Hebrews 8

Israelites Ask a King. 1-5. when Samuel was old--He was now about fifty-four years of age, having discharged the office of sole judge for twelve years. Unable, from growing infirmities, to prosecute his circuit journeys through the country, he at length confined his magisterial duties to Ramah and its neighborhood (1Sa 7:15), delegating to his sons as his deputies the administration of justice in the southern districts of Palestine, their provincial court being held at Beer-sheba. The young men, however, did not inherit the high qualities of their father. Having corrupted the fountains of justice for their own private aggrandizement, a deputation of the leading men in the country lodged a complaint against them in headquarters, accompanied with a formal demand for a change in the government. The limited and occasional authority of the judges, the disunion and jealousy of the tribes under the administration of those rulers, had been creating a desire for a united and permanent form of government; while the advanced age of Samuel, together with the risk of his death happening in the then unsettled state of the people, was the occasion of calling forth an expression of this desire now. 6-10. the thing displeased Samuel when they said, Give us a king to judge us--Personal and family feelings might affect his views of this public movement. But his dissatisfaction arose principally from the proposed change being revolutionary in its character. Though it would not entirely subvert their theocratic government, the appointment of a visible monarch would necessarily tend to throw out of view their unseen King and Head. God intimated, through Samuel, that their request would, in anger, be granted, while at the same time he apprised them of some of the evils that would result from their choice.

Now Benjamin begat, &c.--This chapter contains some supplementary particulars in addition to what has been already said regarding the tribe of Benjamin (see on 1Ch 7:6). The names of many of the persons mentioned are different from those given by Moses--a diversity which may be accounted for in part on grounds formerly stated, namely, either that the persons had more than one name, or that the word "sons" is used in a loose sense for grandsons or descendants. But there are other circumstances to be taken into account in considering the details of this chapter; namely, first, that the genealogies of the Benjamites were disordered or destroyed by the almost total extermination of this tribe (Jud 20:11-48); secondly, that a great number of Benjamites, born in Assyria, are mentioned here, who returned from the long captivity in Babylon, and established themselves--some in Jerusalem, others in different parts of Judea. There were more returned from Babylon of the families belonging to this tribe than to any other except Judah; and hence many strange names are here introduced; some of which will be found in the list of the restored exiles (compare Ezr 2:1-70).

the men of Ephraim said unto him, Why hast thou served us thus?--Where this complaint was made, whether before or after the crossing of the Jordan, cannot be determined. By the overthrow of the national enemy, the Ephraimites were benefited as largely as any of the other neighboring tribes. But, piqued at not having been sharers in the glory of the victory, their leading men could not repress their wounded pride; and the occasion only served to bring out an old and deep-seated feeling of jealous rivalry that subsisted between the tribes (Isa 9:21). The discontent was groundless, for Gideon acted according to divine directions. Besides, as their tribe was conterminous with that of Gideon, they might, had they been really fired with the flame of patriotic zeal, have volunteered their services in a movement against the common enemy.

Then spake Elisha unto the woman--rather "had spoken." The repetition of Elisha's direction to the Shunammite is merely given as an introduction to the following narrative; and it probably took place before the events recorded in chapters 5 and 6. the Lord hath called for a famine--All such calamities are chastisements inflicted by the hand of God; and this famine was to be of double duration to that one which happened in the time of Elijah (Jas 5:17)--a just increase of severity, since the Israelites still continued obdurate and incorrigible under the ministry and miracles of Elisha (Le 26:21, 24, 28).

All the commandments which I command thee this day shall ye observe to do, that ye may live--In all the wise arrangements of our Creator duty has been made inseparably connected with happiness; and the earnest enforcement of the divine law which Moses was making to the Israelites was in order to secure their being a happy (because a moral and religious) people: a course of prosperity is often called "life" (Ge 17:18; Pr 3:2). live, and multiply--This reference to the future increase of their population proves that they were too few to occupy the land fully at first.

The Lord said unto Joshua, Fear not--By the execution of justice on Achan, the divine wrath was averted, the Israelites were reassured, defeat was succeeded by victory; and thus the case of Ai affords a striking example of God's disciplinary government, in which chastisements for sin are often made to pave the way for the bestowment of those temporal benefits, which, on account of sin, have been withdrawn, or withheld for a time. Joshua, who had been greatly dispirited, was encouraged by a special communication promising him (see Jos 1:6; De 31:6-8) success in the next attempt, which, however, was to be conducted on different principles. take all the people of war with thee, and arise, go up to Ai--The number of fighting men amounted to six hundred thousand, and the whole force was ordered on this occasion, partly because the spies, in their self-confidence, had said that a few were sufficient to attack the place (Jos 7:3), partly to dispel any misgivings which the memory of the late disaster might have created, and partly that the circumstance of the first spoil obtained in Canaan being shared among all, might operate both as a reward for obedience in refraining from the booty of Jericho, and as an incentive to future exertions (De 6:10). The rest of the people, including the women and children, remained in the camp at Gilgal. Being in the plains of Jericho, it was an ascent to Ai, which was on a hill. I have given into thy hand the king of Ai, and his people, and his city, and his land ... lay thee an ambush for the city--God assured Joshua of Ai's capture, but allowed him to follow his own tactics in obtaining the possession.

Tributary.

David took Metheg-ammah out of the hand of the Philistines--that is, Gath and her suburban towns (1Ch 18:1). That town had been "a bridle" by which the Philistines kept the people of Judah in check. David used it now as a barrier to repress that restless enemy.

