Judges · Chapter 21

V. 1. Had sworn-In the beginning of this war, after the whole tribe had espoused the quarrel of the men of Gibeah. Saying-They do not here swear the utter extirpation of the tribe, which fell out beyond their expectation, but only not to give their daughters to those men who should survive; justly esteeming them for their villainy, to be as bad as Heathens, with whom they were forbidden to marry.

Verse 1. Now the men of Israel had sworn] Of this oath we had not heard before; but it appears they had commenced this war with a determination to destroy the Benjamites utterly, and that if any of them escaped the sword no man should be permitted to give him his daughter to wife. By these means the remnant of the tribe must soon have been annihilated.

Verse 1. The men of Israel had sworn in Mizpeh — When they first assembled there in the beginning of this war, after the whole tribe had espoused the quarrel of the men of Gibeah. Saying — They do not here swear the utter extirpation of the tribe, which fell out beyond their expectation, but only not to give their daughters to those men who should survive; justly esteeming them for their villany to be as bad as heathen, with whom they were forbidden to marry.

THE REMNANT OF BENJAMIN PRESERVED, 1-25.

1. Israel had sworn — This fact, not recorded before, shows up the impetuous zeal and fury with which Israel had been inspired, and during the whole conflict feelings of personal revenge held too much sway on both sides. Not… give his daughter unto Benjamin — They meant to treat Benjamin as one of the heathen nations among whom they were forbidden to marry. Deuteronomy 7:3.

Verse 2. The people came to the house of God] Literally, the people came la-tyb to Bethel; this is considered as the name of a place by the Chaldee, Syriac, Arabic, and Septuagint.

And wept sore] Their revenge was satisfied, and now reflection brings them to contrition for what they had done.

Verse 2. And lift up their voices and wept sore — Some days after their fury was over, and they coolly considered what they had done in the heat of war, their joy and triumph for their victory were turned into mourning and lamentation, for the loss of so many of their brethren.

2. House of God — Rather, Beth-el; see notes on Judges 20:18, 26,

27. Abode… before God — In solemn penitence and humiliation before the ark of the covenant which was there. Wept sore — Not so much over their sins, as over the calamities of Benjamin.

Verse 3. Why is this come to pass] This was a very impertinent question. They knew well enough how it came to pass. It was right that the men of Gibeah should be punished, and it was right that they who vindicated them should share in that punishment; but they carried their revenge too far, they endeavoured to exterminate both man and beast, Judges 20:48.

Verse 3. Why is this come to pass? — They had no reason to ask the cause, or by what means it came to pass, which they knew too well; but this is a common expression of grief or complaint. Strange! when they uttered this for the loss of the tribe which they imagined must be extinct, because there were no women left to match with the six hundred men who had saved themselves in the rock Rimmon, that they did not pour forth the deepest expressions of sorrow and contrition for their own wickedness, in having been guilty of such inhumanity toward the innocent among the Benjamites, particularly the women and children, who could not be culpable in any degree. Alas! what crimes is human nature capable of! and what need is there of the divine grace to renew and influence the heart of man!

3. One tribe lacking in Israel — A fearful thought thus came over them after the hour of bitterness and passion had gone, and calm reflection returned, “God had taken care of every tribe,” remarks Henry; “their number twelve was that which they were known by; every tribe had his station appointed in the camp, and his stone in the high priest’s breastplate; every tribe had his blessing, both from Jacob and Moses, and it would be an intolerable reproach to them if they should drop any out of this illustrious jury, and lose one out of twelve; especially Benjamin, the youngest, who was particularly dear to Jacob, their common ancestor. Benjamin is not; what then will become of Jacob? Benjamin become a Benoni! the son of the right hand — a son of sorrow!” Genesis 35:18.

V. 4. An altar-Not for a monument of the victory, but for sacrifices, as the next words shew. There might be in that place more altars than one, when the multitude of sacrifices be required, which was the case, 1 Kings 8:64, and probably at this time, when all the tribes being met, they had many sacrifices to offer, some in common for all, and some peculiar to every tribe.

Verse 4. Built there an altar] This affords some evidence that this was not a regular place of worship, else an altar would have been found in the place; and their act was not according to the law, as may be seen in several places of the Pentateuch. But there was neither king nor law among them, and they did whatever appeared right in their own eyes.

