Commentary on the Old Testament Volume 2-4, Biblical commentary 1 · Judges · Chapter 1

Commentary on the Old Testament Volume 2-4 · Biblical commentary 1 · Judges · Chapter 1

p. 91CHAP. I.

NOw after the death of Joshua, the children of Israel asked the Lord, saying, V. 1.Who shall first goe up for us against the Canaanites, &c. Joshua being dead, there was no one supreame Magistrate for the space of 17 yeares, as the Hebrewes have it, or 18 yeares, as Josephus, but the great Synedrion or councell of 72 governed, and the High Priest directed in all cases of difficulty. And this seemeth not unprobable, because Othniel was the first Judge, Ch. 3. 9. and hee was not raised up, till that the people of Israel had revolted from their obedience to God, and were therefore delivered into the hands of their enemies, and greatly oppressed by them; and this revolt was not made Judg 2. 7, 8, 9, 10.Judg 2:7Judg 2:8Judg 2:9Judg 2:10till after the death of all the Elders, that over-lived Joshua. If this shall seeme to make against the former account of yeares cast up to make the summe set downe, 1 King. 6. 1. wherein onelyonly 17 yeares are reckoned to Joshua his government, and the Elders that overlived him. It may be answered that the 40 yeares reckoned to Othniel, Judg. 3. 11. include these 17, the Land had rest 40 yeares accounting to the time from Joshua his death, to the 40 yeares after. Whilst Joshua lived, it is said, the land had rest, Josh. 22. 4. because so much was subdued as was sufficient for them for the present, neither durst any enemy stirre against them, wherefore Joshua ceased from warre, only permitting such Tribes, as found themselves grieved with the straitnesse of their bounds by reason of the enemies still dwelling therein, to fight against them and expell them, as to Ephraim and Manasseh, Josh. 17. 17. But Joshua being dead, and the people increased after a time of rest, they thinking it high time now to goe about the clearing of more Land for their inlargements; first consult with the Lord, who should begin in these warres against the Canaanites, that is, which Tribe should first attempt the driving of them out of his coasts, that by the happy proceedings of one, the enemies might generally be the more terrified, and the other Tribes the more incouraged to doe the like in their parts. If it be demanded, how they consulted p. 92with Lord? Answ. By the Ʋrim and Thummim, as hath beene shewed upon Exod. 28. see also 1 Sam. 28. 6. and Ch. 23. 9. And this inquiring and seeking direction and successe from the Lord, was a most sure way to proceede in their wayes prosperously, thus also they did, Ch. 18. 5. c. 20. 18. and Asa and Jehoshaphat being to fight with their enemies, first sought unto 2 Chron. 14. 2 Chron. 20.2 Chr 142 Chr 20God, and then obtained wonderfull victories. Thus also Judas Maccabeus, Maccab. 3. 46. And Theodosius being about to fight with the tyrant Maximus sought unto God by the prayers of the godly monks of Egypt, and prevailed wonderfully. The Isralites, saith Lyra, remembring what ill successe they had against Ai under Joshua, who sent them forth, the Lord not being consulted Lyra. Iosh. 7.Josh 7with, to prevent this danger, first aske counsell. Touching the High-Priest, by whom they consulted with the Lord, Comestor saith it was Phinces, Schol. Hist. Ioseph. Antiq. 5 c. 1.who now was promoted to that Office, Eleazar being dead, so likewise Josephus Their inquiry is not, what captaine shall goe up as some suppose, but what Tribe should first begin this warre, as is expressed, Who shall goe up for us against the Canaanites first to fight against them? And the Lord said, Judah shall go up, V. 2. Scholast. Hist.&c. that is, not any man so called, but the Tribe of Judah, over which yet, saith Comestor, Galeb happily was set, as leader, but is not numbred amongst the Judges for the shortnesse of his time, but this is onelyonly a conjecture, and if hee were Captaine of this Tribe, yet this maketh him not to have beene a Judge of all Israel, that hee should, if he had continued long, be numbred amongst the Judges. Some hereby conceive, saith Lyra, that Judah the Tribe was now set up generally Lyra.to be leader to all the rest in their warres, and thus he saith it is commonly expounded. But that, which here followeth, sheweth that it is not so meant, because Judah goeth not up upon this answer to fight with the enemy, but in his owne lot, and men of other Tribes were afterwards made Captaines of generall warres, and not of the Tribe of Judah onelyonly. Judah being appointed first V. 3.to begin the warre, calleth Simeon to go with him into his lot, promiting to doe the like for him, and thus these two Tribes go to warre together, but not without some man chosen to be their general Captaine, who most probably was Caleb, as being most famous: for without a Captaine Generall the Armies going forth would have been subject to confusion. The reason why Judah tooke his brother Simeon to him was, because Simeons lot lay within that of Judah, as was shewed upon Josh. 19. 1. It may seeme that the Tribe of Judah had no need so to do, considering the promise of God, I have delivered the Land into his hand, v. 2. but when God promiseth any thing, the best meanes and helpe for atcheiving of it are to be used, and so Judah joyneth Simeon unto him, not out of di…rust, or Ferus.trusting to Simeons helpe, but in great obedience & charity to that his brother, that hee might helpe him againe, for one brother being holpen by another is as a strong City, for so is that, Prov. 18. 19. rendred in Ieroms translation. Thus Ferus, who also applyeth their consulting with the Lord after the death of Joshua, to the Apostles seeking together to the Lord in prayer for the direction The Mysterie.after the death of Jesus, before their going out to preach to all Nations.

