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5 lines
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<p>We now come to the records of the government of the particular judges, the first of which was Othniel, in whom the story of this book is knit to that of Joshua, for even in Joshua’s time Othniel began to be famous, by which it appears that it was not long after Israel’s settlement in Canaan before their purity began to be corrupted and their peace (by consequence) disturbed. And those who have taken pains to enquire into the sacred chronology are generally agreed that the Danites’ idolatry, and the war with the Benjamites for abusing the Levite’s concubine, though related in the latter end of this book, happened about this time, under or before the government of Othniel, who, though a judge, was not such a king in Israel as would keep men from doing what was <i>right in their own eyes</i>. In this short narrative of Othniel’s government we have,</p>
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<p class="tab-1">I. The distress that Israel was brought into for their sin, <a class="bibleref" title="Judg.3.8" href="/passage/?search=Judg.3.8">Jdg. 3:8</a>. God being justly displeased with them for plucking up the hedge of their peculiarity, and laying themselves in common with the nations, plucked up the hedge of their protection and laid them open to the nations, set them to sale as goods he would part with, and the first that laid hands on them was Chushan-rishathaim, king of that Syria which lay between the two great rivers of Tigris and Euphrates, thence called <i>Mesopotamia</i>, which signifies <i>in the midst of rivers</i>. It is probable that this was a warlike prince, and, aiming to enlarge his dominions, he invaded the two tribes first on the other side Jordan that lay next him, and afterwards, perhaps by degrees, penetrated into the heart of the country, and as far as he went put them under contribution, exacting it with rigour, and perhaps quartering soldiers upon them. Laban, who oppressed Jacob with a hard service, was of this country; but it lay at such a distance that one could not have thought Israel’s trouble would come from such a far country, which shows so much the more of the hand of God in it.</p>
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<p class="tab-1">II. Their return to God in this distress: <i>When he slew them, then they sought him</i> whom before they had slighted. The <i>children of Israel</i>, even the generality of them, <i>cried unto the Lord</i>, <a class="bibleref" title="Judg.3.9" href="/passage/?search=Judg.3.9">Jdg. 3:9</a>. At first they made light of their trouble, and thought they could easily shake off the yoke of a prince at such a distance; but, when it continued eight years, they began to feel the smart of it, and then those cried under it who before had laughed at it. Those who in the day of their mirth had cried to Baalim and Ashtaroth now that they are in trouble cry to the Lord from whom they had revolted, whose justice brought them into this trouble, and whose power and favour could alone help them out of it. Affliction makes those cry to God with importunity who before would scarcely speak to him.</p>
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<p class="tab-1">III. God’s return in mercy to them for their deliverance. Though need drove them to him, he did not therefore reject their prayers, but graciously raised up a deliverer, or <i>saviour</i>, as the word is. Observe, 1. Who the deliverer was. It was Othniel, who married Caleb’s daughter, one of the old stock that had <i>seen the works of the Lord</i>, and had himself, no question, kept his integrity, and secretly lamented the apostasy of his people, but waited for a divine call to appear publicly for the redress of their grievances. He was now, we may suppose, far advanced in years, when God raised him up to this honour, but the decays of age were no hindrance to his usefulness when God had work for him to do. 2. Whence he had his commission, not of man, nor by man; but <i>the Spirit of the Lord came upon him</i> (<a class="bibleref" title="Judg.3.10" href="/passage/?search=Judg.3.10">Jdg. 3:10</a>), the spirit of wisdom and courage to qualify him for the service, and a spirit of power to excite him to it, so as to give him and others full satisfaction that it was the will of God he should engage in it. The Chaldee says, <i>The spirit of prophecy remained on him</i>. 3. What method he took. He first judged Israel, reproved them, called them to account for their sins, and reformed them, and then went out to war. This was the right method. Let sin at home be conquered, that worst of enemies, and then enemies abroad will be the more easily dealt with. Thus let Christ be our Judge and Law-giver, and then <i>he will save us</i>, and on no other terms, <a class="bibleref" title="Isa.33.22" href="/passage/?search=Isa.33.22">Isa. 33:22</a>. 4. What good success he had. He prevailed to break the yoke of the oppression, and, as it should seem, to break the neck of the oppressor; for it is said, <i>The Lord delivered Chushan-rishathaim into his hand</i>. Now was Judah, of which tribe Othniel was, <i>as a lion’s whelp gone up from the prey</i>. 5. The happy consequence of Othniel’s good services. The land, though not getting ground, yet had rest, and some fruits of the reformation, forty years; and the benefit would have been perpetual if they had kept close to God and their duty.</p>
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