Exegetical and Hermeneutical Commentary of Judges 1:6
But Adoni-bezek fled; and they pursued after him, and caught him, and cut off his thumbs and his great toes.
6. and cut off ] A barbarity frequently practised in ancient warfare to mark the humiliation of the captives and prevent them from further mischief. Thus the Athenians are said to have decreed that the right thumb of every Aeginetan taken prisoner should be cut off ‘that they may be incapable of carrying a spear, but not incapable of working an oar,’ Aelian, Var. Hist. ii. 9.
Fuente: The Cambridge Bible for Schools and Colleges
Verse 6. Cut off his thumbs] That he might never be able to draw his bow or handle his sword, and great toes, that he might never be able to pursue or escape from an adversary.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
That he might be disenabled to fight with his hands, or to run away upon his feet. And this they did, either by the secret instinct and direction of God, or upon notice of his former tyranny and cruelty expressed upon others, in this manner, as it follows: either way it was a just requital.
Fuente: English Annotations on the Holy Bible by Matthew Poole
But Adonibezek fled, and they pursued after him, and caught him,…. It is very probable his view was to get to Jebus or Jerusalem, a strong and fortified city and he made his way thither as fast as he could, but was pursued and overtaken by some of the forces of Judah and Simeon; and the rather it may seem he took this course, since when he was taken by them, they brought him thither, as follows:
and cut off his thumbs and his great toes; whereby he was disabled both for fighting and for fleeing. So the Athenians cut off the thumbs of the right hand of the Aeginetae, the inhabitants of the island of Aegina, to disable them from holding a spear, as various writers f relate. Whether the Israelites did this, as knowing this king had used others in like manner, and so, according to their law of retaliation, “eye for eye”, c. Ex 21:23, required it or whether, ignorant of it, were so moved and directed by the providence of God to do this, that the same measure might be measured to him which he had measured to others, is not certain; the latter seems most probable, since the Israelites did not usually inflict such sort of punishments; and besides, according to the command of God, they should have put him to death, as they were to do to all Canaanites.
f Valerius Maximus, l. 9. c. 2. Aelian, Var. Hist. l. 2. c. 9. Cicero de Officiis, l. 3. c. 11.
Fuente: John Gill’s Exposition of the Entire Bible
(6) Cut off his thumbs and his great toes.The cutting off of his thumbs would prevent him from ever again drawing a bow or wielding a sword. Romans who desired to escape conscription cut off their thumbs (Suet. Aug. 24). The cutting off of his great toes would deprive him of that speed which was so essential for an ancient warrior, that swift-footed is in Homer the normal epithet of Achilles. Either of these mutilations would be sufficient to rob him of his throne, since ancient races never tolerated a king who had any personal defects. This kind of punishment was not uncommon in ancient days, and it was with the same general object that the Athenians inflicted it on the conquered ginetans. Mohammed (Koran, Sur. 8:12) ordered the enemies of Islam to be thus punished; and it used to be the ancient German method of punishing poachers (lian, Var. Hist. ii. 9). The peculiar appropriateness of the punishment in this instance arose from the Lex talionis, or law of equivalent punishment, which Moses had tolerated as the best means to limit the intensity of those blood-feuds (Lev. 24:19-20; Deu. 19:21; comp. Jdg. 15:10-11). which, because of the hardness of their hearts, he was unable entirely to abolish.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
6. Cut off his thumbs and great toes This barbarous mutilation, unusual with the Jews, was designed to incapacitate for military service. The victim of this cruelty could neither march nor fight. In this instance the Israelites exercised this cruelty according to that barbaric style of justice called the lex talionis. In modern warfare it is usual to release prisoners “ on parole,” that is, on their word of honour not to fight again; but among some barbarians such mutilation or disabling was the only security against their fighting again. And modern civilized states, when called to war with certain barbarous or half-civilized tribes, have sometimes been obliged to resort to some terrible form of the law of retaliation. See note on Jos 10:26.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘ But Adonibezek fled, and they pursued after him, and caught him, and cut off his thumbs and his great toes.’
Adonibezek fled but was captured, and then they cut off his thumbs and his great toes. This was to disable him to prevent him from causing further trouble, for he was a formidable foe. But it was also because he himself so treated chiefs he captured, which possibly included captured men of Judah. If so they were following the legal dictate, ‘an eye for an eye and a tooth for a tooth’.
The men of Judah were clearly horrified at this treatment meted out by him to his prisoners. Entering Bezek they had found these once important men, including possibly a few of their own who had been captured, disabled and scrabbling around the floor. So horrified were they that they exacted particular revenge for them. We do not read of this treatment accorded to prisoners elsewhere.