This application hee maketh mystically, and morally as Judah was appointed first to goe up, so the Christian that would prevaile, must go out by Judah; that is, by confessing the Faith, and hereunto joyne Simeon, that is, obedience Isidor.to the commandement: for to these two the Victory is promised. Isidor will have the Judges succeeding of Joshua to set forth the Apostles succeeding …esus, and the peoples, sinning and suffering therefore, but upon their repentance, the raising up of Judges to deliver them, to set forth the sinning of Christians and their persecutions, and the stirring up of Princes and Doctors of the Church, for their helpe and comfort.

And Judah went up, and the Lord delivered the Canaanites and Perizzites into his hands, &c. Here it appeareth, that God did not make so gracious a promise V. 4.of Victory unto them in vain, and they slew of them in Bezek, 10000 men. This City saith Adrichomius was in the Tribe of Iudah, neare Bethlehem, and Adrichomius. H. B. Patriarchs travailes.Ierusalem, having Bethlehem on the east, and Ierusalem on the north. But H. Bunting placeth it 44 miles from Ierusalem, by the waters of Merom spoken p. 93of Josh. 11. 5. wheresoever it stood, it must needs bee within the lot of Judah, because Judah made no warre here, but within his owne lot, as appeareth, v. 3. Adombez…k also the King of Bezek was taken Prisoner, and had his thumbes V. 5, 6.and great toes cut off; whereupon hee confesseth his owne cruell and barbarous dealing with 70 other Kings, who, he saith, being thus mutilated, gathered V. 7.their meat under his Table. For the reason of dealing thus with him, and of his dealing so with other Kings; it is to bee understood, that the thumbs being cut off, a man was madounfit for Warre, and the great toes being cut off unfit for slight, because Adonibezek had before fought against them, and being overcome, fled away. That hee might therefore neither fight nor flee away any more, he was thus used: Pierius in his Hieroglyphicks, to set forth a man Pierius.unfit for Warre, made an Embleme of an hand with the thumbe cut off, and of an hand shut with the thumb erected, to set forth strength and fortitude, because pollex, the thumb, hath the name a pollendo, as Isidore hath it, because inter Isidor.caeteros digit…s virtute pollet & potestate. And for this cause of old the Athenians cut off the thumbs of Aegines, that he might not goe forth with the Navie, of Val. Maxim. c. de Crudel. Aelian. l 2. variae Histor. Val. Maxim. c. de Sev…it. Su…n. c. 24.which he was Captain; so Valer. Maximus and Aelianus; and some, saith the same Val. Max. having cut off their owne thumbs that they might not bee taken for Souldiers, have been severely punished by the Senate. The like is related by Suetonius of a Roman Knight that cut off the thumbs of his two sonnes, that they might not goe to Warre, being therefore severely punished by Augustus. And Ammianus Marcellinus praiseth the French, that none of them did cut off Ammian. Marcellin. l. 15.their thumbs to decline the terrour of Warre, as many in Italy had done. But there was a secret reason in respect of Gods just judgements, why Adonibezek was now served thus, because hee had dealt so with 70 other petty Kings before, many of them happily being Kings under him over particular Cities, as the King of Hazor is said to have had many Kings under him, Josh. 11. 10. but hereby it appeareth that Adonibezek was of no small power, whom God yet subdued unto Judah. Hence note the justice of God, to pay wicked men with their own coin: so Valerius the Emperour, who caused 80 Priests, who were sent upon Note. an Ambassage to him, to be put into a Ship and burnt, was a little while after Glyeas Annal. par. 4. Zonaras tom. 3.burnt in a thatcht Cottage by the enemies, who put fire to it. Justinian being also expelled from his Empire by Leontius, and his nose cut off, the said Leontius was used in like manner by Apsimarus; so Zonaras, who also in the same place saith, that Constantinus the son of Irene, who had put out the eyes of N…cephorus his Vncle, and of Alexius Mosolus, for suspition of affecting the Empire, had his eyes put out five yeares after, upon the same day, by Irene his mother.

