Judges · Chapter 10

V. 1. There arose-Not of himself, but raised by God, as the other Judges were. To defend-Or, to save, which he did not by fighting against, and overthrowing their enemies, but by a prudent and pious government of them, whereby he kept them from sedition, oppression, and idolatry. In Shamir-Which was in the very midst of the land.

Verse 1. Tola the son of Puah] As this Tola continued twenty-three years a judge of Israel after the troubles of Abimelech’s reign, it is likely that the land had rest, and that the enemies of the Israelites had made no hostile incursions into the land during his presidency and that of Jair; which, together continued forty-five years.

Verse 1. There arose — Not of himself, but raised by God, as the other judges were. To defend — Or, to save, which he did, not by fighting against and overthrowing their enemies, but by a prudent and pious government of them, whereby he kept them from sedition, oppression, and idolatry. He dwelt in Shamir — Which was in the very midst of the land.

Verse 1. Tola, son of Puah; therefore he was the grandson of Othniel’s brother. God called him from the treasures of his providence, to nourish his people for twenty three years after evil times.

TOLA AND JAIR, 1-5.

1. There arose — In the providence of God. To defend — Rather, to save Israel. No particular acts of Tola are recorded, but only the general statement (verse 2) that he judged Israel twenty three years. Hence it has been a question among the commentators, How did Tola save Israel? There is no record of any new oppressions, or of any special dangers. But the chief difficulty comes from assuming that there was no sense in which he might have saved Israel unless they had been in bondage to some foreign foe. He might have saved them from civil discords and fearful feuds by his wise and prudent judgments. He may have saved them from foreign invasions by a timely and prudent caution. We should also remember that the silence of Scripture respecting an individual is not sufficent ground for assuming that he did no mighty works. Tola was raised up to defend Israel; that is, for the purpose of defending or saving them in case any difficulty or danger came; and perhaps an important part of his labour was to save or reclaim the people from the idolatry into which they had fallen after the death of Gideon. A man of Issachar — One of that tribe by birth. Dwelt in Shamir — The site of Shamir has not been satisfactorily identified. “It is singular that this judge, a man of Issachar, should have taken up his official residence out of his own tribe. We may account for it by supposing that the Plain of Esdraelon, which formed the greater part of the territory of Issachar, was overrun, as in Gideon’s time, by the Canaanites or other marauders, of whose incursions nothing whatever is told us, (though their existence is certain,) driving Tola to the more secure mountains of Ephraim. Or, as Manasseh had certain cities out of Issachar allotted to him, so Issachar, on the other hand, may have possessed some towns in the mountains of Ephraim.” — Grove, in Smith’s Bib. Dict. Others have supposed that at this city in the mountains of Ephraim he was more accessible to the various tribes, and could thus more conveniently judge Israel.

TOLA AND JAIR, 1-5.

1. There arose — In the providence of God. To defend — Rather, to save Israel. No particular acts of Tola are recorded, but only the general statement (verse 2) that he judged Israel twenty three years. Hence it has been a question among the commentators, How did Tola save Israel? There is no record of any new oppressions, or of any special dangers. But the chief difficulty comes from assuming that there was no sense in which he might have saved Israel unless they had been in bondage to some foreign foe. He might have saved them from civil discords and fearful feuds by his wise and prudent judgments. He may have saved them from foreign invasions by a timely and prudent caution. We should also remember that the silence of Scripture respecting an individual is not sufficent ground for assuming that he did no mighty works. Tola was raised up to defend Israel; that is, for the purpose of defending or saving them in case any difficulty or danger came; and perhaps an important part of his labour was to save or reclaim the people from the idolatry into which they had fallen after the death of Gideon. A man of Issachar — One of that tribe by birth. Dwelt in Shamir — The site of Shamir has not been satisfactorily identified. “It is singular that this judge, a man of Issachar, should have taken up his official residence out of his own tribe. We may account for it by supposing that the Plain of Esdraelon, which formed the greater part of the territory of Issachar, was overrun, as in Gideon’s time, by the Canaanites or other marauders, of whose incursions nothing whatever is told us, (though their existence is certain,) driving Tola to the more secure mountains of Ephraim. Or, as Manasseh had certain cities out of Issachar allotted to him, so Issachar, on the other hand, may have possessed some towns in the mountains of Ephraim.” — Grove, in Smith’s Bib. Dict. Others have supposed that at this city in the mountains of Ephraim he was more accessible to the various tribes, and could thus more conveniently judge Israel.

