Commentary on the Book of Judges

“Interpretation of the Book of Judges” (28 questions) is part of the essay “Questions on the Octateuch”, which the bl. Theodoret of Cyrus dedicated it to his “beloved son Hypatius,” the chorebishop. The work was written after 453 and is compiled in the form of questions and answers. Basically, only difficult passages of Scripture are explained. In particular, the questions considered are which city was called Finnish, or why Sampson, living depravedly and lawlessly, enjoyed spiritual grace, etc. Chapter 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 Question 1. Why is this book called Judges? As the book of Kings, it contains many and varied narratives, but is called: Kingdoms; because it tells about the events with the people of God during the time of the kings: this is how the present book is called: Judges; because it describes events during the reign of the judges. The beginning of this story, in my opinion, is a brief repetition of what was done by Joshua. For it is mentioned about Adonibezek, about the war with him, about his defeat and killing; Hebron is also mentioned as a city given to Caleb and about the killing of three giants, “Seshin, Ahiman and Tholmiya” (Judges 1:10), called by the descendants of the Anakites. Probably only their murder was predicted then, and this prediction was fulfilled later. Question 2. If at this time Jerusalem was destroyed (Judges 1:8); then how did David, who subsequently reigned, besiege him and take him? The Jewish people experienced many vicissitudes, as the story of the Judges shows. The Jews either won or were defeated, or ruled over the foreigners, or were enslaved by them. Therefore, it is clear that the Jebusites again built up the city of burned Jerusalem and took advantage of the failures of the people of God. I think that this book was written subsequently, and I base it on the fact that history calls the city Jerusalem; and he received this name later, having previously been called Jebus. Question 3. What does it mean that it is said: “Give me... the issue (λύτρωσιν) of water..., the issue of the highest and the issue of the bottom" (Judges 1:15)? Symmachus translated the word: originating from irrigation, and the word: lower - plains. Ashan was taught by her husband Othniel to ask for a field, and therefore asked for water irrigation, and at her request received not only a plain, but also a mountainous country. For the words: “according to her heart” (Judges 1:15) mean what was desirable for her. In the book, mountainous places are called high, and valleys are called lower. Question 4. Why did the writer here call the father-in-law of the lawgiver Jobab, who in previous narrations was called Jethro and Raguel? I have already said that Jobab was the son of Jethro. The writer calls him father-in-law, like his wife's brother. And now many people call these relatives that way. Therefore the children of Jobab are the grandchildren of Jethro. Question 5. Which city does the writer call Finnish (Judges 1:16)? Jericho. I think he called it that after the date fruit. As soon as the people crossed the Jordan, the writer said: “and they ate from the fruit of the land... unleavened bread... new. On that day the manna ceased, having always eaten from the wheat of the land, and whoever was not a son of Israel manna, but ate from the fruits of the land of Finland in that summer" (Josh. 5, 11-12). And the second book of Chronicles, telling about those taken captive by the ten tribes in tribe of Judah, put it this way: “and he took them to Jericho, the city of Phoenicia, to their brethren” (2 Chron. 28:15). Question 6. How should we understand what was said: “And the Lord was with Judah: and having taken the mountain, because he was not able to take those living in the valley, Rihav fought against them” (Judges 1:19)? Divine Scripture repeatedly mentions Rihab as a very pious man, whose piety passed on to his descendants. The writer says that this Rechav advised the tribe of Judah to leave the valley and settle on the mountain. He himself was from the tribe of Judah, as the book of Chronicles shows. I think that he advised me to leave the vale, both because of the wickedness of the surrounding inhabitants and because of the proximity of the sea. For those who live near the sea receive distant sailors and themselves set out on seafaring trips. Communication with foreign peoples harms living in accordance with the law. Question 7. Why didn’t the Jews take all the cities, but many foreign peoples lived with them? They did not take possession of all the land, firstly because of laziness, and secondly because of covetousness. For it is said: “Make the Canaanite a tributary, but do not drive him out by exile” (Judges 1:28). And the writer said this about each knee. Moreover, the Jews, having transgressed God's law and served foreign gods, lost divine providence for them. Therefore, the all-wise Lord did not completely exterminate the tribe of the Canaanite peoples, but allowed many of them to live in the neighborhood of the Jews, so that the latter, who were at war and forced into