14 And, behold, this day I am going the way of all the earth; and ye know in all your hearts, and in all your souls," that not one thing hath failed of all the good things which the LORD your God spake concerning you; all are come to pass unto you, and not one thing hath failed thereof.

15 Therefore it shall come to pass that as all good things are come upon you, which the LORD your God promised you; so shall the LORD bring upon you all evil things, until he have destroyed you from off this good land which the LORD your God hath given you.

16 When ye have transgressed the covenant of the LORD your God, which he commanded you, and have gone and served other gods, and bowed yourselves to them; then shall the anger of the LORD be kindled against you, and ye shall perish quickly from off the good land which he hath given unto

you.

CHAPTER XXIV.

This chapter concludes the life and reign of Joshuu, in which we have, I. The great care and pains he took to confirm the people of Israel in the true faith and worship of God, that they might, after his death, persevere therein. In order to this, he called another general assembly of the heads of the congregation of Israel, v. 1, and dealt with them, 1. By way of narrative, recounting the great things God bad done for them and their fathers, v. 2-13. 2. By way of charge to thein, in consideration thereof, to serve God, v. 14. 3. By way of treaty with them, wherein he aims to bring them, (1.) To make religion their deliberate choice; and they did so, with reasons for their choice, v. 15-18. (2.) To make it their determinate choice, and to resolve to adhere to it, v. 19-24. 4. By way of covenant upon that treaty, v. 25-28. 11. The conclusion of this history, with, 1. The death and burial of Joshua, v. 29, 30, and Eleazar, v. 33, and the mention of the burial of Joseph's bones upon that occasion, v. 32. 2. A general account of the state of Israel at that time, v. 31.

AND Joshua gathered all the tribes of Israel to Shechem, and called "for the elders of Israel, and for their heads, and for their judges, and for their officers; and they presented themselves before God.

2 And Joshua said unto all the people, Thus saith the LORD God of Israel, Your fathers dwelt on the other side of the flood in old time, even

a c. 23. 2. b 1 Sam. 10. 19. e Gen. 11. 26, &c.

v c. 21. 45. to Lev. 26. 14, &c. Deut. 28. 15, 63. 2 Kings 24. 20. to our long home; it is the way of all the earth, the way that all upon you according to the promise, so long as you have kept mankind must go, sooner or later. Joshua himself, though so close to God, so all evil things will come upon you according to great and good a man, and one that could so ill be spared, can- the threatening, if you forsake him." Moses had set before not be exempted from this common lot. He takes notice of it them good and evil; they had experienced the good, and were here, that they might look upon these as his dying words, and now in the enjoyment of it, and the evil would as certainly come, regard them accordingly. Or thus, "I am dying, and leaving if they were disobedient. As God's promises are not a fool's you, me ye have not always, but if you cleave to the Lord, he paradise, so his threatenings are not bugbears. (4.) That it will never leave you." Or thus, "Now that I am near my end, would end in the utter ruin of their church and nation, as Moses it is proper to look back upon the years' that are past; and in had foretold. This is three times mentioned here. Your enethe review, I find, and ye yourselves know it in all your hearts, mies will vex you until ye perish from off this good land, v. 13. and in all your souls, by a full conviction on the clearest evidence, Again, “God will plague you until he have destroyed you from and the thing has made an impression upon you," (that know-off this good land, v. 15. Heaven and earth will concur to root ledge does us good, which is seated, not in the head only, but in the heart and soul, and with which we are duly affected,) "ye know that not one thing hath failed, of all the good things which the Lord spake concerning you;" (and he speaks a great many;) see ch. 21. 45. God had promised them victory, rest, plenty, his tabernacle among them, &c. and not one thing had failed of all he had promised. "Now," said he, "has God been thus true to you? Be not you false to him." It is the apostle's argument for perseverance, Heb. 10. 23, He is faithful that has promised.

