* was willing also hereby the more to subdue their obstinacy and ingratitude towards Himself. So when, at length, they were become penitent, and were so wise as to learn that their calamities arose from their contempt of the laws, they besought Deborah, a certain prophetess, whose name in the Hebrew tongue signifies a Bee, to pray to God to take pity on them, and not to overlook them now they were ruined by the Canaanites. So God granted them deliverance, and chose for their general one Barak, who was of the tribe of Naphtali; and whose name in the Hebrew tongue signifies Lightning. So Deborah sent for Barak, and bid him ehoose out ten thousand young men to go against the enemy; because God had said, that that number was sufficient, and promised them victory. But when Barak said, he would not be the general, unless she would go also a as general with him, she had indignation at what he said, and replied: "Thou, O Barak, deliverest up meanly that authority which God hath given thee into the hand of a woman, and I do not reject it." So they collected ten thousand men, and pitched their camp at mount Tabor; where, at the king's cominand, Sisera met them, and pitched his camp not far from the enemy. Whereupon per. *The words Prophet and Prophetess are of very ambiguous signification in both Testaments: sometimes they denote persons extraordinarily inspired by God, and endued with the power of working miracles and foretelling things to come; and sometimes they are used for sons endued with special, though not miraculous gifts or graces, for the better understanding and explaining the word of God; and of this sort were the sons of the prophets, or such as were brought up in the schools of the prophets. As, therefore, we read nothing of any miraculous action that Deborah did, she perhaps was only a woman of eminent holiness and prudence, and knowledge of the Holy Scripture, by which she was singularly qualified to judge the people, i. e. to determine causes and controversies among them, according to the word of God. For though Jabin oppressed them sorely, yet it was rather by rigorous taxations than infringing their laws, which he still suffered to be administered by their own officers. And of this be might take the less notice, because the supreme judicature was exercised by a woman, from whose power and authority he thought there was no reason to apprehend any danger; though this certainly gave her an opportunity of endearing herself to the people, and made her, by this means, the fitter instrument to rescue them from oppression. Pool's Annot. B. He was of the posterity of Hobab, the son of Jethro, father-in-law of Moses; and is here called a Kenite, be the Israelites, and Barak himself, were so affrighted at the multitude of those enemies, that they were resolved to march off, had not Deborah retained thenr, and commanded them to fight the enemy that very day; for that they should conquer them, and God would be their assistance. So the battle began; and when they were come to a close fight, there came down from heaven a great storm, with a vast quantity of rain and hail; and the wind blew the rain in the face of the Canaanites, and so darkened their eyes, that their arrows and slings were of no advantage to them. Nor would the coldness of the air permit the soldiers to make use of their swords. This storm, however, did not so much incommode the Israelites, because it came on their back. They also took such courage upon the apprehension that God was assisting them, that they fell upon the very midst of their enemies, and slew a great number of them. So that some of them fell by the Israelites'; some fell by their own horses, which were put into disorder; and not a few were killed by their own chariots. At last Sisera, as soon as he saw himself beaten, fled away, and came to a woman, whose name was Jael, † a Kenite; who received him, when he desired to be concealed; and when he asked cause originally he descended from those people who dwelt westward of the Dead Sea, and extended themselves pretty far into Arabia Petræ. The word Ken, from which they took their name, signifies a nest, a hole, or a cave; and to this the prophet Balaam might allude, when he addresses himself to them in these words :- "6 Strong is thy dwelling-place, and thou puttest thy nest on a rock: nevertheless the Kenite shall be wasted, until Ashur shall carry thee away captive," Numb. xxiv. 21. These Kenites indeed were some of the people whose lands God had promised to the descendants of Abraham: nevertheless, in consi deration of Jethro, all that submitted to the Israelites were permitted to live in their own country. In Numb. x. 29, we find that Hobab was invited by Moses to accompany ny him into the land of Canaan; and, in all probability, he accepted the invitation. At their first coming, they settled themselves in