V. 3. A Gileadite-Of Gilead beyond Jordan.

Verses 3, 4. Jair, a Gileadite — Of Gilead, beyond Jordan. He had thirty sons — Who, it seems, were itinerant judges, and went from place to place, as their father’s deputies, to administer justice. That rode on thirty ass-colts — It was customary for the noblest persons to ride on those beasts, and that not only in Judea, but likewise in Arabia, and other countries, even among the Romans. Thirty cities, called Havoth-jair — That is, the villages of Jair. These villages were so called before this time from another Jair, but the old name was revived and confirmed upon this occasion.

Ver. 3. Jair; that is, illuminating. Another president, who probably had this name as a title because of the peace, the knowledge, and righteousness, which he diffused throughout the country. But, like Gideon, he, on finding wealth and presents, yielded to the strong temptation of polygamy, and established his thirty sons in Havoth-Jair, or the villages of Jair.

3. Jair, a Gileadite — That is, a native or resident of Gilead, the mountainous country east of the Jordan. On the silence of Scripture respecting the particulars of his life the same may be said as of Tola, in verse 1.

V. 4. And he had thirty sons-They were itinerant judges, who rode from place to place, as their father’s deputies to administer justice. Havoth-jair-These villages were called so before this time from another Jair, but the old name was revived and confirmed upon this occasion.

Verse 4. He had thirty sons, &c.] It appears that there was both peace and prosperity during the time that Jair governed Israel; he had, it seems, provided for his family, and given a village to each of his thirty sons; which were, in consequence, called Havoth Jair or the villages of Jair. Their riding on thirty ass colts seems to intimate that they were persons of consideration, and kept up a certain dignity in their different departments.

Verses 3, 4. Jair, a Gileadite — Of Gilead, beyond Jordan. He had thirty sons — Who, it seems, were itinerant judges, and went from place to place, as their father’s deputies, to administer justice. That rode on thirty ass-colts — It was customary for the noblest persons to ride on those beasts, and that not only in Judea, but likewise in Arabia, and other countries, even among the Romans. Thirty cities, called Havoth-jair — That is, the villages of Jair. These villages were so called before this time from another Jair, but the old name was revived and confirmed upon this occasion.

4. Thirty sons… thirty ass colts… thirty cities — These facts are mentioned to show the power, dignity, and wealth of the house of Jair. Havoth-jair — That is, villages of Jair. These villages, possessed by Jair’s sons, were called after their father’s name even at the time when the Book of Judges was written. They probably comprised the same “towns” which Jair, the son of Manasseh, took in the days of Moses, (Numbers 32:41; Deuteronomy 3:14,) and called by this very name. Their number may have been increased so as to furnish one for each of the thirty sons of this Gileadite judge. This name was not now given them for the first time, but was a bringing into use again of an old name which had, perhaps, become partially forgotten.

5. Camon — This was, probably, one of the thirty cities mentioned above, but its exact situation is now unknown. Possibly it is represented by the modern Reimun, a few miles northwest of Jerash. Though little is said of Tola and Jair’s life, the fact of their death and the place of their burial are carefully noted.

V. 6. Forsook the Lord-They grew worse and worse, and so ripened themselves for ruin. Before they worshipped God and idols together, now they forsake God, and wholly cleave to idols.