Verse 4. The people rose early and built there an altar — It is likely that they erected a new altar upon this present occasion, when such a multitude of sacrifices were to be offered by all the people of Israel, that the ordinary altar was not sufficient to receive them. Thus Solomon did when he dedicated the temple, 1 Kings 8:64. And, by the direction of God, it was frequently done in other places besides at the house of God.

Verse 4. Built there an altar, in Mizpeh. This altar had long existed. Exodus 38:1. Altars were erected in many places: Samuel, David, and Elijah officiated at those altars. Yea, more; the Lord’s anger was appeased at those altars, and fire descended from heaven to denote the acceptance of the sacrifices. The altar at the sanctuary was for the regular oblations, but was never designed to supersede the extraordinary occasions of the nation.

4. Built there an altar — The altar on which they had sacrificed a few days before (Judges 20:26) was perhaps not large enough for the purposes of the present occasion, or there may have been thought something meritorious in the building of a new altar there.

V. 5. Great oath-That is a solemn oath joined with some terrible execration against the offenders herein. Put to death-Because by refusing to execute the vengeance due to such malefactors, they were justly presumed guilty of the crime, and therefore liable to the same punishment, as was the case of that city that would not deliver up an Idolater dwelling among them, to justice.

Verse 5. That came not up with the congregation — When summoned to come together under a great penalty upon those who absented themselves. For they had made a great oath — That is, a solemn oath, joined with some terrible execration against the offenders herein. This oath probably was made by the great assembly of their rulers (called the whole congregation) when they summoned the people to Mizpeh, as the other oath (mentioned verse 1) was made after the people were come thither, upon the Benjamites’ refusal to do justice. He shall surely be put to death — Because, by refusing to execute the vengeance due to such malefactors, they were presumed to be guilty of the crime, and therefore liable to the same punishment, as was the case of that city that would not deliver up an idolater, dwelling among them, to justice.

5. A great oath — Here is the record of another oath, of which nothing was said in the account of the council at Mizpeh given in Judges 20:1-11. According to Henry, this oath was taken “while the general convention of the states was gathering together, and was waiting for a full house before they would proceed.” But all the tribes felt bound by it. It was an age of fearful oaths and vows, and when such vows were once uttered it was not thought possible or honourable to be released from them. Witness the case of Jephthah.

V. 6. Repented-Not for the war, which was just and necessary, but for their immoderate severity in the execution of it. That is no good divinity which swallows up humanity. Even necessary justice is to be done with compassion.

THE REMNANT OF BENJAMIN PRESERVED, 1-25.

1. Israel had sworn — This fact, not recorded before, shows up the impetuous zeal and fury with which Israel had been inspired, and during the whole conflict feelings of personal revenge held too much sway on both sides. Not… give his daughter unto Benjamin — They meant to treat Benjamin as one of the heathen nations among whom they were forbidden to marry. Deuteronomy 7:3.

Verse 7. How shall we do for wives for them] From this it appears that they had destroyed all the Benjamitish women and children! They had set out with the purpose of exterminating the whole tribe, and therefore they massacred the women, that if any of the men escaped, they might neither find wife nor daughter; and they bound themselves under an oath not to give any of their females to any of the remnant of this tribe, that thus the whole tribe might utterly perish.

THE REMNANT OF BENJAMIN PRESERVED, 1-25.

1. Israel had sworn — This fact, not recorded before, shows up the impetuous zeal and fury with which Israel had been inspired, and during the whole conflict feelings of personal revenge held too much sway on both sides. Not… give his daughter unto Benjamin — They meant to treat Benjamin as one of the heathen nations among whom they were forbidden to marry. Deuteronomy 7:3.

Verse 8. There came none to the camp from Jabesh-gilead] As they had sworn to destroy those who would not assist in this war, Judges 21:5, they determined to destroy the men of Jabesh, and to leave none alive except the virgins, and to give these to the six hundred Benjamites that had escaped to the rock Rimmon. So twelve thousand men went, smote the city, and killed all the males and all the married women. The whole account is dreadful; and none could have been guilty of all these enormities but those who were abandoned of God. The crime of the men of Gibeah was of the deepest die; the punishment, involving both the guilty and innocent, was extended to the most criminal excess; and their mode or redressing the evil which they had occasioned was equally abominable.

Ver. 8. None from Jabesh-gilead. The tribes would keep their oath against citizens or delinquents in war, but not their oath with the Lord against idolaters! The inhabitants being Joseph’s descendants, would not arm against the favourite brother of their father.