slavery by them, would feel the harm caused by deception, turn to the God who saved, and take advantage of His help. And that I say this not for human reasons, but taught by history itself, I will show this now. It is said: “The Angel of the Lord went up from Gilgal to the place of mourning, and to Bethel, and to the house of Israel” from Gilgal (Judges 2:1). And Galgalami is the name of the place of circumcision, and this name in Hebrew means: freedom. From there God sends an Angel to remind the Jews about crossing the river and about the circumcision performed on them. Then the writer repeats something the Angel said. The Lord brought you out of Egypt and brought you into the land that your father swore to give you, and said to you: “I will not destroy My covenant that is with you forever. And ye shall not make a covenant with them that sit on this land; let ye bow down below their god, but shatter their graven image, and dig up their altars: and ye did not obey my voice, when ye did this. And I,” says God, “will not cause people to be driven away, whom I have decided to drive out... from before you, and they will become thorns for you, and their gods will be a stumbling block to you” (Judges 2:1-4). You have transgressed My law, you have not kept My commandments, you have made peace with the teachers of sin, and served their gods. Therefore, enjoy what you have desired, and gather the handles of what you have sown; because those who escaped death in battle will not stop fighting you, and their gods will enslave your souls. After the Angel said this, the people began to weep, which is why this place is called lamentation. From this I concluded that most of what is said here is a brief repetition of what was done under Jesus. For the writer said: “And Jesus let the people go, and the children of Israel went away, each to his place, and each to his inheritance, to inherit the land. And the Lord’s people worked all the days of Jesus, and all the days of the elders, living many days with Jesus, and understanding all the great work the Lord had done for Israel” (Judges 2:6-7). The writer also talks about what age Jesus died, and where he was buried, and added that “another generation rose up from now on, and did not know the Lord, nor the work that he had done in Israel” (Judges 2:10), and that the Jews, living with the Canaanites, Perizzites and other foreigners, entered into marriage alliances with them, and through these alliances they shared dishonor, for “I served Baal and Ashtaroth” (Judges 2:13). From this we learn how beneficial the piety of superiors is for subordinates, and how harmful lack of leadership is, as well as the rule of evil people. For this is also shown by real history. It is said: “And the Lord raise up judges for them, and deliver them from the hand of those who took captives” (Judges 2:16). And when “the Lord raised up judges for them, and the Lord was with the judge, and I saved them from the hand of their enemies all the days of the judgement” (Judg. 2, 18); and in a few words: “And when the judge died, and turned away, and was corrupted more than his father, going after other gods, serve them, and worship them” (Judges 2:19). I think that there is another reason why the Jews did not take possession of the entire Promised Land, namely the following: in order to maintain a way of life consistent with the law, a country was required, enclosed within very narrow boundaries; because the law commanded that everyone should celebrate three times a year, gathering in one place, where a divine church was subsequently built. There God commanded that firstfruits and tithes, firstborn sheep and other sacrifices be offered. Therefore, in accordance with this, God limited the Jews to a small area of ​​land, so that the lazy could easily gather in the church dedicated to God. Question 8. How should this passage be understood: “these tongues... leave Jesus, that they may tempt Israel with them, all ignorant of the wars of Canaan, only for the sake of the generations of the sons of Israel, which I should teach to fight, even though they had not known them before” (Judges 3:1-2)? Under the leadership of Joshua, the people won victories, not taking up arms according to the art of war, but using help from above. For God says: “I will send hornets before you, and they will destroy the Canaanites and the Hittites and the rest” (Ex. 23:28). He also destroyed enemies, sending lightning from above and hail the size of stones. Therefore, the writer says that, under the leadership of Joshua, God did not completely destroy all those inhabiting that earth, so that those living after him would learn from experience of God’s care for them, and, if necessary, to fight with enemies, they would call on the Lord for support. Instead of: let Symmachus tempt, he expressed himself: he wanted to provide an exercise and teach the art of war. But the word spoken by the Seventy: let him tempt does not show ignorance of God. For God did not tempt Abraham in order to find out Abraham’s disposition, because it is also said there that God knew “that Abraham commanded his son