In that Adonibezek did not onelyonly cut off the thumbs, &c. but made those Kings to gather meat under his Table; this shewed the pride and cruelty of a wicked man; there is no mercy in him towards such as hee hath subdued, but he useth them as dogs and beasts; as Sapores the King of the Persians having overcome Valerianus the Emperor, used him for a stool to set his foot upon when hee went up to his Horse, as Eutropius relateth: and Tamerlane having overcome Eutropius.Bajazet the Emperour of the Turk… served him likewise, and carryed him about in an iron cage for a spectacle. But such cruelty used even by the wicked to the wicked, God will not suffer to goe unrevenged, as we may see in this example, see also Esa. 33. Amos 2. Lastly, as Ferus noteth, here is a notable example Ferus.of the mutability of worldly things, in that so many who were Kings, Note. were thus abased.

Adonibezek suffering by this judgement, acknowledgeth that God had dealt with him justly, as hee had done to others, now causing the like to be done unto him; whereby we may see, that even the wickedest heathen were not without the knowledge of God, as is also taught, Rom. 1. but they had no sense of this but in their misery, and not then neither to call upon him for mercy, but to justifie him in his proceedings against them. And they brought him to Jerusalem, and hee dyed there. The reason of their carrying him to Jerusalem is set downe in the next verse, that was the next City they subdued and burnt; so p. 94that Adonibezek was carryed thither as a prisoner onelyonly taken along with them in the way that they marched. Touching Jerusalem, we read before of the king of Jerusalem slaine by Joshua, Ch. 10 and Ch. 12. and of Jerusalem inhabited by the men of Judah, together with the Jebusites, Iosh. 15. 63. but no where of the taking of it till this time; yet, as hath been shewed upon Iosh. 15. 63. it is most probable that it was taken in the dayes of Ioshua, but repossesied againe by the enemies, whilst they were busied in other Warres, and that now it was taken the second time by Iudah and burnt, as Iericho and Ai had been for the greater terrour of the enemies, and in detestation of the abominations therein formerly committed, that it being thus purged and rebuilt, might be fit to be the Metropolis of the whole Kingdome, and the seat of the Temple of God. Whereas this was done by the men of Iudah, and yet the farre greater part of the City was in the lot of Benjamin, as hath been shewed upon Iosh. 15. 63. and accordingly they are said to have dwelt here, v. 21. of this Chapter: it may bee conceived that the Benjamites were also with the men of Judah in this Warre, although not hitherto spoken of, because their going out to fight is not afterwards spoken of, as of all the other Tribes, v. 22, 23, 24, &c. but onelyonly it is said that they dwelt in Jerusalem, and the Iebusites with them unexpelled, v. 21. but because Iudah was the chiefe in this expedition, he onelyonly is named, and not Simeon or Benjamin so rearly joyned unto him. Whereas the City is said now to have been burnt, Hebr. to bee cast into the fire, a phrase amongst the Hebrews, to expresse the utter destruction of a place by fire, it is yet to bee understood that all without exception was not burnt, but all that was taken onelyonly; the Fort of Zion held by the Jebusites even till Davids dayes escaping, as hath been before shewed upon Iosh. 15. 63.V. 9.