8. Came none… from Jabesh-gilead — This was the chief city of the mountainous land of Gilead on the east of the Jordan, and its name is still preserved in the valley in which it was situated — Wady Yabis. Its exact site has not been positively ascertained, but there remains hardly a doubt that it was identical with the modern ruin ed-Deir, which lies on a hill on the south side of the wady Yabis, some six or seven miles east of the Jordan. “The name ed-Deir,” says Dr. Robinson. “is often given to ruins of which the Arabs can make nothing else; while the existence of columns, and the position upon the road from Beisan to Jerash, are circumstances of great weight. The distance too, of six miles from Pella, as specified by Eusebius and Jerome, seems entirely applicable to ed-Deir.” The fact that none came from this city to fight against Benjamin has led some writers, with reason, to suspect that a secret alliance existed between this city and Benjamin.

THE REMNANT OF BENJAMIN PRESERVED, 1-25.

1. Israel had sworn — This fact, not recorded before, shows up the impetuous zeal and fury with which Israel had been inspired, and during the whole conflict feelings of personal revenge held too much sway on both sides. Not… give his daughter unto Benjamin — They meant to treat Benjamin as one of the heathen nations among whom they were forbidden to marry. Deuteronomy 7:3.

10. Go and smite — They attempt to help one calamity by causing another. It is noticeable that in all this action it is not said that they asked counsel of Jehovah.

Verse 11. Ye shall utterly destroy every male, &c. — Strange infatuation of the human mind! That they should imagine the Divine Majesty would be more honoured and pleased by an action quite contrary to, and abhorrent from, his essential nature and attributes, than if they had implored his pardon for a rash oath, and honoured him by not keeping it! Would to God that this had been the only time that the human race have thought to honour God by acts which are the most hateful to him! The cruel havocs made by religious persecution in different ages and countries have, alas! too fully witnessed how far the mind of man is capable of erring in this respect! O shocking blindness and infatuation! that men should think that the God of love, he who is love itself, can be pleased or honoured by acts of the most barbarous cruelty!

As Jabesh-gilead was beyond Jordan, and at a great distance, it is probable the inhabitants thereof had not heard of the vow which the Israelites had made. “But if they had been guilty of neglect and disaffection to the common cause,” as Mr. Scott argues, “they had not assisted the Benjamites: and yet when the people were lamenting the desolations of that tribe, they proceeded to treat those who were far less criminal with equal rigour!”

THE REMNANT OF BENJAMIN PRESERVED, 1-25.

1. Israel had sworn — This fact, not recorded before, shows up the impetuous zeal and fury with which Israel had been inspired, and during the whole conflict feelings of personal revenge held too much sway on both sides. Not… give his daughter unto Benjamin — They meant to treat Benjamin as one of the heathen nations among whom they were forbidden to marry. Deuteronomy 7:3.

Verse 12. They brought them into the camp — If the vow they had made would admit of their sparing the virgins, why could they not also, in consistency with that oath, have spared the other women and children, and innocent persons, and only punished the guilty? But it is evident “that convenience, rather than justice or piety, induced them to spare the virgins, that they might extricate themselves from the difficulties in which their rash oath had involved them.” — Scott.

Ver. 12. Four hundred virgins, known by their ornaments and dress. The Lacedemonians were remarkable for distinguishing all orders of persons by dress; and this custom still prevails in the east, though with numerous variations.

12. Brought them unto the camp to Shiloh — Shiloh was the seat of the tabernacle, and lay ten miles north of Beth-el, and hither, after sending the twelve thousand to smite Jabesh-gilead, the rest of the people seem to have removed their camp. The ark and Phinehas the high priest probably accompanied them on this occasion.

Verse 13. And to call peaceably unto them.] To proclaim peace to them; to assure them that the enmity was all over, and that they might with safety leave their strong hold.

13. Call peaceably unto them — That is, proclaim to them a proclamation of peace, and invite them to their homes again.

Verse 14. Yet so they sufficed them not.] There were six hundred men at Rimmon, and all the young women they saved from Jabesh were only four hundred; therefore, there were two hundred still wanting.

THE REMNANT OF BENJAMIN PRESERVED, 1-25.