the territories of Jericho; but having contracted a particular friendship with the tribe of Judah, they removed with them into the country that fell to their lot, Judges i. 16. Every family of them, however, did not so; for this Heber, we find, for some reasons that are not mentioned, had settled his habitation in the tribe of Naphtali, Judges i. 11. The Kenites, indeed, though they were proselytes, and worshipped the true God, according to the Mosaic law, yet being strangers by birth, and so not pretending to any right or title to the land of Canaan, held it best oolicy, in these troublesome for somewhat to drink, she gave him sour milk;* of which he drank so freely, that he fell asleep. But when he was asleep, Jael took an iron nail, and drove it through his temples, with a hammer, into the floor. And when Barak came a little afterwards, she shewed Sisera nailed to the ground.† And thus was the victory gained by a woman, as by a woman, as Deborah had foretold. Barak also fought with Jabin, at Hazor; and when he met with him he slew him. And when the general was fallen, Barak overthrew the city to the foundation, and was the commander of the Israelites for forty years. times, to observe a neutrality, and maintain peace, as well as they could, both with the Israelites and Canaanites and upon this footing it was, that there was a peace be tween king Jabin and the house of Heber, and that Sisera, in his distress, fled to Heber's tent for protection, and put confidence in the feigned civilities of his wife. Howell's Hist. of the Bible. B. * Jael certainly shewed her regard for Israel by destroying Sisera; but it is as certain that she did not do it in the most honorable manner; there was treachery in it: perhaps, in the estimation of those people, the greatest treachery. Among the later Arabs, giving a person drink. has been thought to be the strongest assurance of their receiving him under their protection. When Guy de Lusignan, king of Jerusalem, was taken prisoner, and was conducted before Saladin, he demanded drink, and they gave him fresh water, which he drank in Saladin's presence: but when one of his lords would have done the same, Saladin would not suffer it, because he did not intend to spare his life on the contrary, advancing to him, after some expostulations, he cut off his head. D'Herbelot, p. 371; Harmer, vol. ii. p. 469. + Judg. iv. 22. Judg. vi. 6. It is generally supposed that Gideon's father had been a worshipper, if not a priest, of Baal; and therefore it is | sook the plain country. They also made Gideon also, the son of Joash, one of the principal persons of the tribe of Manasseb, brought his sheaves of corn privately, and threshed them at the wine-press; for he was too fearful of the enemies to thresh them openly in the threshing-floor. At this time somewhat appeared to him, in the shape of a young man, and told him that he was a happy man, and beloved of God. To which be immediately replied, "A mighty indication of God's favor to me, that I am forced to use this winepress instead of a threshing-floor." But the || appearance exhorted him to be of good courage, and to make an attempt for the recovery of their liberty. He answered, that it was impossible for him to recover it, because the tribe to which he belonged was by no means. numerous; and because he was but young himself, and too inconsiderable to think of not unlikely that he had by this time been convinced by his son, that God had given him a commission to recover his people, and to begin with this reformation, and this made him appear so boldly in his son's cause, because he knew it was the cause of God. Pool's Annot, and Patrick's Commentary. B. He supposed that the dew which was distilled from heaven was a Divine gift, as the Scripture after testifies; and therefore he desired that it might be directed by God, that though it commonly falls every where, by his extraordinary providence, it might now only water his fleece. Some are apt to think that he chose a fleece for this purpose, not only because it was ready at hand, but the better to express how the land was shorn by the Midianites, even as the sheep had been by him: that when he begged the dew, as a sign of the Divine favor, might fall upon the fleece, it was to represent the kindness of God to him; and when he begged it might fall upon the whole ground, to represent his favor to all the people. But there is farther reason why he might desire to have the miracle inverted. For, as it is in the very nature of the wool to draw moisture to it, some might be apt to think that there was no great matter in this; and therefore he requested of God a second miracle, which was contrary to the former. Patrick's Com. B. such such great actions. But the other promised || told him beforehand that he should set upon him, that God would supply what he was defective