Annotations upon the remaining historicall part of the Old Testament. The second part. to wit, the books of Joshua, Judges, the two books of Samuel, Kings, and Chronicles, and the books of Ezra, Nehemiah, and Esther : wherein first, all such passages in the text are explained as were thought likely to be questioned by any reader of ordinary capacity : secondly, in many clauses those things are discovered which are needfull and usefull to be known ... and thirdly, many places that might at first seem to contradict one another are reconciled ... / by Arthur Jackson.

CHAP. III.

Vers. 2. ONely that the generation of the children of Israel might know to teach them warre, &c.] Two reasons were given in the latter end of the foregoing chapter, why the Lord did not wholly cast out the Canaanites out of the land in the dayes of Joshua, and here now a third is added. Some conceive in∣deed the meaning of this clause to be this, that by leaving the Canaanites amongst them, God would now let this wicked generation know to their cost what warre is; their fathers, by the extraordinary help which the Lord afforded them, did soon vanquish their enemies, and knew not the misery that warre usually brings with it, but this their degenerate posterity, being now forsaken of God, should know to their sorrow what warre is. But according to our translation, I conceive the mean∣ing of the words to be rather this, that God left these inhabitants of the land unex∣pelled, that the future generations might hereby be made carefull to train up their people in martiall discipline, that so they might be the better able to perform what God had enjoyned them, in not suffering any of the Canaanites to remain in the the land. And this it is, I conceive, that in these words the holy Ghost doth chiefly aim at, not so much their teaching the people the skill of the warre, as their intenti∣on therein, to wit, that they might obey the Lords command in driving out the re∣mainder of this people.

Vers. 3. Namely, five Lords of the Philistines, &c.] Here the nations are reckoned that were not cast out of Canaan; and the first mentioned are the five Lords of the Philistines, to wit, the Lords of Ashdod, Gaza, Askelon, Gath, and Ekron; indeed three of these cities were at first taken by the men of Judah after the death of Joshua, to wit, Gaza, Askelon, and Ekron; but it seems the Philistines soon recovered them again. See chap. 1.18.

Vers. 5. And the children of Israel dwelt amongst the Canaanites, &c.] from the eleventh verse of the foregoing chapter unto this place, we have had a summary description of the state of Israel in the dayes of the Judges; and here now the Authour of this story enters upon the particular story of Othniel, the first of the Judges, tel∣ling

us in the first place what their sinnes were that brought them into that bondage, out of which Othniel delivered them.

Vers. 7. And served Baalim and the groves.] That is, the idols which they set up and worshipped in the groves.

Vers. 8. And he sold them into the hand of Cushan-rishathaim king of Mesopo∣tamia.] See the note chap. 2.14.

And the children of Israel served Cushan-rishathaim eight years.] It seems to me evident, that for some years after the death of Joshua the people continued con∣stant in the worship of the true God, chap. 2.7. And the people served the Lord all the dayes of Joshua, and all the dayes of the Elders that out-lived Joshua, &c. and doubtlesse some few years it was after they fell to idolatry ere God sold them into the hand of this king of Mesopotamia; and therefore how long after the death of Joshua these eight years began, of Israels bondage under the king of Mesopotamia, we cannot say.

Vers. 9. And when the children of Israel cryed unto the Lord, the Lord raised up a deliverer, &c.] The word in the Hebrew signifieth a saviour, but thereby is meant, one that delivered them from the bondage they were in, and this was Othni∣el, who was the sonne of Calebs brother, and withall his sonne in law, as being married to Achsah his daughter, chap. 1.13. for that noble exploit of his in taking Debir; and this was the honour of the children of Judah, that the first judge after Joshua, was of their tribe, the Lord therein making good that prophecy of Jacob, Gen. 49.8. Judah thou art he whom thy Brethren shall praise, thine hand shall be in the neck of thine enemies, thy fathers children shall bow down before thee. Many hold that Othniel became Judge of Israel immediately after the death of Joshua; but me thinks it is clear in this place that it was not till towards the end of the eight years of Israels bondage under Cushan-rishathaim king of Mesopotamia; for it is said, that then the children of Israel cryed unto the Lord, and thereupon God raised up Othniel to be a deliverer, that is, God did then, by a speciall instinct of his Spirit, stirre him up to make warre against this tyrant, for the deliverance of his people, and furnished him with all necessary gifts and graces of his Spirit, both for the van∣quishing of the enemie, and for the government of the people, which it seems upon this occasion he took upon him. But yet, if Othniel took Debir, and thereupon mar∣ried Calebs daughter whilst Joshua was yet living, as many Expositours hold he did, hereby we may probably gather, that it was not many years after Joshuas death ere the Israelites were thus oppressed by this king, and so thereupon Othniel was raised up of God to be their Judge.

