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. VIII.

Vers. 1. ANd the men of Ephraim said unto him, Why hast thou served us thus, &c.] See the last note of the foregoing chapter. As afterwards they quarrelled with Jephthah, chap. 12.1. And the men of Ephraim gathered them∣selves together, and went northward, and said unto Jephthah, Wherefore passedst thou over to fight against the children of Ammon, and didst not call us to go with thee. So here now they contended with Gideon. Jacob had given this tribe of Ephraim the preheminence above that of Manasseh, which might happely make them the more impatient of this dishonour which was now done them as they con∣ceived, and the lesse able to brook that the Manassices, of whom Gideon was, should become so renowned for this victorious exploit of theirs against the Midianites. But however being puffed up, partly with the potency of their tribe, and partly with the preheminence they had above the other tribes, in that the Tabernacle was settled a∣mongst them, to wit, in Shilo, which was one of their cities; but especially with their

good successe in that late service they were called to of taking the passages of Jordan, where the flying Midianites were to passe over, when they came to Gideon with the heads of Oreb and Zeeb, they quarrelled with him, because they were not called out, as well as some other of the tribes, when he first raised forces to go against the Midianites, pretending it to be a great disregard, yea, contempt of them, that other tribes that were not so nearly allyed to them as they were (both these tribes being of Josephs posterity) should be called in by Gideon and his Manassites to the first on∣set, which was the greatest exploit; and they onely left to snatch up here and there some of the flying Midianites, after others had routed them.

Vers. 2. Is not the gleaning of the grapes of Ephraim better then the vintage of Abiezer?] Because the men of Ephraim quarrelled against Gideon, who was of the family of Abiezer, was chiefly from this, that they looked upon the service which they were called too, in taking the passages of Jordan from the flying Midianites, as so poore and mean a businesse in comparison of that which Gideon, and his Manassites had done, (Gideon and his souldiers had hewen down the great army of the Midia∣nites, and then they were called in to gather up the chips; or Gideon had gathered in the vintage, and then they were called in to come and gather up their gleanings) therefore doth Gideon answer them thus, Is not the gleaning of Ephraim better then the vintage of Abiezer? as if he had said, Suppose it be so as you conceive, surely considering that you have had the killing and pillaging of such multitudes of them, and especially, that you have taken and slain two of their kings; you must needs yield that your gleanings (if they be but gleanings) are better then our vintage; now be∣cause Gideon could not have said this so well after he and his three hundred men had slain Zebah and Zalmunna, the other two princes of the Midianites, therefore it is probably thought by some, that this expostulation of the Ephramites with Gideon, was before he had discomfited those princes of Midian, though it was after he was gone over Jordan, as is expressely noted in the last verse of the foregoing chapter.

Vers. 4. And Gideon came to Jordan and passed over, &c.] This was before the men of Ephraims contending with him, though here it be mentioned after it. See the note chap. 7. vers. 25.

Vers. 5. And he said unto the men of Succoth, Give I pray you, loaves of bread, &c.] This was not that Succoth in Egypt, Exod. 12.37. whether the children of Israel removed from Rameses, but a city in the tribe of Gad, Josh. 13.27. which had it name from the boothes which Jacob made there, at his return out of Mesopo∣tamia, Gen. 33.17. And Jacob journeyed to Succoth, and built him an house, and made boothes for his cattell: therefore the name of the place is called Succoth.

Vers. 6. And the princes of Succoth said, Are the hands of Zebah and Zalmunna now in thy hands, &c.] They saw that many, even fifteen thousand, of the Midianites were escaped, vers. 10. these they thought might soon ralley themselves together a∣gain, and become too strong for Gideon and his three hundred wearied men, at least they might escape, muster new forces, and then entring the land again, might wreak their teene upon those that should afford Gideon any succour now in this his necessity; and upon these grounds they reject his motion with scorn, as judging it most unlike∣ly, if not impossible, that he should wholly subdue the Midianites, and save the Isra∣elites out of their hands.

Vers. 7. I will tear your flesh with the thorns of the wildernesse, and with briers.] See vers. 16.

Vers. 8. And he went up thence to Penuel, and spake unto them likewise, &c.] Which was a city in that very place where Jacob wrestled with the Angel, Gen. 32.30. And Jacob called the name of the place Peniel.

Vers. 9. When I come again in peace, I will break down this tower.] It is most probable that Gideon in his treating with the men of Penuel, perceived that the confidence they had in a strong tower which they had built, and in which they stood upon their guard, made them answer him with such scorn and disdain as they did, and that thereupon he threatned them, that at his return he would not onely destroy them, but break down their tower too.

