed in the ſcripture the third eſpiall. For the firſt is written in the 13. chap. of the booke of Num: And other happened vnderunder Ioſuah, when thoſe two ſearched the citie of Iericho, whom Rahab the harlot kept with great fidelitie, and this is the third whiche we hauehave now in hand. Although I am not ignoraunt how Ioſeph in the boke of Gen: layd to his brethrens charge that they were eſpies.What in ye office of ſpyes. But the office or worke of ſpyes is (as Chriſoſtome ſayeth expounding thoſe wordes of Paul in the ſecond chap: of the Epiſtle to the Galathians, yt there were falſe brethren entred to eſpye out our libertie) to know the doynges of the aduerſaries, that they & theirs may hauehave the eaſier entraunce to conquere or repulſe them.The end of eſpiall. Now we vnderſtand that it is an action, and we ſe to what end it is ordayned. Moreouer it commeth from enemies and from the mynde of an aduerſarye, but it is done priuily and craftely. As it is lawfull to fight with enemyes by violence and weapons, when warre is iuſtly taken in hand: ſo is it iuſt and lawfull to vſe the arte and ſubtelty of eſpecials.
Ierome. Eſpyall is a thing īdifferēt.Wherfore Ierome vponupon the 27. chap. of Ezechiel ſayeth, that eſpiall, is an indifferent thing, namely whiche a man may vſe both well and euill. Moſes and Ioſua vſed it wel, and alſo the houſe of Ioſeph. If ſo be that the warre be vniuſt, the eſpiall alſo ſeruing thereunto muſt nedes be vniuſt. Wherefore the brethren of Ioſeph, when he ſayd vntounto them, by the health of Pharao, ye be ſpyes, did put that away from them as an iniury or a rebuke.The puniſhement of ſpyes. But the puniſhment of ſpyes is, if they be taken, all one with the puniſhment, wherwith enemyes are puniſhed when they fall into the handes of their enemyes. For it ſkilleth not whether a man fight with weapons, or by ſubtilty and craft. Wherfore they muſt be of a valiaunt courage,Spyes muſte be valiaunt. Ioſephus. which for the common profit aduenture their lyfe in playeng the ſpyes. For it is not eueryevery mās office to be a good ſpye. Ioſephus writeth that the ſpyes whiche were ſent by Ioſua, were Geometricians, bycauſe they ought well and clearly to knowe the ſituation of the lande of Chanaan. And Homer made Vliſſes and Dyomedes ſpyes,Homerus. whiche otherwiſe were noble men. Paul the Apoſtle in the Epiſtle to the Galath. The place before mentioned the ſecōd chap. excellently referred the worke of eſpiall to cententions of Religion, where he writeth that there were foreign, that is, that there were certain incommers being falſe brethren, whiche foreign, that is, came in. foreign, that is to eſpye out our liberty as though he ſhould ſaye, they ſubtilely ſought & ſearched out our opinion, to reſiſt it, and made ſearch with great diligence whether they that were with vsus kept vncircumciſiō, and that was to eſpye out the libertie of the Churche, namely that by it, they might ouerthrowe Chriſtians.
And the ſpyes ſaw a man come out of the citie. For what cauſe he wēt forth the hiſtory declareth not: but there may be many cauſes ymagined, either for that he went to ſeke ſomewhat to ſerue him for his houſhold, or els bycauſe he would flye out of the citie being beſieged, or finally, that he alſo might ſpye out what was done by his aduerſaries.
And they ſayd vntounto him: ſhewe vsus, we pray thee, the waye into the citie. They ſpeake fayre vntounto ye man, & they pray hym, ye matter is not done by violēce, but they go aboute by frendly wordes to allure him to betray the Citie.
Whether the ſpyes of ye Chananites coulde promiſe ſafely?And we will ſhewe thee mercy. Seing ye ſpyes had not the chief gouernment in the publicque: wealth, how durſt they promiſe ſafety vntounto this man, eſpecially if they had no peculiar commaundement to do it. Thou wilt ſay peraduenture, they did truſt that the Senate of the publicque wealth and Captaynes of the warre would ratifye that whiche they had promiſed. But the ſuperiour power can not confirme that whiche is done by the ſubiectes, vnleſſe it be alſo lawfull for the ſame power both to promyſſe and alſo to performe that whiche they did. And God had prohibited by expreſſe wordes that the Chananites & thoſe proſcripte people ſhuld hauehave their liues graunted thē. Peraduēture they had before their eies yt exāple of Rahab the harlot, whoſe lyfe in the time of Ioſua was not onelyonly ſpared, but alſo ſhe was receaued with all that belonged vntounto her, and had in honor of the Hebrues. And therby they iudged that it was in their power,The lawes made by god againſt the Chananites myght be mitigated. to promiſe mercy and ſafety vntounto this man. And as touchyng the commaundement of God they thought gods lawes not to be ſo rigorous, but they might be mitigated with ſome equitie, as they remembred was done with the Gabaonites, who were neuer the leſſe Heuites or Hemorrites. Thou wilt ſay peraduenture: They were ſo ſaued, that they were brought into bondage.Bondage is a ciuille death. And neceſſitie of bondage is a certain kynde of ciuile death: wherfore in that the life of the body was graunted them, the commaundement of the Lord ſeemeth not to be violated, for they were killed after a ſorte. The queſtion is not diſſolued by this reaſon. For God preſcribed by law that the Chananites ſhould be put to death, he referred not that to a ciuile death, but to a naturall death: for otherwiſe Saul might hauehave excuſed him ſelfe, bycauſe he killed not Agag the king of Amalek with an outwarde death. For he might hauehave ſayd that he had alreadye kylled hym ciuilly.