2-6. at the feast in the month Ethanim--The public and formal inauguration of this national place of worship did not take place till eleven months after the completion of the edifice. The delay, most probably, originated in Solomon's wish to choose the most fitting opportunity when there should be a general rendezvous of the people in Jerusalem (1Ki 8:2); and that was not till the next year. That was a jubilee year, and he resolved on commencing the solemn ceremonial a few days before the feast of tabernacles, which was the most appropriate of all seasons. That annual festival had been instituted in commemoration of the Israelites dwelling in booths during their stay in the wilderness, as well as of the tabernacle, which was then erected, in which God promised to meet and dwell with His people, sanctifying it with His glory. As the tabernacle was to be superseded by the temple, there was admirable propriety in choosing the feast of tabernacles as the period for dedicating the new place of worship, and praying that the same distinguished privileges might be continued to it in the manifestation of the divine presence and glory. At the time appointed for the inauguration, the king issued orders for all the heads and representatives of the nation to repair to Jerusalem and take part in the august procession [1Ki 8:1]. The lead was taken by the king and elders of the people, whose march must have been slow, as priests were stationed to offer an immense number of sacrifices at various points in the line of road through which the procession was to go. Then came the priests bearing the ark and the tabernacle--the old Mosaic tabernacle which was brought from Gibeon. Lastly, the Levites followed, carrying the vessels and ornaments belonging to the old, for lodgment in the new, house of the Lord. There was a slight deviation in this procedure from the order of march established in the wilderness (Nu 3:31; 4:15); but the spirit of the arrangement was duly observed. The ark was deposited in the oracle; that is, the most holy place, under the wings of the cherubim--not the Mosaic cherubim, which were firmly attached to the ark (Ex 37:7, 8), but those made by Solomon, which were far larger and more expanded.

cities which Huram had restored ... Solomon built them, &c.--These cities lay in the northwest of Galilee. Though included within the limits of the promised land, they had never been conquered. The right of occupying them Solomon granted to Huram, who, after consideration, refused them as unsuitable to the commercial habits of his subjects (see on 1Ki 9:11). Solomon, having wrested them from the possession of the Canaanite inhabitants, repaired them and filled them with a colony of Hebrews. 3-6. And Solomon went to Hamath-zobah--Hamath was on the Orontes, in Coele-Syria. Its king, Toi, had been the ally of David; but from the combination, Hamath and Zobah, it would appear that some revolution had taken place which led to the union of these two petty kingdoms of Syria into one. For what cause the resentment of Solomon was provoked against it, we are not informed, but he sent an armed force which reduced it. He made himself master also of Tadmor, the famous Palmyra in the same region. Various other cities along the frontiers of his extended dominions he repaired and fitted up, either to serve as store-places for the furtherance of his commercial enterprises, or to secure his kingdom from foreign invasion (see on 2Ch 1:14; 1Ki 9:15).

he said unto them, What have I done now in comparison of you?--His mild and truly modest answer breathes the spirit of a great as well as good man, who was calm, collected, and self-possessed in the midst of most exciting scenes. It succeeded in throwing oil on the troubled waters (Pr 16:1), and no wonder, for in the height of generous self-denial, it ascribes to his querulous brethren a greater share of merit and glory than belonged to himself (1Co 13:4; Php 2:3).

she ... sojourned in the land of the Philistines seven years--Their territory was recommended to her from its contiguity to her usual residence; and now that this state had been so greatly reduced, there was less risk than formerly from the seductions of idolatry; and many of the Jews and Israelites were residing there. Besides, an emigration thither was less offensive to the king of Israel than going to sojourn in Judah.

thou shalt remember all the way which the Lord thy God led thee these forty years in the wilderness--The recapitulation of all their checkered experience during that long period was designed to awaken lively impressions of the goodness of God. First, Moses showed them the object of their protracted wanderings and varied hardships. These were trials of their obedience as well as chastisements for sin. Indeed, the discovery of their infidelity, inconstancy, and their rebellions and perverseness which this varied discipline brought to light, was of eminently practical use to the Israelites themselves, as it has been to the church in all subsequent ages. Next, he enlarged on the goodness of God to them, while reduced to the last extremities of despair, in the miraculous provision which, without anxiety or labor, was made for their daily support (see on Ex 16:4). Possessing no nutritious properties inherent in it, this contributed to their sustenance, as indeed all food does (Mt 4:4) solely through the ordinance and blessing of God. This remark is applicable to the means of spiritual as well as natural life.

he smote Moab, and measured them with a line--This refers to a well-known practice of Eastern kings, to command their prisoners of war, particularly those who, notorious for the atrocity of their crimes or distinguished by the indomitable spirit of their resistance, had greatly incensed the victors, to lie down on the ground. Then a certain portion of them, which was determined by lot, but most commonly by a measuring-line, were put to death. Our version makes him put two-thirds to death, and spare one-third. The Septuagint and Vulgate make one-half. This war usage was not, perhaps, usually practised by the people of God; but Jewish writers assert that the cause of this particular severity against this people was their having massacred David's parents and family, whom he had, during his exile, committed to the king of Moab.

she went forth to cry unto the king for her house and for her land--In consequence of her long-continued absence from the country, her possessions were occupied by her kindred, or had been confiscated by the crown. No statute in the law of Moses ordained that alienation. But the innovation seems to have been adopted in Israel. 4-6. the king talked with Gehazi--Ceremonial pollution being conveyed by contact alone, there was nothing to prevent a conference being held with this leper at a distance; and although he was excluded from the town of Samaria, this reported conversation may have taken place at the gate or in one of the royal gardens. The providence of God so ordained that King Jehoram had been led to inquire, with great interest, into the miraculous deeds of Elisha, and that the prophet's servant was in the act of relating the marvellous incident of the restoration of the Shunammite's son when she made her appearance to prefer her request. The king was pleased to grant it; and a state officer was charged to afford her every facility in the recovery of her family possession out of the hands of the occupier.

So Joshua ... chose out thirty thousand mighty men of valour--Joshua despatched thirty thousand men under cover of night, to station themselves at the place appointed for the ambuscade. Out of this number a detachment of five thousand was sent forward to conceal themselves in the immediate precincts of the town, in order to seize the first opportunity of throwing themselves into it [Jos 8:12].