III. He gives them fair warning, what would be the fatal consequences of apostacy, v. 12, 13, 15, 16. "If you go back, know for a certainty it will be your ruin." Observe,

1. How he describes the apostacy which he warns them against. The steps of it would be, v. 12, growing intimate with idolaters, who would craftily wheedle them, and insinuate themselves into their acquaintance, now that they were become lords of the country, to serve their own ends. The next step would be intermarrying with them, drawn to it by their artifices, who would be glad to bestow their children upon these wealthy Israelites. And the consequence of that would be, v. 16, serving other gods, (which were pretended to be the ancient deities of the country,) and bowing down to them. Thus the way of sin is downhill, and those who have fellowship with sinners, cannot avoid having fellowship with sin. This he represents, (1.) As a base and shameful desertion; "it is going back from what you have so well begun," v. 12. (2.) As a most perfidious breach of promise, v. 16; "It is a transgression of the covenant of the Lord your God, which he commanded you, and which you yourselves set your hand to." Other sins were transgressions of the law God commanded them, but this was a transgression of the covenant that he commanded them, and amounted to a breach of the relation between God and them, and a forfeiture of all the benefits of the covenant.

you out. So that, v. 16, ye shall perish from off the good land.” It will aggravate their perdition, that the land from which they shall perish is a good land, and a land which God himself had given them, and which therefore he would have secured to them, if they by their wickedness had not thrown themselves out of it. Thus the goodness of the heavenly Canaan, and the free and future grant God has made of it, will aggravate the misery of those that shall for ever be shut out and perish from it. Nothing will make them see how wretched they are, so much as to see how happy they might have been. Joshua thus sets before them the fatal consequences of their apostacy, that knowing the terror of the Lord, they might be persuaded with purpose of heart to cleave to him.

NOTES TO CHAPTER XXIV.

V. 1-14. Joshua thought he had taken his last farewell of Israel, in the solemn charge he gave them in the foregoing chapter, when he said, I go the way of all the earth; but God graciously continuing his life longer than he expected, and renewing his strength, he was desirous to improve it for the good of Israel: he did not say, "I have taken my leave of them once, and let that serve;" but, having yet a longer space given him, he summons them together again, that he might try what more he could do to engage them for God. Note, We must never think our work for God done, till our life is done; and if he lengthen out our days beyond what we thought, we must conclude it is because he has some further service for us to do.

The assembly is the same with that in the foregoing chapter, the elders, heads, judges, and officers of Israel, v. 1. But it is here made something more solemn than it was there.

I. The place appointed for their meeting is Shechem, not only because that lay nearer to Joshua than Shiloh, and therefore more convenient now that he was infirm and unfit for travelling, but because it was the place where Abraham, the first trustee of God's covenant with this people, settled at his coming to Canaan, and where God appeared to him, Gen. 12. 6, 7, and near which stood mounts Gerizim and Ebal, where the people had renewed their covenant with God at their first coming into Canaan, ch. 8. 30. Of the promises God had made to their fathers, and of the promises they themselves had made to God, this place might serve to put them in mind.

2. How he describes the destruction which he warns them of. He tells them, (1.) That these remainders of the Canaanites, if they should harbour them, and indulge them, and join in affinity with them, would be snares and traps to them, both to draw them to sin, (not only to idolatry, but to all immoralities, which would be the ruin, not only of their virtue, but of their wisdom and sense, their spirit and honour,) and also to draw them into foolish bargains, unprofitable projects, and all manner of inconveniences; and having thus by underhand practices decoyed them into one mischief or other, so as to gain advantages against them, they would then act more openly, and be scourges in their sides, and thorns in their eyes, would perhaps kill or drive away their cattle, burn or steal their corn, alarm or plunder their houses, and would by all ways possible be vexatious to them: for, whatever pretences of friendship they might make, a Canaanite, unless proselyted to the faith and worship of the true God, would in every age hate the very name and sight of an Israelite. See how the punishment would be made to answer the sin, nay, how the sin itself would be the punishment. (2.) That the anger of the Lord would be kindled against them. Their making leagues with the Canaanites would not only give them the opportunity of doing them a mischief, and be the fos-Christ's name, he is as really in the midst of them, as God was tering of snakes in their bosoms, it would likewise provoke God where the ark was, and they are indeed presenting themselves to become their enemy, and would kindle the fire of his displea- before him. sure against them. (3.) That all the threatenings of the word would be fulfilled, as the promise had, for the God of eternal truth is faithful to both, v. 15, "As all good things have come

