11<\/strong>. And the Lord sent<\/em>, &c.] Four typical deliverers of the nation are mentioned. (1) Jerubbaal, who brought the Midianite oppression to an end (Judges 6-8). His original name Gideon<\/em> was changed to Jerubbaal<\/em> (= let Baal plead<\/em>) for his bold act of piety in destroying the altar of Baal (Jdg 6:31-32<\/span>). (2) Bedan. This name is not found in the book of Judges, but as that book is not a complete history, Bedan may possibly have been the name of a judge not mentioned there. But more probably Bedan is a copyist’s error for Barak<\/em>, which is the reading of the Sept. and Syriac. The letters of the two words are much alike. In this case the reference will be to the deliverance from the Canaanite oppression already mentioned (Jdg 4:6<\/span> ff.). Bedan has also been explained as a name of Samson, either = Ben-Dan<\/em>, i.e. the son of Dan<\/em> or Danite (Jdg 13:2<\/span>): or as a bye-name = corpulent<\/em>. (3) Jephthah the Gileadite, who routed the Ammonites (Judges 11<\/span>). (4) Samuel. That Samuel should thus mention himself need not surprise us if we remember ( a<\/em>) that the apparent abruptness of the mention is due to the condensation of the narrative, which gives only a summary of the original speech: ( b<\/em>) that he has resigned his office, and standing as it were outside the era of the Judges, he reviews it as a whole: ( c<\/em>) that in order to point his rebuke of the Israelites for ingratitude to Jehovah in asking a king, it was necessary to prove that He had not forsaken them, but had continued His deliverances down to the present.<\/p>\n Bedan – <\/B>No such name occurs among the Judges who delivered Israel. Some versions and commentators read Barak, the form of the letters of both words being in Hebrew somewhat similar.<\/P> And Samuel – <\/B>There is nothing improper or out of place in Samuel mentioning his own judgeship. It had supplied a remarkable instance of Gods deliverance 1Sa 7:12-15<\/span>; and, as it was the last as well as one of the very greatest deliverances, it was natural he should do so. The passage in Heb 11:32<\/span> is quite as favorable to the mention of Samuel here as to that of Samson, which some propose to read instead of Samuel.<\/P><\/p>\n Verse 11<\/span>. Jerubbaal<\/B><\/I>] That is, Gideon. And Bedan<\/I>: instead of Bedan<\/I>, whose name occurs nowhere else as a judge or deliverer of Israel, the Septuagint<\/I> have Barak<\/I>; the same reading is found in the Syriac<\/I> and Arabic<\/I>. The Targum has Samson<\/I>. Many commentators are of this opinion; but Calmet<\/I> thinks that Jair<\/I> is intended, who judged Israel twenty-two<\/I> years, Jdg 10:3<\/span>.<\/P> <\/P> Instead of Samuel<\/I> the Syriac<\/I> and Arabic<\/I> have Samson<\/I>; and it is most natural to suppose that Samuel does not mention himself<\/I> in this place. St. Paul’s authority confirms these alterations: The time would fail me<\/I>, says he, to tell of Gideon<\/I>, of Barak<\/I>, of Samson<\/I>, of Jephthah<\/I>, of David<\/I>, &c.<\/P> <\/p>\n Bedan<\/B> is certainly one of the judges; and because there is no judge so called in the Book of Judges, it is reasonably concluded that this was one of the judges there mentioned having two names, as was very frequent. And this was either, first, Samson, as most interpreters believe, who is called Bedan<\/I>, i.e. in Dan, or of Dan, or the son of Dan, one of the tribe, to signify that they had no reason to distrust that God, who could, and did, raise so eminent a saviour out of so obscure a tribe. Or, secondly, Jair the Gileadite, of whom Jdg 10:3<\/span>; which may seem best to agree, first, With the time and order of the judges; for Jair was before Jephthah, but Samson was after him. Secondly, With other scriptures; for among the sons of a more ancient and a famous Jair, of whom see Num 32:41<\/span>, we meet with one called Bedan, 1Ch 7:17<\/span>, which name seems here given to Jair the judge, to distinguish him from that first Jair. Thirdly, With he following words, which show that this Bedan was one of those judges who <\/P> delivered them out of the hand of their enemies an every side, <\/B>and made them to dwell safely<\/I>; which seems not so properly to agree to Samson, who did only begin to deliver Israel out of the hand of the Philistines<\/I>, as was foretold of him, Jdg 13:5<\/span>, as to Jair, who kept them in peace and safety, in the midst of all their enemies, as may be gathered from Jdg 10:3-6<\/span>; and so did all the rest of the judges here mentioned. <\/P> And Samuel; <\/B>he speaks of himself in the third person, which is frequent in the Hebrew tongue, as Gen 