Verse 6. And served Baalim] They became universal idolaters, adopting every god of the surrounding nations. Baalim and Ashtaroth may signify gods and goddesses in general. These are enumerated: 1. The gods of Syria; Bel and Saturn, or Jupiter and Astarte. 2. Gods of Zidon; Ashtaroth, Astarte or Venus. 3. The gods of Moab; Chemosh. 4. Gods of the children of Ammon; Milcom. 5. Gods of the Philistines; Dagon. See 1 Kings 11:33, and 1 Samuel 5:2. These are called gods because their images and places of worship were multiplied throughout the land.

Verse 6. Israel served the gods of Syria — They added to their former idolatries the worship of new gods, particularly those of Syria, which were Bel, or Baal, Astarte, Dagon, Moloch, Thammuz. And the gods of Zidon — The supreme gods of the Sidonians were Baal and Ashtaroth: but it is likely they had more, such as Asaroth, Asarim, Asarah. And the gods of Moab — The principal of which was Chemosh, 1 Kings 11:7. And the gods of the children of Ammon — The chief of which was Milcom, (1 Kings 11:5,) where Ashtaroth is mentioned as the goddess of the Sidonians. And the gods of the Philistines — They had more, it seems, besides Dagon, but their names are not mentioned in Scripture. And forsook the Lord — They grew worse and worse, and ripened themselves for ruin. Before, they worshipped God and idols together: now they forsake God, and wholly cleave to idols.

Ver. 6. Served Baalim and Ashtaroth; gods and goddesses; both these words are plural in the Hebrew. Our learned Selden has written a Latin book on the gods of Syria, which does not give us more light than what we find in Biblical Critics. Every nation had its titular god, but other gods they worshipped, and almost without number.

The gods of Syria are Bel, Jupiter, Saturn, Venus, called Astarte. The gods of Zidon were Jupiter, and Astarte. 1 Kings 11:5. The gods of Moab were Chemosh, the Priapus of Horace. 1 Kings 11:5 1 Kings

PHILISTINE AND AMMONITE OPPRESSION, 6-9.

6. Did evil again — This apostasy, as appears from what follows respecting the number of false gods they worshipped, was of a most aggravating character. Baalim, and Ashtaroth — See note on chap. 2:13. Gods of Syria — These are nowhere in Scripture mentioned by name. Gods of Zidon — The peculiar forms of the Baal and Asherah worship as practiced among the Phenicians. Compare 1 Kings 11:33. This worship was, in its principles, common among several of the surrounding nations, but each nation seems to have given it some peculiar modification of its own. Gods of Moab — Among whom Chemosh was the principal deity. Numbers 21:29; 1 Kings 11:33. Gods of… Ammon — Particularly the abominable Moloch, the fire-god, to whom human sacrifices were offered. 1 Kings 11:7. Gods of the Philistines — Dagon, the fish-god. Compare chap. 16:23. Here we have the mention of seven classes of gods to whose worship Israel had turned, thus filling up the measure of a sevenfold idolatry. This seems more execrable still when we compare with it the seven deliverances of Jehovah mentioned in verses 11 and 12. They had seemed to choose a new idol for every deliverance.

V. 7. Philistines, &c.-The one on the west, the other on the east; so they were molested on both sides.

Verse 7. The anger of the Lord was hot] This Divine displeasure was manifested in delivering them into the hands of the Philistines and the Ammonites. The former dwelt on the western side of Jordan; the latter, on the eastern: and it appears that they joined their forces on this occasion to distress and ruin the Israelites, though the Ammonites were the most active.

Verses 7, 8. He sold them into the hand of the Philistines, &c. — The one on the west, the other on the east, so that they were molested on both sides. That year they vexed, &c. — Or, that year they had vexed and oppressed the children of Israel eighteen years — This was the eighteenth year from the beginning of that oppression. And these eighteen years are not to be reckoned from Jair’s death, because that would enlarge the time of the judges beyond the just bounds; but from the fourth year of Jair’s reign: so that the greatest part of Jair’s reign was cotemporary with this affliction. This case of Jair and that of Samson seem to be much alike. For as it is said of Samson, that he judged Israel in the days of the tyranny of the Philistines, twenty years, Judges 15:20; by which it is evident that his judicature and their dominion were cotemporary; the like is to be conceived of Jair, that he began to judge Israel, and endeavoured to reform religion, and purge out all abuses; but being unable to effect this, through the backwardness of the people, God would not enable him to deliver the people, but gave them up to this sad oppression; so that Jair could only determine differences among the Israelites, but could not deliver them from their enemies.