Vers. 11. And Gideon went up by the way of them that dwelt in te••ts, &c.] That is, of the Arabians, who lay eastward of the Israelites; so that it seems Gideon fearing to be discovered if he had followed right on forward, fetched a compasse a∣bout, and came upon them on the east side where they never feared any enemy, to wit, on the east of Nobah and Jokbeah. Now Nobah was a city in the land of Manasseh, Num. 32.42. but happely in the confines of Gad; for Jokbeah was one of their ci∣ties, Num. 32.25.

Vers. 14. And he discribed unto him the Princes of Succoth.] That is, he gave him their names in writing, as the Hebrew word signifieth, happely withall telling him where they dwelt, and how they might be known and found. For be∣cause Gideon knew that the Magistrates onely were in fault that he was so scorn∣fully denyed a little refreshing for his souldiers, therefore was he so carefull to in∣quire after these princes of Succoth, that so none might suffer but those that were guiltie.

Vers. 16. And he took the Elders of the city, and thorns of the wildernesse, and briers, and with them be taught the men of Succoth.] In what manner they were torn with these thorns and briers it is not expressed; that they were slain, it is most probable, because the men of Penuel were slain, vers. 17. Some conceive that they were cast out naked upon briers and thorns, and then that carts and wains were drawn over them, as they used in those countries to beat out hard corn with a cart wheel, Esa. 28.27. For the fitches are not threshed with a threshing instrument; neither is a cart wheel turned about upon the cummin: but the fitches are beaten out with a staffe, and the cummin with a rod. Whence is that phrase of turning the wheel over the wicked, Prov. 20.26. A wise king scattereth the wicked, and bringeth the wheel over them; which is, because they thus reade this clause, with them he threshed, or beat out the men of Succoth. But others conceive they were beaten or scourged to death with them, or at least that they vvere beaten vvith these, and aftervvards vvere slain some other vvay. But hovvever, the meaning of that expression, with them he taught the men of Succoth, is, that thereby he taught them to know what it vvas to use him and their brethren as they had done.

Vers. 17. And he beat down the tower of Penuel, and slew the men of the city.] That is, the Magistrates of the city, as before he did in Succoth.

Vers. 18. Then said he unto Zebah and Zalmunna, What manner of men were they whom ye slew at Tabor.] Because it seems Gideon had heard that these kings

had slain certain men of the Israelites that had retired themselves for shelter to some strong holds or caves in mount Tabor, and feared they vvere his brethren, because they amongst others sought to provide for the saving of their lives in those dangerous times as others did, chap. 6.2. And the hand of Midian prevailed against Israel: and because of the Midianites the children of Israel made them the dens which are in the mountains and caves and strong holds; and had not been since heard of, there∣fore he inquires thus concerning the men vvhom they had there slain.

And they answered, As thou art, so were they; each one resembled the children of a king.] This may be meant of that likenesse of feature which is usually amongst brethren, but plainly it intends that they were of a goodly and comely personage, even as Gideon was, and such as might well beseem men of a princely and Royall stock.

Vers. 19. As the Lord liveth, if ye had saved them alive, I would not slay you.] The meaning is, that he would have spared them, because they had shown mercy to his brethren; and hereby he expresseth his sorrow for his brethren, and shews what little cause they had now to expect any mercy from him.

Vers. 20. And he said unto Jether his first-born, Up and slay them.] Upon him he imposeth this work rather then any other, first, that he might train him up, even from his young years, to draw his sword against the enemies of Israel, and to be se∣vere to those that should rise up against God, and against his people: secondly, that it might be done by way of avenging the death of his brethren: thirdly, because it would adde, if not to the pain, yet to the dishonour of their death, to die by such a hand

Vers. 21. Then Zebah and Zalmunna said, Rise thou, and fall upon us: for as the man is, so is his strength.] In this reply of theirs, first, they descant in a kind of scornfull manner upon that command of Gideons setting a child to take away their lives; whereas indeed, this his young heire had scarce courage enough to look them in the face: secondly, they provoke Gideon (as impatient of delay) to rise upon them himself, and rid them out of the way, thereby discovering their contempt of death, and how much they scorned to begge life, and withall happely being loath to die by the hand of a child.

And took away the ornaments that were on their Camels necks.] As the me∣morials of this great victory.

Vers. 22. Then the men of Israel said unto Gideon, Rule thou over us, both thou and thy sonne, &c.] That is, they offered to receive him to be their king, and to set∣tle the kingdome successively upon his posterity.