II. They presented themselves, not only before Joshua, but before God, in this assembly; that is, they came together in a solemn religious manner, as into the special presence of God, and with an eye to him speaking to them by Joshua; and, it is probable, the service began with prayer. It is the conjecture of interpreters, that upon this great occasion, Joshua ordered the ark of God to be brought by the priests to Shechem, which, they say, was but about ten miles from Shiloh, and to be set down in the place of their meeting, which is therefore called, v. 26, the sanctuary of the Lord, the presence of the ark making it so at that time; and this was done to grace the solemnity, and to strike an awe upon the people that attended. We have not now any such sensible tokens of the divine presence, but are to believe that where two or three are gathered together in

III. Joshua spake to them in God's name, and as from him, in the language of a prophet, v. 2, "Thus saith the Lord, Jehovah the great God, and the God of Israel, your God in cove

Terah, the father of Abraham, and the father of
Nachor: and they served other gods.

3 And I took your father Abraham from the other side of the flood, and led him throughout all the land of Canaan, and multiplied his seed, and gave him Isaac.

4 And I gave unto Isaac, Jacob and Esau: and I gave unto Esau mount Seir, to possess it: but Jacob and his children went down into Egypt.

5 I sent Moses also and Aaron, and I plagued Egypt, according to that which I did among them: and afterward I brought you out.

6 And I brought your fathers out of Egypt: and ye came unto the sea: and the Egyptians pursued after your fathers with chariots and horsemen unto the Red sea.

7 And when they cried unto the LORD, he put darkness between you and the Egyptians, and brought the sea upon them, and covered them: and your eyes have seen what I have done in Egypt: and ye dwelt in the wilderness a long 'season.

8 And I brought you into the land of the Amorites, which dwelt on the other side Jordan; and "they fought with you: and I gave them into your hand, that ye might possess their land; and I destroyed them from before you.

9 Then Balak the son of Zippor, king of Moab, arose and warred against Israel, and sent "and called Balaam the son of Beor to curse you :

10 But I would not hearken unto Balaam; therefore he blessed you still: so I delivered you out of his hand.

d Gen. 12. 1. e Gen. 21. 2, 3. ƒ Gen. 25. 24. g Gen. 36. 8. Deut. 2. 5. h Gen.
46. 1-7. i Ex. c. 7, to 12. Ex.c. 14. 1 c. 5. 6. m Num. 21. 21-35. n Num.
22. 5, c.
Deut. 23. 4. Mic. 6. 5. p c. 3. 14-17. gc. 6. r Ex. 23. 28.
Deut. 7. 20.

nant, whom therefore you are bound to hear and give heed to."
Note, The word of God is to be received by us as his, whoever
is the messenger that brings it, whose greatness cannot add to
it, nor his meanness diminish from it.

His sermon consists of doctrine and application.

11 And Pye went over Jordan, and came unto Jericho and the men of Jericho fought against you, the Amorites, and the Perizzites, and the Canaanites, and the Hittites, and the Girgashites, the Hivites, and the Jebusites: and I delivered them into your hand.

12 And I sent the hornet before you, which drave them out from before you, even the two kings of the Amorites; but not with thy sword, nor with thy bow.

13 And I have given you a land for which ye did not labour, and cities which ye built not, and ye dwell in them; of the vineyards and oliveyards which ye planted not, do ye eat.

14 Now therefore fear the LORD, and serve him in sincerity and in truth and put away the gods which your fathers served on the other side of the flood, and in Egypt; and serve ye the LORD.

15 And if it seem evil unto you to serve the LORD, choose you this day whom ye will serve; whether the gods which your fathers served, that were on the other side of the flood, or the gods of the Amorites, in whose land ye dwell: but "as for me and my house, we will serve the LORD.