in; and would afford the Israelites victory under his conduct. Now, therefore, as Gideon was relating this thing to some young men, they believed him; and immediately an army of ten thousand men got ready for fighting. But God stood by Gideon in his sleep, and told him, that mankind were too fond of themselves; and were enemies to such as excelled in virtue. Now that they might not pass God over, but ascribe the victory to him, and might not fancy it obtained by their own power, because they were a great army, and able of themselves to fight their enemies, but might confess that it was owing to his assistance, he advised him to bring his army about noon, in the violence of the heat, to the river,* and to esteem those that bent down on their knees, and so drank, to be men of courage, but for all those that drank hastily and tumultuously, that he should esteem them to do it out of fear, and as in dread of their enemies. And when Gideon had done as God had suggested to him, there were found three hundred men that took water with their hands tumultuously. So God bid him take these men and attack the enemy. Accordingly they pitched their camp at the river Jordan; as ready the next day to pass over it. Gideon was in great fear, because God had his enemies in the night-time. But God being willing to free him from his fear, bid him take one of his soldiers, and go near the Midianites' tents; for that he should from that very place have his courage raised, † and grow bold. So he obeyed, and went and took his servant Phurah with him. And as he came near to one of the tents, he discovered that those that were in it were awake, and that one of them was telling his fellow-soldier a dream of his own; and that so plainly, that Gideon could hear him. The dream was this; he thought he saw a barleycake, such an one as could hardly be eaten by men, it was so vile, rolling through the camp, and overthrowing the royal tent, and the tents of all the soldiers. Now the other soldier explained this vision to signify the destruction of the army; and told them what his reason was, which made him so to conjecture: viz. That the seed called barley was all of it allowed to be of the vilest sort of seed; and that the Israelites were known to be the vilest of all the people of Asia; agreeable to the seed of barley. And that what seemed to look big among the Israelites, was this Gideon and the army that was with him. "And since thou sayest thou didst see the cake overturning our tents," said he, "I am afraid lest God hath granted the victory over us to Gideon." When Gideon had heard this dream, he was * M. Le Clerc is of opinion that the sacred historian the most dastardly among them upon this expedition, that has omitted one circumstance, which, nevertheless, in the the glory of the victory might entirely redound to himself; very nature of the thing, is implied, viz. that Gideon, yet since we are told all the fearful persons were dismisswhen he led his men down to the water, did forbid themed before, and since it but badly befits the character of to make use of any cup or pot, or such like thing: for he the courageous to be lazy, this action of lapping is rather thinks it incongruous (as well he may) that among such to be accounted a token of their temperance, and of the a number as ten thousand men, no one should be furnish- nobleness of their spirit, which made them so desirous to ed with some drinking vessel or other. But then, had engage the enemy, that they would not stay to drink, but any of these been permitted to be used upon this occasion, (though they were very thirsty) contented themselves to the experiment could not have been made: (Comment. moisten their mouths, as we say, with a little water: in Judg. vii. 6.) Interpreters are at a sad puzzle to con- whereas the rest indulged themselves so far as to drink ceive for what possible reason God made a distinction be- their bellyful. But after all, the true reason and design of tween the soldiers who lapped water in their hands, and this method seems to be only this: That God was minded those that laid themselves down to drink. Some of the to reduce Gideon's army to a very small number, which Jewish doctors are of opinion, that all except three hun- might very likely be done by this means. For as the seadred, who lapped, had been accustomed to the worship of son of the year was hot, and the generality of the soldiers Baal, which they unwarily discovered by their kneeling weary, thirsty, and faint, it was most probable that they to drink. But this is groundless and far-fetched conceit. would lie down, as indeed they did, and refresh themThe notion of those who imputed these three hundred selves plentifully, and scarce to be expected that any. men's lapping, some to their sloth and idleness, and great number would deny themselves in this matter. others to their