Judges · Chapter 20

V. 1. All-That is, a great number, and especially the rulers of all the tribes, except Benjamin, ver. 3,12. One man-That is, with one consent. Dan, &c.-Dan was the northern border of the land, near Lebanon; and Beersheba the southern border. Gilead-Beyond Jordan, where Reuben, Gad, and half Manasseh were. To the Lord-As to the Lord’s tribunal: for God was not only present in the place where the ark and tabernacle was, but also in the assemblies of the gods, or judges, Psalm 82:1, and in all places where God’s name is recorded, Exodus 20:24, and where two or three are met together in his name. Mizpeh-A place on the borders of Judah and Benjamin. This they chose, as a place they used to meet in upon solemn occasions, for its convenient situation for all the tribes within and without Jordan; and the being near the place where the fact was done, that it might be more throughly examined; and not far from Shiloh, where the tabernacle was, whither they might go or send.

Verse 1. Unto the Lord in Mizpeh.] This city was situated on the confines of Judah and Benjamin, and is sometimes attributed to the one, sometimes to the other. It seems that there was a place here in which the Lord was consulted, as well as at Shiloh; in 1Mac 3:46, we read, In Maspha was the place where they prayed aforetime in Israel. These two passages cast light on each other.

Some think that Shiloh is meant, because the ark was there; but the phrase before the Lord may signify no more than meeting in the name of God to consult him, and make prayer and supplication. Wherever God’s people are, there is God himself; and it ever was true, that wherever two or three were assembled in his name, he was in the midst of them.

Verse 1. All the children of Israel went out — Namely, the principal persons out of their respective cities, who were appointed to represent the rest. As one man — That is, with one consent. Dan, &c. — Dan was the northern border of the land, near Lebanon; and Beer-sheba the southern border. Gilead — Beyond Jordan, where Reuben, Gad, and half Manasseh were. To the Lord — As to the Lord’s tribunal; for God was not only present in the place where the ark and tabernacle were, but also in the assemblies of the gods, or judges, (Psalm 82:1,) and in all places where God’s name is recorded, (Exodus 20:24,) and where two or three are met together in his name. Mizpeh — A place on the borders of Judah and Benjamin. This they chose, as a place they used to meet in upon solemn occasions, for its convenient situation for all the tribes within and without Jordan; and as being near the place where the fact was done, that it might be more thoroughly examined; and not far from Shiloh, where the tabernacle was, whither they might go or send.

THE COUNCIL AT MIZPEH, 1-11.

1. From Dan even to Beer-sheba — The common formula to designate the entire country, from its northern to its southern boundary. Compare 1 Samuel 3:20; 2 Samuel 3:10; 17:11; 24:2, 15; 1 Kings 4:25. In the later books the formula is reversed: 1 Chronicles 21:2; 2 Chronicles 30:5. On Dan, see at Judges 18:7, 29; on Beer-sheba, Genesis 21:31. Land of Gilead — The country east of the Jordan. See on Judges 10:8, 17. Unto the Lord — The meaning is, that the assembly was held as in the sight of the Lord. The tribes came together in the name of the Lord, and bound themselves by solemn oaths and execrations to destroy Benjamin. Compare Judges 21:15; see note on Judges 11:11. In Mizpeh — Not the Mizpeh in the land of Gilead, where the eastern tribes assembled in the time of Jephthah to prepare for war against Ammon, (Judges 10:17,) but the Mizpeh of Benjamin, which is mentioned in Joshua 18:25, 26, in connexion with Gibeon and Ramah, and which was probably identical with the modern Neby Samwil, a little northwest of Jerusalem. See note on 1 Samuel 7:5. This was an appropriate place for the council. Commanding a wide prospect, it was a central place for all the tribes, and was in the territory of Benjamin, near the spot where the offence took place, so that all proper witnesses to the case might be near at hand.

V. 2. Four hundred thousand-The number is here set down, to shew their zeal and forwardness in punishing such a villainy; the strange blindness of the Benjamites that durst oppose so great and united a Body; and that the success of battles depends not upon great numbers, seeing this great host was twice defeated by the Benjamites.

Verse 2. The chief of all the people] The corners twnp pinnoth; for as the corner-stones are the strength of the walls, so are the chiefs the strength of the people. Hence Christ is called the chief corner-stone. In the assembly of the people of God] The Septuagint translate, And all the tribes of Israel stood up before the face of the Lord, en ekklhsia tou laou tou qeou, in the Church of the people of God. Here was a Church, though there was no priest; for, as Tertullian says, Ubi tres, ecclesia est, licet laici; “Wheresoever three are gathered together in the name of the Lord, there is a Church, although there be none but the laity.”

Verse 2. Four hundred thousand — The number is here set down, to show their zeal and forwardness in punishing such a villany; the strange blindness of the Benjamites, that durst oppose so great and united a body; and that the success of battles depends not upon great numbers, seeing this great host was twice defeated by the Benjamites.

2. Four hundred thousand — On the possibility of collecting so vast a number in a short time, see note on 1 Samuel 11:9.

V. 3. Heard-Like persons unconcerned and resolved, they neither went nor sent thither: partly for their own pride, and stubbornness; partly because as they were loth to give up any of their brethren to justice, so they presumed the other tribes would never proceed to war against them; and partly, from a Divine infatuation hardening that wicked tribe to their own destruction. Tell us-They speak to the Levite, and his servant, and his host, who doubtless were present upon this occasion.

Verse 3. Tell us, how was this wickedness?] They had heard before, by the messengers he sent with the fragments of his wife’s body; but they wish to hear it, in full council, from himself.

Verse 3. The children of Benjamin heard — Like persons unconcerned and resolved, they neither went nor sent thither: partly through their own pride and stubbornness; partly because, as they were loath to give up any of their brethren to justice, so they presumed the other tribes would never proceed to war against them; and partly from a divine infatuation, hardening that wicked tribe to their own destruction. Tell us — They speak to the Levite, and his servant, and his host, who doubtless were present upon this occasion.

3. How was this wickedness — The members of the assembly had heard the substance of the horrid tale before, but the purpose of the council required that the particulars be now publicly related in the hearing of all.

THE COUNCIL AT MIZPEH, 1-11.

1. From Dan even to Beer-sheba — The common formula to designate the entire country, from its northern to its southern boundary. Compare 1 Samuel 3:20; 2 Samuel 3:10; 17:11; 24:2, 15; 1 Kings 4:25. In the later books the formula is reversed: 1 Chronicles 21:2; 2 Chronicles 30:5. On Dan, see at Judges 18:7, 29; on Beer-sheba, Genesis 21:31. Land of Gilead — The country east of the Jordan. See on Judges 10:8, 17. Unto the Lord — The meaning is, that the assembly was held as in the sight of the Lord. The tribes came together in the name of the Lord, and bound themselves by solemn oaths and execrations to destroy Benjamin. Compare Judges 21:15; see note on Judges 11:11. In Mizpeh — Not the Mizpeh in the land of Gilead, where the eastern tribes assembled in the time of Jephthah to prepare for war against Ammon, (Judges 10:17,) but the Mizpeh of Benjamin, which is mentioned in Joshua 18:25, 26, in connexion with Gibeon and Ramah, and which was probably identical with the modern Neby Samwil, a little northwest of Jerusalem. See note on 1 Samuel 7:5. This was an appropriate place for the council. Commanding a wide prospect, it was a central place for all the tribes, and was in the territory of Benjamin, near the spot where the offence took place, so that all proper witnesses to the case might be near at hand.