But bycauſe we are fallen into talke of the Gabaonites, Of the Gabaonites.I thincke it good to ſay thus much of them.God ratified the othe performed to the Gabaonites. Firſt that God did ratifye that othe whiche the Iſraelites performed vntounto them, for as muche as he ayded the hoſt of the Hebrues in deliueryng their citie from the other Chananites. But if ſo be that they had violated the curſe, whiche was ſet forth of God, he would not then hauehave done it. For, bycauſe of the ſinne of Achan, who had by ſtealth ſaued ſomwhat of that whiche was curſed in Iericho, he did not helpe his people, but ſuffred them fowly to be ſlayne, when they fought againſt the citie Hay. Beſides this it is writtē in the latter booke of Samuel that God plagued the Iſraelites thre yeares continually with moſt grieuous famine, bycauſe the Gabaonites were contrary to the othe ſlayne & of Saul miſerably diſperſed. Wherfore (according to their requeſt) they had ſeauen of Sauls poſteritie deliuered them to be hanged. Theſe are moſt certayne ſignes that God ratified the couenaunt which was made with the Gabaonites, althoughe the Hebrues did grieuouſly ſinne bycauſe they aſked not counſell of God. Auguſtine ſayth vponupon the x. chap. of the Iudges,Auguſtine, when he interpreteth that place where it is written, that God promiſed Ioſua that he would be with him in the defence of the citie Gabaon. For he ſayd, be not affeard: for I will deliuer them (namely the Chananites whiche beſieged that citie) into thine handes, if this league (ſayth he) nowe made with the Gabaonites had diſpleaſed God, then would he hauehave commaunded Ioſua, not to take in hand that expedition, but rather to hauehave broken the couenaunt made with that nation. But contrarily he encouraged hym, and of his owne accord, not called vponupon, promiſed to aide him in the fight, as it may appeare by the hiſtory.
But why he did allow the league ſo made,Why God allowed ye league made with the Gabaonites. there may be two reaſons geuen for it. One (which is there mentioned) bycauſe they had bounde it with an othe. And if the Iſraelites ſhuld hauehave violated that, their neighbours would hauehave coū ted them as irreligious and vngodly, and their God ſhould hauehave ben mocked and contemned. Wherfore leſt the name of God and the fame of the Iſraelites ſhould hauehave ben euill ſpoken of, it was ratified, althoughe it was vnwyſely and without prayſe perfourmed. The other cauſe is,The Gabaonites were turned to the true God. bycauſe the Gabaonites did now beleue in the true God, and were redy to embraſe his religion and worſhipping. Whiche may eaſely be gathered by two argumētes. For they ſayd (as it is written in the ix. chap. of the booke of Ioſua) that they came in the name of the Lord beyng therfore moued therunto, bycauſe they had heard what thynges God had done for that peoples ſake both in Egypt, and alſo in the deſerte, and lykewiſe about Iordane. This is a tokē, that they now beleued the God of the Iſraelites. Moreouer the ſame appeareth in that they were appoynted by the Hebrues to cary and to prepare wood and alſo to draw water for the ſacrifices whiche were done vntounto the true God. Therfore they were made labourers and ſeruauntes of the tabernacle, and of the tribe of Leui, wherof they were called Nathinites.
Nathinites.And that ye lawes whiche were made of God agaynſt the ſeauen nations which inhabited the land of Chanaan were by this equitie to be interpreted and mitigated that if they returned to ye true God, & would make peace with the Iewes, they ſhould not be deſtroyed, it manifeſtly appeareth by that whiche is written in the xi, chap: of the booke of Ioſua, namely howe thoſe nations were therfore deſtroyed, bycauſe none of them (the Gabaonites only excepted) made peace with the Iſraelites. For God, to the end he would extinguiſh them, had hardened their hartes, and therfore they moſt obſtinatly fought agaynſt the Iſraelites.
Why god hardned the hartes of the Chananites.But the cauſe why God ſo hardned their harts was, bycauſe their ſinnes were ful. Wherfore they beleued not as did the Gabaonites, neither adioyned they thē ſelues vntounto the Iſraelites. And for that cauſe they continually reſiſtyng them, fought ſo vnluckely, that at length they were cleane deſtroyed. But if ſo be that they had made peace with the Iewes, and not deſpiſed their godlyneſſe and religion, they ſhould hauehave had the ſame geuen them whiche the Gabaonites had.
But in that they did not ſo, their former ſinnes were the hinderaunce therof, for God for thoſe ſinnes tooke away his ſpirite and grace from their hartes, that at the laſt they might ſuffer moſt iuſt puniſhment for their wickedneſſe. This is the equitie and mitigations of thoſe lawes againſt the Chananites.
Why the Gabaonites were brought into bondage.But there ariſeth a doubt, why the puniſhement of bondage was impoſed to the Gabaonites, if they nowe became ſo good and faithfull. Whereunto is aunſwered, that they therfore fell into bondage, bycauſe they vſed fraude and guile.
For God would for this cauſe hauehave them ſo puniſhed, leſt he ſhould ſeme to allowe diſceate and euill artes.
Whether the Luzite repēted Ierome.Now reſteth to enquire what this betrayer of Luz did, whether he beleued and embraſed the true worſhippyng of God. Out of the holy ſcriptures we can gather nothing of this thing. Peraduenture it may ſeme to ſome, that he abode ſtill in his vngodlyneſſe, bycauſe he went awaye from thence, neither abode he with the Iewes. But this is but a weake reaſon. For Iethro alſo departed from Moyſes, whō he came to ſe in the deſert, although (as I thincke) he left his ſonne with Moyſes. Neither would Chriſt hauehave all thoſe continually with him whom he healed, and whiche beleued in him: yea he ſayd to one of thē, who would hauehave dwelled with hym, returne to thine owne and ſhew vntounto them what hath happened vntounto the. &c.