Here are other expeditions of Iudah set forth against the Canaanites in the mountaines, and in the south, and in the valleys, in generall, the particular places, and their successe being further declared in the verses following to v. 20. And first against those in the mountaines, Hebron and Debir, of which see Iosh. V. 10, 11.14. 12, 13. and Ch. 15. 15, 16. and of Debir, or Kiriath-sepher againe, v. 49. where enough hath been spoken of the names of these Cities, and of the gift of Hebron to Caleb again repeated, v. 20. and of his expelling the three sonnes of Anak by the help of Iudah. OnelyOnly that which was done about Debir, and the taking thereof by Othniel the son of Kenaz, Calebs younger brother, and having his daughter Achsah therefore given him to wise, &c. all which is in the same words set forth, Iosh. 15. 15, 16, 17, &c. remaineth here to bee spoken of, as most proper to this place, this being the time when these things were done. And Caleb said, Hee that smiteth Kiriath-sepher, and taketh it, I will give h…m V. 12. V. 13.Achsah my daughter to wife; and Othniel the sonne of Kenaz, the younger brother of Caleb tooke it, &c. Here a question is made, whether this marriage were lawfull Qu. or not, seeing that Othniel being brother to Caleb, was Uncle to Achsah, and Levit. 18.Lev 18a Nephew is expresly forbidden to marry his Aunt, therefore by the like reason the Uncle may not marry his Neece. Lyra scanneth this diversly; first, saying, that some hold it to have been against the Law, but Caleb having made a Lyra.vow at large, and not knowing that his brother should take that City, when it was done, held it not to stand with his magnificence to goe back from that which he had promised, and therefore preferring the tye of a vow before that of the Law, performed it, as Iephthah afterward performed his vow in offering his daughter. Thus Hugo Cardin. hee had rather keep his vow, then the Law Hugo Card.about marriages. But Lyra rejecteth this, because Caleb & Othniel were both godly men, and so it is not probable that they would agree to doe any thing against the Law of God. Secondly, he therefore saith, that some hold Kenaz the father of Othniel to have been Calebs brother, and so hee was Calebs Nephew, and called his brother onelyonly, as Lot was called Abrahams brother, Gen. 13. Lastly, he saith, that although he were Calebs brother, yet hee did nothing against the Law in marrying his daughter, for Abraham marryed Sarah, his brother Haroms daughter, and onelyonly the marriage of a Nephew with his Aunt, and not of an Vncle with his Neece is by the Law forbidden, Levit. 18. And although the p. 95case may seem to be alike for the same degree of consanguinty, yet there is this difference, it is against nature for the Nephew to bring the Ant, his superiour, into subjection to him, as he doth, if he marrieth her, but it is not so for the Vncle to marry the Neece. Thus hee, who addeth also more touching the liberty of the man above that which is granted to the woman, for the further confirmation hereof. But see the contrary to this proved upon Levit. 18. 18. and Othniel determined to be a brother to Caleb, not properly so called, but according to the appellation used amongst the Hebrews, because hee was his kinsman; therefore Junius for brother here, hath agnatus Calebi, but the word in Junius,Hebrew is brother, and if that be true which hath been before alledged out of Lyra, that Kenaz the father of Otbniel, took to wife the mother of Caleb, Josh. 14. then this controversie will thus be soon at an end. Ferus from hence praiseth Caleb, in that he sought a son in law rather vertuous then rich; and Themistocles Ferus. Themist. Malo virum pecunia, quam peruniam, vire indigentem V. 12, 15.gave his daughter to a man poore indeed, but honest, saying, I had rather have a man wanting money, then money wanting a man. Achsah being given to wife to Othniel, shee moves him to ask of her father a field, and then shee lighting off her Asse, asked him a blessing, saying, Thou hast given mee a dry land, give me also springs of water, and he gave her the upper springs and the nether. The Septuagint and Vulgar Latine have it, he moved her, to which the words following answer best: but Hebr. it is shee moved him; both are true, Lyra.saith Lyra, shee moved him, but he thinking it fittest that thee should make this request to her owne father, bade her doe it. For these words, And shee lighted from off her Asse, the Septuagint and Vulg. Latine have it, Shee murmured & cryed, or sighed upon her Asse; but Jun. Pagninus, Ʋatablus, Tygurini interpreters and divers more, and some Rabbins, as David Kimchi, R. Solomon, Chaldee Paraphr. expound it, shee lighted from her Asse, Hebr. it is foreign, the word foreign is not found elsewhere but in this same relation, Josh. 15. and Judg. 4. 21. where it is put for smiting to the ground: Polanus rendreth foreign cum impetu demittere se, desi…re, or defigere, but for ingemiscere, or to sigh, it cannot bee taken. Polanus.Wherefore Bonfrerius laboureth in vain to justifie the Vulg. Latine herein. Serrarius better thinketh it a mistaking of foreign for foreign to sigh or groane. Caleb Bonfierius Serrarius.perceiving by his daughters comming downe and prostrating her selfe, as it is likely, before him, that shee would ask him somewhat, asked her what shee would, shee answered, give me a blessing, &c. as before. Here by a blessing shee meaneth not onelyonly a wishing well; but a performance of good unto her, as Caleb her father was able. So likewise the word blessing is used, Gen. 33. 11. 1. Sam. 25 27. 2 Cor. 9. 5. thou hast given mee a south land, or dry land, Hebr. it is south, but because the south in Canaan was most dry, it may be termed a dry land. And herein Canaan was contrary to all our Countreys in Europe, wherein the south is moistest and fruitfullest, but in Canaan the west was the part from which the raine came, Luke 12. 1 Kings 18. the reason, because the west was to the Sea, but the south to the vast wildernesse of Arabia, which was dry. Give mee also Springs of water, the Septuagint foreign, the redemption of water; and twhereas it followeth, Hee gave her the upper Springs and the nether, the Septuagint have foreign, which Augustine, who followed that translation, comming to explaine after that hee had said, shee cryed out upon her Asse, give me a blessing, &c. hee saith, shee being advised by Aug. Qu. 4 in Judg.her husband to ask a field, asked the redemption of water, but what this should meane I know not, unlesse a fruitfull field wherewith water might be bought, because the place to which shee was going with her husband was dry, and Caleb gave her such a field, as that shee might with the fruit thereof buy waters, that came from the mountaines above, and springing from the valleys beneath. Symmachus rendreth it, possessionem in superioribus & possessionem in inferiorbus, but Theodotion, irrigationem aquarum, Hebr. it is foreign fluctus aquarum. But what is meant by the Springs, or flowings of water, the upper and the nether, it is not agreed. Cajetan saith, that nothing but the Springs Cajetan.are meant in the higher and lower grounds neare to the south land already given her, which was dry, that being derived thither by channels, it might bee p. 96made fruitfull. Lyra saith, it was a field, having Springs both in the upper and Lyra Tostatus.in the nether part. Tostatus, that two fields are meant, one above the south land already given, lying more north, and the other lower then it, lying more south, both well watered with Springs. It is not likely, that it being agreed before betwixt her husband and her, that she should aske a field, that shee asked Springs onelyonly, without the ground wherein they lay, but rather such a ground, and Caleb to shew his bounty to Othniel, so well deserving, granted more then was desired, a field lying higher, and another lower, accommodated with Springs or Rivers. Bonfrerius standeth for one field onelyonly, and for the upper BonfreriusSprings to be the raine of Heaven; but this is absurd, seeing it was not in Calebs power to give any such Springs, but of God alone at his pleasure, and yet it is said, that he gave his daughter the upper Springs and the nether. If it be demanded how lands could bee given to a daughter by one that had sons, as Qu. Caleb, 1 Chron. 4. seeing the land was the inheritance of sons onelyonly, but in case of the want of such issue. It is answered, that daughters were to have dowries, and the father was not herein tyed, but he might, if it pleased him, give some of his land for a dowry to them, to bee enjoyed till the yeare of Jubilee. This passage, saith Ferus, might seem unworthy the sacred History, but that Ferus.Achsahs practice may well bee a pattern for other women, shee desired not costly apparell, or gold, or silver, but necessaries for hers and her families sustenance. And there is herein a mystery, Caleb setteth forth God the Father, Othniel Christ, Achsah the Christian soule, the south or dry land given her, this The Mystery.earth, wherein we live, or the flesh, which is dry and barren in respect of all spirituall good things; wherefore Christ adviseth, and the true Christian asketh the upper Springs of grace, to be devout and heavenly, and the nether of contrition and teares for sinnes and miseries, which who so hath, hath a rich possession indeed.