and his household by themselves... to preserve all the judgments of the Lord God” (Gen. 18:19). Therefore, God tempts not in order to find out himself, but in order to teach the ignorant. As he gave Adam a commandment for the exercise of his mind; So here too he left some nations to show the piety of some and expose the wickedness of others. This is what the writer says: “Let him tempt Israel with them, so that he may lead them to obey the commandments... even the commandment of their father by the hand of Moses” (Judges 3:4). And the deeds themselves show that the Jews themselves were the reason that they were imperfectly liberated from those wicked peoples. For Joshua struck down twenty-nine kings, not counting the commanders of Jericho and Ai, with the army of Israel, having neither a city, nor a fortified place, nor soldiers who had acquired military experience. And those who lived after Jesus, having fortified cities and very great wealth, acquired especially from military spoils, having all kinds of weapons, and walls, and trenches, due to their own wickedness, were not able to overcome the remaining nations. Question 9. How is it that Othniel is the brother of Caleb, and the son of Kenez (Judges 3:9), while Caleb was the son of Jephonias? It is also likely that Jephoniah had two names and was also called Kenez. It is also likely that Othniel and Caleb were from different fathers, but from the same mother, and Caleb had Jephoniah as his father, and after the death of Jephoniah, his mother entered into marriage with Kenez, and gave birth to Othniel. And that Jericho is called the city of dates is shown by the history of Eglom. For it is said: “And Eglom went, and smote the children of Israel, and took the city of Finish” (Judges 3:13); and after a few words: “And Eglom turned from the idols that were in Gilgaleh, and Eglom spoke to Eglom: I have a word for you secretly to the king” (Judges 3:19). But Gilgal is not far from Jericho. Iron knife the writer called it a flame 1 (φλοξ), and the hilt a sword (παραξιφος). For the following is said: “And take out the knife that is above the edge of his gum, and plunge it into the belly of Eglom: and press the hilt behind the edge, and shut up the sword” (Judges 3:21-22). Question 10. King Jabin of Asor is also told in the story of Joshua. Therefore, if he was killed by Jesus (Joshua 11:10), then how, after a long time, did he rebel against Israel (Judges 4:2)? There was another Jabin under Joshua, and another now; They both had the same name and owned the same kingdom. Probably the latter was the son of the former. For it can be found that many also had the names of their fathers. So the first son of Tsar Constantine was named Constantine. Question 11. In the story of Jesus it is said that not only was Jabin killed, but Hazor was also burned (Joshua 11:10-11) It is not incredible that Hazor was then destroyed and then rebuilt. Moreover, here, although Hazor is mentioned, it is said that the king lived not in Hazor, but in Ashiroth (Judges 4:2). It is remarkable that the writer calls the descendants of Jethro the Kineas. Question 12. Why does the wife prophesy (Judges 4:4) Because the nature of husbands and wives is the same. The wife was created from Adam and, like him, was endowed with reason. This is why the Apostle says: “In Christ Jesus... there is neither male nor female” (Gal. 3:28). So are Moses the Prophet and Mariam the Prophetess. I think that Devorah was awarded the gift of prophecy in rebuking the men of that time, because when no one was found worthy of grace, then Devorah received the gift of the All-Holy Spirit. And that she had been granted grace from above was so obvious that Barak did not dare to take up arms in battle without her. She also said this in her song: “those who possessed in Israel became impoverished, until the rise of Devor, ... mothers in Israel” (Judges 5:7). She also depicts the wickedness of her fellow tribesmen: “having chosen the gods in vain 2, like barren bread” (Judges 5:8). With this likeness she exposed their great foolishness. For how foolish is the one who prefers barley bread to wheat; so he is very foolish, preferring false gods to the true God. But Devorah also reveals heartfelt faith. For he says: “If I see fourty thousand spears, my heart is against Israel” (Judges 5:8-9). And this was commanded by the divine law. It is said: “If you see many enemies, and horses, and chariots, do not be afraid, for the Lord your God will fight for you” (Deut. 20:1). Devora commands that God should be glorified not only by the poor, but also by those who think highly of their wealth. For he says: “The mighty people bless the Lord; those who ride on horses, those who sit on chariots, proclaim the voice of those who splash in the midst of those who rejoice: there they will give righteousness to God” (Judges 5:9-11). Mosphafem is translated: fields (Judges 5:16), and Madarof - deprivation of vision; to curse Mazor (Judges 5:23) means: to curse in a strong way. We learn from this story that the Lord God, with fatherly love, when the people of Israel transgressed the law, betrayed