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might require, and which the prevention of future subjugation would a.m. 2599. appear to make essential to the public safety. Ever in danger B.C. 1406. from their own propensities to rebellion against God, and from the watchful ambition of the neighbouring states and princes, the tribes required a description of governors to be thus especially raised up for them by their Almighty King, as their zealous magistrates in peace, to watch over and extirpate the seeds of all their calamities in their vices and idolatries; and to lead them out in the divine strength to war. A series of such deliverers, now called JUDGES, A.M. 2650. and generally men of exemplary piety and virtue, began in the B.C. 1354. person of Othniel, was continued at intervals, and according to the public exigency, for the space of three hundred years, and ended in that of SAMUEL.

On the death of their first distinguished leader of this series, the Israelites fell under the yoke of the Moabitish princes for eighteen years, and appear to have been in the habit of acknowledging their sovereignty by an annual tribute. EHUD, a Benjamite, who became Ehud. their second judge, was deputed to carry this token of submission,

at the end of that period, to Eglon, the king of Moab, whom he A.M. 2708. privately stabbed on the occasion, and roused the Israelites in the B.C. 1336. adjacent provinces to immediate revolt. He seized the passes of the Jordan, and obtained a complete victory over the Moabitish forces, which established the eastern part of Canaan in a peace of eighty years. Disconnected from those considerations which must always be preserved in recollection while reading the history of these and similar transactions, the conduct of Ehud can only be viewed with abhorrence; but if he acted under a commission from heaven, it admits of that vindication which we have already suggested with regard to the general conquest of Canaan.

To Ehud succeeded SHAMGAR, the son of Anath, but of what tribe Shamgar. » is uncertain. As the Philistines infested the western coasts by their perpetual incursions, he was raised up to repel their attacks, and keep them in constant check. It is recorded, that he slew six hundred of them with an ox-goad, or, as the Vulgate and the Septuagint render it, "a plough-share;" which, whether it were accomplished on one occasion, or in the course of several irruptions, was sufficient to advance him to the distinction of a deliverer of Israel. The insignificance of his weapon proves that he must have possessed extraordinary dexterity and zeal, combined with incessant vigilance.

After the decease of Ehud, the Israelites again departed from A.M. 2688. God; and their disobedience and misconduct compelled their divine B.C. 1316. protector to subject them to similar discipline with that which had previously restored them to allegiance. Although the city of Hazor had been, at a former period, utterly consumed by Joshua, the Canaanites, it seems, availing themselves of the unsettled state of the country, had repaired thither and rebuilt it. Here Jabin, who

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A.M. 2688. assumed the more general designation of king of Canaan, had fixed B.C. 1316. his residence, and oppressed the people of Israel, who are described as "sold into his hand," during twenty years, i.e. from B.c. 1316 to B.c. 1296. He commanded a mighty armament, supported by nine hundred chariots of iron, which had diffused such consternation abroad, that many of the tribes were in a state of despair, and others were on the point of emigrating into distant countries. The Greeks were accustomed to fight in chariots, as we learn from Homer, and others. They were first adopted, probably, for the purpose of elevating the warrior, and thus enabling him to see the field and direct his course whither it might be most necessary, as well as for giving him an advantage in taking a surer aim with the bow, the sword, or the javelin; and they are especially adapted for speed, either for succour or flight. Those of the king of Canaan, under the command of Sisera, appear to have been constructed for strength, either to resist attack, or to break the ranks of opposing warriors. Thus the war-chariots of the ancient Britons were armed with scythes and other deadly instruments, turning with the wheels of the carriage, and driven with great fury; wherever they were impelled, such machines would become almost irresistible, mowing down whole files of men, and producing the most terrible slaughter.

Sisera.

Deborah.

Barak.