Vers. 10. And the Spirit of the Lord came upon him.] That is, God by his Spi∣rit did poure forth upon him an extraordinary measure of all gifts requisite for the service he was to undertake; and withall, did secretly but mightily work upon his spirit, in moving him to undertake that service for which he had fitted him.

Vers. 11. And the land had rest fourty years.] That is, unto the expiration of fourty years, to wit, from the death of Joshua. It is a great question amongst Expo∣sitours, whether the years wherein the Israelites are said in this book to have been in bondage under those nations that prevailed over them, and the years wherein the Judges are here said to have judged Israel, and wherein the land is said to have been

in rest, are to be accounted as severall distinct years, or no; and so it is in this par∣ticular place, some holding that the land had rest fourty years under Othniels go∣vernment, after those eight years wherein the king of Mesopotamia had tyrannized over them, and others holding that both the eight years of the bondage of Israel under Cushan-rishathaim, and the foregoing years wherein the Israelites lived with∣out a Judge, under the joynt-government of their Elders, and had not yet by their sinnes brought themselves into bondage, are to be all comprehended under the fourty years here mentioned; and indeed these last I conceive are in the right, unquestion∣ably, as may be thus made evident. It is expressely said, that from the Israelites going out of Egypt, to the building of the Temple in the fourth yeare of Solomons reigne, there were but four hundred and eighty years, 1. Kings 6.1. And it came to passe in the foure hundred and fourscore yeare, after the children of Israel were come out of the land of Egypt, in the fourth yeare of Solomons reigne, &c. that he began to build the house of the Lord. Now first, if to the fourty years of the children of Israels wandring in the wildernesse, and the seventeen years of Joshua, we adde the severall years of Israels bondage mentioned in this book of Judges: and secondly, the years wherein the land is said to have rested: and thirdly, the severall years of the Judges from Abimelech to Eli: and fourthly, the years of Eli, Samuel, and David, we must say then, that there were well nigh six hundred years from the Israelites going out of Egypt, to the building of the Temple in the fourth year of Solomons reigne, (yea though we allow no time of distance between the death of Joshua and the eight years of Cushan-rishathaims tyranny, which would be absurd) and this cannot stand with that place, 1. Kings 6.1. Besides, in one place of this book it is plain, that the years of the Judges are confounded with those of the enemies oppressing the land, namely, chap. 15.20. where it is said of Samson, that he judged Israel in the dayes of the Philistines twenty years, and why therefore may it not be so with the other Judges too? I make no question therefore, but under the fourty years here mentio∣ned, And the land had rest fourty years, we must comprehend both the eight years of Israels bondage under the king of Mesopotamia, and all the years before that bondage of the Israelites, even from the death of Joshua. The main objection against this is, how the land can be said to have rested fourty years, if part of those fourty years it was wasted with war, and the people held under a miserable bondage? But to this I answer, 1. That it is not unusuall in the Scripture to denominate a full number of years, from that which is properly true onely of the greater part of that number, as we see Gen. 35.26. where after the naming of the twelve sonnes of Ja∣cob, this clause is added, These are the sonnes of Jacob that were born to him in Pa∣dan-Aram, and yet Benjamin is mentioned amongst them, who was not born in Padan-Aram, but in the land of Canaan; and so likewise, Acts 7.14. where it is said, that Joseph sent and called his father and all his kindred, threescore and fifteen souls, and yet indeed there went but threscore and tenne of them at that time into Egypt, Gen. 46.27. and so again, Exod. 12.40. where it said, that the sojourning of the children of Israel, who dwelt in Egypt, was foure hundred and thirty years, and yet they were not in Egypt above two hundred and fifteen years. And 2. that the meaning of these words, And the land had rest fourty years, may be, that the land had rest unto the end of fourty years, to wit, counting the fourty years

from the death of Joshua to the death of Othniel; and so indeed Junius translates these words usque ad quadragesimum annune, unto the expiration of fourty years, for so the like expression we find, chap. 14.17. where it is said of Samsons wife, that she wept before him the seven dayes while the feast lasted, and yet the meaning is onely, that she wept to the ending of those seven dayes, to wit, from the time he refu∣sed to tell her the meaning of his riddle.