V. 5. Slain me-Except I would either submit to their unnatural lust, which I was resolved to withstand even unto death: or deliver up my concubine to them, which I was forced to do.

Verses 5, 6. Slain me — Except I would either submit to their unnatural lust, which I was resolved to withstand even unto death, or deliver up my concubine to them, which I was forced to do. Lewdness and folly — That is, a lewd folly; most ignominious and impudent wickedness.

THE COUNCIL AT MIZPEH, 1-11.

1. From Dan even to Beer-sheba — The common formula to designate the entire country, from its northern to its southern boundary. Compare 1 Samuel 3:20; 2 Samuel 3:10; 17:11; 24:2, 15; 1 Kings 4:25. In the later books the formula is reversed: 1 Chronicles 21:2; 2 Chronicles 30:5. On Dan, see at Judges 18:7, 29; on Beer-sheba, Genesis 21:31. Land of Gilead — The country east of the Jordan. See on Judges 10:8, 17. Unto the Lord — The meaning is, that the assembly was held as in the sight of the Lord. The tribes came together in the name of the Lord, and bound themselves by solemn oaths and execrations to destroy Benjamin. Compare Judges 21:15; see note on Judges 11:11. In Mizpeh — Not the Mizpeh in the land of Gilead, where the eastern tribes assembled in the time of Jephthah to prepare for war against Ammon, (Judges 10:17,) but the Mizpeh of Benjamin, which is mentioned in Joshua 18:25, 26, in connexion with Gibeon and Ramah, and which was probably identical with the modern Neby Samwil, a little northwest of Jerusalem. See note on 1 Samuel 7:5. This was an appropriate place for the council. Commanding a wide prospect, it was a central place for all the tribes, and was in the territory of Benjamin, near the spot where the offence took place, so that all proper witnesses to the case might be near at hand.

V. 6. Folly-That is, a lewd folly; most ignominious and impudent wickedness.

Verses 5, 6. Slain me — Except I would either submit to their unnatural lust, which I was resolved to withstand even unto death, or deliver up my concubine to them, which I was forced to do. Lewdness and folly — That is, a lewd folly; most ignominious and impudent wickedness.

THE COUNCIL AT MIZPEH, 1-11.

1. From Dan even to Beer-sheba — The common formula to designate the entire country, from its northern to its southern boundary. Compare 1 Samuel 3:20; 2 Samuel 3:10; 17:11; 24:2, 15; 1 Kings 4:25. In the later books the formula is reversed: 1 Chronicles 21:2; 2 Chronicles 30:5. On Dan, see at Judges 18:7, 29; on Beer-sheba, Genesis 21:31. Land of Gilead — The country east of the Jordan. See on Judges 10:8, 17. Unto the Lord — The meaning is, that the assembly was held as in the sight of the Lord. The tribes came together in the name of the Lord, and bound themselves by solemn oaths and execrations to destroy Benjamin. Compare Judges 21:15; see note on Judges 11:11. In Mizpeh — Not the Mizpeh in the land of Gilead, where the eastern tribes assembled in the time of Jephthah to prepare for war against Ammon, (Judges 10:17,) but the Mizpeh of Benjamin, which is mentioned in Joshua 18:25, 26, in connexion with Gibeon and Ramah, and which was probably identical with the modern Neby Samwil, a little northwest of Jerusalem. See note on 1 Samuel 7:5. This was an appropriate place for the council. Commanding a wide prospect, it was a central place for all the tribes, and was in the territory of Benjamin, near the spot where the offence took place, so that all proper witnesses to the case might be near at hand.

V. 7. Ye are-The sons of that holy man, who for one filthy action left an eternal brand upon one of his own sons: a people in covenant with the holy God, whose honour you are obliged to vindicate, and who hath expressly commanded you to punish all such notorious enormities.

Verses 7, 8. Ye are — The sons of that holy man, who, for one filthy action, left an eternal brand upon one of his own sons: a people in covenant with the holy God, whose honour you are obliged to vindicate, and who hath expressly commanded you to punish all such notorious enormities. We will not any of us go to his tent — That is, his habitation, until we have revenged this injury.

THE COUNCIL AT MIZPEH, 1-11.

1. From Dan even to Beer-sheba — The common formula to designate the entire country, from its northern to its southern boundary. Compare 1 Samuel 3:20; 2 Samuel 3:10; 17:11; 24:2, 15; 1 Kings 4:25. In the later books the formula is reversed: 1 Chronicles 21:2; 2 Chronicles 30:5. On Dan, see at Judges 18:7, 29; on Beer-sheba, Genesis 21:31. Land of Gilead — The country east of the Jordan. See on Judges 10:8, 17. Unto the Lord — The meaning is, that the assembly was held as in the sight of the Lord. The tribes came together in the name of the Lord, and bound themselves by solemn oaths and execrations to destroy Benjamin. Compare Judges 21:15; see note on Judges 11:11. In Mizpeh — Not the Mizpeh in the land of Gilead, where the eastern tribes assembled in the time of Jephthah to prepare for war against Ammon, (Judges 10:17,) but the Mizpeh of Benjamin, which is mentioned in Joshua 18:25, 26, in connexion with Gibeon and Ramah, and which was probably identical with the modern Neby Samwil, a little northwest of Jerusalem. See note on 1 Samuel 7:5. This was an appropriate place for the council. Commanding a wide prospect, it was a central place for all the tribes, and was in the territory of Benjamin, near the spot where the offence took place, so that all proper witnesses to the case might be near at hand.

V. 8. His tent-That is, his habitation, until we have revenged this injury.

Verse 8. We will not any of us go to his tent] We will have satisfaction for this wickedness before we return home.

Verses 7, 8. Ye are — The sons of that holy man, who, for one filthy action, left an eternal brand upon one of his own sons: a people in covenant with the holy God, whose honour you are obliged to vindicate, and who hath expressly commanded you to punish all such notorious enormities. We will not any of us go to his tent — That is, his habitation, until we have revenged this injury.

THE COUNCIL AT MIZPEH, 1-11.

1. From Dan even to Beer-sheba — The common formula to designate the entire country, from its northern to its southern boundary. Compare 1 Samuel 3:20; 2 Samuel 3:10; 17:11; 24:2, 15; 1 Kings 4:25. In the later books the formula is reversed: 1 Chronicles 21:2; 2 Chronicles 30:5. On Dan, see at Judges 18:7, 29; on Beer-sheba, Genesis 21:31. Land of Gilead — The country east of the Jordan. See on Judges 10:8, 17. Unto the Lord — The meaning is, that the assembly was held as in the sight of the Lord. The tribes came together in the name of the Lord, and bound themselves by solemn oaths and execrations to destroy Benjamin. Compare Judges 21:15; see note on Judges 11:11. In Mizpeh — Not the Mizpeh in the land of Gilead, where the eastern tribes assembled in the time of Jephthah to prepare for war against Ammon, (Judges 10:17,) but the Mizpeh of Benjamin, which is mentioned in Joshua 18:25, 26, in connexion with Gibeon and Ramah, and which was probably identical with the modern Neby Samwil, a little northwest of Jerusalem. See note on 1 Samuel 7:5. This was an appropriate place for the council. Commanding a wide prospect, it was a central place for all the tribes, and was in the territory of Benjamin, near the spot where the offence took place, so that all proper witnesses to the case might be near at hand.