Zobah--(1Ch 18:3). This kingdom was bounded on the east by the Euphrates, and it extended westward from that river, perhaps as far north as Aleppo. It was long the chief among the petty kingdoms of Syria, and its king bore the hereditary title of "Hadadezer" or "Hadarezer" ("Hadad," that is, "helped"). as he went to recover his border at the river Euphrates--in accordance with the promises God made to Israel that He would give them all the country as far as the Euphrates (Ge 15:18; Nu 24:17). In the first campaign David signally defeated Hadadezer. Besides a great number of foot prisoners, he took from him an immense amount of booty in chariots and horses. Reserving only a small number of the latter, he hamstrung the rest. The horses were thus mutilated because they were forbidden to the Hebrews, both in war and agriculture. So it was of no use to keep them. Besides, their neighbors placed much dependence on cavalry, but having, for want of a native breed, to procure them by purchase, the greatest damage that could be done to such enemies was to render their horses unserviceable in war. (See also Ge 46:6; Jos 11:6, 9). A king of Damascene-Syria came to Hadadezer's succor; but David routed those auxiliary forces also, took possession of their country, put garrisons into their fortified towns, and made them tributary.

Gideon came to Jordan, and passed over--much exhausted, but eager to continue the pursuit till the victory was consummated.

Thy raiment waxed not old upon thee, neither did thy foot swell, these forty years--What a striking miracle was this! No doubt the Israelites might have brought from Egypt more clothes than they wore at their outset; they might also have obtained supplies of various articles of food and raiment in barter with the neighboring tribes for the fleeces and skins of their sheep and goats; and in furnishing them with such opportunities the care of Providence appeared. But the strong and pointed terms which Moses here uses (see also De 29:5) indicate a special or miraculous interposition of their loving Guardian in preserving them amid the wear and tear of their nomadic life in the desert. Thirdly, Moses expatiated on the goodness of the promised land.

behind the city--is rendered (Jos 8:9), "on the west side of Ai."

he said unto the men of Succoth--that is, a place of tents or booths. The name seems to have been applied to the whole part of the Jordan valley on the west, as well as on the east side of the river, all belonging to the tribe of Gad (compare Ge 33:17; 1Ki 7:46; with Jos 13:27). Being engaged in the common cause of all Israel, he had a right to expect support and encouragement from his countrymen everywhere.

these are the sons of Ehud--most probably the judge of Israel (Jud 3:15). His descendants, who had at first been established in Geba in Benjamin, emigrated in a body under the direction of Gera (1Ch 8:7) to Manahath, where their increased numbers would find more ample accommodation. Manahath was within the territory of Judah.

the princes of Succoth said, Are the hands of Zebah and Zalmunna now in thine hand--an insolent as well as a time-serving reply. It was insolent because it implied a bitter taunt that Gideon was counting with confidence on a victory which they believed he would not gain; and it was time-serving, because living in the near neighborhood of the Midianite sheiks, they dreaded the future vengeance of those roving chiefs. This contumelious manner of acting was heartless and disgraceful in people who were of Israelitish blood.

all the people that were left, &c.--The descendants of the Canaanites who remained in the country were treated as war prisoners, being obliged to "pay tribute or to serve as galley slaves" (2Ch 2:18), while the Israelites were employed in no works but such as were of an honorable character.

I will tear your flesh with the thorns of the wilderness and with briers--a cruel torture, to which captives were often subjected in ancient times, by having thorns and briers placed on their naked bodies and pressed down by sledges, or heavy implements of husbandry being dragged over them.

Elisha came to Damascus--He was directed thither by the Spirit of God, in pursuance of the mission formerly given to his master in Horeb (1Ki 19:15), to anoint Hazael king of Syria. On the arrival of the prophet being known, Ben-hadad, who was sick, sent to inquire the issue of his disease, and, according to the practice of the heathens in consulting their soothsayers, ordered a liberal present in remuneration for the service.

For the Lord thy God bringeth thee into a good land--All accounts, ancient and modern, concur in bearing testimony to the natural beauty and fertility of Palestine, and its great capabilities if properly cultivated. a land of brooks of water, of fountains and depths that spring out of valleys and hills--These characteristic features are mentioned first, as they would be most striking; and all travellers describe how delightful and cheerful it is, after passing through the barren and thirsty desert, to be among running brooks and swelling hills and verdant valleys. It is observable that water is mentioned as the chief source of its ancient fertility.

Shaharaim begat children in the country of Moab--He had probably been driven to take refuge in that foreign land on the same calamitous occasion that forced Elimelech to emigrate thither (Ru 1:1). But, destitute of natural affection, he forsook or divorced his two wives, and in the land of his sojourn married a third, by whom he had several sons. But there is another explanation given of the conduct of this Benjamite polygamist. His children by Hushim are mentioned (1Ch 8:11), while his other wife is unnoticed. Hence it has been thought probable that it is Baara who is mentioned under the name of Hodesh, so called because her husband, after long desertion, returned and cohabited with her as before.

he went up thence to Penuel, and spake unto them likewise--a neighboring city, situated also in the territory of Gad, near the Jabbok, and honored with this name by Jacob (Ge 32:30, 31).