16 And the people answered and said, God forbid that we should forsake the LORD, to serve other gods; 17 For the LORD our God, he it is that brought us up, and our fathers, out of the land of Egypt, from the house of bondage, and which did those great signs in our sight, and preserved us in all the way wherein we went, and among all the people through whom we passed:

18 And the LORD drave out from before us all

# Ps. 44 3, 6. tc. 21.45. u Deut. 6. 10-12. c. 11. 13. I Sam. 12. 24. w Gen. 17. 1. Deut. 18. 13. John 4.24. 2 Cor. 1. 12. Eph. 6. 24. # Lev. 17. 7. Ez. 20. 18. y Roth 1. 15, 16. 1 Kings 18. 21. John 6. 67. z Ez. 20.39. « Ps. 101. 2. 119. 106.

over the spirits of men. (6.) He brought them safely and triumphantly into Canaan, delivered the Canaanites into their hand, v. 11, sent hornets before them, when they were actually engaged in battle with the enemy, which with their stings tormented them, and with their noise terrified them, so that they became a very easy prey to Israel. These dreadful swarms first appeared in their war with Sihon and Og, the two kings of the Amorites, and afterward in their other battles, v. 12. God had promised to do this for them, Ex. 23. 27, 28. And here Joshua takes notice of the fulfilling of that promise. See Ex. 23. 27, 28. Deut. 7. 20. These hornets, it should seem, annoyed the enemy more than the artillery of Israel, therefore he adds, not with thy sword nor bow. It was purely the Lord's doings. Lastly, They were now in the peaceable possession of a good land, and lived comfortably upon the fruit of other people's labour, v. 13.

1. The doctrinal part is a history of the great things God had done for his people, and for their fathers before them. God by Joshua recounts the marvels of old; "I did so and so." They must know and consider, not only that such and such things were done, but that God did them. It is a series of wonders that is here recorded, and perhaps many more were mentioned by Joshua, which for brevity's sake are here omitted. See what God had wrought; (1.) He brought Abraham out of Ur of the Chaldees, v. 2, 3. He and his ancestors had served other gods there, for it was the country in which, though celebrated for learning, idolatry, as some think, had its rise; there the world by wisdom knew not God. Abraham, who afterward was the friend of God, and the great favourite of heaven, was bred up in idolatry, and lived long in it, till God by his grace snatched him as a brand out of that burning. Let them remember that rock out of which they were hewn, and not relapse into that sin from which their fathers by a miracle of free grace were delivered. "I took him," says God, "else he had never come out of that sinful state.' Hence Abraham's justification is made by the apostle an instance of God's justifying the un-eye upon you.' (2.) "Let your practice be consonant to this godly, Rom. 4. 5. (2.) He brought him to Canaan and built up his family, led him through the land to Shechem, where they now were, multiplied his seed by Ishmael, who begat twelve princes, but at last gave him Isaac the promised son, and in him multiplied his seed. When Isaac had two sons, Jacob and Esau, God provided an inheritance for Esau elsewhere in mount Seir, that the land of Canaan might be reserved entire for the seed of Jacob, and the posterity of Esau might not pretend to a share in it. (3.) He delivered the seed of Jacob out of Egypt with a high hand, v. 5, 6, and rescued them out of the hands of Pharaoh and his host at the Red sea, v. 6, 7. The same waters were the Israelites' guard, and the Egyptians' grave; and this in answer to prayer; for though we find in the story, that they in that distress murmured against God, Ex. 14. 11, 12, notice is here taken of their crying to God; he graciously accepted those that prayed to him, and overlooked the folly of those that quarrelled with him. (4.) He protected them in the wilderness, where they are here said, not to wander, but to dwell for a long season, v. 7. So wisely were all their motions directed, and so safely were they kept, that even there they had as certain a dwelling-place, as if they had been in a walled city. (5.) He gave them the land of the Amorites, on the other side Jordan, v. 8, and there defeated the plot of Balak and Balaam against them, so that Balaam could not curse them, as he desired, and therefore Balak durst not fight them, as he designed, and, because he designed it, is here said to do it. The turning of Balaam's tongue to bless Israel, when he intended to curse them, is often mentioned as an instance of the divine power put forth in Israel's favour, as remarkable as any other, because in it God proved (and does still, more than we are aware of) his dominion over the powers of darkness, and

