Resultados para: "Abdon"

Here, I. Deborah describes the distressed state of Israel under the tyranny of Jabin, that the greatness of their trouble might make their salvation appear the more illustrious and the more gracious (Jdg 5:6): From the days of Shamgar, who did something towards the deliverance of Israel from the Philistines, to the days of Jael, the present day, in which Jael has so signalized herself, the country has been in a manner desolate. 1. No trade. For want of soldiers to protect men of business in their business from the incursions of the enemy, and for want of magistrates to restrain and punish thieves and robbers among them (men of broken fortunes and desperate spirits, that, having no employment, took to rob on the highroad), all commerce ceased, and the highways were unoccupied; no caravans of merchants, as formerly. 2. No travelling. Whereas in times when there was some order and government the travellers might be safe in the open roads, and the robbers were forced to lurk in the by-ways, no, on the contrary, the robbers insulted on the open roads without check, and the honest travellers were obliged to sculk and walk through by-ways, in continual frights. 3. No tillage. The fields must needs be laid waste and unoccupied when the inhabitants of the villages, the country farmers, ceased from their employment, quitted their houses which were continually alarmed and plundered by the banditti, and were obliged to take shelter for themselves and their families in walled and fenced cities. 4. No administration of justice. There was war in the gates where their courts were kept, Jdg 5:8. So that it was not till this salvation was wrought that the people of the Lord durst go down to the gates, Jdg 5:11. The continual incursions of the enemy deprived the magistrates of the dignity, and the people of the benefit, of their government. 5. No peace to him that went out nor to him that came in. The gates through which they passed and repassed were infested by the enemy; nay, the places of drawing water were alarmed by the archers - a mighty achievement to terrify the drawers of water. 6. Neither arms nor spirit to help themselves with, not a shield nor spear seen among forty thousand, Jdg 5:8. Either they were disarmed by their oppressors, or they themselves neglected the art of war; so that, though they had spears and shields, they were not to be seen, but were thrown by and suffered to rust, they having neither skill nor will to use them. II. She shows in one word what it was that brought all this misery upon them: They chose new gods, Jdg 5:8. It was their idolatry that provoked God to give them up thus into the hands of their enemies. The Lord their God was one Lord, but this would not content them: they must have more, many more, still more. Their God was the Ancient of days, still the same, and therefore they grew weary of him, and must have new gods, which they were as fond of as children of new clothes, names newly invented, heroes newly canonized. Their fathers, when put to their choice, chose the Lord for their God (Jos 24:21), but they would not abide by that choice, they must have gods of their own choosing. III. She takes notice of God's great goodness to Israel in raising up such as should redress these grievances. Herself first (Jdg 5:7): Till that I Deborah arose, to restrain and punish those who disturbed the public peace, and protect men in their business, and then the face of things was changed for the better quickly; those beasts of prey retired upon the breaking forth of this joyful light, and man went forth again to his work and labour, Psa 104:22, Psa 104:23. Thus she became a mother in Israel, a nursing mother, such was the affection she bore to her people, and such the care and pains she took for the public welfare. Under her there were other governors of Israel (Jdg 5:9), who, like her, had done their part as governors to reform the people, and then, like her, offered themselves willingly to serve in the war, not insisting upon the exemption which their dignity and office entitled them to, when the had so fair an opportunity of appearing in their country's cause; and no doubt the example of the governors influenced the people in like manner willingly to offer themselves, Jdg 5:2. Of these governors she says, My heart is towards them, that is, "I truly love and honour them; they have won my heart for ever; I shall never forget them." Note, Those are worthy of double honour that recede voluntarily from the demands of their honour to serve God and his church. IV. She calls upon those who had a particular share in the advantages of this great salvation to offer up particular thanks to God for it, Jdg 5:10, Jdg 5:11. Let every man speak as he found of the goodness of God in this happy change of the posture of public affairs. 1. You that ride on white asses, that is, the nobility and gentry. Horses were little used in that county; they had, it is probable, a much better breed of asses than we have; but persons of quality, it seems, were distinguished by the colour of the asses they rode on; the white being more rare were therefore more valued. Notice is taken of Abdon's sons and grandsons riding on ass-colts, as indicating them to be men of distinction, Jdg 12:14. Let such as are by this salvation restored, not only to their liberty as other Israelites, but to their dignity, speak God's praises. 2. Let those that sit in judgment be sensible of it, and thankful for it as a very great mercy, that they may sit safely there, that the sword of justice is not struck out of their hand by the sword of war. 3. Let those that walk by the way, and meet with none there to make them afraid, speak to themselves in pious meditations, and to their fellow-travellers in religious discourses, of the goodness of God in ridding the roads of those banditti that had so long infested them. 4. Let those that draw in peace, and have not their wells taken from them, or stopped up, nor are in danger of being caught by the enemy when they go forth to draw, there, where they find themselves so much more safe and easy than they have been, there let them rehearse the acts of the Lord, not Deborah's acts, nor Barak's, but the Lord's, taking notice of his hand making peace in their borders, and creating a defence upon all the glory. This is the Lord's doing. Observe in these acts of his, (1.) Justice executed on his daring enemies. They are the righteous acts of the Lord. See him pleading a righteous cause, and sitting in the throne judging aright, and give him glory as the Judge of all the earth. (2.) Kindness shown to his trembling people, the inhabitants of the villages, who lay most open to the enemy, had suffered most, and were most in danger, Eze 38:11. It is the glory of God to protect those that are most exposed, and to help the weakest. Let us all take notice of the share we in particular have in the public peace and tranquility, the inhabitants of the villages especially, and give God the praise of it.