7. Anger of the Lord — Note, Judges 2:14. Philistines… Ammon — They had felt the oppression of these foes before, but had been graciously delivered. See on Judges 3:31.

V. 8. That year-Or, that year they had vexed and oppressed the children of Israel eighteen years-This was the eighteenth year from the beginning of that oppression. And these eighteen years are not to be reckoned from Jair’s death, because that would enlarge the time of the judges beyond the just bounds; but from the fourth year of Jair’s reign: so that the greatest part of Jair’s reign was contemporary with this affliction. The case of Jair and Samson seem to be much alike. For as it is said of Samson, that he judged Israel in the days of the tyranny of the Philistines, twenty years, Judges 15:20, by which it is evident, that his judicature, and their dominion, were contemporary; the like is to be conceived of Jair, that he began to judge Israel, and endeavoured to reform religion, and purge out all abuses; but being unable to effect this through the backwardness of the, people, God would not enable him to deliver the people, but gave them up to this sad oppression; so that Jair could only determine differences amongst the Israelites, but could not deliver them from their enemies.

Verses 7, 8. He sold them into the hand of the Philistines, &c. — The one on the west, the other on the east, so that they were molested on both sides. That year they vexed, &c. — Or, that year they had vexed and oppressed the children of Israel eighteen years — This was the eighteenth year from the beginning of that oppression. And these eighteen years are not to be reckoned from Jair’s death, because that would enlarge the time of the judges beyond the just bounds; but from the fourth year of Jair’s reign: so that the greatest part of Jair’s reign was cotemporary with this affliction. This case of Jair and that of Samson seem to be much alike. For as it is said of Samson, that he judged Israel in the days of the tyranny of the Philistines, twenty years, Judges 15:20; by which it is evident that his judicature and their dominion were cotemporary; the like is to be conceived of Jair, that he began to judge Israel, and endeavoured to reform religion, and purge out all abuses; but being unable to effect this, through the backwardness of the people, God would not enable him to deliver the people, but gave them up to this sad oppression; so that Jair could only determine differences among the Israelites, but could not deliver them from their enemies.

8. Vexed and oppressed — Literally, broken and crushed. Henry forcibly suggests that with the Philistines on one side and the Ammonites on the other, Israel was miserably crushed as between two millstones. That year… eighteen years — The oppression commenced that very year in which they were sold into the hands of their enemies, and continued eighteen years; not, as some say, that year completed eighteen years of oppression. The bitterness of the oppression was enhanced by the fact that it came not on gradually, but a breaking and crushing tyranny over them began with the very first year of their subjection. Israel… on the other side Jordan — So this oppression distressed especially the tribes east of the Jordan. Land of the Amorites — Which Israel had formerly taken from their king, Sihon. See at Numbers 21:21-32. “Gilead, being a more precise epithet for the land of the Amorites, is here used in a wider sense to denote the whole of the country east of the Jordan, so far as it had been taken from the Amorites and occupied by the Israelites, as in Numbers 32:29; Joshua 22:9.” — Keil.

PHILISTINE AND AMMONITE OPPRESSION, 6-9.