2. The application of this history of God's mercies to thent, is by way of exhortation, to fear and serve God, in gratitude for his favour, and that it might be continued to them, v. 14. Now therefore, in consideration of all this, (1.) "Fear the Lord, the Lord and his goodness, Hos. 3. 5. Reverence a God of such infinite power, fear to offend him, and to forfeit his goodness. Keep up an awe of his majesty, a deference to his authority, a dread of his displeasure, and a continual regard to his all-seeing principle, and serve him, both by the outward acts of religious worship, and every instance of obedience in your whole conversation, and this in sincerity and truth, with a single eye and an upright heart, and inward impressions, answerable to outward expressions." That is the truth in the inward part, which God requires, Ps. 51. 6. For what good will it do us to dissemble with a God that searches the heart? (3.) Put away the strange gods, both Chaldean and Egyptian idols, for those they were most in danger of revolting to. It should seem by this charge, which is repeated, v. 23, that there were some among them, that privately kept in their closets the images or pictures of these dunghill deities, which came to their hands from their ancestors, as heir-looms of their families, though, it may be, they did not worship them; these Joshua earnestly urges them to throw away. "Deface them, destroy them, lest you be tempted to serve them." Jacob pressed his household to do this, and at this very place; for when they gave him up the little images they had, he buried them under the oak which was by Shechem, Gen. 35. 2, 4. Perhaps the oak mentioned here, v. 26, was the same oak, or another in the same place, which might be well called the oak of reformation, as there were idolatrous oaks.

V. 15-28. Never was any treaty carried on with better management, nor brought to a better issue, than this of Joshua's with the people, to engage them to serve God: the manner of his dealing with them shows him to be in earnest, and that his heart was much upon it, to leave them under all possible obligations to cleave to Him, particularly the obligation of a choice, and of a covenant.

I. Would it be any obligation upon them, if they made the service of God their choice-he here puts them to their choice;

20 If ye forsake the LORD, and serve strange gods, then he will turn and do you hurt, and consume you, after "that he hath done you good.

21 And the people said unto Joshua, Nay, but we will serve the LORD.

6 Ps. 116, 16, Luke 1. 74, 75. e Matt. 6. 24. d Lev. 19. 2. 1 Sam. 6. 20. Is. 6.3. e Ex. 20.5. f Ex. 34. 7. g 1 Chr. 28. 9. Ezra 8. 22. Is. 65. 11, 12. A Ez. 18. 24. not as if it were antecedently indifferent whether they served God or no, or as if they were at their liberty to refuse his service, but because it would have a great influence upon their perseverance in religion, if they embraced it with the reason of men, and with the resolution of men. These two things he here brings them to.

1. He brings them to embrace their religion rationally and intelligently, for it is a reasonable service. The will of man is apt to glory in its native liberty, and, in a jealousy for the honour of that, adheres with most pleasure to that which is its own choice, and is not imposed upon it; therefore it is God's will that this service should be, not our chance, or a force upon us, but our choice. Accordingly,