1. Israel had sworn — This fact, not recorded before, shows up the impetuous zeal and fury with which Israel had been inspired, and during the whole conflict feelings of personal revenge held too much sway on both sides. Not… give his daughter unto Benjamin — They meant to treat Benjamin as one of the heathen nations among whom they were forbidden to marry. Deuteronomy 7:3.

V. 15. The Lord, &c.-The Benjamites were the only authors of the sin, but God was the chief author of the punishment, and the Israelites were but his executioners.

Verse 15. The Lord had made a breach, &c. — The Benjamites were the only authors of the sin, but God was the author of the punishment, who employed the Israelites as his executioners to inflict it. They, however, had greatly exceeded their commission, and exercised a severity not enjoined.

THE REMNANT OF BENJAMIN PRESERVED, 1-25.

1. Israel had sworn — This fact, not recorded before, shows up the impetuous zeal and fury with which Israel had been inspired, and during the whole conflict feelings of personal revenge held too much sway on both sides. Not… give his daughter unto Benjamin — They meant to treat Benjamin as one of the heathen nations among whom they were forbidden to marry. Deuteronomy 7:3.

16. Wives for them that remain — Two hundred were yet destitute of wives, for the virgins of Jabesh numbered but four hundred, and the remnant of Benjamin were six hundred.

V. 17. An inheritance-The inheritance promised by Jacob and Moses, and given by Joshua to the tribe of Benjamin, doth all of it belong to those few who remain of that tribe, and cannot be possessed by any other tribe; and therefore we are obliged to procure wives for them all, that they may make up this breach, and be capable of possessing and managing all their land: that this tribe, and their inheritance may not be confounded with, or swallowed up by any of the rest.

Verse 17. There must be an inheritance for Benjamin — The words, There must be, are not in the Hebrew, which runs thus: The inheritance of them that are escaped is for Benjamin; that is, the six hundred remaining Benjamites must have that part of the country which was given to the whole tribe by the divine lot for their inheritance; or, the inheritance promised by Jacob and Moses, and given by Joshua to the tribe of Benjamin, doth all of it belong to those few who remain of that tribe, and cannot be possessed by any other tribe; and therefore we are obliged to procure wives for them all, that they may make up this breach, and be capable of possessing and managing all their land; that this tribe and their inheritance may not be confounded with, or swallowed up by, any of the rest.

THE REMNANT OF BENJAMIN PRESERVED, 1-25.

1. Israel had sworn — This fact, not recorded before, shows up the impetuous zeal and fury with which Israel had been inspired, and during the whole conflict feelings of personal revenge held too much sway on both sides. Not… give his daughter unto Benjamin — They meant to treat Benjamin as one of the heathen nations among whom they were forbidden to marry. Deuteronomy 7:3.

THE REMNANT OF BENJAMIN PRESERVED, 1-25.

1. Israel had sworn — This fact, not recorded before, shows up the impetuous zeal and fury with which Israel had been inspired, and during the whole conflict feelings of personal revenge held too much sway on both sides. Not… give his daughter unto Benjamin — They meant to treat Benjamin as one of the heathen nations among whom they were forbidden to marry. Deuteronomy 7:3.

V. 19. A feast-Probably it was the feast of tabernacles, which they celebrated with more than ordinary joy. And that feast was the only season, at which the Jewish virgins were allowed to dance. But even this was not mixed dancing. No men danced with these daughters of Shiloh. Nor did the married women so forget their gravity, as to join with them. However their dancing thus in public, made them an easy prey: whence Bishop Hall observes, “The ambushes of evil spirits carry away many souls from dancing to a fearful desolation.”

Verse 19. There is a feast of the Lord] What this feast was is not known: it might be either the passover, pentecost, or the feast of tabernacles, or indeed some other peculiar to this place. All the above feasts were celebrated at that time of the year when the vines were in full leaf; therefore the Benjamites might easily conceal themselves in the vineyards; and the circumstances will answer to any of those feasts. On the east side of the highway, &c.] I can see no reason for this minute description, unless it intimates that this feast was to be held this year in rather a different place to that which was usual: and, as the Benjamites had been shut up in their strong hold in Rimmon, they might not have heard of this alteration; and it was necessary, in such a case, to give them the most circumstantial information, that they might succeed in their enterprise without being discovered.