4:23<\/span>; Psa 132:1<\/span>,10<\/span>,11<\/span>; Da 1:6<\/span>; Isa 1:1<\/span>. And he mentions himself not through vain ostentation, but for his own just and necessary vindication, and for the justification and enforcement of his following reproof, to show that he had not degenerated from his predecessors, nor had been so inconsiderable and unprofitable to them, as to give them any occasion to contrive or desire this change of government in his days. <\/P> Ye dwelled safe; <\/B>so that it was no necessity, but mere wantonness, that made you desire a change. <\/P> <\/p>\n 11. Bedan<\/B>The Septuagint<\/I>reads “Barak”; and for “Samuel” some versionsread “Samson,” which seems more natural than that theprophet should mention himself to the total omission of the greatestof the judges. (Compare Heb11:32<\/span>). <\/P> 1Sa12:17-25<\/span>. HE TERRIFIESTHEM WITH THUNDERIN HARVEST-TIME.<\/P><\/p>\n And the Lord sent Jerubbaal<\/strong>,…. Or Gideon, as the Targum, for Jerubbaal was the name given to Gideon, when he first became a judge, Jud 6:32<\/span><\/p>\n and Bedan<\/strong>; if this was one of the judges, he must have two names, or is one that is not mentioned in the book of Judges; the Targum interprets it of Samson; so Jerom h, for the word may be rendered “in Dan”; one in Dan, who was of the tribe of Dan, as Samson was; and it was in the camp of Dan the Spirit of God first came upon him; and Kimchi observes that it is the same as Bendan, the son of Dan, that is, a Danite; and though he was after Jephthah, yet is set before him, because he was a greater man than he; and this way go the generality of Jewish writers i; but a man of this name being among the posterity of Manasseh, 1Ch 7:17<\/span>. Junius, and who is followed by others, thinks that Jair is meant, and is so called to distinguish him from a more ancient Jair, the son of Manasseh, and with whom the order of the judges better agrees, see Nu 32:41<\/span> but the Septuagint, Syriac, and Arabic versions read Barak; and he may rather be thought to be meant, because he was the instrument of delivering Israel out of the hand of Sisera, the captain of the host of Hazor before mentioned, 1Sa 12:9<\/span> and agrees with the words of the apostle, Heb 11:32<\/span>, who mentions those judges much in the same order:<\/p>\n and Jephthah, and Samuel<\/strong>; meaning himself, who was the last of the judges, and who speaks of himself as of a third person, as Lamech does, Ge 4:23<\/span> and this he did not out of ostentation, but to observe that God had made him an instrument of delivering them out of the hand of the Philistines, which must be fresh in their memory, as he had made use of others before him, when he sent judges, and not kings, and therefore they had no need to ask a king. The Syriac and Arabic versions read Samson instead of Samuel, and which also agrees best with<\/p>\n Heb 11:32<\/span><\/p>\n and delivered you out of the hands of your enemies on every side<\/strong>; not the judges, but the Lord; for the word for “delivered” is of the singular number:<\/p>\n and ye dwelled safe<\/strong>; in the greatest security and confidence, without any fear of enemies, having God their King in the midst of them, and stood in no need of any other king to protect and defend them.<\/p>\n h Heb. Trad. in lib. Reg. fol. 75. K. i So in T. Bab. Roshhashanah, fol. 25. 1.<\/p>\n (11) And the Lord sent Jerubbaal.<\/strong>Again the speaker only names a few of the God-sent deliverers, just the most prominent of their great and famous heroes. Gideon was surnamed Jerubbaal out of scorn and derision for the Phnician deity: Let Baal then strive or contend with me, Gideon.<\/p>\n Bedan.<\/strong>This name does not occur in the record of the judges. We meet with it only in 1Ch. 7:17<\/span>, as a name of one of the descendants of Machir the Manassite, but this Bedan of the Chronicles seems to have been a person of no importance. The LXX. and the Syriac, the two most ancient versions, read, instead of Bedan, Barak. <\/em>The letters forming these two names in the Hebrew are very similar, and a scribe might easily have written the one for the other, and the mistake might well have been perpetuatedat least, this is probable. The famous Hebrew commentator, Rabbi D. Kimchi, suggests Bedan is written for Ben-Dan, the son of Dan the <\/em>Danite. that is. Samson. The list of Hebrew heroes in Heb. 11:32<\/span> noticeably connects Barak with Gideon and Jephthah. Wordsworth curiously prefers to leave the unknown name of Bedan in the hero catalogue, because he argues that in this very obscurity of the name we have a confirmation of the genuineness of the speech. A forger would not have ventured to insert a name which occurs nowhere else.