A land of wheat, and barley--These cereal fruits were specially promised to the Israelites in the event of their faithful allegiance to the covenant of God (Ps 81:16; 147:14). The wheat and barley were so abundant as to yield sixty and often an hundredfold (Ge 26:12; Mt 13:8). vines, and fig trees, and pomegranates--The limestone rocks and abrupt valleys were entirely covered, as traces of them still show, with plantations of figs, vines, and olive trees. Though in a southern latitude, its mountainous formations tempered the excessive heat, and hence, figs, pomegranates, &c., were produced in Palestine equally with wheat and barley, the produce of northern regions. honey--The word "honey" is used often in a loose, indeterminate sense, very frequently to signify a syrup of dates or of grapes, which under the name of dibs is much used by all classes, wherever vineyards are found, as a condiment to their food. It resembles thin molasses, but is more pleasant to the taste [Robinson]. This is esteemed a great delicacy in the East, and it was produced abundantly in Palestine.

they drew out the staves--a little way, so as to project (see on Ex 25:15; Nu 4:6); and they were left in that position. The object was, that these projecting staves might serve as a guide to the high priest, in conducting him to that place where, once a year, he went to officiate before the ark; otherwise he might miss his way in the dark, the ark being wholly overshadowed by the wings of the cherubim.

he spake ..., When I come again in peace, I will break down this tower--Intent on the pursuit, and afraid of losing time, he postponed the merited vengeance till his return. His confident anticipation of a triumphant return evinces the strength of his faith; and his specific threat was probably provoked by some proud and presumptuous boast, that in their lofty watchtower the Penuelites would set him at defiance.

forty camels' burden--The present, consisting of the rarest and most valuable produce of the land, would be liberal and magnificent. But it must not be supposed it was actually so large as to require forty camels to carry it. The Orientals are fond of display, and would, ostentatiously, lay upon forty beasts what might very easily have been borne by four. Thy son Ben-hadad--so called from the established usage of designating the prophet "father." This was the same Syrian monarch who had formerly persecuted him (see 2Ki 6:13, 14).

a land whose stones are iron--The abundance of this metal in Palestine, especially among the mountains of Lebanon, those of Kesraoun, and elsewhere, is attested not only by Josephus, but by Volney, Buckingham, and other travellers. brass--not the alloy brass, but the ore of copper. Although the mines may now be exhausted or neglected, they yielded plenty of those metals anciently (1Ch 22:3; 29:2-7; Isa 60:17). 11-20. Beware that thou forget not the Lord--After mentioning those instances of the divine goodness, Moses founded on them an argument for their future obedience.

between Beth-el and Ai--Beth-el, though lying quite near in the direction of west by north, cannot be seen from Tell-el-hajar; two rocky heights rise between both places, in the wady El-Murogede, just as the laying of an ambush to the west of Ai would require [Van De Velde; Robinson].

There was nothing in the ark save the two tables of stone--Nothing else was ever in the ark, the articles mentioned (Heb 9:4) being not in, but by it, being laid in the most holy place before the testimony (Ex 16:33; Nu 17:10).

Toi king of Hamath--Coele-Syria; northwards, it extended to the city Hamath on the Orontes, which was the capital of the country. The Syrian prince, being delivered from the dread of a dangerous neighbor, sent his son with valuable presents to David to congratulate him on his victories, and solicit his alliance and protection.

two hundred and fifty that bare rule--(Compare 1Ki 9:23). It is generally agreed that the text of one of these passages is corrupt.

Now Zebah and Zalmunna were in Karkor--a town on the eastern confines of Gad. The wreck of the Midianite army halted there.

Go, say ... Thou mayest certainly recover--There was no contradiction in this message. This part was properly the answer to Ben-hadad's inquiry [2Ki 8:9]. The second part was intended for Hazael, who, like an artful and ambitious courtier, reported only as much of the prophet's statement as suited his own views (compare 2Ki 8:14).

Joshua ... numbered the people--that is, the detachment of liers-in-wait; he did this, to be furnished with clear evidence afterwards, that the work had been done without any loss of men, whereby the people's confidence in God would be strengthened and encouragement given them to prosecute the war of invasion with vigor. he and the elders of Israel--the chief magistrates and rulers, whose presence and official authority were necessary to ensure that the cattle and spoil of the city might be equally divided between the combatants and the rest of the people (Nu 31:27)--a military rule in Israel, that would have been very liable to be infringed, if an excited soldiery, eager for booty, had been left to their own will. 11-14. there was a valley between them and Ai--literally, "the valley."

the cloud filled the house of the Lord--The cloud was the visible symbol of the divine presence, and its occupation of the sanctuary was a testimony of God's gracious acceptance of the temple as of the tabernacle (Ex 40:34). The dazzling brightness, or rather, perhaps, the dense portentous darkness of the cloud, struck the minds of the priests, as it formerly had done Moses, which such astonishment and terror (Le 16:2-13; De 4:24; Ex 40:35) that they could not remain. Thus the temple became the place where the divine glory was revealed, and the king of Israel established his royal residence.

Joram--or Hadoram (1Ch 18:10).

This will be the manner of the king--The following is a very just and graphic picture of the despotic governments which anciently and still are found in the East, and into conformity with which the Hebrew monarchy, notwithstanding the restrictions prescribed by the law, gradually slid. He will take your sons, and appoint them for himself--Oriental sovereigns claim a right to the services of any of their subjects at pleasure. some shall run before his chariots--The royal equipages were, generally throughout the East (as in Persia they still are), preceded and accompanied by a number of attendants who ran on foot.

Solomon brought up the daughter of Pharaoh out of the city of David unto the house that he had built for her--On his marriage with the Egyptian princess at the beginning of his reign, he assigned her a temporary abode in the city of David, that is, Jerusalem, until a suitable palace for his wife had been erected. While that palace was in progress, he himself lodged in the palace of David, but he did not allow her to occupy it, because he felt that she being a heathen proselyte, and having brought from her own country an establishment of heathen maid-servants, there would have been an impropriety in her being domiciled in a mansion which was or had been hallowed by the reception of the ark. It seems she was received on her arrival into his mother's abode (So 3:4; 8:2).

Gideon went up by the way of them that dwelt in tents on the east--He tracked the fugitives across the mountain range of Gilead to the northeast of the Jabbok, and there came upon them unexpectedly while they were resting secure among their own nomadic tribes. Jogbehah is supposed to be Ramoth-gilead; and, therefore, the Midianites must have found refuge at or near Abela, "Abel-cheramim," "the plain of the vineyards."

he settled his countenance stedfastly until he was ashamed--that is, Hazael. The steadfast, penetrating look of the prophet seemed to have convinced Hazael that his secret designs were known. The deep emotions of Elisha were justified by the horrible atrocities which, too common in ancient warfare, that successful usurper committed in Israel (2Ki 10:32; 13:3, 4, 22).