Verses 9, 10. We will go up by lot against it — They probably cast lots who should go, and who should stay at home to provide the necessary supplies. According to all the folly that they have wrought — That we may punish them as such wickedness deserves. In Israel — This is added as an aggravation, that they should do that in Israel, or among God’s peculiar people, which was esteemed abominable even among the heathen. “The abhorrence of the crime” of the Gibeathites “here expressed, and the determination of the Israelites to punish the criminals, were very proper, but they seem to have acted with too much precipitation and resentment. There were with them also sins against the Lord: the abomination of Gibeah was both an evidence and effect of national degeneracy; and it called for deep humiliation and lamentation, that such wickedness had been wrought in Israel, as well as for indignation against the criminals. They ought to have begun with personal and national repentance and reformation; with solemn sacrifices and earnest supplications. This was required in other wars, (Deuteronomy 23:9,) much more in such a war as this.” — Scott.

9. By lot against it — That is, We will deal with Gibeah just as our fathers, by divine commandment, dealt with devoted Canaanitish cities: we will subdue it, destroy all its inhabitants, and then divide its territory by lot among our families, See Numbers 32:53, 54. Some expositors understand this of the selection by lot of the tenth of the men to supply the rest with provisions during the war, as narrated in the next verse; but such a construction of the passage would be strangely inapposite.

V. 10. According, &c.-That we may punish them as such a wickedness deserves. In Israel-This is added as an aggravation, that they should do that in Israel, or among God’s peculiar people, which was esteemed abominable even among the Heathen.

Verse 10. Ten men of a hundred] Expecting that they might have a long contest, they provide suttlers for the camp; and it is probable that they chose these tenths by lot.

Verses 9, 10. We will go up by lot against it — They probably cast lots who should go, and who should stay at home to provide the necessary supplies. According to all the folly that they have wrought — That we may punish them as such wickedness deserves. In Israel — This is added as an aggravation, that they should do that in Israel, or among God’s peculiar people, which was esteemed abominable even among the heathen. “The abhorrence of the crime” of the Gibeathites “here expressed, and the determination of the Israelites to punish the criminals, were very proper, but they seem to have acted with too much precipitation and resentment. There were with them also sins against the Lord: the abomination of Gibeah was both an evidence and effect of national degeneracy; and it called for deep humiliation and lamentation, that such wickedness had been wrought in Israel, as well as for indignation against the criminals. They ought to have begun with personal and national repentance and reformation; with solemn sacrifices and earnest supplications. This was required in other wars, (Deuteronomy 23:9,) much more in such a war as this.” — Scott.

THE COUNCIL AT MIZPEH, 1-11.

1. From Dan even to Beer-sheba — The common formula to designate the entire country, from its northern to its southern boundary. Compare 1 Samuel 3:20; 2 Samuel 3:10; 17:11; 24:2, 15; 1 Kings 4:25. In the later books the formula is reversed: 1 Chronicles 21:2; 2 Chronicles 30:5. On Dan, see at Judges 18:7, 29; on Beer-sheba, Genesis 21:31. Land of Gilead — The country east of the Jordan. See on Judges 10:8, 17. Unto the Lord — The meaning is, that the assembly was held as in the sight of the Lord. The tribes came together in the name of the Lord, and bound themselves by solemn oaths and execrations to destroy Benjamin. Compare Judges 21:15; see note on Judges 11:11. In Mizpeh — Not the Mizpeh in the land of Gilead, where the eastern tribes assembled in the time of Jephthah to prepare for war against Ammon, (Judges 10:17,) but the Mizpeh of Benjamin, which is mentioned in Joshua 18:25, 26, in connexion with Gibeon and Ramah, and which was probably identical with the modern Neby Samwil, a little northwest of Jerusalem. See note on 1 Samuel 7:5. This was an appropriate place for the council. Commanding a wide prospect, it was a central place for all the tribes, and was in the territory of Benjamin, near the spot where the offence took place, so that all proper witnesses to the case might be near at hand.

Verse 11. All the men of Israel were knit together. Why had they not assembled against Micah and his chapel of gods? Then this and other evils might have been prevented. This was a just and necessary war, but the hand was not clean that handled the sword.

THE COUNCIL AT MIZPEH, 1-11.

1. From Dan even to Beer-sheba — The common formula to designate the entire country, from its northern to its southern boundary. Compare 1 Samuel 3:20; 2 Samuel 3:10; 17:11; 24:2, 15; 1 Kings 4:25. In the later books the formula is reversed: 1 Chronicles 21:2; 2 Chronicles 30:5. On Dan, see at Judges 18:7, 29; on Beer-sheba, Genesis 21:31. Land of Gilead — The country east of the Jordan. See on Judges 10:8, 17. Unto the Lord — The meaning is, that the assembly was held as in the sight of the Lord. The tribes came together in the name of the Lord, and bound themselves by solemn oaths and execrations to destroy Benjamin. Compare Judges 21:15; see note on Judges 11:11. In Mizpeh — Not the Mizpeh in the land of Gilead, where the eastern tribes assembled in the time of Jephthah to prepare for war against Ammon, (Judges 10:17,) but the Mizpeh of Benjamin, which is mentioned in Joshua 18:25, 26, in connexion with Gibeon and Ramah, and which was probably identical with the modern Neby Samwil, a little northwest of Jerusalem. See note on 1 Samuel 7:5. This was an appropriate place for the council. Commanding a wide prospect, it was a central place for all the tribes, and was in the territory of Benjamin, near the spot where the offence took place, so that all proper witnesses to the case might be near at hand.

V. 12. All the tribe-They take a wise and a just course, in sending to all the parts of the tribe, to separate the innocent from the guilty, and to give them a fair opportunity of preventing their ruin, by doing what their duty, honour, and interest obliged them to; by delivering up those vile malefactors, whom they could not keep without bringing the curse of God upon themselves.

Verse 12. The tribes of Israel sent men, &c. — Before they marched forward they sent an embassy to the Benjamites, to complain of the wickedness that had been committed, and the injury that had been done by some of their tribe, and to demand that the offenders might be delivered up to justice. This was a wise and just course, that the innocent might be separated from the guilty, and a fair opportunity given them of preventing their own ruin by doing what their duty, honour, and interest laid them under an indispensable obligation to do; by delivering up those vile malefactors, whom they could not keep without bringing the curse of God upon themselves. But why did not these tribes of Israel show equal zeal against the conduct of the idolatrous Danites, which, as the last-mentioned author observes, “though less destructive to the peace of society, more immediately struck at the honour of God and the interests of religion?” Could this be owing to any thing else than the very low state of religion among them, and their indifference and unconcern about the honour of God? And yet idolatry was the only crime on account of which they were commanded to levy war against their brethren.

PREPARATIONS FOR WAR, 12-19.

12. Sent men — The Benjamites knew of Israel’s gathering at Mizpeh, (verse 3,) and they had themselves, probably, been notified to meet there, as had the other tribes; but no Benjamite seems to have appeared in that assembly.