6. Did evil again — This apostasy, as appears from what follows respecting the number of false gods they worshipped, was of a most aggravating character. Baalim, and Ashtaroth — See note on chap. 2:13. Gods of Syria — These are nowhere in Scripture mentioned by name. Gods of Zidon — The peculiar forms of the Baal and Asherah worship as practiced among the Phenicians. Compare 1 Kings 11:33. This worship was, in its principles, common among several of the surrounding nations, but each nation seems to have given it some peculiar modification of its own. Gods of Moab — Among whom Chemosh was the principal deity. Numbers 21:29; 1 Kings 11:33. Gods of… Ammon — Particularly the abominable Moloch, the fire-god, to whom human sacrifices were offered. 1 Kings 11:7. Gods of the Philistines — Dagon, the fish-god. Compare chap. 16:23. Here we have the mention of seven classes of gods to whose worship Israel had turned, thus filling up the measure of a sevenfold idolatry. This seems more execrable still when we compare with it the seven deliverances of Jehovah mentioned in verses 11 and 12. They had seemed to choose a new idol for every deliverance.

V. 10. And served also-Because not contented to add idols to thee, we have preferred them before thee.

Verse 10. We have forsaken our God, and also served Baalim — Not contented to add idols to thee, we have preferred them before thee. All the rest of the pagan gods, mentioned verse 6, are here comprehended under the name of Baalim. They were so many and various, that they had entirely alienated the affections of the Israelites from their own, that is, the true God, as they now acknowledge in a penitential strain.

ISRAEL’S REPENTANCE AND HUMILIATION, 10-16.

10. Israel cried — But it seems to have been only a half-hearted repentance. They did not put away their idols, and their confession was inspired by a terror of their enemies, not by a genuine abhorrence of idolatry and desire to return to the Lord. Not until after Jehovah refused to deliver them in that state did they thoroughly repent.

V. 11. The Lord said-Either by some prophet whom he raised and sent for this purpose: or by the high-priest, who was consulted in the case. From the Amorites-Both Sihon and Og, and their people, and other kings of the Amorites within Jordan. Of Ammon-Who were confederate with the Moabites, Judges 3:13,14.

Verse 11. And the Lord said] By what means these reproofs were conveyed to the Israelites, we know not: it must have been by an angel, a prophet, or some holy man inspired for the occasion.

Verse 11. The Lord said unto Israel — Either by some prophet whom he raised up, and sent for this purpose, or by the high-priest consulting God for them by Urim and Thummim. For we find that the Israelites, notwithstanding their idolatries, when they were sorely afflicted, bethought themselves of repairing to the tabernacle, and asking counsel of the Lord. Did not I deliver you from the Amorites? — Both Sihon and Og, and their people, and other kings of the Amorites. From the children of Ammon — Who were confederate with the Moabites, Judges 3:13, 14.

11:5, 33. Numbers 20:21. Jeremiah 48:46. The gods of Ammon were Saturn, Moloch, or Milcolm, the devourer of children. Jeremiah 49. Amos. 1.

The gods of the Philistines were Dagon, the titular god, and Zeus or Jupiter, whom all worshipped. 1 Samuel 1:2. 1 Kings 11:33. Ver. 11. The Lord said by a prophet, who, like a man of God, thundered eloquent reproaches in the ears of a guilty people.

11. The Lord said — How the Lord spake on this occasion we are not told, and the question can only be a subject of conjecture. Some have thought he spoke by a prophet; others, by some sublime theophany. Keil thinks the answer was given in front of the tabernacle at Shiloh, where the people had assembled to call on the Lord, and came either through the high priest, or by an inward voice which aroused in their consciences the memory of the Lord’s gracious acts and their ingratitude and apostasy. From the Egyptians — By all the miracles of the exodus from that house of bondage, minutely described in the first fourteen chapters of Exodus. Amorites — In the days of Moses. Numbers 21:21-32. Ammon — Who joined with Moab in the oppression from which Ehud delivered Israel. Judges 3:13. Philistines — In the days of Shamgar. Judges 3:31.

V. 12. The Zidonians-We do not read of any oppression of Israel, particularly, by the Zidonians. But many things were done, which are not recorded. The Maonites-Either first, those who lived in, or near the wilderness of Maon, in the south of Judah, 1 Samuel 23:25 25:2, whether Edomites or others. Or, secondly, the Mehunims, a people living near the Arabians, of whom, 2 Chronicles 26:7. For in the Hebrew, the letters of both names are the same, only the one is the singular, the other the plural number.