Trade now perished, for no caravans dared to occupy the public roads, which were infested by banditti; the course of justice was miserably impeded in consequence of the difficulty of communication between the towns and districts; and the agricultural interests of the country were sacrificed to those apprehensions which were too justly entertained of the marauding enemy who pressed to the very gates of the fortified places. In this critical emergency, DEBORAH, a prophetess, was also a judge and ruler of several, if not A.M. 2708. of all the tribes of Israel. She is represented, in conformity with the B.C. 1296. simplicity of the times, as sitting under a palm-tree, between Rama and Bethel, in Mount Ephraim, to discharge the important duties of her station. As the supreme magistrate, she sent an authoritative message to Barak, the son of Abinoam, who resided in KedeshNaphtali, to collect forces from the tribes of Zebulun and Naphtali to the amount of ten thousand men, and repair immediately to Mount Tabor, assuring him of complete success in an expedition against the army of Canaan, under Ŝisera. This disclosure of the event, with which Deborah was of course acquainted by an immediate inspiration, was intended to dissipate those feelings of despondency, which had so long prevailed even in the pious part of the Israelitish community. Barak at first started an objection, amounting to a positive refusal to go, unless accompanied by the prophetess herself, which ought perhaps rather to be imputed to that modesty which is characteristic of eminent men, than to any disinclination to engage in the service of his country, or any feelings of jealousy against its present ruler. Deborah instantly replied in terms indi

cative of the heroism and energy of her mind, "I will surely go A.M. 2708. with thee:" and the forces of Israel were mustered under their joint B.C. 1296. inspection, to attempt the honourable service of breaking those fetters of bondage, in which their country had been so long confined. Sisera receiving intelligence of this arrangement, encamped with his nine hundred iron chariots, between Harosheth and the river Kishon. The numerical superiority of the enemy might well have excited a painful apprehension of the issue, had not full confidence in God inspired both the prophetess and her general with a courage suited to the occasion. Deborah seized the important moment, and urged Barak to put his chosen band of intrepid warriors in motion. They descended upon the foe like a thunderbolt of providence, and discomfited the three hundred thousand foot and ten thousand horse (such is the estimate of Josephus) which stretched along the circumjacent valley of Mount Tabor. So complete was the victory, that the Canaanitish general being reduced to the utmost extremity, alighted from his chariot, and, defeated, dispirited, and alone, fled to the tent of a Kenite family in the neighbourhood, with which he was acquainted. Here he was welcomed by Jael, the wife of Heber, Jael. who appeared to pay him every attention that a sympathizing hospitality demanded; and whom he implored to guard his slumbers at the door of the tent. He felt himself additionally secure, perhaps, from the custom of the country, which interdicted all strangers from entering the women's apartments. But no sooner was he in a sound sleep, than she seized upon a long tent-nail and a hammer, Death of and softly approaching the couch of the fugitive, she struck the nail through his head and transfixed him to the ground. In this condition she presented him to the Hebrew general, with an exultation that is more than justified by the extraordinary eulogium pronounced upon the action in the song composed upon the occasion of this victory, by the prophetess who planned and accomplished it. pursuit continued the whole of the day, and the river Kishon swelling to an unusual height, and overflowing its banks, swept away thousands; so that the very elements seemed ready to assist in promoting the Israelitish cause.

The

Sisera.

The north of Canaan was now emancipated from slavery for forty years, in which interval this perverse people returned to their ancient course of rebellion, and again provoked their supreme ruler to chastise them. During this period, we read of another messenger of vengeance. They were exposed to so distressing a famine, that multitudes were necessitated to remove from their country in quest of a foreign settlement, and among these Elimelech, a Bethlehemite, with his wife Naomi, and his two sons, who afterwards married two Moabitish women, Orpah and Ruth. Upon the decease of Naomi and their husbands, Naomi, who was now a widow, returned to her Ruth. home. She was accompanied by Ruth, Orpah having declined the journey after commencing it. The mother-in-law at length con

A.M. 2708. trives an advantageous marriage of her daughter to Boaz, by whom B.C. 1296. she had Obed, the father of Jesse, and grandfather of David, through which line the Saviour of the world descended. The beautiful episode containing this story, has been thought worthy to form a distinct book of the Sacred Canon.

Gideon.