Which also king David did dedicate unto the Lord--Eastern princes have always been accustomed to hoard up vast quantities of gold. This is the first instance of a practice uniformly followed by David of reserving, after defraying expenses and bestowing suitable rewards upon his soldiers, the remainder of the spoil taken in war, to accumulate for the grand project of his life--the erection of a national temple at Jerusalem.

he will appoint him captains--In the East, a person must accept any office to which he may be nominated by the king, however irksome it may be to his taste or ruinous to his interests.

when Zebah and Zalmunna fled, he pursued after them--A third conflict took place. His arrival at their last quarters, which was by an unwonted path, took the fugitives by surprise, and the conquest of the Midianite horde was there completed.

Then spake Solomon--For the reassurance of the priests and people, the king reminded them that the cloud, instead of being a sign ominous of evil, was a token of approval. The Lord said--not in express terms, but by a continuous course of action (Ex 13:21; 24:16; Nu 9:15).

he will take your daughters to be confectionaries--Cookery, baking, and the kindred works are, in Eastern countries, female employment, and thousands of young women are occupied with these offices in the palaces even of petty princes. 14-18. he will take your fields, &c.--The circumstances mentioned here might be illustrated by exact analogies in the conduct of many Oriental monarchs in the present day. 19-22. Nevertheless the people refused to obey the voice of Samuel--They sneered at Samuel's description as a bugbear to frighten them. Determined, at all hazards, to gain their object, they insisted on being made like all the other nations, though it was their glory and happiness to be unlike other nations in having the Lord for their King and Lawgiver (Nu 23:9; De 33:28). Their demand was conceded, for the government of a king had been provided for in the law; and they were dismissed to wait the appointment, which God had reserved to Himself (De 17:14-20).

Gideon returned from battle before the sun was up--He seems to have returned by a nearer route to Succoth, for what is rendered in our version "before the sun was up," means "the heights of Heres, the sun-hills."

Joshua went that night into the midst of the valley--The deep and steep-sided glen to the north of Tell-el-hajar, into which one looks down from the tell, fully agrees with this account [Van De Velde]. Joshua himself took up his position on the north side of "the ravine"--the deep chasm of the wady El-Murogede; "that night"--means, while it was dark, probably after midnight, or very early in the morning (Joh 20:1). The king of Ai, in the early dawn, rouses his slumbering subjects and makes a hasty sally with all his people who were capable of bearing arms, once more to surprise and annihilate them.

I have surely built thee an house--This is an apostrophe to God, as perceiving His approach by the cloud, and welcoming Him to enter as guest or inhabitant of the fixed and permanent dwelling-place, which, at His command, had been prepared for His reception.

David gat him a name when he returned from smiting of the Syrians--Instead of Syrians, the Septuagint version reads "Edomites," which is the true reading, as is evident from 2Sa 8:14. This conquest, made by the army of David, was due to the skilful generalship and gallantry of Abishai and Joab. (1Ch 18:12; compare Ps 60:1, title.) The valley was the ravine of salt (the Ghor), adjoining the Salt Mountain, at the southwestern extremity of the Dead Sea, separating the ancient territories of Judah and Edom [Robinson].

he described--wrote the names of the seventy princes or elders. It was from them he had received so inhospitable a treatment.

at a time appointed--either an hour concocted between the king and people of Ai and those of Beth-el, who were confederates in this enterprise, or perhaps they had fixed on the same time of day, as they had fought successfully against Israel on the former occasion, deeming it a lucky hour (Jud 20:38). but he wist not that there were liers in ambush against him behind the city--It is evident that this king and his subjects were little experienced in war; otherwise they would have sent out scouts to reconnoitre the neighborhood; at all events, they would not have left their town wholly unprotected and open. Perhaps an ambuscade may have been a war stratagem hitherto unknown in that country, and among that people. 15-17. Joshua and all Israel made as if they were beaten before them--the pretended flight in the direction of the wilderness; that is, southeast, into the Ghor, the desert valley of the Jordan, decoyed all the inhabitants of Ai out of the city, while the people of Beth-el hastened to participate in the expected victory. It is supposed by some, from "the city," and not "cities," being spoken of, that the effective force of Beth-el had been concentrated in Ai, as the two places were closely contiguous, and Ai the larger of the two. (See Jos 12:9). It may be remarked, however, that the words, "or Beth-el," are not in the Septuagint, and are rejected by some eminent scholars, as an interpolation not found in the most ancient manuscripts. 18-25. Joshua stretched out the spear that he had in his hand toward the city--The uplifted spear had probably a flag, or streamer on it, to render it the more conspicuous from the height where he stood. At the sight of this understood signal the ambush nearest the city, informed by their scouts, made a sudden rush and took possession of the city, telegraphing to their brethren by raising a smoke from the walls. Upon seeing this, the main body, who had been reigning a flight, turned round at the head of the pass upon their pursuers, while the twenty-five thousand issuing from their ambuscade, fell back upon their rear. The Ai-ites surprised, looked back, and found their situation now desperate.

the king turned his face about--From the temple, where he had been watching the movement of the mystic cloud, and while the people were standing, partly as the attitude of devotion, partly out of respect to royalty, the king gave a fervent expression of praise to God for the fulfilment of His promise (2Sa 7:6-16).

they departed not from the commandment of the king--that is, David, in any of his ordinances, which by divine authority he established. unto the priests and Levites concerning any matter, or concerning the treasures--either in regulating the courses of the priests and Levites, or in the destination of his accumulated treasures to the construction and adornment of the temple.

took a thick cloth, &c.--a coverlet. In the East, this article of bedding is generally a thick quilt of wool or cotton, so that, with its great weight, when steeped in water, it would be a fit instrument for accomplishing the murderous purpose, without leaving any marks of violence. It has been supposed by many doubtful that Hazael purposely murdered the king. But it is common for Eastern people to sleep with their faces covered with a mosquito net; and, in some cases of fever, they dampen the bedclothes. Hazael, aware of those chilling remedies being usually resorted to, might have, with an honest intention, spread a refreshing cover over him. The rapid occurrence of the king's death and immediate burial were favorable to his instant elevation to the throne.