Gregory by the south land, understandeth the gift to speake freely for the Dialog. l. 3. Gregorius. Prius enim timore se lachrymis afficit, quia dum mala sua recolit pro his aeterna supplicia pertimescit. Cum vero longo moerore fuit formido censumpta, quaedam de praesumptione veniae securitas nascitur, in que amorem coelestium gaudiorum animus inflammatur. Et quae prius flebat, ne duceretur in supplicium, post flere incipit, quia differtur a regno. Da… ergo ei pater coelestis irrignum superius, cum se lachrymis coelestis regni desiderio affligit; irriguum vero inferius, cum inferni supplicia timendo flet. Prius autem inferius datur, post superius, sed quia compunctio amore coeli praeeminet, irriguum superius prius ponitur, & post inferius.truth, to give almes, to relieve the oppressed, to be zealous for the faith; so that he which hath these graces, but not the grace of teares, hath a dry land, but yet wanteth Springs: This is therefore also to bee desired, that through the love of heaven, and the feare of hell, he may bee contrite, and weep for his sinnes, which exclude him from the one, and indanger him in respect of the other. These are the upper and the nether Springs; but because the heart is first affected with sorrow for feare of hell, and then, a confidence towards God being wrought, for being delayed in comming to the blessednesse expected; the nether Springs are first in Nature, but because sorrowing and groaning out of a desire of heaven is the more worthy, this is first placed here, the upper Springs, and then the nether, as not being of so great dignity. And this mysticall application is rather to be preferred, because a gift given after espousalls is spoken of, which cannot be earthly, but spirituall, although defective, till true sorrow to repentance be added. Wherefore Ferus also goeth from his first, saying, or by the south land the gifts of grace may be understood, by the springs of water, the gift of eternall life.