Verse 12. The Zidonians — We do not read of any oppression of Israel, particularly, by the Zidonians. But many things were done which are not recorded. The Maonites — Either, first, those who lived in or near the wilderness of Maon, in the south of Judah, 1 Samuel 23:25; 25:2; whether Edomites or others. Or, secondly, the Mehunims, a people living near the Arabians, of whom see 2 Chronicles 26:7. For in the Hebrew, the letters of both names are the same, only the one is the singular, the other the plural number.

Ver. 12. The Maonites. The Septuagint reads, the Midianites. But there was a city called Maon on the south of Judah, inhabited by the Canaanites. 1 Samuel 23:25. 25:2.

12. The Zidonians — Who probably joined with Jabin and other northern Canaanites against Israel, but were defeated by Barak. Judges 5:19. Amalekites — From these ancient foes they had been repeatedly delivered in the days of Moses, and Ehud, and Gideon. Compare Exodus 17:13; Judges 3:13; 6:3. Maonites — The Hebrew is Maon, but, like Amalek, it here denotes a people, not a place. We have no record elsewhere of any oppressors of Israel bearing this name; hence the Septuagint reads Midian, and this reading Ewald and Keil follow. It is urged that unless we adopt this reading no mention at all is made of the terrible oppression of Midian. But it may be replied, No mention is made of the Moabite oppression, which lasted eighteen years. Judges 3:14. The sacred writer does not profess to give an exhaustive history; but, true to the spirit of the Old Testament theocratic history, he selects just seven deliverances of Israel, in apparent allusion to the seven classes of false gods mentioned in verse 6, where see note. In such an instance it is not ours to say what he ought to have written, and what omitted.

The Maonites may be included under “the children of the East,” chap. 6:3. “Traces of the name Maon are found in several localities. It is given to a town in the south of Judah, (Joshua 15:55,) now identified with the ruins of Tell Main. It is given to the bleak and hilly pasture lands which extend away to the southward of the town of Maon. 1 Samuel 23:25. Jeremiah (Jeremiah 48:23) mentions Beth-meon, which may be the same as Beth-baal-meon of Joshua 13:17, and Baal-meon of Numbers 32:38, and would thus be identical with the ruins of Main, three miles south of Heshbon. Still another Maon is mentioned. 2 Chronicles 26:7. It is probable that all these names indicate the presence of an ancient and powerful nomad tribe, whose earliest settlements were in the vale of Sodom, and with the Amalekites who dwelt in the wilderness south of Palestine.”-Porter.

V. 13. No more-Except you repent in another manner than you yet have done; which when they performed, God suspended the execution of this threatning.

Verses 13, 14. I will deliver you no more — Except you repent in another manner than you yet have done: which when they performed, God suspended the execution of this threatening: Cry unto the gods you have chosen — You have not been forced to worship those gods by your oppressors; but you have freely chosen them before me.

13. I will deliver you no more — But it appears in the following history that he did deliver them, even again and again. Was God therefore false to his word? By no means. This, like all other similar declarations of Jehovah, is to be regarded as conditional. “This he tells them,” says Henry, “not only as what he might do, but as what he would do, if they rested in a mere confession of what they had done amiss, and did not put away their idols and amend for the future.” So it is always with the divine threatenings or promises. Both “the goodness and severity of God” are conditioned on the responsible actions of man. Note, Romans 11:22.

V. 14. Chosen-You have not been forced to worship those gods by your oppressors; but you have freely chosen them before me.

Verses 13, 14. I will deliver you no more — Except you repent in another manner than you yet have done: which when they performed, God suspended the execution of this threatening: Cry unto the gods you have chosen — You have not been forced to worship those gods by your oppressors; but you have freely chosen them before me.