it to foreigners, using the latter as if instead of a rod and a whip, and again repenting, had mercy and awarded all guardianship. So, after the good deed shown through Devorah, God handed over those who had turned to wickedness to the Midianites. Then, upon punishment, He vouchsafed His help. But first he exposed their wickedness through a certain Prophet, and reminded them of the blessings they had enjoyed, and then, through a certain Angel, inspiring Gideon with courage, he commanded him to take up arms against his enemies. Question 13. What does it mean when it is said: “Go into this fortress of yours and save Israel from the hand of Midian” (Judges 6:14)? Gideon, convinced by the Angel to gather an army and dare to fight, answered him: “And if the Lord is with us, what have we found of all this evil? And where are all His miracles that our fathers told us, saying, “The Lord brought us out of Egypt?” And now the Lord has rejected us and given us into the hand of Midian” (Judges 6:13). So, since Gideon had the memory of God's miracles, and formed a firm opinion about God that if He wants, it will not be difficult for Him to save the Israelites from the disasters that beset them, then the Angel said: go to this fortress of yours, and save Israel from the hand of Midian, as if saying: take up arms with this faith, and you will overcome. But let no one reproach Gideon here for the following words. For not as an unbeliever in God, but as one keeping a humble thought about himself, Gideon said: “My thousand are worse in Manasseh, and I am one in my father’s house” (Judges 6:15). Why, the Angel interrupting his words, said to this: “The Lord... is with you: and you will slay Midian, as if he were one man” (Judges 6:16). Gideon, immediately believing, made the sacrifice. The angel did not admire God’s honor for himself, but fulfilled the office of a priest, hit the stone with his rod, and with miraculous fire gave over the burnt offering. Question 14. Why did the Lord command that a calf, fat for Baal, be brought to God (Judges 6:25)? Because he turned them from error to truth. Therefore, he ordered the altar of the Baals to be destroyed and the oak grove to be cut down. For he who was granted such grace had to not only be pious himself, but also become a teacher of others. Question 15. What was the sign of the fleece that received dew (Judges 6:38)? At first Gideon asked that the dew be on the fleece, and that the whole earth remain dry; and then he asked that the earth be covered with moisture, and that one fleece would remain without dew. And this meant that in ancient times Israel abounded in Divine grace, like the fleece of dew, and subsequently all human nature became involved in spiritual gifts, but Israel was deprived of them, as the fleece is deprived of dew. Question 16. Why did God command those who, like a dog, lapped up the water to take up arms in battle (Judges 7:5)? The reason for this was revealed by the Lord God Himself. For he says: “There are many people who are with you, for this reason I will not deliver Midian into their hand, lest Israel boast against Me, saying: My hand has saved me” (Judges 7:2). Therefore, when most of the people were released, God commanded those who remained to be brought to the river; Then, when very many of these fell to their knees and immediately got drunk, but three hundred people did not do this out of laziness, but brought water to their lips by the handful, God commanded these alone, as inactive and careless, to be led against the opponents, so that God’s help would become obvious to everyone. So, through twelve fishermen and tax collectors and through one tabernacle worker, the Lord crushed the horde of demons and saved the human race. Therefore, the Prophet Isaiah compared one with the other, and said: “For the Lord scatters the rod of the impenitent, as in the day like Midian” (Isaiah 9:4). As here he used unarmed warriors who in their left hands carried candles hidden in vessels, and in their right - trumpets; so he sent the holy Apostles into the universe unarmed with a candle of miracles and with sermon trumpet. Question 17. What does it mean that it was said: “And Gideon made Ehud from them, and set it in his city in Ephrath” (Judges 8:27)? What Gideon did was against the law; because only the priests could use Ephud, and through it they received revelation about what should be done. However, Gideon’s intention did not lead to dishonesty; but on the contrary, as a chief and leader, he wanted to find out through Ehud what he should do. This turned to the people as a reason for lawlessness. For it is said: thou shalt lead all Israel according to him: “and it was a stumbling block for Gideon and his house” (Judges 8:27). The word Efud in the book of Exodus is translated: the outer robe (epomis), to which the word of judgment was attached (Exodus 28:15), and through it victory in battle was declared. But the history of the Kingdoms shows this more clearly. For when the foreigners had gathered together, Saul commanded the priest to take Ehud. When he saw that the enemies were thrown into confusion and