(1.) Joshua fairly puts the matter to their choice, v. 15. Where, [1.] He proposes the candidates that stand for the election. The LORD, Jehovah, on one side, and on the other side either the gods of their ancestors, which would pretend to recommend themselves to those that were fond of antiquity, and that which was received by tradition from their fathers, or the gods of their neighbours, the Amorites, in whose land they dwell, which would insinuate themselves into the affections of those that were complaisant and fond of good fellowship. [2.] He supposes there were those to whom, upon some account or other, it would seem evil to serve the Lord. There are prejudices and objections which some people raise against religion, which, with those that are inclined to the world and the flesh, have great force. It seems evil to them, hard and unreasonable, to be obliged to deny themselves, mortify the flesh, take up their cross, &c. But being in a state of probation, it is fit there should be some difficulties in the way, else there were no trial. [3.] He refers it to themselves, "Choose you whom ye will serve, choose this day, now that the matter is laid thus plainly before you, speedily bring it to a head, and do not stand hesitating." Elijah, long after this, referred the decision of the controversy between Jehovah and Baal to the consciences of those with whom he was treating, 1 Kings 18. 21. Joshua's putting of the matter here to this issue, plainly intimates two things, First, That it is the will of God we should every one of us make religion our serious and deliberate choice. Let us state the matter impartially to ourselves, weigh things in an even balance, and then determine for that which we find to be really true and good. Let us resolve upon a life of serious godliness, not merely because we know no other way, but because really, upon search, we find no better. Secondly, That religion has so much self-evident reason and righteousness on its side, that it may safely be referred to every man that allows himself a free thought, either to choose or refuse it; for the merits of the cause are so plain, that no considerate man can do otherwise but choose it. The case is so clear that it determines itself. Perhaps Joshua designed, by putting them to their choice, thus to try if there were any among them, who, upon so fair an occasion given, would show a coolness and indifference toward the service of God; whether they would desire time to consider and consult their friends, before they gave in an answer; that if any such should appear, he might set a mark upon them, and warn the rest to avoid them. 4.] He directs their choice in this matter, by an open declaration of his own resolutions," But as for me and my house, whatever you do, we will serve the Lord, and I hope you will all be of the same mind." Here he resolves, First, For himself; As for me, I will serve the Lord. Note, The service of God is nothing below the greatest of men; it is so far from being a diminution and disparagement to princes and those of the first rank to be religious, that it is their greatest honour, and adds the brightest crown of glory to them. Observe how positive he is, "I will serve God." It is no abridgment of our liberty to bind ourselves with a bond to God. Secondly, For his house, that is, his family, his children, and servants, such as were immediately under his eye and care, his inspection and influence. Joshua was a ruler, a judge in Israel, yet he will not make his necessary application to public affairs an excuse for the neglect of family religion. Those that have the charge of many families, as magistrates and ministers, must take special care of their own, 1 Tim. 3. 4, 5, I and my house will serve God. 1. "Not my house, without me." He would not engage them to that work, which he would not set his own hand to. As some who would have their children and servants good, but will not be so themselves; that is, they would have them go to heaven, but intend to go to hell themselves. 2. "Not I, without my house." He supposes he might be forsaken by his people, but in his house, where his authority was greater, and more immeVOL. I.-71

AN

EXPOSITION,

WITH

PRACTICAL OBSERVATIONS, OF THE BOOK OF

JUDGE S.

THIS is called in the Hebrew Sepher Shophtim, the Book of Judges, which the Syriac and Arabic versions enlarge upon, and call it, The Book of the Judges of the Children of Israel; the judgments of that nation being peculiar, so were their Judges, whose office differed vastly from that of the Judges of other nations. The LXX entitle only Koirai, Judges. It is the history of the commonwealth of Israel, during the government of the Judges from Othniel to Eli; so much of it as God saw fit to transmit to us. It contains the history (according to Dr. Lightfoot's computation) of two hundred and ninety-nine years; reckoning to Othniel of Judah, forty years; to Ehud of Benjamin, eighty years; to Barak of Naphtali, forty years; to Gideon of Manasseh, forty years; to Abimelech his son, three years; to Tola of Issachar, twenty-three; to Jair of Manasseh, twenty-two; to Jephthah of Manasseh, six; to Ibzan of Judah, seven; to Elon of Zebulun, ten; to Abdon of Ephraim, eight; to Samson of Dan, twenty; in all two hundred and ninety-nine. As for the years of their servitude, as where Eglon is said to oppress them eighteen years, and Jabin twenty years, and so some others, those must be reckoned to fall in with some or other of the years of the Judges. The Judges here appear to have been of eight several tribes; that honour was thus diffused, until at last it centred in Judah. Eli and Samuel, the two Judges that fall not within this book, were of Levi. It seems there was no Judge of Reuben or Simeon, Gad or Asher. The history of these Judges in their order we have in this book, to the end of ch. 16. And then in the five last chapters we have an account of some particular memorable events which happened, as the story of Ruth did, (Ruth 1. 1,) in the days when the Judges ruled, but it is not certain in which Judge's days; but they are put together at the end of the book, that the thread of the general history might not be interrupted. Now as to the state of the commonwealth of Israel during this period,