Who led thee through that great and terrible wilderness, wherein were fiery serpents, and scorpions--Large and venomous reptiles are found in great numbers there still, particularly in autumn. Travellers must use great caution in arranging their tents and beds at night; even during the day the legs not only of men, but of the animals they ride, are liable to be bitten. who brought thee forth water out of the rock of flint--(See on De 9:21).

David executed judgment and justice unto all his people--Though involved in foreign wars, he maintained an excellent system of government at home, the most eminent men of the age composing his cabinet of ministers.

Jehoram the son of Jehoshaphat ... began to reign--(See on 2Ki 3:1). His father resigned the throne to him two years before his death.

he took ... the thorns of the wilderness and briers, and with them he taught the men of Succoth--By refusing his soldiers refreshment, they had committed a public crime, as well as an act of inhumanity, and were subjected to a horrible punishment, which the great abundance and remarkable size of the thorn bushes, together with the thinness of clothing in the East, has probably suggested.

Joab ... was over the host--by virtue of a special promise (2Sa 5:8). recorder--historiographer or daily annalist, an office of great trust and importance in Eastern countries.

Then went Solomon to Ezion-geber, and to Eloth--These two maritime ports were situated at the eastern gulf of the Red Sea, now called the Gulf of Akaba. Eloth is seen in the modern Akaba, Ezion-geber in El Gudyan [Robinson]. Solomon, determined to cultivate the arts of peace, was sagacious enough to perceive that his kingdom could become great and glorious only by encouraging a spirit of commercial enterprise among his subjects; and, accordingly, with that in mind he made a contract with Huram for ships and seamen to instruct his people in navigation.

Zadok ... and Ahimelech ... were the priests--On the massacre of the priests at Nob, [1Sa 22:19], Saul conferred the priesthood on Zadok, of the family of Eleazar (1Ch 6:50), while David acknowledged Ahimelech, of Ithamar's family, who fled to him. The two high priests exercised their office under the respective princes to whom they were attached. But, on David's obtaining the kingdom over all Israel, they both retained their dignity; Ahimelech officiating at Jerusalem, and Zadok at Gibeon (1Ch 16:39).

Huram sent him ... ships--either sent him ship-men, able seamen, overland; or, taking the word "sent" in a looser sense, supplied him, that is, built him ships--namely, in docks at Eloth (compare 1Ki 9:26, 27). This navy of Solomon was manned by Tyrians, for Solomon had no seamen capable of performing distant expeditions. The Hebrew fishermen, whose boats plied on the Sea of Tiberias or coasted the shores of the Mediterranean, were not equal to the conducting of large vessels laden with valuable cargoes on long voyages and through the wide and unfrequented ocean. four hundred and fifty talents of gold--(Compare 1Ki 9:28). The text in one of these passages is corrupt.

daughter of Ahab--Athaliah, through whose influence Jehoram introduced the worship of Baal and many other evils into the kingdom of Judah (see 2Ch 21:2-20). This apostasy would have led to the total extinction of the royal family in that kingdom, had it not been for the divine promise to David (2Sa 7:16). A national chastisement, however, was inflicted on Judah by the revolt of Edom, which, being hitherto governed by a tributary ruler (2Ki 3:9; 1Ki 22:47), erected the standard of independence (2Ch 21:9).

Then said he unto Zebah and Zalmunna, What manner of men were they whom ye slew at Tabor?--This was one of the countless atrocities which the Midianite chiefs had perpetrated during their seven years' lawless occupancy. It is noticed now for the first time when their fate was about to be determined. each one resembled the children of a king--An Orientalism for great beauty, majesty of appearance, uncommon strength, and grandeur of form.

Cherethites--that is, Philistines (Zep 2:5). Pelethites--from Pelet (1Ch 12:3). They were the valiant men who, having accompanied David during his exile among the Philistines, were made his bodyguard.

They were my brethren, even the sons of my mother--That is, uterine brothers; but, in all countries where polygamy prevails, "the son of my mother" implies a closeness of relationship and a warmth of affection never awakened by the looser term, "brother."

he said unto Jether his first-born, Up, and slay them--The nearest of kin was the blood-avenger; but a magistrate might order any one to do the work of the executioner; and the person selected was always of a rank equal or proportioned to that of the party doomed to suffer (1Ki 2:29). Gideon intended, then, by the order to Jether, to put an honor on his son, by employing him to slay two enemies of his country; and on the youth declining, he performed the bloody deed himself.

the men of Israel said unto Gideon, Rule thou over us ... Gideon said unto them, the Lord shall rule over you--Their unbounded admiration and gratitude prompted them, in the enthusiasm of the moment, to raise their deliverer to a throne, and to establish a royal dynasty in his house. But Gideon knew too well, and revered too piously the principles of the theocracy, to entertain the proposal for a moment. Personal and family ambition was cheerfully sacrificed to a sense of duty, and every worldly motive was kept in check by a supreme regard to the divine honor. He would willingly act as judge, but the Lord alone was King of Israel. 24-26. Gideon said unto them, I would desire a request of you--This was the contribution of an earring (singular). As the ancient Arabians (Ishmaelites and Midianites being synonymous terms, Ge 37:25, 28) were gorgeously adorned with barbaric pearl and gold, an immense amount of such valuable booty had fallen into the hands of the Israelitish soldiers. The contribution was liberally made, and the quantity of gold given to him is estimated at £3113 sterling.