Vers. 12. And the Lord strengthened Eglon the King of Moab against Israel, &c.] That is, he gave him courage and strength to invade Israel, and prospered his attempts against them, whereas otherwise happely they would have been afraid to meddle with a people that had been so victorious.

Vers. 13. And went and smote Israel, and possessed the city of palm-trees.] That is, Jericho, Deut. 34.3. Jericho was indeed wholly burnt by the Israelites, Josh. 6.24. and was not rebuilt till Ahabs dayes, 1. Kings 16.43. but the meaning therefore is, that this Eglon King of Moab, having vanquished the Israelites in battell, possessed himself of the land and territory thereabouts where the city Jericho formerly stood; and either built some strong fort there, or possessed himself of some fort that might he there before, and that to the end he might have the command of the foords of Jordan, both because there was the passage over towards his own countrey the land of Mo∣ab; and because by this means he should be the better able to keep the Israelites with∣in Jordan, and those without, from joyning their forces together against him: and hence it was, that when Ehud began to raise the countrey against the Moabites, af∣ter he had slain Eglon their king, the first thing they did was to take the foords of Jordan, vers. 28. They went down after him, and took the foords of Jordan towards Moab, and suffered not a man to passe over.

Vers. 14. So the children of Israel served Eglon King of Moab eighteen years.] How long it was after the death of Othniel ere these eighteen years of the Israelites bondage under Eglon began, it is not expressed; onely this is clear, that first the Israelites revolted to idolatry after Othniels death, and then the Lord brought Eglon against them for it. However, observable it is, that whereas their first bon∣dage under Cushan-rishathaim king of Mesopotamia continued but eight years, ver. 8. this next under Eglon continued eighteen years; and so the next too after that un∣der Jabin king of Canaan, continued twenty years, chap. 4.3. Twenty years he migh∣tily oppressed the children of Israel: and thus when lighter corrections did no good the next were sorer and of longer continuance; and because they abused Gods readi∣nesse to repent and withdraw his hand when they cried unto him, he continued the next judgements the longer upon them.

Vers. 15. The Lord raised them up a deliverer, Ehud the sonne of Gera, a Ben∣jamite, a man left-handed.] Some conceive, that this last particular of his being left-handed, is purposely expressed, to intimate by what weak means and dispised in∣struments God is wont many times to effect his greatest works; but because it is ge∣nerally held, that no men are ordinarily more able and strong and fit for any service then left-handed men, (whence it is noted, chap. 20.16. that amongst the children of Benjamin there were seven hundred chosen men left-handed, every one could sling stones at an hairs breadth, and not misse,) therefore I conceive that this is here noted of Ehud, the second judge that God raised to the Israelites, to imply rather the fitnesse

of the instrument whom God chose for this service of killing Eglon, to wit, in that the stroke of such men is far the more harder either espied or guarded. When Ehud began first to be judge of Israel, it is not expressed: Some conceive that Ehud was judge immediately after Othniels death, and that he was their judge both in the time of their apostasie after Othniels death, and likewise all the eighteen years that the Is∣raelites were in bondage under Eglon king of Moab; and whereas it is here said, that when the children of Israel cryed unto the Lord, the Lord raised them up a delive∣rer, Ehud the sonne of Gera; they take the meaning hereof to be onely this, that God raised up the spirit of Ehud their judge, to undertake the deliverance of the Is∣raelites from their bondage, and not that he was then first raised to be their judge. But methinks, according to the plain order of the words, it should rather seem that upon the crying of the Israelites to the Lord, when they had been eighteen years un∣der the bondage of Eglon, the Lord stirred him up to undertake their deliverance; and thereupon afterwards he became their judge.

And by him the children of Israel sent a present unto Eglon king of Moab.] Which Ehud embraced as a fit opportunity for the killing of Eglon, because it would make him to be the lesse suspected.

Vers. 16. But Ehud made him a dagger (which had two edges) of a cubit length, and he did gird it under his raiment upon his right thigh.] Having resolved with himself to kill Eglon, he provided him a dagger accordingly; concerning which it is noted, 1. That it had two edges, that it might peirce the more readily, and make the more deadly wound. 2. That it was but of a cubit length, to wit, that it might be the better carried unseen under his garment. and 3. That he did gird it upon his right thigh, namely for the conveniency of drawing it forth with his left hand; as for the same reason those that are right-handed use alwayes to wear their weapons on their left side.

