In the lot of Benjamin nothing occurs particularly deserving of notice, unless that a small tribe takes precedence of the others. I admit, indeed, that its limits were narrowed in proportion to the fewness of its numbers, because it obtained only twenty-six cities; but still an honor was bestowed upon it in the mere circumstance of its receiving its inheritance before more distinguished tribes. We may add, that in this way they were conjoined and made neighbors to the other (165) children of Joseph, with whom their relationship was more immediate. For they were placed in the middle between the children of Ephraim and Manasseh on the one side, and those of Judah on the other. They had also the distinguished honor of including Jerusalem in their inheritance, though they afterwards granted it by a kind of precarious tenure to the children of Judah for a royal residence. (166)
It is strange, however, that having obtained such a quiet locality, they did not live on peaceful and friendly terms with their neighbors. But we possess the prophecy of Jacob,
“Benjamin shall ravin as a wolf; in the morning he shall devour the prey, and at night he shall divide the spoil.” (Genesis 49:27)
They must, therefore, have been by nature of a covetous and turbulent disposition, or from some necessity not now known to us, they must have been impelled to live upon plunder. In regard to the city of Luz, the other name is added, (“the same is Bethel,”) because then only did the name given by Jacob come into common use. (Genesis 28:19) It was at no great distance from Beth-Aven, whose name, as it was opprobrious and infamous, was transferred to Bethel itself, after it was corrupted and polluted by impious superstitions. (167) It is probable that Ciriath-Baal was called Ciriath-Jeharim, to take away the name of the idol, which would have been a stain on its true piety. For it certainly would have been base and shameful that the lips of the people should have been polluted by the name of a protector who was an enemy to the true God.
(165) Latin, “ Reliquis filiis.” French, “ Des autres enfans;” “The other children,” — an apparent oversight, as if Benjamin had been a son and not a brother of Joseph. — Ed.
(166) Latin, “ Postea filiis Juda quasi precario sedem regiam concederent.” French, “ Depuis ils la baillerent aux enfans de Juda comme par emprunt, pour en faire le siege royal;” “Afterwards they let it to the children of Judah as by loan, to make it the royal residence.” These words seem to imply that at some time or other a regular agreement to this effect had been made, but we nowhere find any mention of such an agreement. It would rather seem from Joshua 15:63, and Jude 1:8, that the inhabitants of Judah possessed Jerusalem in consequence of their having wrested it from the Jebusites. — Ed.
(167) This refers to the setting up of the golden calves by Jeroboam, and the idolatrous worship which thus impiously originated by him was long practiced by his successors. See Genesis 12:28; Genesis 13; Genesis 10:29; Genesis 23:15; Amos 4:4; Amos 5:4; Hosea 4:15; Hosea 10:5. Bethel or “the house of God,” so called by Jacob the morning after he had risen from his wonderful vision, having forfeited its name in consequence of the abominations practiced at it, became afterwards known by that of Bethaven, “the house of idols,” or of vanity and iniquity. — Ed.