Fuente: Commentary Series on the Bible by Peter Pett
Jdg 1:6. And Adoni-bezek fled It is evident, that after the battle the king shut himself up in Bezek; that then this place was besieged; that the two confederated tribes took it; but that Adoni-bezek having escaped thence, they sent detachments after him, who overtook and brought him back to the camp of the conquerors; and they cut off his thumbs, and his great toes. This was but a just requital, as he himself acknowleged, of the barbarity that he had committed upon so many other princes. By treating Adoni-bezek thus, they disabled him from handling arms, or supporting himself in flight, two things essential in a warrior. This is not an unknown punishment in prophane history; for Elian, in his Hist. Var. lib. ii. c. 9. relates, that the Athenians cut off the thumbs of the inhabitants of the island of Egina, that those islanders might not dispute with them the empire of the sea.
Fuente: Commentary on the Holy Bible by Thomas Coke
DISCOURSE: 261
ADONI-BEZEKS PUNISHMENT
Jdg 1:6-7. But Adoni-bezek fled; and they pursued after him, and caught him, and cut off his thumbs and his great toes. And Adoni-bezek said, Threescore and ten kings, having their thumbs and their great toes cut off, gathered their meat under my table: as I have done, so God hath requited me.
THERE are times and seasons afforded us for the performance of our duty, which, if they be once lost, can never afterwards be recovered. It was thus with the Israelites in the invasion of Canaan: if they had followed up their successes with becoming zeal, their difficulties would have been comparatively light: but at no time did they advance with that ardour which they should have manifested in such a cause. Joshua had reproved them for their indolence [Note: Jos 18:3.], and quickened them in some degree; but still, after his death, and fifteen years after their first invasion of Canaan, no one of the tribes had complete possession of the lot assigned them. The Israelites had increased, and now wanted the whole of their inheritance: but the Canaanites had increased also, and, possessing still their strong-holds, were able to cope with Israel in battle. Now therefore the different tribes found the bitter consequences of their past indifference; and, as it should seem, were afraid to resume a warfare with such potent enemies. However, after having consulted God, Judah, by divine direction, took the lead, and, in conjunction with the tribe of Simeon, renewed the conflict with the Canaanites. God gave them success, and delivered into their hand Adoni-bezek, one of the most powerful of the kings of Canaan. Him they treated with great severity: and their conduct towards him forms the subject of our present consideration. We shall consider,
I.
The particular dispensation here recorded
The conduct of this king had been most cruel
[What occasions he had had for waging war against seventy kings, we know not: ambition never wants a pretext for its bloody projects: but to insult over their misfortunes in such a manner as to maim their persons, and compel them, like dogs, to gather up scraps from under his table for their subsistence, argued a degree of cruelty, which one could scarcely have conceived to exist in a rational being. One might suppose it possible that some particular provocation might have caused him to offer such an indignity to a single individual; but when such conduct was pursued towards so many vanquished kings, it manifestly proceeded only from his barbarous and brutal disposition. But here we are constrained to acknowledge, how empty is human greatness; how uncertain the continuance of those honours in which men so vainly pride themselves; and how often it happens that pre-eminence in station leads only to a sad pre-eminence in distress and misery. Nor can we forbear to notice, what desolation and trouble one ambitious tyrant may produce in the earth.
Whilst we see the dispositions of this man exhibited in such awful colours, let us not suppose that we ourselves are altogether exempt from them. The truth is, that the dispositions themselves are common to every child of man, though they have not attained in all the same maturity, or brought forth in all such visible and deadly fruits. We cannot but have seen that children feel a pleasure in vexing and tyrannizing over those who are weaker than themselves; and, as we grow up in life, a fondness for manifesting superiority and exercising despotic sway increases: and, in proportion as our opportunities for displaying these hateful qualities are enlarged, our evil tendencies become augmented and confirmed. How conspicuous is this in the great men of the earth, who can spread desolation over whole provinces without remorse, and invade, as we have seen, even neutral and friendly kingdoms for no other end than to gratify their own insatiable ambition!]