Vers. 17. And Eglon was a very fat man.] This is expressed to intimate, that hereby Ehud had the better advantage to do what he intended; for being such a cor∣pulent and unwieldy man, he was the lesse able to decline the stroke which Ehud gave him; and besides the wound was like to be the more deadly.

Vers. 18. And when he had made an end of offering the present, he sent away the people that bare the present.] These words, he sent away the people, may imply the greatnesse of the present, because there were so many to bear it to the king: he sent them away before he would do the act he intended (going himself along with them till he came to Gilgal, and then returning again) both that being alone he might the more conveniently accomplish his designe, and also that they might be out of danger, and himself not be incumbred with care for them, when he was to slie for his life.

Vers. 19. But he himself turned again from the quarries that were by Gilgal, and said, I have a secret errand to thee, O king.] The word translated quarries, may also be traslated graven images, as it is in the margine of our bibles; and in∣deed it might well be that this Moabitish king had set up certain idols in Gilgal, ei∣ther to vex the Israelites therewith, (who happely esteemed Gilgal the more, because there their forefathers had been circumcised, and there the Tabernacle was for many years together,) or else that the Israelites might be wonne to worship them; or else

by way of honouring his idol-gods, as it were testifying hereby, that by their help he had entred successefully upon the land of Israel; and then the mention that is here made of these images may be, to intimate one reason amongst other, wherewith God stirred the spirit of Ehud against Eglon, namely, because he had set up his idol-gods in the land of Israel. But if we reade the word as it is in our bibles, quarries, that is, pits out of which they cut hewed stones for their buildings, then doubtlesse the drift of this clause is onely to shew how far Ehud went back with those that went with him, before he returned again to the king of Moab. As for those first words which he spake to Eglon when he came back to him, I have a secret errand to thee, O king, it might be truly said in relation to that which he had to do; an errand he had which was to be delivered to him in secret, though not by word of mouth, but by the stroke of his dagger; and it was from God from whom he had his commission. Yet surely Ehud intended that Eglon should understand him so, as if in his return home he had been sent back with some message of great secresie, which he was now come back to deliver. Neither yet can we say that Ehud did evil in this his dissembling with Eglon, and that because he had no doubt his call and warrant from God for what he did.

Who said, Keep silence, &c.] That is, he bad Ehud forbear delivering his errand, till his servants and attendants were gone out of the room.

Vers. 20. And he was sitting in a summer parlour, which he had for himself a∣lone.] That is, wherein Eglon used to be private by himself; which is added, that it may not seem strange that his servants waited so long without after Ehud was gone, it was because it was a room wherein he used ordinarily to be alone by himself.

And Ehud said, I have a message from God unto thee. And he arose out of his seat.] Ehud had told the king before, ver. 19. that he had a secret errand unto him, (concerning which see the note there:) now he addes that the message he brought him was from God, partly perhaps that being astonished with that word, he might take the lesse heed to the drawing out of his dagger; but especially no doubt, because whilst the king was sitting he could not so certainly give him such a sure and deadly wound with one stroke as he desired to do; and he hoped that at the mention of a message from God, either out of astonishment or in reverence to God, from whom the message was brought, he would not fail to arise out of his seat; as indeed it proved, And he arose, saith the Text, out of his seat. So far did those blind super∣stitious heathens reverence the very name of God, that though Eglon was a king, and withall a grosse unweildy man, yet hearing of a message from God, he arose out of his seat.

Vers. 21. And Ehud put forth his left hand, and took the dagger, &c.] Ehud was extraordinarily called of God to do this, vers. 15. When the children of Israel cryed unto the Lord, the Lord raised them up a deliverer, Ehud the sonne of Gera, a man left-handed. Nor is this therefore any warrant for the assassination of Princes, though tyrants and oppressours of the people.

Vers. 22. And the dirt came out.] It is rendred in the margine of our bibles, It came out at the fundament, thereby meaning, that he struck with such strength that the dagger that went in at his belly, came out behind at his fundament; but because the dagger was but of a cubit length, vers. 16. and the king was such a fat grosse man, I rather think that it is better translated as it is in our text, that the dirt came out,

meaning his excrements; for though this be usuall with men that die any violent death, yet I conceive it is noted here to the reproch of this tyrant, who by the just judgement of God was now left tumbling in his own dung, that had so many years oppressed the people of God.

Vers. 23. Then Ehud went forth through the porch.] This his going out the way that he came is expressed, to note the composednesse of his spirit after this that he had done; as one that knew well that he had done nothing but what was pleasing to God, & that having done nothing but what God had called him to do, God would secure and shield him in his way, he went quietly through the kings guard and other servants, not discovering in his countenance the least disquiet or perplexitie of mind.