14. Cry unto the gods — A bitter and taunting irony. Thus Divine Wisdom deals with the rebellious and profane. It laughs at their calamity and mocks when their fear cometh. Proverbs 1:26.

V. 15. Do thou unto us-Do not give us up into the hands of these cruel men, but do thou chastise us with thine own hand as much as thou pleasest; if we be not more faithful and constant to thee, than we have hitherto been.

Verse 15. We have sinned] The reprehension of this people was kind, pointed, and solemn; and their repentance deep. And they gave proofs that their repentance was genuine, by putting away all their idols: but they were ever fickle and uncertain.

Verse 15. Do thou unto us, &c. — Do not give us up into the hands of these cruel men, but do thou chastise us with thine own hand as much as thou pleasest, if we be not more faithful and constant to thee than we have hitherto been.

15. We have sinned — Now their repentance becomes deeper and profounder. They had before (verse 10) confessed their sins, but had not forsaken them. Now, brought into deep humiliation by the divine threat, (verse 13.) they are ready to do or receive whatsoever seemeth good unto Jehovah.

V. 16. They put away-This was an evidence of the sincerity of their sorrow, that they did not only confess their sins, but also forsake them. His soul, &c.-He acted towards them, like one that felt their sufferings; he had pity upon them, quite changed his carriage towards them, and punished their enemies as sorely as if they had grieved and injured his own person.

Verse 16. And his soul was grieved for the misery of Israel.] What a proof of the philanthropy of God! Here his compassions moved on a small scale; but it was the same principle that led him to give his Son Jesus Christ to be a sacrifice for the sins of the WHOLE world. God grieves for the miseries to which his creatures are reduced by their own sins. Be astonished, ye heavens, at this; and shout for joy, all ye inhabitants of the earth! for, through the love whence this compassion flowed, God has visited and redeemed a lost world!

Verse 16. They put away the strange gods — As an evidence of the sincerity of their sorrow, and that they did not only confess their sins, but also forsake them. And it is probable that, for the present, a thorough reformation took place, and that they entirely quitted the worship of strange gods, and served the Lord alone. His soul was grieved for the misery of Israel — That is, upon their repentance and reformation he turned away his anger, had compassion upon them on account of their miseries, and acted toward them like one that felt their sufferings. He changed his carriage toward them, and punished their enemies as sorely as if they had grieved and injured his own person. From this chapter we may learn the amazing depravity of human nature, and how readily it falls from one degree of degeneracy to another. God, who knows what our nature is, foresaw that apostacy to idolatry would be the certain consequence of the Israelites dwelling among the heathen nations, and therefore had strictly commanded them to expel those nations entirely out of Canaan, and to have no communication with them. But the Israelites did not obey his commands in this; and, in neglecting this one thing, fell into all the errors, crimes, and miseries, which God had forewarned them would be the consequence. They thought there was but little harm in letting the Canaanites remain among them as long as they lived peaceably with them. But, alas! evil communication unavoidably corrupts good manners; they could not converse and traffic with the Canaanites without, by degrees, contracting a friendship with them, perhaps thinking they should be strengthened by these alliances with the inhabitants of the land. This naturally produced at least a complaisant deference to their customs and religious ceremonies, and, in a little longer time, the adjoining some of those customs and ceremonies with their own; till at last they fell into all the abominations of the nations; to deliver them from which, the true God had done so many wondrous works. From hence we may learn how we may, by offending in a single point only, and that not seeming in itself absolutely immoral, or of any great consequence, be by degrees carried entirely out of the paths of piety, and brought to the greatest degeneracy. We may further observe, from the circumstances of the Israelites, related in this chapter, that afflictions are of great use, and are employed by God to bring men to a right sense of their duty, and into the paths of righteousness, from which they had wandered by their follies. And we may also learn, that God is always ready to receive us with forgiveness and mercy whenever we return to him.