V. 13. Evil-Both the guilt and the punishment, wherein all Israel will be involved, if they do not punish it. Would not hearken-From the pride of their hearts, which made them scorn to submit to their brethren; from a conceit of their own valour; and from God’s just judgment.

Verse 13. Deliver us the men] Nothing could be fairer than this. They wish only to make the murderers answerable for their guilt. Benjamin would not hearken] Thus making their whole tribe partakers of the guilt of the men of Gibeah. By not delivering up those bad men, they in effect said: “We will stand by them in what they have done, and would have acted the same part had we been present.” This proves that the whole tribe was excessively depraved.

Verse 13. That we may put away evil from Israel — Both the guilt and punishment wherein all Israel will be involved if they do not punish it. The children of Benjamin would not hearken — From the pride of their hearts, which made them scorn to submit to their brethren; from a conceit of their own valour; and from God’s just judgment. Certainly the degeneracy among them must have been very great, and it is probable the offenders might be men of considerable rank and power, which made the Benjamites refuse to deliver them up.

Ver. 13. Deliver us—the children of Belial that we may put them to death. By the refusal of this just demand, every Benjamite made the crime his own, and paid the forfeiture of his life.

13. Benjamin would not hearken — Here was amazing perversity. For a whole tribe to assume the responsibility of the crime of Gibeah, and fight to defend it, was another folly in Israel. But the measures taken to punish the crime, from their fierceness and suddenness, were not calculated to conciliate, but rather to provoke the Benjamites to war, and thus was brought to pass the saying of Jacob: “Benjamin shall raven as a wolf.” Genesis 49:27.

PREPARATIONS FOR WAR, 12-19.

12. Sent men — The Benjamites knew of Israel’s gathering at Mizpeh, (verse 3,) and they had themselves, probably, been notified to meet there, as had the other tribes; but no Benjamite seems to have appeared in that assembly.

V. 15. Were numbered-“How does this agree with the following numbers? For all that were slain of Benjamin were twenty-five thousand and one hundred men, ver. 35, and there were only six hundred that survived, ver. 47, which make only twenty-five thousand and seven hundred.” The other thousand men were either left in some of their cities, where they were slain, ver. 48, or were cut off in the two first battles, wherein it is unreasonable to think they had an unbloody victory: and as for these twenty-five thousand and one hundred men, they were all slain in the third battle.

Verse 15. Twenty and six thousand] Some copies of the Septuagint have twenty-three thousand, others twenty-five thousand. The Vulgate has this latter number; the Complutensian Polyglot and Josephus have the same.

Verse 15. Twenty and six thousand men — “How does this agree with the following numbers; for all that were slain of Benjamin were twenty-five thousand and one hundred men, (verse 35,) and there were only six hundred that survived, (verse 47,) which make only twenty-five thousand and seven hundred?” We answer, The other thousand men were either left in some of their cities, where they were slain, (verse 48,) or were cut off in the first two battles, wherein it is unreasonable to think they had an unbloody victory: and as for these twenty-five thousand and one hundred men, they were all slain in the third battle.

15. The inhabitants of Gibeah — These are specially mentioned because they were specially interested in the war. For their sake it was carried on, and so they furnished seven hundred men.

V. 16. Not miss-An hyperbolical expression, signifying, that they could do this with great exactness. And this was very considerable and one ground of the Benjamites confidence.

Verse 16. Left-handed] They were ambidexters-could use the right hand and the left with equal ease and effect. See Clarke’s note on “Judges 3:15”.

Could sling stones at a hair-and not miss] acjy alw velo yachati, and not sin: kai ouk examartanontev; Sept. Here we have the true import of the term sin; it signifies simply to miss the mark, and is well translated in the New Testament by amartanw, from a, negative, and marptw, to hit the mark. Men miss the mark of true happiness in aiming at sensual gratifications; which happiness is to be found only in the possession and enjoyment of the favour of God, from whom their passions continually lead them. He alone hits the mark, and ceases from sin, who attains to God through Christ Jesus.

It is worthy of remark that the Persian [Persian] khuta kerden, which literally signifies to sin or mistake, is used by the Mohammedans to express to miss the mark.

The sling was a very ancient warlike instrument, and, in the hands of those who were skilled in the use of it, it produced astonishing effects. The inhabitants of the isles called Baleares, now Majorca and Minorca, were the most celebrated slingers of antiquity. They did not permit their children to break their fast till they had struck down the bread they were to eat from the top of a pole, or some distant eminence. They had their name Baleares from the Greek word ballein to dart, cast, or throw.

Concerning the velocity of the ball out of the sling, there are strange and almost incredible things told by the ancients. The leaden ball, when thus projected, is said to have melted in its course. So OVID, Met. lib. ii.. ver. 726.

Obstupuit forma Jove natus: et æthere pendens

Non secus exarsit, quam cum balearica plumbum

Funda jacit; volat illud, et incandescit eundo;

Et, quos non habuit, sub nubibus invenit ignes.

Hermes was fired as in the clouds he hung;

So the cold bullet that, with fury slung

From Balearic engines, mounts on high,

Glows in the whirl, and burns along the sky.

DRYDEN.

This is not a poetic fiction; SENECA, the philosopher, in lib. iii. Quæst. Natural., c. 57, says the same thing: Sic liquescit excussa glans funda, et adtritu æris velut igne distillat; “Thus the ball projected from the sling melts, and is liquefied by the friction of the air, as if it were exposed to the action of fire.” I have often, by the sudden and violent compression of the air, produced fire; and by this alone inflamed tinder, and lighted a match. Vegetius de Revelation Militari, lib. ii., cap. 23, tells us that slingers could in general hit the mark at six hundred feet distance. Funditores scopas-pro signo ponebant; ita ut SEXCENTOS PEDES removerentur a signo-signum sæpius tangerent. These things render credible what is spoken here of the Benjamite slingers.

Verse 16. Could sling stones at a hair’s breadth, and not miss — A hyperbolical expression, signifying that they could do this with great exactness. This extraordinary skill in their arms (for it is likely they handled other weapons with the like dexterity) and their natural courage, imboldened the Benjamites with such a small number to undertake a war against such a vast multitude of their brethren, the other Israelites; which warlike disposition of theirs was foretold by Jacob, for he said of them, when he spake of the character and fortune of each tribe, (Genesis 49:27,) Benjamin shall raven as a wolf, which is an undaunted, fearless creature.

Ver. 16. Seven hundred chosen men, left-handed. The Hebrew and Chaldaic read, qui sola sinistra utebantra, who used the left hand only. Herodotus and Strabo have the like remark on some captains. The besieged used their slings against the besiegers with effect.

16. Lefthanded — See on Judges 3:15. Sling stones at a hair breadth — Literally, to the hair. Seven hundred men thus disciplined argues that this lefthanded skill of Benjamin was acquired. “This is a region where such a mode of warfare would be cultivated in ancient times, and be very effective. The stones for the sling are everywhere at hand, and the country is cut up by deep gorges with impracticable banks; and before the invention of guns there was no other weapon that would carry across these profound depths, and reach the ranks of the enemy. David, while following his flocks over these rough mountains, practised other arts besides that of playing on the shepherd’s pipe, for he became as expert in the use of the sling as any of the chosen men of Benjamin.” — Thomson. This writer also states that he had seen boys fighting battles with slings among the gorges of Mount Hermon, and at times almost darkening the air with their whizzing pebbles. By similar practices, perhaps, the ancient youth of Benjamin and other tribes were disciplined for warfare.