And shut the doores of the parlour upon him, and locked them.] That is, he pulled too the doore and locked it, to wit, either by clapping too the doore, as spring-locks use to shut, or with the key which he might carry away with him: for that which is said vers. 25. may be meant of another key which the kings servants might have in their keeping; and this he did that whilst his servants waited long for the opening the doore, he might have the more time to escape away, before they came to know their master was slain: as we see it fell out, vers. 26. And Ehud escaped while they tarried, and passed beyond the quarries, and escaped unto Seirath.

Vers. 24. They said, Surely he covereth his feet in his summer chamber.] Or, he doth his easement, as it is in the margine: the long garments which the Hebrews wore loose about them, when they sunck down with their bodies to the ground for that purpose, covered their feet: and hence is this phrase, surely he covereth his feet: and again, 1. Sam. 24.3. And he came to the sheep-cotes by the way where was a cave, and Saul went in to cover his feet. Yet there is another exposition of this phrase, Surely he covereth his feet in his summer chamber, that is, surely he hath laid him∣self down to sleep in his summer chamber; and many reasons move me to approve of this rather then the former, though the whole current of Expositours take the former to be unquestionably the meaning of the words: For first, it is most proba∣ble that the kings summer chamber was a place where he used sometimes in the day∣time to lay himself down to rest a while: secondly, there was more reason why his servants should wait long for the opening of his doors (as it is said they did, vers. 25. even till they were ashamed) out of an opinion that he was laid to sleep in his sum∣mer chamber, then out of opinion that he was all that while easing himself: third∣ly, the reason given why it should be said of him that in easing himself he covereth his feet, to wit, because in doing that, as they sunk down with their bodies their long garments covered their feet, seems farre more forced, then that which is given why those that are laid down to sleep in the day time, should be said to cover their feet; to wit, because they used to cast some covering over their feet when they laid themselves down to sleep, and went not into a bed, whence it is said of Ruth when she went to lie down by Boaz, as he lay sleeping at the end of his heap of corn, Ruth 3.7. that she uncovered his feet, and laid her down: and fourthly, because where the same phrase is used in speaking of Sauls going into a cave where David and his men were, 1. Sam. 24.3. Saul went in to cover his feet; it may best of all be understood that Saul went in to lie down and sleep there for a while, because it is hard to say how David should there cut off the skirt of his robe and not be perceived, if he had not been asleep.

Vers. 25. And they tarried till they were ashamed.] That is, till they were ashamed they had tarried so long, or that they were so perplexed that they knew not what to think or say or do.

Vers. 30. And the land had rest fourscore years.] That is, to the end of four∣score years, to wit, from the death of Othniel. See the note above, verse 11.

Vers. 31. And after him▪ as Shamgar the sonne of Anath, which slew of the Philistines six hundred men with an ox-goad.] That is, say some Expositours, with ox-goads; for conceiving it improbable that one man with an ox-goad should slay so many hundred Philistines, they hold the meaning of this clause to be onely this, that the Philistines making some in road into the land of the Israelites, Shamgar did on a sudden raise the countrey thereabouts, & that they having no other arms did with their ox-goads set upon the Philistines & slew six hundred of them; but because it is not probable that the Israelites that bordered upon the Philistines should be thus unprovided of arms, nor is it any more incredible that Shamgar should make such a havock amongst the Philistines with an ox-goad, then that Sampson should do the like with the jawbone of an asse, therefore I rather think that as the letter of text runnes, Shamgar by the wondrous help of God did alone perform this admirable exploit. It is not expressed whether Shamgar judged Israel or no, yet because it is said And after him was Shamgar the sonne of Anath, therefore it is commonly held that he was the next Judge after Ehud: onely they say it was but for a very short time, and thence it is that there is no mention of the lands resting under him, and the story of Deborah in the following chapter begins as if she were the next after Ehud, there being no mention made there of Shamgar at all, vers. 1. And the chil∣dren of Israel did evill in the sight of the Lord when Ehud was dead. However this miraculous deliverence which he wrought for the Israelites was certainly after Ehuds death, for then, it seems, the people returned to their former sinnes, and the Lord suf∣fered the Philistines thereupon to invade the land, but then he also delivered them miraculously by this worthy, till finding that they would not be warned by these things he sold them into the hands of Jabin, as it is expressed in the following chapter.