I. They do not appear here either so great or so good as one might have expected the character of such a peculiar people should have been, that were governed by such laws, and enriched by such promises. We find them wretchedly corrupted, and wretchedly oppressed, by their neighbours about them, and no where in all the book, either in war or council, do they make any figure proportionable to their glorious entry into Canaan. What shall we say to it? God would hereby show us the lamentable imperfection of all persons and things under the sun, that we may look for complete holiness and happiness in the other world, and not in this. Yet,

11. We may hope that though the historian in this book enlarges most upon their provocations and grievances, yet there was a face of religion upon the land; and however there were those among them that were drawn aside to idolatry, yet the tabernacle service, according to the law of Moses, was kept up, and there were many that attended it. Historians record not the common course of justice and commerce in a nation, taking that for granted, but only the wars and disturbances that happen; but the reader must consider the other, to balance the blackness of them.

III. It should seem that in these times each tribe had very much its government in ordinary within itself, and acted separately, without one common head, or council, which occasioned many differences among themselves, and kept them from being or doing any thing considerable.

IV. The government of the Judges was not constant, but occasional; when it is said that after Ehud's victory the land rested eighty years, and after Barak's forty, it is not certain that they lived, much less that they governed, so long; but they and the rest were raised up and animated by the Spirit of God to do particular service to the public when there was occasion, to avenge Israel of their enemies, and to purge Israel of their idolatries, which are the two things principally meant by their judging Israel. Yet Deborah, as a prophetess, was attended for judgment by all Israel, before there was occasion for her agency in war, ch. 4. 4.

V. During the government of the Judges, God was in a more especial manner Israel's king, so Samuel tells them when they were resolved to throw off this form of government, 1 Sam. 12. 12. God would try what his own law and the constitutions of that would do to keep them in order, and it proved, that when there was no king in Israel, every man did that which was right in his own eyes; he therefore, toward the latter end of this time, made the government of the Judges more constant and universal than it was at first, and at length gave them David, a king after his own heart; then, and not till then, Israel began to flourish; which should make us very thankful for magistrates both supreme and subordinate, for they are ministers of God unto us for good. Four of the Judges of Israel are canonized, Heb. 11. 32, Gideon, Barak, Samson, and Jephthah. The learned Bishop Patrick thinks the prophet Samuel was the penman of this Book.

The Punishment of Adoni-bezek.

CHAPTER I.

This chapter gives us a particular account of what sort of progress the several tribes of Israel made in the reducing of Canaan after the death of Joshua. He did (as we say) break the neck of that great work, and put it into such a posture, that they might easily have perfected it in due time, if they had not been wanting to themselves; what they did in order hereunto, and wherein they came short, we are here told. I. The united tribes of Judah and Simeon did bravely. 1. God appointed Judah to begin, v. 1, 2. 2. Judah took Simeon to act in conJunction with him, v. 3. 8. They succeeded in their enterprises against Bezek, (v. 4-7,) Jerusalem, (v. 8,) Hebron and Debir, (v. 9-15,) Hormah, Gaza, and

other places, v. 17-19. 4. Yet where there were chariots of iron, their hearts II. The other tribes, in comparison with these, acted a cowardly part. 1. Ben

failed them, v. 19. Mention is made of the Kenites settling among them, v. 16.

B. C. 1425.

jamin failed, v. 21, 2. The house of Joseph did well against Beth-el, (v. 22-26,) but in other places did not improve their advantages, nor Manasseh, (v. 27, 28,) nor Ephraim, v. 29. 3. Zebulun spared the Canaanites, v. 30. 4. Asher truckled worse than any of them to the Canaanites, v. 31, 32, 5. Naphtali was kept out of the full possession of several of his cities, v. 33. 6. Dan was straitened by the Amorites, v. 34. No account is given of Issachar, nor of the two tribes and a half on the other side Jordan.

NOW, after the death of Joshua, it came to pass,

that the children of Israel asked the LORD, saying, Who shall go up for us against the Canaanites first, to fight against them?"

6 Num. 27. 21. c. 20. 18.

he died, he left no successor in the same authority that he had had but the people must consult the breastplate of judgment, and thence receive the word of command; for God himself, as he was their King, so he was the Lord of their hosts. The question they ask is, Who shall go up first? v. 1. By this time, we may suppose, they were so multiplied, that the places they were in possession of began to be too strait for them, and