timorousness, and the great fear they were Patrick's Comment. and Saurin's Gideon defait les Main of being surprised by the enemy, is of no great validity. diantes. B. For though God, if he thought fit, might have employed † Judg. vii, 10, 11. inspired with courage, and commanded his | ley, encompassed with torrents, a place which soldiers to arm themselves, telling them of this these could not get over, so they encompassed vision of their enemies. They also took cou- them, and slew them all, with their kings, rage upon what was told them, and were ready Oreb and Zeeb;† but the remaining captains to perform what he should command; so Gi-led those soldiers that were left, which were deon divided his army into three parts, and about eighteen thousand, and pitched their brought it out about the fourth watch of the camp a great way off the Israelites. Hownight;* each part containing an hundred men; ever, Gideon pursued them with all his they all bare empty pitchers and lighted lamps army, and joining battle with them, cut off in their hands, that their onset might not be the whole enemies' ariny, and took the other discovered by their enemies. Each man had leaders, Zebah and Zalmunna, and made them also a ram's horn in his right hand, which he captives. Now there were slain in this battle used instead of a trumpet. The enemies' of the Midianites, and of their auxiliaries the camp took up a large space of ground, for Arabians, about a hundred and twenty thou they had a great many camels: and as they sand; and the Hebrews took a great prey, were divided into different nations, so they gold, and silver, and garments, and camels, were all contained in one circle. Now when and asses: and when Gideon was come to his the Hebrews did as they were ordered upon. own country of Ophrah, he slew the kings of their approach to their enemies, and, on the the Midianites. signal given, sounded with their rams' horns, and brake their pitchers, and set upon their enemies with their lamps, and a great shout, and cried, "Victory to Gideon, by God's assistance," a disorder and a fright seized on the other men, while they were half asleep, for it was night-time, as God would have it.: so that a few of them were slain by their enemies, but the greatest part by their own soldiers, on account of the diversity of their language; and when they were once thrown into disorder they killed all that they met with, as thinking them to be enemies also. Thus there was a great slaughter made; and as the report of Gideon's victory came to the Israelites, they took their weapons and pursued their enemies, and overtook them in a certain val *The expression in the text is, in the beginning of the middle watch. For though the Romans, in after-ages, divided the night into four watches, (Mat. xiv. 25.) yet, in the eastern parts, and in more ancient times, it consisted but of three, whereof the first began at six and continued four hours. The second therefore is called the middle watch, and began at eleven; so that we may suppose that it was some time after this that Gideon alarmed the Midianitish camp; and the reason why he chose this part of the night to do it in, is obvious, because the trumpets would then seem to sound louder, and the lights to shine brighter, and so both increase the consternation of the enemy, and conceal the smallness of his own army. Pool's Annot. B. † Judg. vii. 25. As the language of the Ishmaelites, the Midianites, and the Amalekites, who dwelt in Arabia, was originally the same, because they all descended from The tribe of Ephraim, however, was so displeased at the good success of Gideon, that they resolved to make war against him; accusing him because he did not tell them of his expedition against their enemies. But Gideon, as a man of temper and that excelled in every virtue, pleaded that it was not the result of his own authority or reasoning that made him attack the enemy without them; but that it was the command of God; and that still the victory belonged to them, as well as to those that were in the army: and by this method of cooling their passions he brought more advantage to the Hebrews than by the success he had against their enemies, for he thereby delivered them from a sedition which was arising among them. Yet Abraham their common father; so we may infer, that there was little or no difference in them at this time. Oreb, in the Hebrew, signifies a crow, and Zeeb, a wolf; and these are no improper words to represent the sagaciousness and fierceness which should be in two such great commanders. Nor was it an uncommon thing for great families in ancient times to derive their names from such like creatures (hence the Corvini, Gracchi, Aquilini, &c. among the Romans), either as omens, or monuments of their undaunted courage and dexterity in military achievements. But after all it seems every whit