Verse 19. A feast — Probably it was the feast of tabernacles, which they celebrated with more than ordinary joy. And that feast was the only season at which the Jewish virgins were allowed to dance. But even this was not mixed dancing. No men danced with these daughters of Shiloh. Nor did the married women so forget their gravity as to join with them. However, their dancing thus in public made them an easy prey: whence Bishop Hall observes, “The ambushes of evil spirits carry away many souls from dancing to a fearful desolation.”

Ver. 19. Behold, there is a feast to the Lord in Shiloh. The feast of tabernacles, when the people rejoiced with sacred songs. Those elders were so very religious that they would not break their oath; they only gave advice how it might be violated with impunity.

19. A feast of the Lord in Shiloh — One of the great yearly festivals, which, notwithstanding the irregularities of the age, were still observed at the seat of the tabernacle. Compare 1 Samuel 1:3, note. The context shows that the festival occurred about this time. Lebonah — Identical with the modern village Lubban, about three miles northwest of Shiloh. The particular description here given of the location of Shiloh seems to have been given to the men sent to capture the dancing maidens there, and make off with them without hinderance.

THE REMNANT OF BENJAMIN PRESERVED, 1-25.

1. Israel had sworn — This fact, not recorded before, shows up the impetuous zeal and fury with which Israel had been inspired, and during the whole conflict feelings of personal revenge held too much sway on both sides. Not… give his daughter unto Benjamin — They meant to treat Benjamin as one of the heathen nations among whom they were forbidden to marry. Deuteronomy 7:3.

V. 21. Daughters of Shiloh-By whom we may understand not those only who were born or settled inhabitants there, but all those who were come thither upon this occasion, and for a time sojourned there: for although only the males were obliged to go up to the three solemn feasts; yet the women had liberty to go, and those who were most devout did usually go. Vineyards-Which were near to the green where they danced. Catch-Take them away by force, which they might the better do, because the women danced by themselves.

Verse 21. And catch you every man his wife] That is, Let each man of the two hundred Benjamites seize and carry off a woman, whom he is, from that hour, to consider as his wife.

Verse 21. Daughters of Shiloh — By whom we may understand not those only who were born or settled inhabitants there, but all those who were come thither upon this occasion, and for a time sojourned there: for although only the males were obliged to go up to the three solemn feasts, yet the women had liberty to go, and those who were most devout did usually go. Vineyards — Which were near to the green where they danced. Catch — Take them away by force, which they might the better do, because the women danced by themselves. Thus they thought they kept their oath, because they did not give them wives, but only suffered them to take them, and to keep them when they had taken them. But, alas! what better was this than a mere evasion of it, and at the same time an authorizing of fraud, violence, and the marriage of children without the consent of their parents? Which last particular, if it might have been dispensed with, there was no need of this scheme, for the Benjamites could easily have found themselves wives, without the Israelites giving them their daughters.

21. To dance in dances — As did the women of the exodus under the leadership of Miriam, (Exodus 15:20;) only they danced for triumph, these for pleasure. “There are not in eastern towns places where assemblies can be held for such festivities. It is, therefore, usual to assemble in such pleasant spots as may be in the neighbourhood — in any small valley through which a stream flows, near some secluded fountain, in gardens or plantations. The women especially affect this mode of enjoyment, which agreeably diversifies their somewhat monotonous existence. A few years ago the ladies of Aleppo bribed an astrologer to predict a coming plague, for no other reason than that they might — as they knew to be usual in such cases — be sent out of the way into the suburban gardens. That these festivities are held by the different sexes apart explains that there were no men present to oppose the Benjamites in carrying off their daughters and their sisters.” — Kitto.

Verse 22. Be favourable unto them] They promise to use their influence with the men of Shiloh to induce them to consent to a connection thus fraudulently obtained, and which the necessity of the case appeared to them to justify.