<\/p>\n And Samuel.<\/strong>The Syriac Version substitutes Samson for Samuel, finding, doubtless, a difficulty in the quotation of his own name by the speaker. But the other versions uniformly agree with the Hebrew text, and in truth Samuel could well cite himself a signal instance of Gods loving pity in sending deliverance, conscious as he was of his own high mission. No judge had accomplished such great things for the people, and none had received more general recognition. It was a most fitting name to bring in at the close of his list.<\/p>\n 11<\/strong>. <\/strong> Bedan <\/strong> We have no record of any judge in Israel of this name, and interpreters have accordingly resorted to various conjectures as to the person meant. Some think the word should be rendered in Dan, <\/em> that is, a native of Dan, meaning Samson, who was of that tribe. Jdg 13:2<\/span>. Others think Jair, the Gileadite, is meant, because a descendant of Manasseh bears this name in 1Ch 7:17<\/span>. There may, indeed, have been a judge of this name, of whom we have no mention in the book of Judges, for we are not to regard that book as a complete history; but the name Bedan is more probably a corruption of Abdon, <\/em> (Jdg 12:13<\/span>,) or of Barak. Jdg 4:6<\/span>. The reading Barak is favoured by its resemblance to Bedan in orthography, ( ,) and by the fact that it is so taken in the Septuagint, Syriac, and Arabic versions. Compare also Heb 11:32<\/span>. <\/p>\n Samuel <\/strong> Some have thought proper, by the aid of the Syriac and Arabic versions, to emend the Hebrew text here and read Samson, <\/em> on the ground that Samuel would not mention himself as one of the deliverers of Israel. But Samuel did more than any other judge to break the Philistine oppression, (1Sa 7:13<\/span>,) and he mentions himself to show the people how inexcusable they were in “refusing to obey the voice of Samuel, and saying, Nay, but we will have a king over us.” 1Sa 8:19<\/span>.<\/p>\n 1Sa 12:11<\/span><\/em><\/strong>. <\/strong>The Lord sent Jerubbaal, and Bedan, and Jephthah, and<\/em><\/strong> <\/strong>Samuel<\/em><\/strong><\/strong> Houbigant, after several of the versions, reads, Jerubbaal, Deborah and Barak, Jephthah and Samson. <\/em>St. Paul seems to confirm this reading; for in Heb 11:32<\/span> he says, the time would fail me to tell of Gideon, of<\/em> Barak, of Samson, of Jephtha, <\/em>&c. <\/p>\n REFLECTIONS.<\/strong>1st, Before Samuel parts with the assembly, he addresses himself to them, <\/p>\n 1. By way of appeal for his own integrity among them. He had now resigned the government; their king stood before them, and he was a subject as well as they, and ready to answer any man who would call him to account; and his sons are now private persons, and open to any accusation which might be laid against them. He reminds them of his grey hairs, which they should have regarded with greater reverence, as coming upon him in their service, in which from earliest infancy he had been employed.He challenges them to lay the least crime to his charge, of bribery or oppression committed by him during all his administration; and therein tacitly reflects upon their own sin and folly in rejecting one who, without fee or reward, had governed them with such impartial justice. Note; <\/em>(1.) To vindicate our character from the aspersions of calumny, is a debt due to a man’s good name. (2.) They who are conscious of their own integrity are not afraid of inquiry into their conduct. <\/p>\n 2. The people willingly bear testimony to his uprightness among them. He had never oppressed them in the least matter, nor received aught at their hands, as a reward for his service. The Lord, therefore, is appealed to against any future charge, as their own confessions proclaim his innocence; and they replied, He is witness, <\/em>that they had fully cleared him from every suspicion of mal-administration. Note; <\/em>It is a great comfort to have God for a witness to our integrity. <\/p>\n 2nd, Samuel, having vindicated himself, proceeds to remind them of what God had done for them, as a proof of their ingratitude in rejecting him; yet with instructions how this change might operate to their good. 2. He instructs them how the alteration of the government might turn to their good. If they were faithful to God, observant of his worship, and persevering in his service, then God would keep them in his holy ways, and it would go well with them and their king: but if they apostatized from God, then they might expect to feel his heavy hand, till they were consumed together. Note; <\/em>(1.) They who are faithful to the grace bestowed, as their reward, shall have that grace confirmed and strengthened. (2.) God’s service brings a present reward along with it now, and ensures an eternal reward hereafter. (3.) They who will not be brought under the yoke of God’s laws, must be broken by the rod of his judgments. <\/p>\n 1Sa 12:11 And the LORD sent Jerubbaal, and Bedan, and Jephthah, and Samuel, and delivered you out of the hand of your enemies on every side, and ye dwelled safe.