victory was declared, he said to the priest: bend Ehud (1 Sam. 14, 18-19). So it is clear that Ephud was a cloth laid on the priests and foretelling what should be done. Yes, and Akila translated this word outerwear (ὲπένδυμα). The history of Abimelech and the Shechemites teaches us that agreement in a bad deed among those who enter into it leads to destruction, ending in discord. For those who killed the children of Gideon all perished from one another. Question 18. What does it mean when it is said: “sowing salt in it” (Judges 9:45)? Means infertility; because nothing will be born from salt. It should be noted that the Jews, taking advantage of the short-term cessation of warfare, soon began to serve idols. For it is said: “And the children of Israel committed themselves to do evil before the Lord, and served the Baalim and Ashtaroth..., and the god of Sidon, and the god of Moab, and the god of the children of Ammoni, and the god of foreigners” (Judges 10:6). When God, angry, raised up the king of Ammon against them, they cried out to the Savior God, and accused themselves that, having abandoned the Benefactor and the true God and Lord, they served false gods. Then the humane Lord convicted them of the ingratitude of their hearts, because, having repeatedly taken advantage of His great care for them, they preferred serving idols, and threatened that He would no longer deign to care for them in the least. For he said: “I will not try to save you. Go and cry to God, whom you have chosen for yourself, and may they save you in your time of trouble” (Judges 10:13-14). So, since the Jews confessed their lawlessness, removed alien gods from themselves, and began to serve the Lord, God’s help was provided to them. Question 19. What does it mean when it is said: “tsay: class” 3 (Judges 12:6)? The tribe of Ephraim armed itself against Jephthah, indignant at the fact that it did not participate in the victory over the Ammonites, then, having failed to achieve success in the matter, it fled. Jephthah, sending soldiers into ambush, prevented the Ephraimites from crossing the river. After this, when they tried to deceive them and said that they were from other tribes, he ordered them to ask one word that convicted them by pronunciation. For like the Osroenes, the Syrians and those living near the Euphrates and in Palestine, the Phoenicians, although they all speak the Syrian language, yet their accent is very different. So the Jews consisted of twelve tribes, and each, as well as the tribe of Ephraim, probably had its own peculiarities in pronunciation. For, as the Syrian says, when other ears of corn were called emvla, the Ephraimites, by some skill, pronounced it: emvelo. Knowing this, Jephthah ordered this word to be pronounced, and killed those accused. Question 20. Why did the Lord God allow Jephthah’s daughter to be slaughtered? Jephthah's vow is extremely meaningless. For he had to imagine that most likely the first thing he would encounter was a dog or a donkey, an animal that is unclean by law. Therefore, the Lord God, teaching through him others to make vows wisely and with knowledge, did not prevent the slaughter. And that God condemns such sacrifices is witnessed by blessed David, who cries out: “And he devoured his sons and his daughters to the demon. And they shed innocent blood, the blood of their sons and daughters, even devouring the image of Canaan, and the land was killed with their blood,” and so on (Psalm 105:37-38). And the Lord God Himself speaks through the mouth of the Prophet Ezekiel: “And thou hast taken thy sons and thy daughters which thou hast bare unto Me, and thou hast brought them to be thy caretaker. This is greater than all your fornication” (Ezek. 16:20–22); and showing the excessiveness of wickedness, he added: “I have not thought of this, neither have I entered into My heart” (Jer. 32:35). Having set out to test Abraham’s love for God, although God commanded to sacrifice his son to Abraham; however, having made the righteous man’s disposition clear, he prevented the slaughter. And what follows reveals imperfection in Jephthah. For, having made a vow to sacrifice whatever he encountered first, when he saw what his daughter met, he tore his clothes, wept bitterly, and allowed her to mourn him first, and then sacrificed her. But his daughter is much more perfect. For he says: “If you have opened your mouth to the Lord for me, do to me just as I came from your mouth, before the Lord took vengeance on you against your enemy, from the sons of Ammon” (Judges 11:36). So the Lord God, teaching how vows should be made to God, did not prevent the slaughter. After this, history shows us the zeal of the Angels for God. When Manoe wished to bring a goat to the Angel; The Angel of God said: “If you force me, I will not eat your bread; and if you make a burnt offering to the Lord... offer it up” (Judges 13:16), that is, I have no need for food, and I do not accept sacrifice, the latter belongs to God, and the former is characteristic of human nature. I don’t need food, like a person, and I don’t admire Divine honor for myself. And from this it