We reserved not to each man his wife in the war] The reading of the Vulgate is very remarkable: Miseremini eorum, non enim rapuerunt eas jure bellantium atque victorum, sed rogantibus ut acciperent non dedistis, et a vestra parte peccatum est.-“Pardon them, for they have not taken them as victors take captives in war; but when they requested you to give them you did not; therefore the fault is your own.” Here it is intimated that application had been made to the people of Shiloh to furnish these two hundred Benjamites with wives, and that they had refused; and it was this refusal that induced the Benjamites to seize and carry them off. Does not St. Jerome, the translator, refer to the history of the rape of the Sabine virgins? See below. Houbigant translates the Hebrew thus: Veniam quæso illis date; non enim ad bellum duxerant suam quisque uxorem; et nisi eas illis nunc concedetis, delicti rei eritis.-“Pardon them, I beseech you, for they have not each taken his wife to the war; and unless you now give these to them, you will sin.” This intimates that, as the Benjamites had not taken their wives with them to the war, where some, if not all, of them might have escaped; and the Israelites found them in the cities, and put them all to the sword; therefore the people of Shiloh should give up those two hundred young women to them for wives; and if they did not, it would be a sin, the circumstances of the case being considered. Our translation seems to give as a reason to the men of Shiloh why they should pardon this rape, that as they had not permitted the women to live in their war with Benjamin, therefore these men are now destitute; and the concession which they wish them to make may be considered as more of an obligation to the Israelites than to the Benjamites. It is an obscure sentence; and the reader, if not pleased with what is laid down, may endeavour to satisfy himself with others which he may find in different versions and commentators. The Vulgate gives a good sense to the passage; but probably Houbigant comes nearest to the meaning.

22. Come unto us to complain — Unto us, the elders and warriors of the nation. It seems that for four months or more (compare Judges 20:47) the elders and the larger part of the army of Israel remained encamped at Beth-el and at Shiloh in order to settle the affairs of Benjamin, and provide against the utter ruin of that tribe. While thus encamped the fathers and brothers of the captured maidens would naturally appeal to them, especially as the children of Benjamin did this act by their command. Verse 20. Be favourable unto them for our sakes — That is, for the sake of our common nation and kindred do not seek to recover the captive maidens, or injure their captors, but be favourable unto them. Literally the Hebrew is, Favour us as regards them. Keil thinks that the elders proposed to speak these words in the name of Benjamin, in which case us refers to the Benjamites, and them to the maidens. But this is less natural than to understand that the elders speak in behalf of the common interests of Israel, and with special allusion, perhaps, to the fact that they themselves were personally involved in the seizure of the maidens, having counselled and commanded it. Because we reserved not — Rather, because we did not take each man his wife in the war. That is, in the war with Jabesh-gilead we did not succeed in capturing virgins enough to supply each man of the six hundred Benjamites with a wife. For ye did not give unto them — They were taken stealthily and by force; ye did not give your daughters and sisters unto them, so ye have not broken the oath which we all took that we would not give our daughters unto Benjamin to wife. Ver. 1. At this time… ye should be guilty — Thus these words should be construed, and not according to the punctuation of our common version. The words might be better rendered, as at the time ye would have been guilty. More is implied than is said. The sense is, If ye had given these maidens freely, ye would have been guilty of violating your oath by which at the time ye were bound. This decision probably satisfied the people of Shiloh.

V. 23. And took, &c.-That is, each man his wife. By which we may see, they had no very favourable opinion of polygamy, because they did not allow it in this case, when it might seem most necessary for the reparation of a lost tribe. Repaired-By degrees, increasing their buildings as their number increased.

Verse 23. They went and returned unto their inheritance] It appears that the Benjamites acted in the most honourable way by the women whom they had thus violently carried off; and we may rest assured they took them to an inheritance at least equal to their own, for it does not appear that any part of the lands of the Benjamites was alienated from them, and the six hundred men in question shared, for the present, the inheritance of many thousands.

Verse 23. They took them wives according to their number — That is, each man took his wife. By which we may see, they had no very favourable opinion of polygamy, because they did not allow it in this case, when it might seem most necessary for the reparation of a lost tribe. And repaired the cities — By degrees, increasing their buildings as their number increased.

23. Repaired the cities — A great work for six hundred men to do, for all the cities of their tribe had been destroyed. Judges 20:48.

Verse 24. Every man to his tribe] Though this must have been four months after the war with Benjamin, Judges 20:47; yet it appears the armies did not disband till they had got the remnant of Benjamin settled, as is here related.

24. Israel departed thence at that time — As remarked in note on verse 22, the great body of the army remained encamped with the elders until these affairs of Benjamin were settled. So great a civil war demanded for a time afterwards a standing army.

V. 25. Right in his own eyes-What wonder was it then, if all wickedness overflowed the land? Blessed be God for magistracy!

Verse 25. In those days there was no king in Israel] Let no one suppose that the sacred writer, by relating the atrocities in this and the preceding chapters, justifies the actions themselves; by no means. Indeed, they cannot be justified; and the writer by relating them gives the strongest proof of the authenticity of the whole, by such an impartial relation of facts that were highly to be discredit of his country.