And the children of the Kenite, Moses Father in law, went up out of the City of V. 16.Palme trees with the children of Judah, into the wildernesse of Judah, &c. Numb. 10. 29. Raguel is said to be the Father in law of Moses, and Hobab to bee his sonne, he is also called Revel and Jethro, Exod. 2. 16, 17. Ch. 18. 1. and here the Kenite, of which name see againe, Judg. 4. 11. and Numb. 24. 21. Hee was desired by Moses to stay with him, Numb. 10. 29. promising that he should dwell amongst the people of Israel in the best of the Land. And hereby it seemeth that this p. 97was performed after the death of Moses, for his children abode hitherto in the City of Palme trees, that is, Jericho, Deut. 34. 3. Judg. 3. 13. which Josephus Joseph. lib. 5. Bell. Iud c. 4.Judg 4describeth to be the most pleasant and fruitfull part of all the Land. But now they goe up into the wildernesse of Judah. Whereas it is by their going up out of Jericho implyed, that they dwelt therein, it is to be understood, that this Lyra.they could not doe, because Jericho was all burnt down to the ground, and not built yet againe; wherefore they abode onelyonly in Tents within the confines of Jericho. But why did they now remove? Lyra saith, that they might be neare Qu. unto Othniel, to learne of him the knowledge of the Law, 2 Chron. 2. 55. the Kenites are said to have come of Hemath, the father of the house of Rechab, celebrated Jer. 35. for their abdicating of the world and worldly profits and pleasures: If these were the same with those Kenites, this might bee a reason of their remove from a pleasant place to a wildernesse, that they might bee the more free to Divine contemplations, and not corrupted with the aff…uence of worldly delights. Yet Junius thinketh that they went to joine themselves with Iunii annotat.the children of Judah in their Warres.

Arad, by lying neare which the Wildernesse of Judah is described, was on the border of the land of Canaan, next unto the Idumaeans and Amalekites, as it were a corner east and south, see Numb. 21.

And Judah went with his brother Simeon, and they slew the Canaanites that dwelt V. 17. H. B Patriarks travailes.in Zephath, &c. Simeon having holpen Judah in his lot, now is holpen by Judah in his lot: Zephath was 16 miles from Debir, the City last taken by Othniel. It is thought to have been a City of the Region Arad, of which see Numb. 21. how it was devoted to hormab, or destruction, which is here executed; but onelyonly there it is said, Israel destroyed them and their Cities, here onelyonly one City is said to be destroyed, which happily was the chiefe, and the appurtenances to it are not named.