Vers. 23. And Gideon said unto them, I will not rule over you, &c.] That is, not as a king; he judged Israel unto his dying day, but it was the kingdome of Israel, the regall power, which they proffered, and he now refused, and that upon this ground, because the accepting of this would have been in a manner a taking of the government out of Gods hand, the Lord (saith he) shall rule over you. Not that God rules not by kings, as well as by other kind of Magistrates; but because God had established this way of governing them by Judges, who had not so great a degree of soveraignty and power over the people, as kings usually have, & were extraordina∣rily called of God; & withall, because God had in his Law expressed, that in case they should desire a king, they were to take him whom the Lord should choose, Deu. 17.14, 15

When thou art come to the land which the Lord thy God giveth thee, and shalt pos∣sesse it, and shall dwell therein, and shalt say, I will set a king over me, like all the na∣tions that are about: Thou shalt in any wise set him a king over thee, whom the Lord thy God shall chuse. One from among thy brethren shalt thou set over thee: thou mayest not set a stranger over thee which is not thy brother. Therefore he takes this rash proffer of changing the government, to be a shaking of Gods government, because they went about to change it without Gods leave, and refuseth to give any consent to it; all which is evident by that which the Lord said of the Israelites desi∣ring a King in Samuels dayes, 1. Sam. 8.6, 7. But the thing displeased Samuel, when they said, Give us a King to judge us: and Samuel prayed unto the Lord, And the Lord said unto Samuel, Hearken unto the voice of the people, in all that they say unto thee: for they have not rejected thee, but they have rejected me, that I should not reigne over them.

Vers. 26. And the weight of the golden ear-rings which he requested, was a thousand and seven hundred shekles of gold, &c.] Which is esteemed to be accor∣ding to the account of our weight, 2380 pounds; it is not impossible that all this should be spent in the making of one ephod, as it is said, vers. 27. especially if it were made as that of Aarons, with a brestplate, set with so many precious stones of great value, Exod. 28.15, 16.17. But the words will well enough bear, that of part of this gold now given him, he made an ephod.

Vers. 27. And Gideon made an ephod thereof, and put it in his city.] Not a li∣nen ephod, but such a one as that which was made for the high priest, of gold, blue, purple, scarlet, &c. Exod. 28.6. It is probable enough that he intended it, one∣ly as a memoriall of this their victory over the Midianites (the monument being of the very prey which was there taken) though afterwards it became a snare both to him and to his house. But why then did he make an ephod rather then any other mo∣nument? this indeed seems to imply, that his purpose was, to make use also of this ephod either in offering sacrifices in his own house (and then under this ephod, all the priestly garments may be comprehended) or else, thereby to enquire what the will of the Lord was, according to the judgement of Urim. Not considering that this pre∣viledge was onely annexed to Aarons ephod, wherein was the brestplate of judge∣ment with the Urim and Thummim; and therein therefore he sinned greatly, and brought Gods wrath upon his posterity.

And all Israel went thither a whoring after it, &c.] Either they went thither as to a famous Oracle, to inquire concerning the will of God in any doubtfull cases, or else drawn with the superstitious conceits they had entertained of this ephod, they set up there a place of sacrificing, contrary to the expresse letter of the Law of God; or else, they resorted to it, as to an idol or holy relique, to fall down before it and worship it; or happely, they did at length make use of it, as a most holy vestment, in the ser∣vice of Baal; hovvever some vvay they abused it idolatrously, and are therefore said to have gone a vvhoring after it. Concerning vvhich phrase, see the note, chap. 2.17. and therefore too it is said in the follovving vvords, that it became a snare unto Gide∣on, and to his house, that is, it insnared his posterity by degrees, dravving them to do that vvhich vvas most displeasing to God, and at last plunging them deeper, it be∣came the utter ruine of his vvhole house.

Vers. 28. And the countrey was in quietnesse fourty years in the dayes of Gideon.] That is, unto fourty years, to wit, from the death of the former Judge, or the begin∣ning of the Midianitish oppression, unto the death of Gideon. See chap. 3.11.

Vers. 31. And his concubine that was in Shechem, she also bare him a sonne, whose name he called Abimelech.] These words his concubine that was in She∣chem, seems to imply, that there she was bred and lived, and that there amongst her friends she chose to live, even after Gideon had taken her to be his concubine (that is, his wife, though in an inferiour degree, as having been before his maidservant, chap. 9.18.) and that happely, because Gideon was wont to come up frequently to Shechem about matters of judgement, as Expositours conceive. Now of this concu∣bine it is said, that she bare him a sonne, whose name he called Abimelech. Abimelech signifieth my father is a king, or a kingly father; and it was the usuall title of the Philistine kings; a fatall name it was, discovering some proud and ambitious thoughts in his mother, who it is likely moved her husband upon some other fair pretence to give him this name.

Vers. 33. And made Baal-berith their God.] That is, the Lord of the covenant.