Solomon stood before the altar--This position was in the court of the people, on a brazen scaffold erected for the occasion (2Ch 6:13), fronting the altar of burnt offering, and surrounded by a mighty concourse of people. Assuming the attitude of a suppliant, kneeling (1Ki 8:54; compare 2Ch 6:24) and with uplifted hands, he performed the solemn act of consecration--an act remarkable, among other circumstances, for this, that it was done, not by the high priest or any member of the Aaronic family, but by the king in person, who might minister about, though not in, holy things. This sublime prayer [1Ki 8:22-35], which breathes sentiments of the loftiest piety blended with the deepest humility, naturally bore a reference to the national blessing and curse contained in the law--and the burden of it--after an ascription of praise to the Lord for the bestowment of the former, was an earnest supplication for deliverance from the latter. He specifies seven cases in which the merciful interposition of God would be required; and he earnestly bespeaks it on the condition of people praying towards that holy place. The blessing addressed to the people at the close is substantially a brief recapitulation of the preceding prayer [1Ki 8:56-61].

the king of Ai they took alive, and brought him to Joshua--to be reserved for a more ignominious death, as a greater criminal in God's sight than his subjects. In the mingled attack from before and behind, all the men were massacred.

Ahaziah his son reigned in his stead--(See on 2Ch 22:1).

all the Israelites returned unto Ai, and smote it with the edge of the sword--the women, children, and old persons left behind, amounting, in all, to twelve thousand people [Jos 8:25].

ornaments--crescent-like plates of gold suspended from the necks, or placed on the breasts of the camels. collars--rather, "earrings," or drops of gold or pearl. purple--a royal color. The ancient, as well as modern Arabs, adorned the necks, breasts, and legs, of their riding animals with sumptuous housing.

Joshua drew not his hand back--Perhaps, from the long continuance of the posture, it might have been a means appointed by God, to animate the people, and kept up in the same devout spirit as Moses had shown, in lifting up his hands, until the work of slaughter had been completed--the ban executed. (See on Ex 17:10).

Gideon made an ephod thereof, and put it in his city, ... Ophrah--That no idolatrous use was in view, nor any divisive course from Shiloh contemplated, is manifest from Jud 8:33. Gideon proposed, with the gold he received, to make an ephod for his use only as a civil magistrate or ruler, as David did (1Ch 15:27), and a magnificent pectoral or breastplate also. It would seem, from the history, that he was not blamable in making this ephod, as a civil robe or ornament merely, but that it afterward became an object to which religious ideas were attached; whereby it proved a snare, and consequently an evil, by perversion, to Gideon and his house [Taylor, Fragments].

These dwelt in Jerusalem--The ordinary and stated inhabitants of Jerusalem were Judahites, Benjamites, and Levites. But at the time referred to here, the chiefs or heads of the principal families who are enumerated (1Ch 8:14-27) established themselves in the city after their return from the captivity.

Thus was Midian subdued before the children of Israel--This invasion of the Arab hordes into Canaan was as alarming and desolating as the irruption of the Huns into Europe. It was the severest scourge ever inflicted upon Israel; and both it and the deliverance under Gideon lived for centuries in the minds of the people (Ps 83:11).

Joshua burnt Ai, and made it an heap for ever--"For ever" often signifies "a long time" (Ge 6:3). One of the remarkable things with regard to the tell we have identified with Ai is its name--the tell of the heap of stones--a name which to this day remains [Van De Velde].

The king of Ai he hanged on a tree until eventide--that is, gibbeted. In ancient, and particularly Oriental wars, the chiefs, when taken prisoners, were usually executed. The Israelites were obliged, by the divine law, to put them to death. The execution of the king of Ai would tend to facilitate the conquest of the land, by striking terror into the other chiefs, and making it appear a judicial process, in which they were inflicting the vengeance of God upon His enemies. take his carcass down ... and raise thereon a great heap of stones--It was taken down at sunset, according to the divine command (De 21:23), and cast into a pit dug "at the entering of the gate," because that was the most public place. An immense cairn was raised over his grave--an ancient usage, still existing in the East, whereby is marked the sepulchre of persons whose memory is infamous.

Then Joshua built an altar unto the Lord God of Israel in mount Ebal--(See on De 27:11). This spot was little short of twenty miles from Ai. The march through a hostile country and the unmolested performance of the religious ceremonial observed at this mountain, would be greatly facilitated, through the blessing of God, by the disastrous fall of Ai. The solemn duty was to be attended to at the first convenient opportunity after the entrance into Canaan (De 27:2); and with this in view Joshua seems to have conducted the people through the mountainous region that intervened though no details of the journey have been recorded. Ebal was on the north, opposite to Gerizim, which was on the south side of the town Sichem (Nablous).

an altar of whole stones--according to the instructions given to Moses (Ex 20:25; De 27:5). over which no man hath lifted up any iron--that is, iron tool. The reason for this was that every altar of the true God ought properly to have been built of earth (Ex 20:24); and if it was constructed of stone, rough, unhewn stones were to be employed that it might retain both the appearance and nature of earth, since every bloody sacrifice was connected with sin and death, by which man, the creature of earth, is brought to earth again [Keil]. they offered thereon burnt offerings unto the Lord, and sacrificed peace offerings--This had been done when the covenant was established (Ex 24:5); and by the observance of these rites (De 27:6), the covenant was solemnly renewed--the people were reconciled to God by the burnt offering, and this feast accompanying the peace or thank offering, a happy communion with God was enjoyed by all the families in Israel.

he wrote there upon the stones a copy of the law of Moses--(See on De 27:2, 3, 5); that is, the blessings and curses of the law. Some think that the stones which contained this inscription were the stones of the altar: but this verse seems rather to indicate that a number of stone pillars were erected alongside of the altar, and on which, after they were plastered, this duplicate of the law was inscribed.