Also Judah tooke Gaza with the coast thereof, and Askelon and Ekron. These V. 18.were Cities of the Philistims, about which it may be doubted how Judah is said to have taken them, seeing Ch. 3. 3. five Lords of the Philistims remained unpossessed; and these were three of them, and alwayes after the Philistims continued Qu. infest enemies to the Jews, and unsubdued, even unto the dayes of Eli, 1 Sam. 5. Lyra answereth, that either it is meant, Judah took something belonging Lyra.to these three Cities, or having taken them, possessed them not, and so they were againe recovered by the Philistims. Iosephus saith that Gaza and Ekron were not taken, but Askelon and Azotus, and the Septuagint Roman. edition, Ioseph. Anti{que} lib. 5. c. 2.they possessed neither, Gaza, Askelon, Ekron, nor Azotus. But both erroneously; yet this last is true, they possessed none of these, although they tooke them.

And the Lord was with Iudah, and he drave out the inhabitants of the mountaines, V. 19.but he could not drive out the inhabitants of the valley, &c. It may seeme strange if God were with them, that they should not be able to expell any enemies; so that this seemeth to be a reason of no force, which is added, because they had Chariots of iron: of which kind of Chariots, see Iosh. 17. 16. But it is to be understood, that God permitted them for these Chariots to be timerous of them, that so the expelling of some enemies might be deferred, they being left still to try the children of Israel, as is said, Judg. 3. But why had they in the valleys Qu. Chariots of iron, more then they in the mountaines? Answ. Because these kind of Warlike Engines were not to be weilded, but in plain places, where they might run every way with force and great violence.

Here Hebron is given to Caleb, and hee expelleth the three sonnes of Anak, V. 20.see before, v. 10. and Josh. 14.

And the children of Benjamin could not expell the Jebusites out of Jerusalem, &c. V. 21.see the same said before of Iudah, Iosh. 15. 63.

And Ioseph went up against Bethel, and the Lord was with him, &c. Bethel lay V. 22.nigh unto Ai, Iosh. 8. 9. at the taking of which the men of Bethel most probably fell also. But now it seemeth that it was again re-peopled, and Ephraim meant here by the house of Ioseph went against it; for Manasseh another Tribe of p. 98that house is spoken of, v. 27. so Lyra. But as Manasseh, so Ephraim is spoken Lyra.of severally, v. 29. and therefore by Joseph here, both together are meant. For their comming into Bethel, it is said, that they found a man that came out of the City, and prayed him to shew them the way into it. Whereupon the V. 24.Rabbins say, that there was no entrance in but under the ground, so that without a guide they could not come in: but this seemeth to be fabulous. It is more probable that there were many winding & turnings to come in it, so that the way was hard to find. This man for his kindnesse in shewing them the way they saved, with his family, as Rahab in Jericho had been saved before, Josh 6. and he went amongst the Hittites, and built a City, calling it Luz, as the old name of Bethel is said to have been, v. 23. of which see Gen. 28. Touching the fact of this man of Bethel, betraying his owne native Countrey, something hath been spoken before of Rahabs, Ch. 2. which was not much unlike unto it. This may seem to have been an hainous thing in this man, and unnaturall, because all are bound by the law of nature to seek the preservation of their owne Countrey as much as they can, and therefore when any man hath been treacherous to his Countrey to betray it, hee hath been hated in all nations. Philip, or as some have it, Antigonus of Greece was wont to say, I love them greatly that are about to betray, but when they have betrayed, I hate Antigon. prodituros imp…imis amo, at eosdem cum prodiderunt maxime odi. Plutarch in Roman. ape…h…eg. mat.them most of all. When Rhimitalces the King of the Thracians fell away from Anthony to Augustus the Roman Emperour, and thought therefore that he was worthy of great favour, hee said likewise, I love prodition, but praise not proditors. When Camillus the Roman besieged the Falisti, a certaine Schoolmaster led out the children of the Lords which he taught, into the Tents of the Romans, pretending that he went out onelyonly to walke with them for recreation, hoping by this treachery to get a great reward; but the Romans contrariwise, to shew their hatred of this fact, delivered the Schoolmaster bound to those Boyes to be beaten with rods, and so sent them back to their parents. Mahomet the Turkish Emperor having taken Constantinople by the treachery of one Gereula, to whom Paleclogus the Emperor that then was slaine, had been very beneficiall; in hatred of so foule a treachery, laid cruell punishments upon him. And the Dolphin of France in King Johns time, vowed, that if hee attained the Crown of England, hee would kill all the Lords that had been Traytors to their own King, in bringing him in against him. But this man is not to be ranked amongst such; for when it is made known, that it is the will of God, that any City or Countrey should bee destroyed, it is now no longer treachery, but piety, even for a native of that Countrey, although not to be an agent in destroying it, yet to further those herein that are appointed to destroy it. And this was the case of all the Cities in Canaan, as was commonly known to the inhabitants. But seeing this man was one of them, how could hee lawfully be dismissed, when as every one of them was adjudged Qu. to the sword? Answ. They were not all so adjudged to the sword, but that upon just occasion some might be spared, as Rahab was, and the Gibeonites also. But herein was the difference betwixt them and this man, they were spared, and lived amongst the children of Israel, because most probably they turned to the true Religion, but this man happily not being converted, was not permitted to dwell amongst them, but sent away into another Countrey. And they could not in way of gratitude for the good turn hee did them, but let him and his goe in safety. What the land of the Hittites was, to which hee went, is uncertain, but it seemeth to have been some other Countrey near, and no part of the Land of Canaan given to Israel.