is clear that the Angels, treated by Abraham, consumed the food offered in some other way. Question 21. Why did Sampson, living depravedly and lawlessly, enjoy spiritual grace? And from this it is clear that the Lord, otherwise for the sake of economy, imparts a divine gift to the unworthy. And in the sacred Gospel the Savior shows this. For he says: “Many will come in that day, and they will say to Me: Lord, Lord, have we not prophesied in Your name... and in Your name have we done many mighty powers? And I will say to them: Get away from Me, you who do iniquity. I know you not” (Matthew 7:22-23). The Lord God did this here too. For, having desired to destroy the power foreigners, with spiritual grace he granted strength and strength to Sampson. For this reason he allowed him to marry a foreigner. This is also shown by history: “But his father and his mother did not understand that this was from the Lord, for he sought vengeance from the Philistines” (Judg. 14:4). Question 22. How did Sampson, being a Nazarite, and living under the law, eat honeycombs collected in the jaws of a lion and, moreover, a dead one (Judges 14:9)? And this shows that such laws are not necessary for everyone; because none of those who transgressed these laws were punished. And if anyone were to suggest that Sampson did this without being an exact keeper of the law; then let him also take into account that God gave water to the thirsty Sampson, commanding him to pour it out on the ulcer on the donkey’s jaw. And this jaw, according to the law, was three times unclean; because a living donkey is unclean, and is still unclean as a dead one, and what became a murderous weapon and struck thousands of foreigners had a special uncleanness. However, the Lawgiver Himself, from this very thing, and not from anything else, satisfied Sampson’s need for water. But this indomitable, invincible man, who had previously made the darkness of foreigners tremble, was enslaved by a harlot wife. The fight against lust is so much more difficult than the feat in the military ranks! The one who was so valiantly courageous and famous for his wonderful exploits was made a prisoner by voluptuousness. It also deprived him of divine grace. For it is said: “And Sampson was awakened from his sleep, and said: I will go out and do as I have always done, and I will shake myself, and not understand, because the Lord has departed from him” (Judges 16:20). But the humane God did not completely abandon him; on the contrary, seeing him burdened with reproaches, he had mercy on him, and listened to the prayer, and imparted such strength to him that he shook the pillars that supported the idol church, brought down the roof with them, and crushed thousands of husbands and many times more wives with the ruins. Question 23. Where did Sampson catch so many foxes (Judges 15:4)? The foreigners had a mountain in which there were many foxes. History also shows this. For it is said: “And the Ammorites began to live in Mount Myrsinon, where there were bears and foxes” (Judges 1:35). Question 24. What does it mean when it is said: “Create Micah Ehud and Feraphin” (Judges 17:5)? I have repeatedly said about Ephuda that it is a priestly woven robe, through which God revealed what should be done. And Ferafin was something similar, dedicated to idols, not to God. For history shows this here too. It is said: create carved and merged, then the writer adds: “and create Micah Ehud and Feraphin: and fill the hand of one of your sons and become a priest” (Judges 17:5). He was not of the tribe of Levi, but of Ephraim. But the writer also explained the reason for the lawlessness. For he says: “in those days there was no king in Israel; the man is rightly seen before his eyes, doing” (Judges 17:6). So much harm is caused by lack of authority! Question 25. The following words contain a lot of doubtful things. For it is said: “There was a young man from Bethlehem of the tribe of Judah, from the family of the tribe of Judah, and this Levite, and he dwelt there” (Judges 17:7). But if there was a Levite, then how from the tribe of Judah? The writer called Bethlehem the Tribe of Judah; I think that he also named the village the family of the tribe of Judah. And we have already said that God did not assign a special lot to the priests and Levites, but scattered them throughout all the tribes, so that everyone would have teachers of piety. So this young man, being a Levite, lived in Bethlehem, which belonged to the tribe and clan of the tribe of Judah. And if someone recognized this explanation as forced; then let him remember what we have already said, that two tribes, royal and priestly, mixed with each other. It is likely that this young man, although his father was a Levite, had a mother from the tribe of Judah. However, great was the iniquity of this man. Firstly, while God erected the tabernacle in Shiloh, contrary to God's law, he performed divine services in another place. And then he made sacrifices to hand-made idols, for this is what the words mean: sculptured and merged. On top of this, he dared to commit another crime; because the law