We have here a short account of the short reigns of three more of the judges of Israel, the first of whom governed but seven years, the second ten, and the third eight. For the transgression of a land, many are the princes thereof, many in a short time, successively (Pro 28:2), good men being removed in the beginning of their usefulness and by the time that they have applied themselves to their business. I. Ibzan of Bethlehem, most probably Bethlehem of Judah, David's city, not that in Zebulun, which is only mentioned once, Jos 19:15. He ruled but seven years, but by the number of his children, and his disposing of them all in marriage himself, it appears that he lived long; and probably the great increase of his family, and the numerous alliances he made, added to his personal merits, made him the more fit to be either chosen by the people as Jephthah was, or called of God immediately, as Gideon was, to be Israel's judge, to keep up and carry on the work of God among them. That which is remarkable concerning him is, 1. That he had many children, sixty in all, a quiver full of these arrows. Thus was Bethlehem of old famous for increase, the very city where he was to be born whose spiritual seed should be as the stars of heaven. 2. That he had an equal number of each sex, thirty sons and thirty daughters, a thing which does not often happen in the same family, yet, in the great family of mankind, he that at first made two, male and female, by his wise providence preserves a succession of both in some sort of equality as far as is requisite to the keeping up of the generations of men upon earth. 3. That he took care to marry them all. His daughters he sent abroad, et maritis dedit, so the vulgar Latin adds - he provided husbands for them; and, as it were in exchange, and both ways, strengthening his interest, he took in thirty daughters from abroad for his sons. The Jews say, Every father owes three things to his son: to teach him to read the law, give him a trade, and get him a wife. What a difference was there between Ibzan's family and that of his immediate predecessor Jephthah! Ibzan has sixty children and all married, Jephthah but one, a daughter, that dies or lives unmarried. Some are increased, others are diminished: both are the Lord's doing. II. Elon of Zebulun, in the north of Canaan, was next raised up to preside in public affairs, to administer justice, and to reform abuses. Ten years he continued a blessing to Israel, and then died, Jdg 12:11, Jdg 12:12. Dr. Lightfoot computes that in the beginning of his time the forty years' oppression by the Philistines began (spoken of Jdg 13:1), and about that time Samson was born. Probably, his residence being in the north, the Philistines who bordered upon the southern parts of Canaan took the opportunity of making incursions upon them. III. Abdon, of the tribe of Ephraim, succeeded, and in him that illustrious tribe begins to recover its reputation, having not afforded any person of note since Joshua; for Abimelech the Shechemite was rather a scandal to it. This Abdon was famous for the multitude of his offspring (v. 14): he had forty sons and thirty grandsons, all of whom he lived to see grown up, and they rode on seventy ass-colts either as judges and officers or as gentlemen and persons of distinction. It was a satisfaction to him thus to see his children's children, but it is feared he did not see peace upon Israel, for by this time the Philistines had begun to break in upon them. Concerning this, and the rest of these judges that have ever so short an account given of them, yet notice is taken where they were buried (Jdg 12:7, Jdg 12:10, Jdg 12:12, Jdg 12:15), perhaps because the inscriptions upon their monuments (for such were anciently used, Kg2 23:17) would serve for the confirmation and enlargement of their story, and might be consulted by such as desired further information concerning them. Peter, having occasion to speak of David, says, His sepulchre is with us unto this day, Act 2:29. Or it is intended for the honour of the places where they laid their bones, but may be improved for the lessening of our esteem of all worldly glory, of which death and the grave will stain the pride. These judges, that were as gods to Israel, died like men, and all their honour was laid in the dust. It is very strange that in the history of all these judges, some of whose actions are very particularly related, there is not so much as once mention made of the high priest, or any other priest or Levite, appearing either for counsel or action in any public affair, from Phinehas (Jdg 20:28) to Eli, which may well be computed 250 years; only the names of the high priests at that time are preserved, Ch1 6:4-7; and Ezr 7:3-5. How can this strange obscurity of that priesthood for so long a time, now in the beginning of its days, agree with that mighty splendour with which it was introduced and the figure which the institution of it makes in the law of Moses? Surely it intimates that the institution was chiefly intended to be typical, and that the great benefits that seemed to be promised by it were to be chiefly looked for in its antitype, the everlasting priesthood of our Lord Jesus, in comparison of the superior glory of which that priesthood had no glory, Co2 3:10.

Achbor--or Abdon (Ch2 34:20), a man of influence at court (Jer 26:22). The occasion was urgent, and therefore they were sent--not to Zephaniah (Zep 1:1), who was perhaps young--nor to Jeremiah, who was probably absent at his house in Anathoth, but to one who was at hand and known for her prophetic gifts--to Huldah, who was probably at this time a widow. Her husband Shallum was grandson of one Harhas, "keeper of the wardrobe." If this means the priestly wardrobe, [Harhas] must have been a Levite. But it probably refers to the royal wardrobe. she dwelt . . . in the college--rather, "in the Misnah," taking the original word as a proper name, not a school or college, but a particular suburb of Jerusalem. She was held in such veneration that Jewish writers say she and Jehoiada the priest were the only persons not of the house of David (Ch2 24:15-16) who were ever buried in Jerusalem.