Having shewed the victory of the house of Joseph, now it is shewed in what Cities they could not prevaile, either Manasseh or Ephraim, v. 29. But herein V. 27, 28.somethink that their negligence is blamed. Of these Cities see before, Josh. 17. 11. & Josh. 16. 10. And the like is said of Zebulun, v. 30. of Asher, v. 31. of Naphtali, v. 33. and of Dan, v. 34. touching all which it is to be held that they sinned, in that for the love of the gaine of tribute they expelled not the Canaanites, as they were straitly charged, Numb. 33. Deut. 7. so Lyra.

p. 99Touching Dan, his condition is set forth as different from the rest, the Amorites V. 34. V. 35.forced him into the mountaines, themselves holding the vallies, and some mountaines also, as Heres, Aialon, and Sbaalbim, which was doubtlesse for their sin…, for otherwise God was able, and would have given them more power also against them. This straitning of the tribe of Dan was spoken of before Josh. 19. 47. which caused them to goe out and subdue other places, so likewise Judg. 18. The Septuagint for these three mountaines have it, foreign where there were Beares and Foxes, foreign, by Aialon understanding Beares, and by Sbaalbim Foxes, for which yet they are no where taken, but Aialon for a wilde beast, called an Hart, and Shangnalim for Foxes. Heres is thought to have the name from the Sun, for the drynesse, as the word signifieth, by some from shells or potsheards. Of Aialon, see Josh. 10. 12. Of Sbalabim, Josh. 19. 42. 1 King. 4. 9. This was the state of the Danites, but the house of Ioseph made these Amorites tributaries, that is, the Ephramites who bordered upon the Danites, as the Septuagint have it expresly, And the hand of the house of Joseph was heavy opon the Amorite: Hebr. there is nothing but, And the hand of Joseph was beavie, and hee put him to tribute, it not being expressed who was put to tribute, whether the Amorite by the house of Joseph, or the house of Joseph by the Amorite, but because wee read not yet of any tribe of Israel put to tribute, but contrariwise, that of the Septuagint is to bee preferred, although Lyra leaveth it doubtfull.

And the coast of the Amorites was from the going up to Akrabbim, from the rock, V. 36.and upward. Of this place see Numb. 34. 4. it was the bound of the tribe of Judah southward, unto which seeing the Amorite extended from Dan, it appeareth, that he was still of great power, so that this may be taken, as added to shew a reason why Dan was so straitned by them: The rock, Hebr. foreign is Ioseph. Anti{que} lib 3. c. 2 Hieron in. Esa. 42. 11.Isa 42:11said by Josephus to have been a City of the Amalekites; by Jerome a City in the confines of the Amalekites and Philistims.