But he in his turn was made to feel the judgments which he had so wantonly inflicted upon others
[It was a law in Israel, that magistrates should punish offenders in a way of just retribution [Note: Lev 24:19-20.]: and doubtless it was by the direction of God, the righteous Governor of the universe, that the Israelites on this occasion maimed the body of their captive king. To insult over him indeed, as he had insulted over others, would have been inconsistent with those gracious affections, which Israel, as the Lords people, were bound to exercise. In that part therefore the sentence was relaxed: but, as far as the law required, they meted to him the measure which he had meted out to others. This brought his sin to his remembrance, and compelled him to acknowledge the equity of Jehovah, who in his righteous providence had so requited him: As I have done, so God hath requited me. And though a feeling mind cannot but regret that such a judgment should be executed on a fallen prince, yet in this case we are constrained to acquiesce in it, and even to feel a secret satisfaction, in seeing that the evils which he had so cruelly inflicted upon others were at last brought home to himself.]
Let us now turn our attention from the particular dispensation, to,
II.
The insight which it gives us into Gods moral government
God is still known by the judgments which he executeth
[God has not relinquished the government of the earth: he orders and overrules every thing now as much as ever; and in his former dispensations we behold a perfect exhibition of the government which he still administers. Still, as formerly, does he requite the wickedness of men; sometimes on the offenders themselves, as when he smote Uzziah with leprosy [Note: 2Ch 26:19.]; and sometimes on others upon their account; as when he slew seventy thousand of the people, to punish the sin which David had committed in numbering his subjects [Note: 2Sa 24:15; 2Sa 24:17.]. Sometimes he inflicts the judgment immediately, as on Herod who was eaten up with worms [Note: Act 12:23.]; and sometimes after a long season, as on the sons of Saul for their fathers cruelty to the Gibeonites many years before [Note: 2Sa 21:1; 2Sa 21:6; 2Sa 21:9.]. Sometimes his judgments are sent as a prelude to those heavier judgments that shall be inflicted in the eternal world, as in the case of Korah, Dathan, and Abiram [Note: Num 16:24-35.]; and sometimes after the offenders themselves have been forgiven, as was experienced by David in his family [Note: 2Sa 12:13-14.], and by Manasseh, whose iniquities were visited upon Israel after he himself had been received up to glory [Note: 2Ki 24:2-4.]. Sometimes his chastisements had no particular affinity with the offence committed, as in the plagues of Egypt; and sometimes the offence was clearly marked in the punishment; as in the case of Joram, who had slain all his brothers, and whose children were all, with one exception, consigned to the slaughter [Note: 2Ch 21:4; 2Ch 21:17.]; and as David, whose wives and concubines were openly denied by his own son Absalom, just as he himself had defiled the wife of his faithful servant Uriah [Note: 2Sa 12:10-12; 2Sa 16:21-22.]. So minutely is this correspondence marked in the Scriptures, that even the time and the place are noticed, as designed to manifest the very offence which God designed to punish; as Israels wandering in the wilderness forty years on account of their murmuring at the reports which were brought them by the spies who had searched out the land forty days [Note: Num 14:33-34.]; and as Ahabs blood was licked up by dogs, on the very spot where dogs had licked the blood of Naboth, whom he had murdered [Note: 1Ki 21:19; 1Ki 22:38.].
We might further notice the correspondence between the spiritual judgments which God oftentimes inflicts for spiritual transgressions. Those who will not hearken to his voice, he gives up to their own counsels [Note: Psa 81:11-12.]; those who abandon themselves to all manner of wickedness, he gives up to vile affections and a reprobate mind [Note: Rom 1:26-28.]; and those who will not receive his truth in order to salvation, he gives up to their own delusions, that they may be damned [Note: 2Th 2:10-12.].
We have not prophets indeed at this time to declare the particular instances in which God intends this righteous procedure of his to be discovered: but we have no reason to think that he has altered his system of government, and consequently no reason to doubt but that he still displays his own righteousness in his dispensations, as he has done in every age and quarter of the world. If any imagine that this conduct of his was confined to the nation whose temporal Governor he was, we must remind them, that he dealt precisely in the same way with the heathen nations [Note: Isa 33:1.], and has taught us to expect that he will do so to the end of time [Note: Rev 18:5-6.].]
Whereinsoever he fails to requite either good or evil in this life, he will requite it perfectly in the world to come
[God inflicts some judgments here on account of sin, in order that it may be seen that he governs the world; but he does not do it in all instances, in order that men may know, that he will judge the world. It often happens that the wicked prosper, and the righteous are oppressed; and yet God does not remarkably interpose to punish the one, or to reward the other: but in the last day, all will be made right; and every creature in the universe, the good and the evil, the oppressor and the oppressed, will receive at Gods hands a just recompence of reward [Note: 2Th 1:6-10.].]
From hence we may learn,
1.