as probable, that these were only nicknames which the Israelites gave these two princes of Midian, to denote their fierceness and rapaciousness of prey. Bedford's Scripture Chronology, lib. v. c. 8, and Le Clerc's Commentary. Judg. viii. 1. did this tribe afterwards suffer the punish- || ment of this their injurious treatment of Gideon, of which we will give an account in due time. Shechem, to his mother's relations, for they were of that place: and when he had got money of such of them as were eminent for many instances of injustice, he came with Hereupon Gideon would have resigned the go- them to his father's house, and slew all his vernment, but, being over-persuaded, retained brethren, except Jotham, for he had the good it forty years;* and distributed justice to them fortune to escape and be preserved. But Abias the people came to him in their differences; || melech made the government tyrannical, and and what he determined was esteemed valid constituted himself a lord, to do what he by all; and when he died he was buried in his pleased, instead of obeying the laws; and he own country of Ophrah. acted most rigidly against those that were the patrons of justice. * From An. 1307 to An. 1267. + What the names of his other sons were, we have no mention made in sacred writ; but the name of this one is particularly set down, because the following story depends upon it and not only so, but his mother perhaps might give him this name, which signifies, my father a king, out of pride and arrogance, that she might be looked upon as the wife of one who was thought to deserve a kingdom, though he did not accept it: and it is not improbable that the very sense of this might be one means to inflame the mind of her son, afterwards to affect the royal dignity. Patrick's Commentary. B. Au. 1267. Now when, on a certain time, there was a public festival at Shechem, and all the multitude was there gathered together, Jotham his brother, whose escape we before related, went up to mount Gerizzim, which hangs over the city Shechem, and cried out so as to be heard by the multitude, who were attentive to him. He desired they would consider what he was going to say; so when silence was made,§ he that content and fulness of pleasure which may be enjoyed in a private life, and cannot, without folly, be exchanged for the troubles and cares that men meet with in the managery of public affairs,) and go to be promoted over the trees? Then said the trees unto the vine, Come thou and reign over us. And the vine said unto them, Should I leave my wine, which cheereth God and man, (a form of speech imitated by heathen authors, especially by Virgil, (Georg. lib. 2,) where, speaking of some generous wine, he terms it-mensis et diis accepta secundis, since wine, as well as oil, was used both in Jewish and Heathen sacrifices,) and go to be promoted over trees? Then said all the trees unto the bramble, (the meanest of all trees, good This is the first fable that we find any where upon for nothing but to be burnt, and therefore fitly resembling record; and from hence it appears, that such fictions as Abimelech, from whom the Shechemites could expect no these, wherein the most serious truths are represented, manner of benefit, but a great deal of trouble and vexawere in use among the Jews, as they are still in the tion,) Come thou and reign over us. And the bramble said eastern countries, long before the time of Esop, or any unto the trees, If, in truth, ye anoint me king, them come and other author that we know of. Various are the reasons put your trust in my shadow, (an apt emblem of Abimethat may be assigned for the first invention of them; but lech's ridiculous vanity, to imagine that he should be able these two seem to be the principal: 1. Because men to maintain the authority of a king, any more than the would suffer themselves to be reprehended in this guise, bramble could afford a shadow or shelter,) and if not, let when they would not endure plain words: and, 2. Be-fire come out of the bramble, and devour the cedars of Lebacause they heard them with delight and pleasure, and remembered them better than any grave or rational discourses. The trees went forth on a time, to anoint a king over them. (so that anointing was in use 200 years before the first king of Israel;) and they said unto the olive-tree, Reign over us. But the olive-tree said unto them, Should I leave my fatness, wherewith by me they honor God and man, (because oil was offered in sacrifice to God, and fed the lamps of his house, besides all the other uses wherein it was serviceable to man,) and go to be promoted over the trees? And the trees said to the fig tree, Come thou and reign over us. But the fig tree said to them, Should I forsake my sweetness, and my good fruit, (an apt representation of non; (words that carry a lively image of Abimelech's |