Judges 6:8
That the LORD sent a prophet to the children of Israel, which said to them, Thus said the LORD God of Israel, I brought you up from Egypt, and brought you forth out of the house of bondage;
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EXPOSITORY (ENGLISH BIBLE)
(8) A prophet.—He is here left nameless, but Jewish legend says that he was Phinehas, the son of Eleazar. Their Hagadah (legendary information) generally enables them to name these nameless prophets. Thus they say that the prophet who came to Bethel was Iddo (1 Kings 13), and that the young man who anointed Jehu was Jonah.

Unto the children of Israel.—Perhaps assembled at some solemn feast, like the Passover.

I brought you up.—With the prophet’s message compare Judges 2:1-3; 2Kings 17:36-38.

Out of the house of bondage.—A clear reference to Exodus 20:2. (Comp. Psalm 44:1-2.)

Jdg 6:8. The Lord sent a prophet — We have reason to hope God is designing mercy for us, if we find he is by his grace preparing us for it.6:7-10 They cried to God for a deliverer, and he sent them a prophet to teach them. When God furnishes a land with faithful ministers, it is a token that he has mercy in store for it. He charges them with rebellion against the Lord; he intends to bring them to repentance. Repentance is real when the sinfulness of sin, as disobedience to God, is chiefly lamented.A prophet - His name is not given. (Compare 1 Kings 13.) This message is somewhat similar to that of the Angel, Judges 2:1-3. The reference to Exodus 20:2 is plain, and supposes the people to whom the prophet addresses these words to be familiar with the facts recorded in that text. 8. the Lord sent a prophet unto the children of Israel—The curse of the national calamity is authoritatively traced to their infidelity as the cause. No text from Poole on this verse. And the Lord sent a prophet unto the children of Israel,.... "A man, a prophet" (f), as in the Hebrew text, not an angel, but a man; and this not Phinehas, as say some Jewish writers (g); for it is not probable he should live so long as more than two hundred years; and had he been living, it is very much he should not have been heard of in the times of the preceding judges, and that he was not made use of before now to reprove the people for their sins; but who the prophet was we have no account now nor hereafter, here or elsewhere. Abarbinel supposes he was raised up for a short time:

which said unto them, thus saith the Lord God of Israel; he came in the name of the Lord, and using the form and manner of speech the prophets of Israel did, putting them in mind of the true God they had forgot, and who yet was their Lord and God:

I brought you up from Egypt, and brought you forth out of the house of bondage; reminding them of the benefits they received from God, and the obligations they lay under to serve him, who, when they were bond slaves in Egypt, he appeared for them, and brought them out of their miserable condition.

(f) "virum prophetam", V. L. Pagninus, Montanus, Junius & Tremellius, Piscator. (g) Seder Olam Rabba, c. 20. p. 53.

That the LORD sent a prophet unto the children of Israel, which said unto them, Thus saith the LORD God of Israel, I brought you up from Egypt, and brought you forth out of the house of bondage;
EXEGETICAL (ORIGINAL LANGUAGES)
Verse 8. - A prophet. Literally, a man, a prophet, just as Deborah was described as a woman, a prophetess (Judges 4:4). It is interesting to observe the flow of the spirit of prophecy in those early days between Moses and Samuel, before the dispensation of the prophets had risen to its height. I brought you up from Egypt. Note the constant reference to the exodus as a fixed point in their national and religious life (see ver. 13; Judges 2:1).

CHAPTER 6:11-24 The Oppression of Israel by Midian and Its Allies. Their power pressed so severely upon the Israelites, that before (or because of) them the latter "made them the ravines which are in the mountains, and the caves, and the strongholds," sc., which were to be met with all over the land in after times (viz., at the time when our book was written), and were safe places of refuge in time of war. This is implied in the definite article before מנהרות and the following substantives. The words "they made them" are not at variance with the fact that there are many natural caves to be found in the limestone mountains of Palestine. For, on the one hand, they do not affirm that all the caves to be found in the land were made by the Israelites at that time; and, on the other hand, עשׂה does not preclude the use of natural caves as places of refuge, since it not only denotes the digging and making of caves, but also the adaptation of natural caves to the purpose referred to, i.e., the enlargement of them, or whatever was required to make them habitable. The ἁπ. λεγ. מנהרות does not mean "light holes" (Bertheau), or "holes with openings to the light," from נהר, in the sense of to stream, to enlighten (Rashi, Kimchi, etc.), but is to be taken in the sense of "mountain ravines," hollowed out by torrents (from נהר, to pour), which the Israelites made into hiding-places. מצדות, fortresses, mountain strongholds. These ravines, caves, and fortresses were not merely to serve as hiding-places for the Israelitish fugitives, but much more as places of concealment for their possessions, and necessary supplies. For the Midianites, like genuine Bedouins, thought far more of robbing and plundering and laying waste the land of the Israelites, than of exterminating the people themselves. Herodotus (i. 17) says just the same respecting the war of the Lydian king Alyattes wit the Milesians.
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