<\/p>\n Ver. 11. And Bedan.<\/strong> ] That is, Barak, according to the Septuagint. Others, Jair; but most likely Samson, as hath been noted. See Trapp on “<\/em> Jdg 13:25 “<\/em> <\/p>\n <\/p>\n And Samuel.<\/strong> ] He mentioneth himself, not out of vain glory, but to aggravate their ingratitude toward him, by whom they had been so lately and memorably delivered. 1Sa 7:9-10<\/span> ; <\/em> 1Sa 8:4-5 <\/p>\n and Bedan. The Septuagint, Syriac, and Arabic read “and Barak” (the names being much alike in Hebrew). and Samuel. The Peshito (or Revised Syriac) reads “and Samson”. But, if “Samuel”, these are not Samuel’s words, but Jehovah’s in Samuel’s mouth. <\/p>\n Jerubbaal: Jdg 6:14, Jdg 6:32, Jdg 8:29, Jdg 8:35 <\/p>\n Bedan: Bedan, whose name occurs no where else as a judge of Israel, Bp. Patrick and others suppose to be a contraction of ben Dan, “the son of Dan;” by which they suppose Samson is meant, as the Targum reads. The LXX, Syriac, and Arabic, however, instead of Bedan read Barak; and the two latter versions, instead of Samuel have Samson. These readings are adopted by Houbigant, and appear to be genuine; for it is not probable that Samuel would enumerate himself. Jdg 13:1 – Jdg 16:31 <\/p>\n Jephthah: Jdg 11:1-33 <\/p>\n Samuel: 1Sa 7:13 <\/p>\n Reciprocal: Jdg 2:16 – the Lord 1Ch 7:17 – Bedan 1Ch 17:6 – the judges Neh 9:27 – saviours Hos 13:10 – thy judges Zec 1:20 – four Act 13:20 – he gave Heb 11:32 – Gedeon<\/p>\n 1Sa 12:11. And Bedan We have no mention of Bedan in the book of Judges or elsewhere before, and therefore many commentators think this is another name for Barak. Others, however, think Samson to be the person here meant, being here called Ben-Dan, the son of Dan, or Be-Dan, that is, in or of Dan, because he was of that tribe, and to signify that they had no reason to distrust God, who could raise so eminent a saviour out of so obscure a tribe. And ye dwelled safe So that it was not necessity, but mere wantonness, that made you desire a change.<\/p>\n 12:11 And the LORD sent Jerubbaal, {f} and Bedan, and Jephthah, and Samuel, and delivered you out of the hand of your enemies on every side, and ye dwelled safe.<\/p>\n (f) That is Samson, Jud 13:25.<\/p>\n And the LORD sent Jerubbaal, and Bedan, and Jephthah, and Samuel, and delivered you out of the hand of your enemies on every side, and ye dwelled safe. 11. And the Lord sent, &c.] Four typical deliverers of the nation are mentioned. (1) Jerubbaal, who brought the Midianite oppression to an end (Judges 6-8). His … Continue reading “Exegetical and Hermeneutical Commentary of 1 Samuel 12:11”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-7480","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/7480","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=7480"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/7480\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=7480"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=7480"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=7480"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
1. He abridges their history. God had delivered them from Egypt; but their ungrateful fathers forsook him for idols, and brought themselves thereby into bitter distress, under Sisera, the Philistines, and Moabites: yet, whenever they returned to him in penitence, he returned to them in mercy, and delivered them by the hands of judges divinely raised up, until his own time, who had been the last of them. Notwithstanding this, they were bent on a king, and God had gratified them. He reasons with them, therefore, on the obligation they were under to this gracious God, and their ingratitude in resolving to have another king; in which also his compliance with their request was a fresh token of his patience and mercy towards them. Note; <\/em>(1.) The more we reflect upon God’s dealings with us, the more reason we shall have to choose his government, and to condemn the folly and ingratitude of ever leaving him. (2.) Past experience should be remembered for present conduct. They who ever forsook God always suffered for it. <\/p>\nFuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"