16. Put away the strange gods — They no longer repented in words only, by a mere confession of their guilt, but proceeded to bring forth fruit worthy of repentance. So in every genuine conversion there must be added to confession an earnest revolt and turning away from the old sins. His soul was grieved — Literally, was shortened; that is, thrilled with the most intense emotions of distress and anxiety. Compare the similar sense of the verb rxq, in Judges 16:16; Numbers 21:4; Job 21:4; Zechariah 11:8. This text shows that Jehovah’s nature is profoundly emotional, which fact, instead of detracting from our reverence of him, should serve to give us a more affecting view of the divine character. See notes on Judges 2:14, 18, and 1 Samuel 15:11.

V. 17. Mizpeh-That Mizpeh which was beyond Jordan.

Verse 17. The children of Ammon were gathered together] Literally, they cried against Israel-they sent out criers in different directions to stir up all the enemies of Israel; and when they had made a mighty collection, they encamped in Gilead.

Ver. 17. Encamped in Mizpeh. This Mizpeh was at the foot of mount Hermon, in the land of Gilead, where the senators often assembled.

PREPARATIONS FOR WAR, 17, 18.

These two verses serve as an introduction to the history of Jephthah, and ought not to have been separated from it by a division of chapters. Chapter 11 should have begun here.

17. Were gathered together — Literally, let themselves be called together. Clarke’s rendering, they cried against Israel, is not allowable. Gilead — The mountainous tract of country on the east of the Jordan, extending from the northern end of the Dead Sea to the Sea of Galilee. In what particular part of this region the Ammonites encamped is not said, but probably at the southern base of Mount Gilead, (Jebel Osha,) or between that place and Rabbah, their capital. This whole region was wrested from the Ammonites and ruled by Jephthah. See map, page 234. Mizpeh — Probably identical with Mizpeh of Gilead, (Judges 2:29,) and the Ramoth-mizpeh of Joshua 13:26, near or at the modern es-Salt. It was the great gathering place of the Israelites east of the Jordan. “About three miles northwest of es-Salt is the highest peak east of the Jordan, commanding one of the widest and most interesting views in the country. Its top is broad and flat, and would form a fine gathering place for a nation of warriors. On its northern shape is an ancient ruin called Jiliad. It is probable that this is the true site of Mizpeh of Gilead, the gathering-place of the eastern tribes. Mizpeh was situated close to the frontier of the Ammonites, and apparently near their capital, Rabbath, (Judges 11:29;) consequently it must have been on the south side of the Jabbok, and could not have been identical, as some have thought, with the Mizpeh where Jacob and Laban met. Genesis 31:49.” — Porter.

Verse 18. What man is he that will begin to fight] It appears that, although the spirit of patriotism had excited the people at large to come forward against their enemies, yet they had no general, none to lead them forth to battle. God, however, who had accepted their sincere repentance, raised them up an able captain in the person of Jephthah; and in him the suffrages of the people were concentrated, as we shall see in the following chapter.

In those ancient times much depended on the onset; a war was generally terminated in one battle, the first impression was therefore of great consequence, and it required a person skillful, valorous, and strong, to head the attack. Jephthah was a person in whom all these qualifications appear to have met. When God purposes to deliver, he, in the course of his providence, will find out, employ, and direct the proper means. JUDGES

18. The people and princes of Gilead — The English version adds and, but it should be omitted. Princes is in apposition with people. The people spoke on this occasion in the persons of their representatives, the princes or chief men. The people of Gilead here means the Israelitish tribes that dwelt in Gilead. What man is he — The object of Israel’s gathering at Mizpeh evidently was to choose a leader, and to prepare to defend themselves against their oppressors. The gathering of the Ammonites in Gilead (verse 17) prompted to this. Far down the slopes of Gilead, plainly visible from Mizpeh, were the camps of the enemy, all ready, apparently, to proceed to battle. That gathering of the hated foe seemed ominous of further oppressions and woes, and, exasperated over past and present afflictions, they resolved to fight against the children of Ammon. The result of that conflict is brought out in the next chapter.