V. 17. Men of Israel-Such as were here present, for it is probable they had a far greater number of men, being six hundred thousand before their entrance into Canaan.

Verse 17. The men of Israel were four hundred thousand — That is, those that were here present, for it is probable they had a far greater number of men, being six hundred thousand before their entrance into Canaan.

PREPARATIONS FOR WAR, 12-19.

12. Sent men — The Benjamites knew of Israel’s gathering at Mizpeh, (verse 3,) and they had themselves, probably, been notified to meet there, as had the other tribes; but no Benjamite seems to have appeared in that assembly.

V. 18. Children of Israel-Some sent in the name of all. House of God-To Shiloh, which was not far from Mizpeh. Which-This was asked to prevent emulations and contentions: but they do not ask whether they should go against them, or no, for that they knew they ought to do by the will of God already revealed: nor yet do they seek to God for his help by prayer, and fasting, and sacrifice, as in all reason they ought to have done; but were confident of success, because of their great numbers, and righteous cause.

Verse 18. Went up to the house of God] Some think that a deputation was sent from Shiloh, where Phinehas the high priest was, to inquire, not concerning the expediency of the war, nor of its success, but which of the tribes should begin the attack. Having so much right on their side, they had no doubt of the justice of their cause. Having such a superiority of numbers, they had no doubt of success. See Clarke’s note on “Judges 20:1”.

And the Lord said, Judah] But he did not say that they should conquer.

Verse 18. The children of Israel arose — Some sent in the name of all; and went up to the house of God — To Shiloh, which was not far from Mizpeh; and asked counsel of God — By Urim and Thummim, as they did Judges 1:1. The Targum has it, They asked counsel by the word of the Lord. Which of us shall go up first? — This was asked to prevent emulations and contentions: but they do not ask whether they should go against them or not; nor yet do they seek to God for his help by prayer, and fasting, and sacrifice, as in all reason they ought to have done; but were confident of success, because of their great numbers and righteous cause.

18. Went up to the house of God — Rather, went up to Beth-el, because, as verse 27 informs us, the ark of God was there at that time. See note on verse 27. Asked counsel of God — By means of the urim on the ephod of Phinehas, the high priest. Compare notes on Numbers 27:21, and Judges 18:5. Which of us shall go up first — The same question that was asked when they went to battle against the Canaanites, (Judges 1:1,) and the same answer was given. They felt that all preparations for battle were incomplete until they had received a communication from God; but it was a grievous mistake in them not to have asked counsel of the Lord before declaring war against their brother Benjamin, and for this neglect and their self-confidence they pay dearly before the war is over. “Nothing can be clearer,” says Kitto, “than that they never once thought of consulting the Divine oracle till the war had been fully resolved upon and settled beyond recall by solemn pledges and oaths.”

THE WAR AGAINST BENJAMIN, 20-48.

Verses 19, 20. The children of Israel encamped against Gibeah — It seems from these words that Judah only led the van, as we now speak, and stood in the front of the battle, to make the first assault; but that all the rest went up with them. Israel went out to battle against Benjamin — When the Benjamites heard that Israel were encamped against Gibeah, they came to the relief of it; and the Israelites marched out of their camp to engage them.

PREPARATIONS FOR WAR, 12-19.

12. Sent men — The Benjamites knew of Israel’s gathering at Mizpeh, (verse 3,) and they had themselves, probably, been notified to meet there, as had the other tribes; but no Benjamite seems to have appeared in that assembly.

Verses 19, 20. The children of Israel encamped against Gibeah — It seems from these words that Judah only led the van, as we now speak, and stood in the front of the battle, to make the first assault; but that all the rest went up with them. Israel went out to battle against Benjamin — When the Benjamites heard that Israel were encamped against Gibeah, they came to the relief of it; and the Israelites marched out of their camp to engage them.

V. 21. Destroyed, &c.-Why would God suffer them to have so great a loss in so good a cause? Because they had many and great sins reigning among themselves, and they should not have come to so great a work of God, with polluted hands, but should have pulled the beam out of their own eye, before they attempted to take that out of their brother Benjamin’s eye: which because they did not, God doth it for them, bringing them through the fire, that they might he purged from their dross; it being probable that the great God who governs every stroke in battle, did so order things, that their worst members should be cut off, which was a great blessing to the whole common-wealth. And God would hereby shew, that the race is not to the swift, nor the battle to the strong. We must never lay that weight on an arm of flesh, which only the Rock of Ages will bear.

Verse 21. Destroyed down to the ground-twenty-two thousand men.] That is, so many were left dead on the field of battle.

Verse 21. The children of Benjamin came forth out of Gibeah — Those forces which were left in Gibeah for its defence issued out upon the Israelites in their rear, while the other Benjamites fought against them in front. And destroyed that day twenty and two thousand — Since they were engaged in so good a cause, and God himself bid them go up, it may seem strange that they should receive such a defeat. But it is to be observed, he only bid them go, but did not promise them success. And undoubtedly they were highly blameable that they did not ask counsel of him in such an important matter as going to war with their brethren. For we find they absolutely determined upon it without doing so, and only inquired who should be in the van of their army. The Benjamites certainly deserved punishment. But to engage with them in a civil war was certainly what they ought not to have done without consulting God. It may be, if they had done so, God would have directed them to have sent another message, and that in HIS name, to the Benjamites, which might have had the desired effect, without proceeding to shed the blood of brethren, and exposing their own to be shed by brethren in such an awful manner. Add to this, that these tribes had many and great sins reigning among themselves, and they should not have proceeded to so great a work with polluted hands; but should have pulled the beam out of their own eye, before they attempted to take that out of their brother Benjamin’s eye: which, because they did not, God doth it for them, bringing them through the fire, that they might be purged from their dross. And God would hereby show, that the race is not to the swift, nor the battle to the strong. We must never lay that weight on an arm of flesh which only the Rock of ages will bear.

Ver. 21-25. In all 22,000 men, and 18,000 men. Thus 40,000 fell, for they gave no quarter to the wounded: and why should God fight for them, while they had penates or houshold gods at home? Too confident in their numbers, they went to battle without consulting the Lord.

21. Destroyed down to the ground — That is, smote them so that they lay dead upon the ground. Twenty and two thousand — Almost as many as all Benjamin’s host contained. Compare verse 15. But of the Benjamites very few seem to have fallen.

V. 22. Encouraged-Heb. strengthened themselves, supporting themselves with the consciousness of the justice of their cause, and putting themselves in better order for defending themselves, and annoying their enemies.

Verses 22, 23. The men of Israel encouraged — Hebrew, strengthened themselves, supporting themselves with the consciousness of the justice of their cause, and putting themselves in better order for defending themselves, and annoying their enemies. The children of Israel wept — Not so much for their sins, as for their defeat and loss. My brother — They impute their ill success, not to their own sins, but to their taking up arms against their brethren. But still they persist in their former neglect of seeking God’s assistance in the way which he had appointed, as they themselves acknowledged presently, by doing those very things which now they neglected.