A.M. 2748. In consequence of the new departure of the children of Israel B.C. 1256. from God, the Midianites, in conjunction with the Amalekites, and other eastern nations, (probably the Ammonites and Moabites,) were permitted to oppress them for seven years, driving them into the secret recesses of the mountains, and into the fortified places. It was in vain that they attempted to cultivate the fields, for the enemy rushed in upon them to gather the ripening harvest, covering the whole land like grasshoppers for multitude, and sweeping away every description of cattle. In this state of extreme impoverishment, they presented their earnest supplications to Him whose ears were never shut against them, and whose strong arm never refused to undertake their defence. A prophet was despatched to reprove them, but at the same time an angelic messenger arrived to provide for their deliverance. GIDEON, the son of Joash, the Abiezrite, A.M. 2755. was threshing wheat by the wine press for the purpose of concealing B.C. 1249. it from the Midianites, at the place of his residence, Ophrah, in the half tribe of Manasseh. The angel sat down under an oak, and in a familiar conversation intimated that the Lord had chosen him to the important service which the present exigencies of the Israelitish state demanded. Gideon expressed in reply, great despondency at the posture of public affairs, intimating that he was convinced they were abandoned to the merciless fury of their enemies, and that the age of miraculous interferences was past. The angel then gave him a solemn commission, accompanied with a promise of success; upon which a new difficulty arose: the good man considered himself perfectly disqualified for such an undertaking, and at the same time of too mean an extraction to be employed in so honourable a service. To this the only answer was, a peremptory command to undertake their deliverance, and an encouraging promise of divine support. Gideon expressed his wish to perform the usual rites of hospitality, by spreading an entertainment before the stranger, to which he signified his assent. A kid was accordingly prepared with unleavened cakes, but the angel commanded him to place them upon a neighbouring rock, and pour out the broth: as soon as this was done, the celestial visitant touched the provisions with the end of a staff that was in his hand, and there arose fire out of the rock, which consumed it. The immediate disappearance of the instrument of this miracle, convinced the astonished Israelite of the true nature and design of this manifestation; and upon being induced to dismiss his apprehensions, by a voice from heaven, he built an altar to the Lord upon the spot, demolishing the altar and the grove of Baal previously erected there, and offering sacrifices to the true God.

The inhabitants of the city were prodigiously exasperated at this A.M. 2755. proceeding, and required Joash to revenge the insult to their deity, B.C. 1249. upon his son. He, however, very properly suggested, that they had no need to interfere, for it belonged to Baal to maintain his own authority; which seems to have pacified these idolaters, and gave occasion to the new name of Jerub-Baal being conferred upon Gideon, which signifies "the opposer of Baal."

conduct.

In the meantime the Midianites, and their allies from the East, His assembled their forces, and encamped in the valley of Jezreel, intelligence of which no sooner reached Gideon, than he was instigated by a divine impulse, to summon by trumpet his own family and neighbourhood, and to despatch messengers to the tribes of Manasseh, Ashur, Zebulun, and Naphtali, to unite in the common cause, and disengage themselves by one noble effort from their disgraceful servitude. With this they complied, and his army soon amounted to thirty-two thousand men, which, though very considerable under the circumstances, was disproportionate to the numbers of the enemy, who opposed him with a hundred and thirty-five thousand. Previously to the anticipated conflict, the Jewish leader solicited a divine manifestation to confirm his hopes, and inspire his soldiers. He placed a fleece of wool on the ground, which he requested might be wet with the dew of heaven, while the surrounding surface remained dry, and the next night reversed it, entreating that the fleece might be dry, while the ground was moist with dew. In both cases he was gratified, and all his apprehensions respecting the cessation of miracles removed.

This, however, was only the prelude to still greater interpositions. Gideon was informed by a divine intimation, that the army was too numerous; for during the Theocracy, it was constantly made evident, that though an arm of flesh wielded the sword of war, success proceeded solely from the Omnipotent God; and he was required to issue a proclamation, that whoever was apprehensive of the result of the pending conflict, was at liberty to leave the camp, which occasioned the departure of two-and-twenty thousand. But as ten thousand still remained, and were still deemed too numerous, Gideon was ordered to take the soldiers to a certain water to drink, where he should decide by a certain intelligible signal upon the men who were to engage in the battle. Every one that lapped up the water with his tongue like a dog, was to be placed apart from the others who laid down to drink, the former of whom, amounting only to three hundred, were ultimately appointed to the arduous service. These three hundred chosen men were divided into three companies, with a trumpet in every man's hand, and a lamp in an empty pitcher. While this arrangement was making, Gideon, by divine direction, took his servant, and went down to the Midianitish camp, where he overheard a conversation between two soldiers, in which one was relating to the other a dream, which the

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