To investigate the reasons of Gods dealings with us
[Every dispensation of Providence has a voice, to which we should give diligent attention. If we more carefully inquired into the design of God in his various dispensations towards us, we should find them an inexhaustible source of most instructive information. We might read in our afflictions some fault which God designs to correct; some mistake which he intends to rectify; some corruption which he desires to subdue; some grace which he is anxious to confirm; or some temptation, against which he purposes to fortify our minds. As in the instance before us, God brought to the remembrance of Adoni-bezek the sins which he had committed, and which perhaps in the fulness of his prosperity he had overlooked; so he often, by a particular chastisement, shews us the evil of some practice which we had justified, or revives in our minds the recollection of some which we had too slightly condemned. I would say unto you therefore, Hear the rod, and Him that hath appointed it. If you see not the reason of it, go unto your God, and say, Shew me wherefore thou contendest with me? and let no cross be suffered to escape from you, without having first paid to you that tribute of good, which by the order of Providence you are entitled to exact.]
2.
To repent of particular sins
[We cannot be too particular in calling to mind the sins which at any time we may have committed. Though we have not walked in the steps of this wicked tyrant, it is highly probable that we have lived in sinful habits, which custom has rendered familiar to our minds; and that we have in many things offended God, whilst we have not been conscious of committing any offence at all. Possibly Adoni-bezek at first felt a consciousness of doing wrong; but after a season, accounted his rival kings a legitimate prey, whom he might subdue, and torture in any way that he pleased. But at last God made him sensible of the enormity of his conduct. In like manner we may learn hereafter to view many parts of our conduct with far different feelings than we have yet done. God has borne with us indeed; but we must not consider his long-suffering as any proof of his approbation: he is recording every thing in the book of his remembrance, and will call us into judgment for it, whether it be good or evil. Let us then search and try our ways: let us pray that he will not remember against us the sins and transgressions of our youth: let us, like Hezekiah, humble ourselves for the pride or any other evil passion that has at any time been in our heart. In this way we shall avert many evils from ourselves which unlamented sin would bring upon us, and extract the sting from those which God in his providence may allot us.]
3.
To abound in every good work
[The godly, no less than the sinner, shall be recompensed in the earth [Note: Pro 11:31; Pro 13:21.]: for godliness is profitable unto all things, having the promise of the life that now is, and of that which is to come. Look into the Scriptures, and you will find that there is nothing that you can do for God or for your fellow-creatures, to which God has not annexed an appropriate reward. Draw nigh to him, and he will draw nigh to you: honour him, and he will honour you: serve him, and he will gird himself and serve you. Visit and relieve your sick neighbour, and God will be with you in trouble, and make all your bed in sickness [Note: Psa 41:1; Psa 41:3.]: nor shall even a cup of cold water given to a disciple, in any wise lose its reward. Would you then have testimonies of Gods approbation here? endeavour to abound in the work of the Lord: and expect also, that, in proportion as you improve your talents now, shall be the weight of glory assigned to you in a better world.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
Jdg 1:6 But Adonibezek fled; and they pursued after him, and caught him, and cut off his thumbs and his great toes.
Ver. 6. But Adonibezek fled. ] Excusing his flight, perhaps, as afterwards Demosthenes did. Vir fugiens denuo pugnabit; He that now fleeth, may fight another time.
And caught him.
And cut off his thumbs and his great toes.
a Turk. Hist., 220.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
6 And the angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness unto the judgment of the great day.
Ver. 6. Kept not their first estate ] Their original integrity or principality. Of this sin of the angels, the cause was the will of the angels, good in itself (but mutable and free), not by working either, but by not working, saith a divine.
But left their own habitation ] Being driven thence and hurried into hell.
He hath reserved in everlasting chains, &c. ] There are two sorts of chains, saith Mr Leigh. First, those which torment the devil, God’s wrath, and his own conscience. Secondly, those which restrain him, his own finiteness, and God’s providence.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Cut off. As he had done to others. See Jdg 1:7.
Fuente: Companion Bible Notes, Appendices and Graphics
Reciprocal: Exo 14:26 – the waters Exo 21:24 – General Jos 15:16 – General Est 8:12 – one day Psa 59:11 – Slay Psa 107:40 – contempt Psa 149:8 – General Jer 34:17 – behold Jer 50:15 – as she
Fuente: The Treasury of Scripture Knowledge
1:6 But Adonibezek fled; and they pursued after him, and caught him, and {d} cut off his thumbs and his great toes.
(d) This was God’s just judgment, as the tyrant himself confesses, that as he had done, so did he receive, Lev 24:19-20.