Ver. 21-25. In all 22,000 men, and 18,000 men. Thus 40,000 fell, for they gave no quarter to the wounded: and why should God fight for them, while they had penates or houshold gods at home? Too confident in their numbers, they went to battle without consulting the Lord.

22. Encouraged themselves — “They did not seek for courage from God, but they cheered one another with vainglorious vauntings of their own strength, and with confident assurances of victory, and therefore God punished them.” — Wordsworth.

V. 23. Wept-Not so much for their sins, as for their defeat and loss. My brother-They impute their ill success, not to their own sins, but to their taking up arms against their brethren. But still they persist in their former neglect of seeking God’s assistance in the way which he had appointed, as they themselves acknowledged presently, by doing those very things which now they neglected.

Verse 23. Go up against him.] It appears most evident that the Israelites did not seek the protection of God. They trusted in the goodness of their cause and in the multitude of their army. God humbled them, and delivered them into the hands of their enemies, and showed them that the race was not to the swift, nor the battle to the strong.

Verses 22, 23. The men of Israel encouraged — Hebrew, strengthened themselves, supporting themselves with the consciousness of the justice of their cause, and putting themselves in better order for defending themselves, and annoying their enemies. The children of Israel wept — Not so much for their sins, as for their defeat and loss. My brother — They impute their ill success, not to their own sins, but to their taking up arms against their brethren. But still they persist in their former neglect of seeking God’s assistance in the way which he had appointed, as they themselves acknowledged presently, by doing those very things which now they neglected.

Ver. 21-25. In all 22,000 men, and 18,000 men. Thus 40,000 fell, for they gave no quarter to the wounded: and why should God fight for them, while they had penates or houshold gods at home? Too confident in their numbers, they went to battle without consulting the Lord.

23. Went up and wept — Though they had sought to speak lightly of their losses, and to assure themselves of victory, there was a secret sadness and a gloomy sense of loss. Though their loss had not thoroughly subdued them, it had manifestly humbled them, and now they weep as well as ask of God; and their question is not, Who shall go up first? but, Shall I go up again to battle against the children of Benjamin my brother? There is a noticeable humility behind this question, as compared with that of verse 18, but it lacks the depth and penitence that appear in verses 26-28. It is noticeable, too, that in verse 18 they ask of God, while here and afterwards they inquire of Jehovah, the covenant God of Israel, as if in the former instance they had failed to recognise Jehovah in his proper character as their covenant God. Go up against him — Jehovah does not espouse the cause of Benjamin, though he grants him signal victories. His purpose is first to humble the mightier forces of Israel, who have been glowing too much in their own strength.

Ver. 21-25. In all 22,000 men, and 18,000 men. Thus 40,000 fell, for they gave no quarter to the wounded: and why should God fight for them, while they had penates or houshold gods at home? Too confident in their numbers, they went to battle without consulting the Lord.

Ver. 21-25. In all 22,000 men, and 18,000 men. Thus 40,000 fell, for they gave no quarter to the wounded: and why should God fight for them, while they had penates or houshold gods at home? Too confident in their numbers, they went to battle without consulting the Lord.

25. The second day — Not necessarily the next day after the first conflict, but the second day of actual battle. Several days may have intervened between the two battles. Eighteen thousand — Four thousand less than the loss of the first day’s battle; but Israel’s self-confidence was also less than then.

V. 26. Fasted-Sensible of their not being truly humbled for their sins, which now they discover to be the cause of their ill success. Burnt, &c.-To make atonement to God for their own sins. Peace-offerings-To bless God for sparing so many of them, whereas he might justly have cut off all of them when their brethren were slain: to implore his assistance, yea and to give thanks for the victory, which now they were confident he would give them.

Verse 26. And wept] Had they humbled themselves, fasted, and prayed, and offered sacrifices at first, they had not been discomfited. And fasted that day until even] This is the first place where fasting is mentioned as a religious ceremony, or as a means of obtaining help from God. And in this case, and many since, it has been powerfully effectual. At present it is but little used; a strong proof that self-denial is wearing out of fashion.

Verse 26. All the people went up — Not only all the warriors, but other people. And wept, and sat before the Lord — Sensible of their not having been before truly humbled for their sins, which they seem now to discover to have been the cause of their ill success. And fasted that day until even — That they might afflict their souls, and become truly penitent. This they had not done before, at least not with such seriousness as they now did. And offered burnt-offerings — To make atonement to God for their own sins, and to offer to him solemn supplications for the pardon of them. Which things also they had neglected before. And peace-offerings — To bless God for sparing so many of them, whereas he might justly have cut them all off when their brethren were slain: to implore his assistance, yea, and to give thanks for the victory which now they were confident he would give them.

26. And all the people — These, as distinguished from the children of Israel, were those not capable of bearing arms — old men and women — who nevertheless assembled with the warriors to weep and fast and pray before the Lord. Came unto the house of God — Rather, came unto Beth-el, as in verse 18. Sat there before the Lord — Their object in going to Beth-el was a religious one, and their assembling was in the name of the Lord, as had been the case at Mizpeh. Verse 1, note. But the solemnity of this meeting at Beth-el was increased by the presence of the ark. See next verse. Fasted — This was an additional and very significant way of expressing their profound humiliation and heart penitence before the Lord. Offered burnt offerings and peace offerings — They had become deeply convinced that they had offended God, and they sought by burnt offerings to propitiate him, and by peace offerings to renew their covenant, and realize again his fellowship and love.

Verse 27. The children of Israel inquired of the Lord — They had inquired of the Lord before, but not as they ought to have done. For, confiding in the justice of their cause, and their vast forces, they seem to have made but slight and languid addresses to God before they undertook the war.

27. The ark… was there in those days — When and why it was brought there, and how many days it continued there, the sacred writer does not tell us, and we must be content to remain uninformed. Some understand, as our translators seem to have done, that the adverb there refers to Shiloh, and that Beth-el in the Hebrew text of verses 26 and 18 should be rendered house of God, meaning the tabernacle at Shiloh; but the tabernacle is never called Beth-el. Hengstenberg and Keil suppose that the ark was brought only temporarily to Beth-el, and to serve some special design on this occasion; but the phrase in those days is hardly consistent with such an explanation. Compare the same phrase in Judges 18:1; 19:1; 21:25, and frequently. And if the ark had been brought from Shiloh merely for this occasion, it is not clear why it was not brought to Mizpeh rather than to Beth-el. More plausible is the supposition, that as Beth-el was a sacred place in Israelitish history, the ark was sometimes brought there, accompanied by the high priest, and abode there for many days at a time, in honour of the holy spot which Jacob regarded as the gate of heaven. Genesis 28:17. Hence, after Shiloh’s desolation, it naturally became a central seat of worship. See 1 Samuel 10:3, note.

V. 28. Phinehas-This is added to give us light about the time of this history, and to shew it was not done in the order in which it is here placed, after Samson’s death, but long before. Stood-That is ministered as high-priest. The Lord said-When they sought God after the due order, and truly humbled themselves for their sins, he gives them a satisfactory answer.

Verse 28. Phinehas, the son of Eleazar] This was the same Phinehas who is mentioned Numbers 25:7, and consequently these transactions must have taken place shortly after the death of Joshua.

Verse 28. Phinehas the son of Eleazar — This is added to give us light respecting the time of this history, and to show, that this war did not take place in the order in which it is here recorded, after the death of Samson, but long before; probably not long after the death of Joshua. Stood before it — Namely, the ark: that is, ministered as high-priest. Against the children of Benjamin my brother — This is a more humble inquiry than either of the former. At first they only asked what tribe should first go up, presuming that the war ought to be made; and the second time, only whether God would have them renew the fight. But now they ask whether they should proceed in the war or desist altogether. That is, they leave the matter wholly to God’s will and pleasure, desiring to take no further step, if he did not see fit to accompany them with his blessing. Accordingly, as they now sought God after the due order, truly humbled themselves for their sins, and resigned themselves and the whole business up to his direction and disposal, he condescended to give them a gracious answer, assuring them of a speedy victory.

Ver. 28. I will deliver them. After weeping, searching their own hearts, offering sacrifices, and seeking counsel of the Lord, they succeeded.

28. Phinehas — This mention of the grandson of Aaron, like that of Moses’ grandson in Judges 18:30, (where see note,) shows that the events of this chapter, like those recorded in chaps. 17 and 18, must have occurred early in the period of the Judges, and not many years after the death of Joshua.

V. 29. Liers in wait-Though they were assured of the success, by a particular promise, yet they do not neglect the use of means; as well knowing that the certainty of God’s promises doth not excuse, but rather require man’s diligent use of all fit means for the accomplishment of them.

Verse 29. Israel set liers in wait] Though God had promised them success, they knew they could expect it only in the use of the proper means. They used all prudent precaution, and employed all their military skill.

Verses 29, 30. Israel set liers in wait — Though they were assured of the success, by a particular promise, yet they did not neglect the use of means; as well knowing that the certainty of God’s promises doth not excuse, but rather require, man’s diligent use of all fit means for the accomplishment of them. The children of Israel — That is, a considerable part of them, who were ordered to make the first attack, and then to counterfeit flight, to draw the Benjamites forth from their strong hold. See verse 32.

29. Liers in wait — Armed warriors in ambush. They probably went out under cover of the night, and concealed themselves in the meadows around Gibeah. Verse 33.

V. 30. The children of Israel-That is, a considerable part of them, who were ordered to give the first onset, and then to counterfeit flight, to draw the Benjamites forth from their strong-hold. See ver. 32.

Verses 29, 30. Israel set liers in wait — Though they were assured of the success, by a particular promise, yet they did not neglect the use of means; as well knowing that the certainty of God’s promises doth not excuse, but rather require, man’s diligent use of all fit means for the accomplishment of them. The children of Israel — That is, a considerable part of them, who were ordered to make the first attack, and then to counterfeit flight, to draw the Benjamites forth from their strong hold. See verse 32.

31. To smite of the people, and kill — Rather, to smite of the people the wounded, or pierced. Some thirty men were hit and wounded by the slingers, and the Benjamites rushed upon them and smote them. In the highways — The contest shows that the highways here mentioned was a spot where two roads parted, one leading up to Beth-el, (not house of God, as here again rendered,) the other to Gibeah. In the field designates not the site of Gibeah, (as Gibeah in the field,) but the place where the two roads parted.

Verse 32. Let us-draw them from the city] They had two reasons for this: 1. They had placed an ambuscade behind Gibeah, which was to enter and burn the city as soon as the Benjamites had left it. 2. It would seem that the slingers, by being within the city and its fortifications, had great advantage against the Israelites by their slings, whom they could not annoy with their swords, unless they got them to the plain country.

Verse 33. Put themselves in array at Baal-tamar] The Israelites seem to have divided their army into three divisions; one was at Baal-tamar, a second behind the city in ambush, and the third skirmished with the Benjamites before Gibeah.

Ver. 33. Baal-tamar. Chaldaic, the plains of Jericho.

33. All the men of Israel rose up out of their place — These were the main forces of the army, while those mentioned in verse 30 were probably a lesser body of men, several thousand, perhaps, whose object was to draw the Benjamites off from Gibeah. When they fled and the Benjamites pursued them, then this vast army, called all the men of Israel because they comprised the vast majority of the Israelitish warriors, rose up and marched to action. Baal-tamar — A place near Gibeah, mentioned also by Eusebius, but not now known. Meadows of Gibeah — Some interpreters, after the Septuagint, take the Hebrew words Maareh gaba as a proper name; others, after the Syriac, render it cave of Geba. These renderings come from the idea that a meadow or plain would be unsuitable for an ambush; but the plain around Gibeah may have afforded numerous hiding places; and then, as Keil well says, “There is no necessity to understand the words as signifying that the treeless country formed the actual hiding-place of the ambush; but that when the men broke from their hiding-place, they came from the treeless land toward the town.”

V. 34. Chosen men-Selected out of the main body, which was at Baal-tamar; and these were to march directly to Gibeah on the one side, whilst the liers in wait stormed it on the other side, and whilst the great body of the army laboured to intercept the Benjamites, who having pursued the Israelites that pretended to flee, now endeavoured to retreat to Gibeah.

Verse 34. Ten thousand chosen men — These seem to have been a detachment from the main body, which was at Baal-tamar, and marched to attack Gibeah on one side, while the liers in wait assaulted it on the other, and while the great body of the army laboured to intercept the Benjamites, who, having pursued the Israelites that pretended to flee, now endeavoured to retreat to Gibeah. The battle was sore; but they knew not, &c. — The Benjamites fought stoutly; but were not sensible of the danger they were in to be destroyed.

34. Ten thousand chosen men out of all Israel — These may have been identical with the “liers in wait,” (verses 29, 33,) but were more probably a detachment from the main army that marched from Baal-tamar, sent to assist the men of the ambush in capturing and smiting Gibeah, while the rest marched on to smite the Benjamite forces outside of the city. They knew not — That is, the Benjamites knew not the evil that was about to befall them.

Verse 35. Twenty and five thousand and a hundred] As the Benjamites consisted only of twenty-six thousand and seven hundred slingers; or, as the Vulgate, Septuagint, and others read, twenty-five thousand, which is most probably the true reading; then the whole of the Benjamites were cut to pieces, except six hundred men, who we are informed fled to the rock Rimmon, where they fortified themselves.

35. Twenty and five thousand and a hundred — The historian here gives the result of the battle, and then proceeds, in verses 36-46, to give more of the details. It appears that eighteen thousand fell in battle, (verse 44,) five thousand were gleaned along the highways, (verse 45,) and that two thousand more were killed as they fled to Gidom. This makes exactly twenty-five thousand; but no account is given in this latter part of the other one hundred. So also no account at all is given of the number of Benjamites who fell in the previous battles. According to verse 47 only six hundred men of Benjamin escaped; but before the first battle they numbered twenty-six thousand seven hundred. Verse 15. Consequently twenty-six thousand one hundred were killed and missing in the war. The historian records twenty-five thousand one hundred killed on this last day of battle; the other one thousand, not accounted for, probably fell in the battles of the previous days, for it is not supposable that the Benjamites killed twenty-two thousand on one day (verse 21) and eighteen thousand on another without any loss to themselves.

Verses 36, 37. The children of Benjamin saw that they were smitten — Namely, when they saw the flame in Gibeah, as mentioned verse 40. But after these words, in the following part of the verse, begins a relation of the whole day’s action, the particulars of which are related in the following verses. The liers in wait drew themselves along — Or extended themselves; whereas before they lay close, and contracted into a narrow compass, now they spread themselves, and marched in rank and file as armies do.

36. Gave place — Fled, as described in verse 32.

V. 37. Drew along-Or, extended themselves; whereas before they lay close and contracted into a narrow compass, now they spread themselves, and marched in rank and file as armies do.

Verses 36, 37. The children of Benjamin saw that they were smitten — Namely, when they saw the flame in Gibeah, as mentioned verse 40. But after these words, in the following part of the verse, begins a relation of the whole day’s action, the particulars of which are related in the following verses. The liers in wait drew themselves along — Or extended themselves; whereas before they lay close, and contracted into a narrow compass, now they spread themselves, and marched in rank and file as armies do.

37. Drew themselves along — That is, marched forward, advanced; or, as we often say, drew on; not, as margin, made a long sound with the trumpets.

Verse 38. Now there was an appointed sign] From this verse to the end of the chapter we have the details of the same operations which are mentioned, in a general way, in the preceding part of the chapter.

38. Make a great flame with smoke — More literally, Do greatly to make them raise an elevation of smoke from the city. brh is a shortened Hiphil imperative, from hbr, and means to multiply, to increase, to do greatly. The reference of the suffix m, them, is not clear, but it probably refers to the incendiaries who should be employed to raise the smoky signal.

Verse 40. The Benjamites looked behind them — It is likely the Israelites shouted when they turned about to fall upon the Benjamites, which made them look back to see what unexpected supplies they had received. Then they saw their city on fire, which, with the sudden turning of the Israelites from flight to attack them, quite put them in confusion.

42. Way of the wilderness — The wild mountainous country northeast of Gibeah. Them which came out of the cities — That is, the old men, women, and children, that fled for their lives out of the cities of Benjamin. In the midst of them — Rather, in the midst of it; that is, the wilderness.

43. With ease — The Hebrew word thus rendered is better taken as a proper name, Menuchah, as in the margin. Translate the verse thus: They enclosed Benjamin, pursued him, trod him down at Menuchah unto the place over against Gibeah eastward. The sense is, that Menuchah itself was over against Gibeah on the east, so that the battle was fought principally on the east of the city. Menuchah was probably the same as Manahath, (1 Chronicles 8:6,) and lay somewhere to the east or northeast of Gibeah.

V. 44. There fell-Namely, in the field, of battle.

Verses 44, 45. There fell eighteen thousand — Namely, in the field of battle. They gleaned of them five thousand — A metaphor from those who gather grapes or corn so cleanly and fully that they leave no relics for those who come after them. The Benjamites could not flee in a body, but scattered up and down the highways, where the Israelites picked up five thousand more and slew them.

V. 45. Gleaned-That is, a metaphor from those who gather grapes or corn so clearly and fully, that they leave no relicks for those who come after them.

Verse 45. Unto the rock of Rimmon] This was some strong place, but where situated is not known. Here they maintained themselves four months, and it was by these alone that the tribe of Benjamin was preserved from utter extermination. See the following chapter.

IT is scarcely possible to imagine any thing more horrid than the indiscriminate and relentless slaughter of both innocent and guilty mentioned in this chapter. The crime of the men of Gibeah was great, but there was no adequate cause for this relentless extermination of a whole tribe. There was neither justice nor judgment in this case; they were on all sides brutal, cruel, and ferocious: and no wonder; there was no king in Israel-no effective civil government, and every man did what was right in his own eyes. There was no proper leader; no man that had authority and influence to repress the disorderly workings of the pell-mell mob. JUDGES

Verses 44, 45. There fell eighteen thousand — Namely, in the field of battle. They gleaned of them five thousand — A metaphor from those who gather grapes or corn so cleanly and fully that they leave no relics for those who come after them. The Benjamites could not flee in a body, but scattered up and down the highways, where the Israelites picked up five thousand more and slew them.

45. Rock of Rimmon — “About ten miles north of Jerusalem, and nearly four east of Beth-el, is a very conspicuous white limestone tell, rising like a cone above the neighbouring hilltops, and overlooking the whole wilderness down to the Jordan valley. Upon it stands a large modern village called Rummon. This is unquestionably the rock Rimmon, on which the Benjamites took refuge. It is admirably adapted for the purpose. A deep and wild ravine cuts off the approach from the south, and others skirt its western and northern sides, rendering it a natural fortress of great strength. The sides of the tell are steep, bare, and rocky, and could be defended by a few resolute men against a host. The top is rounded, affording ample space for the refugees, while along the sides are some large caverns.” — J.L. Porter. Gleaned of them in the highways — That is, they discovered many small companies of men fleeing or seeking to defend themselves here and there along the roads, and they at once enclosed them and cut them off; like gleaning scattered stalks of grain which the reapers had overlooked. Gidom — Another place northeast of Gibeah, whose exact site is now unknown.

V. 46. Twenty and five thousand-Besides the odd hundred expressed ver. 35, but here only the great number is mentioned, the less being omitted, as inconsiderable. Here are also a thousand more omitted, because he speaks only of them who fell in that third day of battle.

Verse 46. Twenty and five thousand — Besides the odd hundred expressed verse 35; but here only the great number is mentioned, the less being omitted, as inconsiderable. Here are also a thousand more omitted, because he speaks only of them who fell in that third day of battle.

46. All these were men of valour — The brave Benjamites, though conquered at last, compelled the victors to acknowledge their heroism and valour. On the number of the slain, see note on verse 35.

Ver. 47. The rock Rimmon, fifteen miles from Jerusalem. Jerome, in his epitaph on St. Paul, has noticed that the apostle’s ancestor was among these six hundred men.

V. 48. Turned again-Having destroyed those that came to Gibeah, and into the field, now they follow them home to their several habitations. Men-Comprehensively taken, so as to include women and children. If this seem harsh and bloody, either it may be ascribed to military fury; or perhaps it may be partly justified, from that command of God in a parallel case, Deuteronomy 13:15, and from that solemn oath by which they had devoted to death all that came not up to Mizpeh, Judges 21:5, which none of the Benjamites did.

Verse 48. The men of Israel turned again, &c. — Left their pursuit of the Benjamites in the wilderness, and turned toward the country of Benjamin. Those that came to Gibeah and into the field, whom the Israelites had already destroyed, were men that drew the sword, that is, soldiers. But there were a great many husbandmen, shepherds, and others, whom, in their fury, they now slew. And all that came to hand — Even women and children. For they had devoted to destruction all that came not up to Mizpeh, when they were summoned, (Judges 21:5,) which none of the Benjamites did; for which reason they slew also the men, women, and children of Jabesh-gilead, Judges 21:10. But this was certainly a most inhuman barbarity, expressly contrary to the laws of God, which had forbidden the innocent to be punished with the guilty, Deuteronomy 24:16.

48. Israel turned again upon… Benjamin — Turned upon the old men, women, and children that remained unarmed and helpless in the cities; and smote men and cattle together, and burned the cities, just as they had done when warring with the idolatrous or Canaanites.