I HAVE already referred to the rape of the Sabine virgins. The story is told by Livy, Hist. lib. i., cap. 9, the substance of which is as follows: Romulus having opened an asylum at his new-built city of Rome for all kinds of persons, the number of men who flocked to his standard was soon very considerable; but as they had few women, or, as Livy says, penuria mulierum, a dearth of women, he sent to all the neighbouring states to invite them to make inter-marriages with his people. Not one of the tribes around him received the proposal; and some of them insulted his ambassador, and said, Ecquod feminis quoque asylum aperuissent? Id enim demum compar connubium fore? “Why have you not also opened an asylum for WOMEN, which would have afforded you suitable matches?” This exasperated Romulus, but he concealed his resentment, and, having published that he intended a great feast to Neptune Equester, invited all the neighbouring tribes to come to it: they did so, and were received by the Romans with the greatest cordiality and friendship. The Sabines, with their wives and children, came in great numbers, and each Roman citizen entertained a stranger. When the games began, and each was intent on the spectacle before them, at a signal given, the young Romans rushed in among the Sabine women, and each carried off one, whom however they used in the kindest manner, marrying them according to their own rites with due solemnity, and admitting them to all the rights and privileges of the new commonwealth. The number carried off on this occasion amounted to near seven hundred; but this act of violence produced disastrous wars between the Romans and the Sabines, which were at last happily terminated by the mediation of the very women whose rape had been the cause of their commencement. The story may be seen at large in Livy, Plutarch, and others.

Thus ends the book of Judges; a work which, while it introduces the history of Samuel and that of the kings of Judah and Israel, forms in some sort a supplement to the book of Joshua, and furnishes the only account we have of those times of anarchy and confusion, which extended nearly from the times of the elders who survived Joshua, to the establishment of the Jewish monarchy under Saul, David, and their successors. For other uses of this book, see the preface.

MASORETIC NOTES ON THE BOOK OF JUDGES

The number of verses in this book is six hundred and eighteen. Its Masoretic chapters are fourteen.

And its middle verse is Judges 10:8: And that year they vexed and oppressed the children of Israel, &c.

Corrected for a new edition, December 1, 1827.-A. C.

Verse 25. In those days there was no king in Israel — There were elders, (verse 16,) who had some authority, and there was a high-priest, (Judges 20:28,) but there was no supreme governor, such as Moses and Joshua were, and after them the judges, and none that had power sufficient to punish public wrongs, whoredoms, and idolatries, and thereby check the progress of vice and profanenness, and keep the people in order. “The sacred writer,” says Dr. Dodd, “no doubt, repeats this observation to account for the disorders and enormities mentioned in the four preceding chapters; which exhibit a most depraved state of things;” every man doing what was right in his own eyes — Or, following his own corrupt passions and inclinations. “It is a natural inference from hence, that men ought to be extremely thankful for lawful authority: and, if they would preserve their felicity, ought to be zealous to support that authority, as well as to discourage all licentious approaches toward its dissolution. The Persians have a custom which justifies this reflection. When any of their kings die, they suffer the people to do as they please for five days, that by the disorders then committed, they may see the necessity of legal government, and learn submission to it. In general, the four chapters which finish this book show us to what a degree the Israelites were degenerated in the short space from the death of Caleb to the election of his younger brother to be their judge: we discover the true cause of the chastisements wherewith God punished them from time to time, though he delivered them from their enemies, under whose yoke they must infallibly have fallen, if God had not beheld them with compassion, and raised them up judges to save them from ruin. We just remark, in conclusion, that it would be unreasonable to draw any inference from the tumultuous and irregular actions of a tribe or people, to the lessening of the authority of the writer of any history. The writer of the present book ought rather to be admired for the impartiality with which he relates facts so little to the credit of his nation.”

25. In those days there was no king in Israel — With this familiar text, in part or in whole so frequently repeated in this book, the historian of the Dark Ages of Israel appropriately closes his narrative. And thus, says Wordsworth, “he prepares the way for the record of a better condition of things under David, the king of Judah and Israel, whose genealogy and history are described in the next following books of Ruth and Samuel, and who was the ancestor and type of the Divine King of Israel, JESUS CHRIST, to whom, with the FATHER and the HOLY GHOST, be ascribed all honour and glory, now and forever. Amen.”