Ner begat Kish--The father of Ner, though not mentioned here, is stated (1Ch 9:35) to have been Jehiel. Moreover, the father of Kish is said (1Sa 9:1) to have been Abiel, the son of Zeror, whence it would seem that Abiel and Ner were names of the same person. Abinadab--the same as Ishui (1Sa 14:49). Esh-baal--that is, Ish-bosheth.

all Israel, and their elders, and officers, and their judges, stood on this side the ark and on that side--One half of Israel was arranged on Gerizim, and the other half on Ebal--along the sides and base of each. before the priests the Levites--in full view of them.

Merib-baal--that is, Mephibosheth.

afterward he read all the words of the law--caused the priests or Levites to read it (De 27:14). Persons are often said in Scripture to do that which they only command to be done.

There was not a word of all that Moses commanded, which Joshua read not--It appears that a much larger portion of the law was read on this occasion than the brief summary inscribed on the stones; and this must have been the essence of the law as contained in Deuteronomy (De 4:44; 6:9; 27:8). It was not written on the stones, but on the plaster. The immediate design of this rehearsal was attained by the performance of the act itself. It only related to posterity, in so far as the record of the event would be handed down in the Book of Joshua, or the documents which form the groundwork of it [Hengstenberg]. Thus faithfully did Joshua execute the instructions given by Moses. How awfully solemn must have been the assemblage and the occasion! The eye and the ear of the people being both addressed, it was calculated to leave an indelible impression; and with spirits elevated by their brilliant victories in the land of promise, memory would often revert to the striking scene on mounts Ebal and Gerizim, and in the vale of Sychar.

Jehoadah--or, Jara (1Ch 9:42).

mighty men of valour, archers--(see on Jud 20:16). Great strength as well as skill was requisite in ancient archery, as the bow, which was of steel, was bent by treading with the feet, and pulling the string with both hands.

the king, and all Israel ... offered sacrifice before the Lord--This was a burnt offering with its accompaniments, and being the first laid on the altar of the temple, was, as in the analogous case of the tabernacle, consumed by miraculous fire from heaven (see 2Ch 7:1). On remarkable occasions, the heathens sacrificed hecatombs (a hundred animals), and even chiliombs (a thousand animals), but the public sacrifices offered by Solomon on this occasion surpassed all the other oblations on record, without taking into account those presented by private individuals, which, doubtless, amounted to a large additional number. The large proportion of the sacrifices were peace offerings, which afforded the people an opportunity of festive enjoyment.

So the king and all the children of Israel dedicated the house of the Lord--The dedication was not a ceremony ordained by the law, but it was done in accordance with the sentiments of reverence naturally associated with edifices appropriated to divine worship. [See on 2Ch 7:5.]

The same day did the king hallow the middle of the court--that is, the whole extent of the priests' court--the altar of burnt offerings, though large (2Ch 4:1), being totally inadequate for the vast number of sacrifices that distinguished this occasion. It was only a temporary erection to meet the demands of an extraordinary season, in aid of the established altar, and removed at the conclusion of the sacred festival. [See on 2Ch 7:7.]

from the entering in of Hamath unto the river of Egypt--that is, from one extremity of the kingdom to the other. The people flocked from all quarters. seven days and seven days, even fourteen days--The first seven were occupied with the dedication, and the other seven devoted to the feast of tabernacles (2Ch 7:9). The particular form of expression indicates that the fourteen days were not continuous. Some interval occurred in consequence of the great day of atonement falling on the tenth of the seventh month (1Ki 8:2), and the last day of the feast of tabernacles was on the twenty-third (2Ch 7:10), when the people returned to their homes with feelings of the greatest joy and gratitude "for all the goodness that the Lord had done for David his servant, and for Israel his people."

The substance, or summary, of what had been declared was, that Christians had such a High Priest as they needed. He took upon himself human nature, appeared on earth, and there gave himself as a sacrifice to God for the sins of his people. We must not dare to approach God, or to present any thing to him, but in and through Christ, depending upon his merits and mediation; for we are accepted only in the Beloved. In all obedience and worship, we should keep close to God's word, which is the only and perfect standard. Christ is the substance and end of the law of righteousness. But the covenant here referred to, was that made with Israel as a nation, securing temporal benefits to them. The promises of all spiritual blessings, and of eternal life, revealed in the gospel, and made sure through Christ, are of infinitely greater value. Let us bless God that we have a High Priest that suits our helpless condition.

The superior excellence of the priesthood of Christ, above that of Aaron, is shown from that covenant of grace, of which Christ was Mediator. The law not only made all subject to it, liable to be condemned for the guilt of sin, but also was unable to remove that guilt, and clear the conscience from the sense and terror of it. Whereas, by the blood of Christ, a full remission of sins was provided, so that God would remember them no more. God once wrote his laws to his people, now he will write his laws in them; he will give them understanding to know and to believe his laws; he will give them memories to retain them; he will give them hearts to love them, courage to profess them, and power to put them in practice. This is the foundation of the covenant; and when this is laid, duty will be done wisely, sincerely, readily, easily, resolutely, constantly, and with comfort. A plentiful outpouring of the Spirit of God will make the ministration of the gospel so effectual, that there shall be a mighty increase and spreading of Christian knowledge in persons of all sorts. Oh that this promise might be fulfilled in our days, that the hand of God may be with his ministers so that great numbers may believe, and be turned to the Lord! The pardon of sin will always be found to accompany the true knowledge of God. Notice the freeness of this pardon; its fulness; its fixedness. This pardoning mercy is connected with all other spiritual mercies: unpardoned sin hinders mercy, and pulls down judgments; but the pardon of sin prevents judgment, and opens a wide door to all spiritual blessings. Let us search whether we are taught by the Holy Spirit to know Christ, so as uprightly to love, fear, trust, and obey him. All worldly vanities, outward privileges, or mere notions of religion, will soon vanish away, and leave those who trust in them miserable for ever.