forbade the Levites to perform sacred services, but commanded the priests to perform divine services. Consequently, by daring to perform sacred acts, he also violated this law. But he also became ungrateful to the one who did him a favor. For, taking with him the instruments of deception, he followed those who came from the tribe of Dan, and became the culprit of idolatry. Question 26. What does it mean that it was said: the city became a pleasure for the house of Rechab 4 (Judges 18, 28)? It is likely that Rehav lived near this city. In ancient times the city was called Lais, and, conquered by the descendants of Dan, it was renamed Dan, and is now called Paneada. But from here we clearly recognize the family of this Levite. For it is said: “Jonathan the son of Manasseh, the son of Gershon, the son of Moses, he and his sons were priests of the tribe of Dan until the day of the depopulation of the earth. And you set up for yourself the graven image that Micah had made, all the days in which the house of God was in Shiloh” (Judges 18:30-31). Therefore, they acted lawlessly, not only serving idols, but daring to perform priestly work, while they were Levites and not priests. For the Lord God only commanded the Aaronic family to perform sacred acts. And I think for the reason that the legislator had a foreign wife, God commanded those born of him to be numbered among the Levites, and not among the priests, so that the sacred rank would not be insulted by the reproach of kinship. For if the brother and sister reproached the legislator for this; What would people more prone to rebellion and arbitrariness not dare to do? Those who were insolent before Aaron, who had for his wife a maiden descended from the royal tribe, what would they not have done against the children of Moses, who had as his wife a Midianite and the daughter of an idol priest? Question 27. Why were the Israelites, driven by jealousy and preferring piety to kinship, defeated (Judges 20:21-25)? Because they themselves committed similar iniquities, and seeing the lewdness of others, they did not see their own lewdness. The divine Apostle also said this: “When you judge a friend, you condemn yourself: in the same way you judge” (Rom. 2:1); and again: “Do you think about this, about man, to judge those who do it, and by doing so, how will you escape the judgment of God? Or are you careless about the riches of His goodness and meekness and long-suffering, not knowing how the goodness of God leads you to repentance? Because of your cruelty and unrepentant heart, you are storing up wrath for yourself on the day of wrath and revelation and the righteous judgment of God: he will repay anyone according to his deeds” (Rom. 2:3-6). The Israelites were also subjected to this. Moved by just anger at those who committed lawlessness in Gibeon, they armed four hundred thousand. But God wanted to punish them, as they did similar things, and saw bad in others, but did not want to see it in themselves, and allowed them to be defeated once or twice, and many thousands of them were beaten. When I saw that they had accepted the punishment, and cried out for help, and shed copious tears; then he promoted their zeal, and gave the wicked tribe to its final destruction, except for a few who could easily be numbered, because worse than the indecent Gibeonites were those who were exposed to dangers for them. For, when their fellow tribesmen demanded those who had dared to commit lawlessness, they not only did not hand them over, but also zealously began to defend them, for which they suffered a common death with them. I think that this war happened before other wars, after a little time had passed from the death of Jesus. For it is said: “Phineas the son of Eleazar, the son of Aaron the priest, stood before the ark in those days” (Judges 20:28). Eleazar ended his life soon after Jesus, and Phinehas took the priesthood by succession, and this was shown to us by the end of the book of Joshua. So I also think that whoever wrote this story, not without reason, placed the first events last. He first wanted to show us the succession of judges, which of them ruled first, who was second, and who was third, and then he offered these two stories, one about Micah and Laisa, and the other about a wife who died from the insane lust of indecent people. Question 28. Why did the children of Israel order two hundred men from the tribe of Benjamin to kidnap and take as wives the maidens from among those who danced in Shiloh (Judges 21:16-24)? All the women of the tribe of Benjamin were beaten; The Israelites swore not to marry their daughters to the Benjamites. Therefore, so that the Benjamites, forced by this, would not, of necessity, take foreign wives, the Israelites found a way to get rid of the difficulty, and came up with kidnapping. In glory text translated: edge. Κενοῦς instead of καινοῦς (new), as it is now read in the text. Theodoret, instead of στάχυς (ear of corn), reads σύνθημα (military password). To the Slavs. reads: the house of Rahab. Explanation of difficult passages of divine scripture, optional. You might be interested in: