ever a whit the more question these divine Oracles Surely the Scripture is the Churches Magna Charta whereon all our priviledges and all our hopes depend as we are Christians and therefore I hope none that professe themselves fellow-citizens of the saints will suffer such a treasure as this to be taken from them No but the more violently Satan rageth against it the more we should prize it and the more diligently we should exercise our selves in the study of it Now Reader if herein this which I send forth abroad for the good of the Church shall afford thee any help blesse God for it and pray for him who is Thine in the Lord Jesus ARTHUR JACKSON Faults escaped Page 19 line 14 for now they reade and so now they p. 56. l 7 devided r. decided p. 8. l. 13. into parts r. into two parts p 135. l. 11. Ephraim quarrelled r. Ephraims quarrell p. 149. l. 10. retained r. reclaimed p. 181. l. 26 Michael r. Michal and l. 27 Michaels r. Michals p. 291. l. 4 understanding r. undertaking p. 301. l 45. pillars r. pillows p. 337. l. 4. and lived r. that is he lived p. 429. l. 29. it is Isaiah r. is that Isaiah p. 468. l. 17. after set out adde for the most holy place p. 507. l. 3â— after what God adde required p 513. l. 30. between r. from p 514 l. 3 indeed after r. indeed because after p. 656. l. 7. were carried r. were not carried l 40 off him r. off to him p. 669 l. 4. foure r. foure and twenty l. 31. we r. aâ—e p. 684. l. ult 2. 6. r. 2. Sam 6 p 712. l. 1. observed r. offered p. 736. l. 17. was absolute r. was not absolute and for also r. all p. 741. l. 24. at least r. at last p. 757. l. 20. the readily r the more readily p 760. l 37. Hanani r. Nehemiah p 773. l. 3 quality r. quantity l 4. durst do r. durst not do p. 805 l. 43 dele him ANNOTATIONS Upon the book of JOSHUA CHAP. I. NOw after the death of Moses the servant of the Lord it came to passe that the Lord spake unto Joshua c. Here begins the history of Israels commonwealth under the government of Joshua and therefore is this book called the book of Joshua Some adde also that it was so called because it was written by Joshua which may be judged the more probable first because the example of Moses herein who wrote the State of Israels common-wealth in his time might be a strong inducement to Joshua to do the like and secondly because that place chap 24.26 And Joshua wrote these words in the book of the Law of God c. is an evident proof that he wrote some part of this book if not that he wrote it all It is true there are some passages in this book which could not be written by Joshua as 1. That mention which is made of the book of Jasher Chap. 10.13 And the Sunne stood still and the Moon stayed untill the people had avenged themselves upon their enemies Is not this written in the book of Jasher for this book of Jasher was written after Davids time as is evident 2. Sam. 1.18 where it is said that David bid them teach the children of Judah the use of the bow behold it was written in the book of Jasher 2. That story of the expedition of the Danites when they took Laish mentioned in this book of Joshua chap. 19.47 which was long after that Judges 18.1 c. and 3. The relation of Joshua his death and buriall chap. 24.29 30. These things and some others that might be picked out could not indeed be written by Joshua but though the book it self were written by Joshua yet these passages might be inserted afterwards by some other Penman of the holy Ghost for so also in the foregoing books which all men yield were written by Moses we find some passages too that could not be written by Moses himself but were afterwards added by some other as is noted upon that relation of the death buriall of Moses Deut. 34.5 c. However sufficient it is for us to know that whoever wrote this book he wrote it by the inspiration of the holy Ghost for hereto there is a testimonie given in the new Testament where some passages thereof are cited as parts of the sacred Scripture the word of God as that which in this chapter is spoken to Joshua and cited by S. Paul Heb. 13.5 I will never leave thee nor forsake thee As for this first passage wherewith this book begins it shews how Joshua received a command from God to lead the Israelites over Jordan into the land of Canaan the Lord had before appointed that Joshua should succeed Moses in the government of Israel Numb 27.18 and upon the laying of Moses hands upon him he had received an extraordinary measure of the gifts of Gods spirit to inable him for the government Deut. 34.9 And therefore doubtlesse immediately after the death of Moses Joshua took upon him the supreme Magistracy But here now we are told how either at that time so soon as Moses was dead or rather after the thirty dayes that were spent in lamenting the death of Moses Deut. 34.8 the Lord spake unto Joshua the sonne of Nun Moses minister and gave him that charge which is here after related Whether God spake this to Joshua by an audible voice by the secret instinct of his spirit in some dream or vision or by the high-priests inquiring for him by the Vrim and Thummim we cannot conclude because we find it not expressed onely we find that God had formerly promised that Eleazar the priest should ask counsel for him after the judgement of Vrim before the Lord Num. 27.21 But for this title given here to Joshua that he was Moses minister the Lord spake unto Joshua Moses minister we may well think that was purposely added to imply one reason amongst others why Joshua was most fit to succeed Moses in the government to wit because having been so many years together his minister by his continuall daily conversation with Moses he could not but learn much thereby to prepare and fit him the better for this service Vers 2. Moses my servant is dead now therefore arise c. Here the Lord exhorts Joshua that since Moses was dead he should now lead the Israelites over Jordan and carry them into the land which according to his former promises made to their fathers he was now ready to conferre upon them Now in mentioning the death of Moses he useth this expression Moses my servant is dead first and principally to imply what it was he required of him to wit that as their captain and supreme governour he should now conduct them into the land of Canaan for Moses is here called Gods servant in regard of the supreme magistracy whereto God had advanced him and so the drift of the words is that since Moses
And if it seem evil unto you to serve the Lord choose you this day whom ye will serve c. Not that Joshua did now lay the reins upon their necks and give them liberty to change their Religion and to serve strange gods if that way liked them best Had they revolted from God doubtlesse he would have punished them severely But he useth this kind of speech first as a powerfull perswasion to keep them constant to God by implying that there is such a difference betwixt these two the worshipping the Lord that had delivered them out of Egypt and done so many great things for them and bowing to Idol-gods that one would not think it possible that they should forsake the Lord to follow them though it should be left to their choice as if one should say choose you whether you will go to heaven or to hell So that this is much like that speech of Elijahs 1. Kings 18.21 How long halt ye between two opinions if the Lord be God follow him but if Baal then follow him Secondly to sift them how they stood inwardly affected and to imply that unlesse they served God willingly without any constraint so that if it were left to their choice they would take no other way God would not regard their outward obedience And thirdly that having now of their own accord accepted the Lord to be their God they might hereby be the more tyed to cleave constantly unto him But as for me and my house we will serve the Lord. This Joshua added not so much to make known to them what he was resolved to do to wit that though they should all forsake the Lord yet that should not one whit move him but principally that his resolute determination herein of whose wisdome and piety they had had so great experience might covertly but yet sweetly and effectually perswade them to keep constant in that way of religion wherein they found him so zealously and settledly resolved to continue Vers 19. Ye cannot serve the Lord for he is an holy God He is a jealous God c. This is spoken upon supposition not onely of Gods holinesse and severe jealousie against all those that are not faithfull in keeping covenant with him but also of the perverse refractary disposition and untamed stubbornesse of this rebellious people as if he should have said Consider well what you say God will not be content with a profession of being his people if ye take liberty to live as you list as you have done No God is a holy God c. so that this is added not to discourage them but rather by way of caution to awake them out of their security and to let them know that they must be more carefull of walking uprightly with God if they meant to serve him as if when a company of souldiers that had not so well behaved themselves in former times should untertake some speciall service and the Generall should answer not to beat them off from it but rather to enflame them and make them go through it with the more courage and care why should you think of undertaking such a piece of service you cannot do it implying onely thus much that they must be more valiant and constant then they had been if they would meddle with it Vers 23. Now therefore put away said he the strange Gods which are among you c. See the note above verse 13. Vers 25. So Joshua made a covenant with the people that day and set them a statute and an ordinance in Shechem That is as Gods servant and minister he caused the people to renew their covenant with God and doubtlesse it was done in a solemn manner being accompanied with sacrifices and other usuall rites of that sacred service and so he set them a statute and an ordinance in Shechem that is he established it as a thing fully settled and ratified for future times that they should constantly continue in the service of the Lord God alone as became his peculiar people and to that end did fully make known and confirm all the conditions of the covenant which they had made with God To which purpose happely the whole law of God was at this time distinctly read amongst them which some conceive is one of the principall things intended in this last clause Vers 26. And Joshua wrote these words in the book of the law of God That is these promises of the people and the whole carriage of this businesse when they did with such solemnity renew their covenant with God that knowing there was such a record kept of this businesse even in Gods Tabernacle they might be carefull to keep their covenant But yet withall hereby may be meant that this book of Joshua was now added to the book of Moses law which was laid up long since before the ark Deut. 31.26 saving onely those passages which are apparently since inserted for no doubt that which Joshua wrote was written for all future times Now we have in the Church no other records of it but this book of Joshua And took a great stone and set it up there under an oke that was by the Sanctuary of the Lord. This stone was also set up as a memoriall of this covenant now thus solemnly renewed between God and the people The place where it was set to wit under an oke that was by the Sanctuary is thus precisely expressed for the better evidencing of the certain truth of that which is here related Some indeed suppose that this was the very oke under which Jacob had many years since buried all the Idolatrous trash which he found amongst those of his family Gen. 35.4 And they gave unto Jacob all the strange gods that were in their hand and all the ear-rings which were in their ears and Jacob hid them under the oke which was by Shechem and that Joshua for that cause did purposely set up this stone under that oke But though it be certain and well known that okes will continue many hundred years yet that this was that oke we cannot certainly determine As for the Sanctuary of the Lord here mentioned some conceive it is the place onely where all this was done that is so called and that because of the ark that was there but I think it is farre more probable that the Tabernacle was brought thither together with the ark and that this it is which is here called the Sanctuary of the Lord. However certain it is that in future times this place where this stone was set up by Joshua was from hence called the plain of the pillar or the oke of the pillar Judges 9.6 Vers 27. Behold this stone shall be a witnesse unto us for it hath heard all the words of the Lord which he spake unto us This is a figurative speech and implies thus much that it should as truly witnesse against them if they should falsifie their promise as if it had heard the words that were
book it is manifest that it was written after Davids time unlesse that were added to the book in succeeding times Under which of the Judges this storie happened we cannot say neither but yet they that referre it to the dayes of Deborah and Barak or at the utmost to the dayes of Gideon have the fairest probabilities whereon to ground their conjectures For Boaz who married Ruth was the sonne of Salmon by Rahab Matth. 1.5 who was a woman grown when the Israelites first entred Canaan and Obed the sonne of this Boaz was the grandfather of David and therefore the marriage of Boaz with Ruth could not be long either before or after those dayes of Deborah and Barak That it was in the dayes of the Judges is noted that we might take notice how by this famine God punished the sinnes of those times as he had threatned Deut. 28.23 24. And the heaven that is over thy head shall be brasse and the earth that is under thee shall be iron The Lord shall make the rain of thy land powder and dust c. they were now fallen to idolatrie and many other grievous sinnes and now this land which flowed with milk and honey became barren yea Bethlehem that is the house of bread so called it seems from the extraordinary fruitfulnesse of the countrey where it stood felt this scourge of God Vers 2. And the name of his two sonnes Mahlon and Chilion Ephrathites of Bethlehem-Judah So called because this Bethlehem was formerly called Ephrath Gen. 35.19 Bethlehem-Judah to distinguish it from another Bethlehem in the tribe of Zebulun Josh 19.15 and Bethlehem-Ephratha because the countrey where it stood was called Ephrata Micah 5.2 Thou Bethleem-Ephrathah though thou be little among the thousands of Judah yet out of thee shall he come forth unto me that is to be ruler in Israel And thus also there is a difference made betwixt them and those in the tribe of Ephraim who were also so called for Jeroboam is called an Ephrathite 1. Kings 11.26 Vers 3. And Elimelech Naomies husband dyed c. This is mentioned as one of the great afflictions that befell Naomi who is propounded as a pattern of patience to all succeeding times and perhaps too for so some Expositours conceive as an occasion of that which is next related to wit his sonnes marrying with the daughters of Moab which it may well be they would not have done if their father had lived Vers 4. And they took them wives of the women of Moab the name of one was Orpah c. To wit Mahlon took Ruth to wife and Chilion Orpah for chap. 4.10 she is called Ruth the Moabitesse the wife of Mahlon If they had not imbraced the true religion before they marryed them doubtlesse they sinned in taking these wives Deut. 7.2 Thou shalt make no covenant with them nor shew mercy unto them Neither shalt thou make marriages with them c. Neh. 13.23 In those dayes also saw I Jews that had married wives of Ashdod of Ammon and of Moab c. and indeed by that speech of Naomi vers 15. Behold thy sister in law is gone back unto her people and unto her gods it seems that Orpah had not as yet imbraced the true Religion and hence it may seem to have been that they died within a while after and that without children For when Gods people walk out of Gods wayes they usually meet with sore crosses and troubles Vers 7. And they went on the way to return to the land of Judah Hereby it appears that both Orpah and Ruth did at first intend to have gone with Naomi into the land of Judah though afterwards Orpah went back to her own friends and onely Ruth went along with Naomi Vers 8. And Naomi said unto her two daughters in law Go return each to her mothers house The mothers house is mentioned first because daughters when they are in their fathers house are wont to be most with their mothers secondly because in those times the women of each familie did usually live apart in a severall dwelling by themselves and thirdly because herein is implied a reason to induce them to return to wit that it was pitie they should leave their own mothers to go into a strange countrey with a mother in law and indeed though Naomi could not but desire much to enjoy still the societie of her daughters whom she loved so dearly yet because they were like to endure much hardnesse if they went with her who was poore and left to the wide world and this she could not think on without grief it is likely enough that she might seriously perswade them to return for Ruth might have continued in the true Religion though she had remained still in her own countrey but yet withall she might be moved thus to speak to them because however she should by this means trie their affections whether they would be content knowing all that might be alleadged against it to go along with her Vers 9. The Lord grant you that you may find rest each of you in the house of her husband That is the Lord provide you good husbands and such with whom you may live comfortably and not meet with such troubles as you have with my sonnes undergone Again single women are usually subject to many cares troubles and wrongs and when they meet with husbands that are lovingly tender over them and carefull to defend them from injuries and to provide things necessary for them then are their husbands houses resting places and hence Naomi might use this expression to her daughters in laws Vers 11. Are there yet any more sonnes in my womb that they may be your husbands This she speaks with respect to that law whereby the widow was appointed to marry the brother of her deceased husband Deut. 25.2 Either therefore these daughters of Moab had been made acquainted herewith by Naomi or their husbands or perhaps it was a custome too in those times amongst other nations Vers 13. Nay my daughters for it grieveth me much for your sakes c. As if she should say There is no hope of comfort this way from me and therefore return home to your own land and friends that there you may meet with husbands with whom you may live comfortably for indeed though the hand of the Lord be heavy upon me it grieveth me not so much for my self as for you that I am able to yield you no comfort at all Vers 15. Behold thy sister in law is gone back unto her people and unto her gods return thou after thy sister in law Naomi was doubtlesse seriously troubled that her daughters should for her sake leave their countrey and friends to go along with her a poore desolate widow to share in her miserie and therefore overswayed with this her grief might in the bitternesse of her soul propound to Ruth the example of Orpah her sister for they had married two brethren thereby seriously to move her to
How to compute the time from the birth of Boaz to the birth of David is a matter of great difficulty for from the going of the Israelites out of Egypt to the building of the temple it was 480. years and therefore from the Israelites entring the land of Canaan to that time it was 440 years out of which deducting 24 years for the age of Solomon when he began to build the temple 50. years for the age of David when Solomon was born which is most probable it will then be found that it was 366. years from the Israelites entring into Canaan to the birth of David and it was not sure long after the Israelites took Jericho ere Salmon married Rahab by whom he had Boaz. But yet granting that both Boaz begat Obed when he was a very old man and so Obed Jesse and Jesse David it might well be that in 366. years there might be no more then these generations ANNOTATIONS Upon the first book of SAMUEL Otherwise called The first book of KINGS CHAP. I. NOw there was a certain man of Ramathaim-zophim c. The two books of Samuel are so called because they contain the storie of the life and death of Samuel and of the Common-wealth of Israel under his government and likewise the storie of Saul and David who were both anointed kings by Samuel and so shew how the prophecies of Samuel concerning them both were exactly fulfilled Yet by the Greek and Latine Interpreters they are usually called the two first books of the Kings because therein is related how the government of Israel came first to be changed from that of Judges to that of Kings and because they contain the storie of Saul and David the two first Kings of Israel By whom these books were written is no where expressed but that they were written by the inspiration of the holy Ghost whosoever the penmen were is evident by the testimonie of the Jews to whom were committed the Oracles of God and who did alwayes acknowledge them to be a part of the sacred canon of the Scripture and it is likewise confirmed in the new Testament where some passages of these books are cited as a part of the Scripture as we may see Matt. 12.3 4. where that passage concerning Davids eating the shew-bread 1. Sam. 21.6 is cited by our Saviour Have ye not read what David when he was an hungred did and they that were with him how he entred into the house of God and did eat the shewbread c. and again in those two testimonies cited by S. Paul the one Rom. 15.9 As it is written For this cause I will confesse to thee amongst the Gentiles and sing unto thy name which is taken out of the 2. Sam. 22.50 and the other Heb. 1.5 I will be to him a father and he shall be to me a sonne which is alledged from 2. Sam. 7.14 As for these first words Now there was a certain man of Ramathaim-zophim c. wherein we are told what Elkanah the father of Samuel was we must know first that whereas elsewhere the town where Elkanah dwelt is called Ramah as in the 19. verse of this chapter And they rose up in the morning early and came to their house to Ramah and so again chap. 2.11 here it is called Ramathaim-zophim Ramathaim in the duall number because it consisted of two towns that were called Ramah two Ramahs joyned in one and Zophim either because it was situate in the countrey or region of Zuph whereof we reade chap. 9.5 And when they were come to the land of Zuph Saul said to his servant that was with him Come and let us return c. or else because of the high situation of the place standing upon some notable high hill in regard whereof it may well be that there were some watch-towers there for that the name seems to import because Zophim signifieth watch houses or towers or else as some think because there was there an Universitie or school of Prophets who are usually in the Scripture called watchmen as Ezek. 3.17 Sonne of man I have made thee a watchman to the house of Israel secondly that whereas in setting down the genealogie of Elkanah it is said that he was the sonne of Jeroham the sonne of Elihu the sonne of Tohu the sonne of Zuph it seems in the 1. Chron. 6.26 27. that three of these were also called by other names for Elihu is there called Eliab and vers 34. Eliel and Tohu Nahath and vers 34. Toah and Zuph Zophai and thirdly whereas it is said that Elkanah was an Ephrathite thereby is meant that he dwelt in mount Ephraim Elimelech and his two sonnes are called Ephrathites Ruth 1.2 because they were of Bethlehem Ephratah and Jeroboam is called an Ephrathite because he was of the tribe of Ephraim 1. Kings 11.26 but Elkanah is here called an Ephrathite onely because he dwelt in mount Ephraim for that he was a Levite of the familie of the Kohathites to whom indeed certain cities were allotted in the tribe of Ephraim Josh 21.20 and of the posteritie of Korah that wretch that was in so fearfull a manner destroyed in the wildernesse for his rebellion against Moses is evident 1. Chron. 6.22 23 c. so that it is no wonder though the sonnes of Korah were spared whilest the father was destroyed since the Lord had determined from this cursed stock to raise up to the Israelites such a glorious Prophet as Samuel was Vers 2. And Peninnah had children but Hannah had no children Hannah is reckoned in the foregoing words in the first place and it is probable therefore which some conceive that Hannah was his first wife and that afterwards he took Peninnah to wife because Hannah was barren For in those times they counted it an extraordinary crosse to die without issue yea because the temporall promise made to that nation depended much upon their carnall generation though the Lord allowed not their polygamie yet he was pleased to tolerate this infirmitie in his servants till the Messiah came when the Church should no longer be tied to one nation but spirituall children should be begotten unto God from all nations and it may be they did conceive that Gods promise to Abraham of multiplying his seed as the starres of heaven did implie a dispensation granted to them for having many wives Vers 3. And this man went up out of his citie yearly to worship and to sacrifice to the Lord of hosts in Shiloh At Shiloh the Tabernacle had stood ever since the seventh yeare of Joshua Josh 18.1 thither went Elkanah yearly that is at those three solemne feasts wherein all the males were bound to appear before the Lord Deut. 16.16 He might go at other times as a Levite to do service in his course at the Tabernacle but here doubtlesse his going up yearly at those great feasts is onely intended when his familie went with him yea the women also such was their devotion though
would abuse the souls of the dead at his pleasure to deceive the living secondly it is no way likely that the Lord who had so lately refused to answer Saul by the Prophets would now raise up Samuel from the dead to answer him we see what was said in a like case to the rich man in hell Luke 16.31 If they heare not Moses and the Prophets neither will they be perswaded though one rose from the dead thirdly even the mantle wherein he appeared vers 14. was an evident signe that all was counterfeit for did Samuel think we carry his mantle with him into heaven or into the grave fourthly had the Prophet Samuel been sent of God which is the onely evasion the Papists have to maintain this errour the witch they say did not conjure him up but God sent him to appear to Saul he would never have said as this counterfeit Samuel did ver 15. that the witch by Sauls means had raised him up Why saith he hast thou disquieted me to bring me up It was therefore doubtlesse by the witches inchantments that this Samuel was raised and consequently it was not Samuel indeed but the devil in Samuels likenesse and therefore called Samuel here when the woman saw Samuel c. and that it was that made her cry out so violently as soon as she saw him when the devil was raised it seems according to the accustomed manner the witch was presently possessed vvith a spirit of divination and hereby knevv Saul for vvhom she had done this and hereupon cried out as apprehending he vvas come to ensnare her that having discovered her he might put her to death Why saith she hast thou deceived me For thou art Saul all vvhich shevvs plainly that the Authour of that Apocryphall book of Eccclesiasticus vvrote not by the inspiration of the holy Ghost vvho saith of Samuel as in relation to this history chap. 46.20 After his death he prophecied and shew the king his end c Vers 13. And the king said unto her be not afraid for what sawest thou Hereby it appears that Saul saw not the apparition at the first though afterward he was admitted to the sight of it and that happely because the woman was at first apart by her self as witches indeed use not to be seen when they work their feats And the woman said unto Saul I saw gods ascending out of the earth This she spake either because he appeared in such an attire c. that she might easily perceive it was some Magistrate or personage of great eminencie and worth and such are called Gods Psalme 82.6 I have said ye are Gods or else because this evil spirit now a counterfeit Samuel did rise up with such a divine kind of splendour and brightnesse as we know he can change himself into an Angel of light 2. Cor. 11.14 That the poore woman unacquainted with such apparitions was even astonished with beholding it Vers 14. And Saul perceived it was Samuel and he stooped c. Saul at length is admitted to the sight of this counterfeit Samuel though it seems he were not by when the witch first conjured him up vers 12.13 and so Saul addressing himself to enquire of this infernall prophet the witch it seems withdrew her self as appears vers 21 where it is afterwards said The woman came unto Saul and saw that he was sore troubled Vers 17. And the Lord hath done to him as he spake by me That is to David the man to whom the Lord hath betaken his favourable presence since he departed from thee Vers 18. Because thou obeyedst not the voice of the Lord nor executedst his fierce wrath on Amalek c. When Saul was in consultation about sparing Agag the Amalekite the devil no doubt then suggested whatever might encourage and embolden him thereto but now when he come to be affrighted with the apprehension of Gods wrath even that fact of his he alledged against him thereby to adde to his terrours and to drive him to despair and that under a colour of speaking as a Samuel Vers 19. And to morrow shalt thou and thy sonnes be with me That is ye shall be slain and so not be any longer amongst the living but with me amongst the dead But how came the devil to be of Gods counsell that he can so certainly determine the period of their lives I answer first that the devil can and doth many times by strong conjectures foretell many future things which accordingly come to passe Secondly that he doth not here define the time of their death certainly but speaks darkly and deceitfully for to morrow doth not onely signifie the day immediately following but also the time to come indefinitely Exod. 13.14 And it shall be when thy sonne asketh thee in time to come or to morrow what is this thou shalt say unto him c. and Matth. 6.34 Take therefore no thought for the morrow c. as indeed it seems it was not the very next day that Saul and his sonnes fell before the Philistines and so we see in another particular he speaks ambiguously Thou and thy sonnes shall be with me which might either be meant of their dying onely as spoken with respect to Samuel or of being with Sathan and then that as concerning Jonathan we are sure he lyed grossely but thus will the devil still preach comfort to those at last that will not away with the preaching of Gods prophets when they sharply reprove them for their sinnes Vers 21. And the woman came unto Saul and saw that he was sore troubled c. Hereby it appears that the witch had withdrawn her self whilst Saul and her familiar spirit then Samuels counterfeit had been talking together CHAP. XXIX Vers 1. NOw the Philistines gathered together all their armies to Aphek A town in the tribe of Asher Josh 19 24 30. Vers 2. But David and his men passed on in the rereward with Achish Though Achish was king of Gath onely which was but one of the five principalities of the Philistines yet it seems he was the chief among all the princes and had therefore the honour of leading up the rereward and that therein too he had given the honour to David and his men of being as it were his own life guard and therefore it is said that they marched on with Achish in the rereward Vers 3. Then said the princes of the Philistines what do these Hebrews here This is not meant of those Lords that were subjects to Achish the king of Gath as is indeed evident by the roughnesse of their language vers 4. And the princes of the Philistines were wroth with him and the princes of the Philistines said unto him make this fellow return c. but of the princes of the other places of Palestina for these all joyned their forces with Achish in this invasion of the land of of Israel the common sort had indeed as much cause to suspect Davids perfidiousnesse and to provide for
inspiration of the holy Ghost is clear not onely by the testimony of the Church of the Jews who did alwayes acknowledge them as a part of the sacred Canon of the Old Testament but also by the testimony of the Apostle Paul who in his Epistle to the Romanes cites a passage from hence to wit that in the 1. Kings 19.14 as a part of the holy Scripture as we may see Rom. 11.2 3 c. Wot ye not saith he what the Scripture saith of Elias how he maketh intercession to God against Israel saying Lord they have killed thy Prophets c. But now who were the holy Ghosts pen-men in writing these books we cannot determine onely that which some hold seems the most probable namely that they were written piece-meals by severall Prophets successively in their severall ages and then afterward collected compacted into one continued history by some holy man of God who was guided therein by the spirit of God and that First because it is manifest that many passages in these books were formerly recorded by Nathan Ahijah and Iddo 2. Chron. 9.29 Secondly because it is also evident that the greatest part of the 18 19 and 20. chapters of the second book of the Kings was taken out of the prophecy of Isaiah as we may see Isa 36.1 c. And thirdly because the story of Zedekiah which we have in the latter end of the second book of the kings seems to have been taken almost word for word out of the latter end of the prophecie of Jeremiah As for the dependance of this history upon that which went before in the end of the second book of Samuel though the last thing there recorded be the staying of the pestilence sent for Davids sinne in numbring the people by his rearing of an altar in the threshing floore of Araunah and offering sacrifices thereon as God had commanded yet we must know that Adonijahs insurrection which is the next thing here recorded did not follow immediately upon that but many other things intervened between which are recorded in the eight last chapters of the first book of Chronicles for after the Lord had at that time it seems revealed to him that the Temple should be built by his sonne Solomon in that very place where now he had reared an altar in the threshing floore of Araunah 1. He made great preparations of all materialls requisite for that work and set workmen at work about them to make them ready for the building 2. He set in order the courses of the Priests and Levites for their attendance upon their severall services in the Temple 3. He made known in a publick assembly of the Princes and Rulers of the people what the Lords pleasure was for Solomons succeeding him in the throne and encouraged Solomon to build the Temple and perswaded the Princes and people to assist him therein giving Solomon withall a pattern in writing how all things were to be made according as God had revealed it to him And 4. in another assembly he perswaded the people to contribute willingly to the building of the Temple which accordingly they did It is evident I say that all these things recorded in the eight last chapters of the first of Chronicles were done whilest David was able to go abroad for it is said 1. Chron. 28.2 that he stood up upon his feet in the assembly of the Princes and Rulers and spake unto them and therefore they were done before this usurpation of Adonijah when David lay bedrid and not able to stirre as it is said here and that to shew that hereupon Adonijah took the advantage of making himself king King David was old and stricken in years yea so weak he was that lying bedrid they covered him with clothes but he gat no heat and so thereupon vers 5 Adonijah the sonne of Haggith exalted himself saying I will be king It is much indeed that David should be so farre spent with age before his death for though this were a little before his death he lived in all but threescore and ten years 2. Sam. 5.4 David was thirty years old when he began to reigne and he reigned fourty years and we see in these dayes that many at these years are farre from this weaknesse but yet considering his many labours warres troubles sicknesses and sorrows which do usually much empair the strength of man A broken spirit saith Solomon drieth the bones Prov. 17.22 it is no wonder though David in his old age sunk apace and was sooner decrepite and bed-rid then other men Vers 2. Wherefore his servants said unto him Let there be sought for my Lord the king a young virgin c. David had at this time many wives concubines but these were all it seems well in years and therefore his servants the Physitians advised that some well-complexioned young virgin should be sought out for him to stand before him to cherish him and to lie in his bosome as judging the heat of youth fittest to cause heat in his cold body especially where it had not been empaired by breeding and bearing of children which made them advise that she should not onely be young but a virgin too Now though there be no mention here made of Davids taking such an one to be his wife or concubine but onely of his taking her to lie in his bosome in a medicinall way yet that this was supposed and intended severall reasons may induce us to think 1. Because it is no way probable that David would have yielded to such a way of curing the coldnesse of his body had she not been taken under the name of a wife or concubine which was generally esteemed lawfull in those dayes the other way would have been so ridiculous and scandalous that it cannot be thought that David would ever have given his consent to it 2. Because it is noted ver 4. as an evidence of the great decay of his body that though she lay in his bosome yet he knew her not which doth clearly enough imply that she was taken in such a conjugall way that he might lawfully have known her had he not been disabled by that extreme weaknesse which lay now upon him and thirdly because had not Abishag been taken as Davids wife or concubine Solomon would never have suspected as he did chap. 2.22 that Adonijah in seeking to take Abishag to wife after his fathers death had a plot thereby to get away the kingdome from him to have married the wife of the deceased king might have advanced his purpose some way amongst the people but had Abishag been taken onely to attend on the king in his weaknesse or to lie in his bosome onely in a physicall way there would have been no colour to think that when he should again lay claim to the crown his marriage with such an one would have added the least strength to his title and therefore it was surely the meaning of Davids Physicians that a young wife or
thing of that which his father had gotten till himself fell from God chap. 5.4 therefore it is thought that this Rezon did elsewhere shelter himself or lived by secret robbing and pillaging till Solomons declining dayes and that then he brought Damascus to an open revolt and became king thereof and was an enemy to Solomon on the north as Hadad the Edomite was on the south Vers 26. And Jeroboam the sonne of Nebat an Ephrathite c. An Ephrathite that is of the tribe of Ephraim and so in this tribe all the kings of Israel that raigned over the ten tribes had their chief residence and herein was that prophesie fulfilled that Ephraim should be greater then Manasseh Gen. 48.19 now of this man it is said that he lift up his hand against the king to wit by revolting from him and becoming the head of the ten tribes in rending the kingdome from his sonne for though perhaps after he had heard the prophesie of Ahijah he might entertain thoughts of disloyaltie against his Soveraigne and perhaps secretly sow some seeds of sedition among the people for which he was glad to fly into Egypt vers 40. yet we read of nothing he openly attempted against Solomon or against his house till Solomon was dead Vers 28. He made him ruler over all the charge of the house of Joseph That is he made him receiver or treasurer for all the kings revenues in the two tribes of Ephraim and Manasseh Vers 29. When Jeroboam went out of Jerusalem c. To wit to enter upon the office and charge which Solomon had honoured him with the prophet Ahijah found him in the way who is called the Shilonite because he was of Shilo where the Tabernacle was many years together he was one of them that wrote the Acts of Solomon 2 Chron. 9.29 and they two were alone in the field If therefore Jeroboam went attended out of Jerusalem according to the honour of the charge whereto Solomon had now advanced him it seems the Prophet desired to have some private conference with him and then when they were alone delivered his message to him Vers 30. And Ahijah caught the new garment that was on him That is the new garment wherewith the Prophet who now represented Gods person the absolute disposer of the kingdome newly erected in the house of David had clad himself Vers 31. Behold I will rend the kingdome out of the hand of Solomon and will give ten tribes to thee That is all besides Judah and Benjamin some conceive that Simeon was the onely tribe which joyned with that of Judah as having their lot within the lot of Judah Josh 19.2 but this cannot be because those of the tribe of Simeon that joyned themselves with Asa are expressely said to be such as revolted from the kingdome of Israel 2 Chron. 15.9 Neither need it seem strange that the tribe of Simeon having their portion within that of Judah should notwithstanding belong to the kingdome of Israel for it seems that the Simeonites in Davids time went forth with Colonies and planted themselves in other places as is manifest 1 Chron. 4.31 39. However by foretelling Jeroboam what should happen the Lord took order that he should know that whatever should occasion that revolt of the ten tribes from the house of David yet it was by the providence of God who had now conferred the kingdome upon him See the note also vers 13. Vers 33. Because that they have forsaken me and have worshiped Ashtoreth c. This is the reason given for that he had said before vers 31. I will rend the kingdome out of the hand of Solomon c. But why should Rehoboam suffer in the losse of ten tribes for the peoples idolatry I answer first because Solomons giving way to his wives idolatry proved a snare to the people and occasioned their revolting from God and secondly even the people suffered as well as Rehoboam hereby this rent in the kingdome proving the occasion of continuall warre between them of Judah and them of Israel which brought in many miseries from forraigne nations upon both kingdomes Vers 36. And unto his sonne will I give one tribe that David my servant may have a light alway before me c. That is unto one of his posteritie sitting in the throne of David See the note 2 Sam. 21.17 Vers 39. And I will for this afflict the seed of David but not for ever For at length Christ arose out of the tribe of Judah to whom God gave the throne of his father David to reign over the whole house of David for ever Luk. 1.32 33. Vers 40. Solomon sought therefore to kill Jeroboam and Jeroboam arose and fled into Egypt c. Hereby it appears that Jeroboam had some way discovered that which the Prophet had so secretly imparted to him and perhaps began to alienate the hearts of the people from the king and so to escape Solomons fury he fled to Shishak king of Egypt and sheltered himself there till Solomon was dead and yet was this Shishak Solomons brother in law if he were as generally it is thought he was the sonne of that Pharoah king of Egypt whose daughter Solomon had married Vers 41. All that he did and his wisedome are they not written in the book of the acts of Solomon The acts of Solomon were written by Nathan Ahijah and Iddo prophets that lived in Solomons time 2 Chron. 9.29 but this book here mentioned seems to have been some complete historie not now extant of the reigne of Solomon gathered out of the severall writings of these prophets and other records of those times wherein many particulars of his life were recorded not expressed in the sacred storie and amongst other things doubtlesse that of his repentance for though it be not here expressed yet that he did repent before his death may be evidently gathered from other places of Scripture as 2 Chron. 11.17 So they strengthened the kingdome of Judah and made Rehoboam the sonne of Solomon strong three yeares for three yeares they walked in the way of David and of his sonne Solomon where Solomon and David are joyntly commended and from that promise made concerning Solomon Psal 89.33 Neverthelesse I will not utterly take away my loving kindnesse from him nor suffer my faithfulnesse to fail but especially from the book of Ecclesiastes which questionlesse was written as the publick monument of his repentance and that which we reade 2. Pet. 1.20 21. where all the penmen of Scripture are said to have been holy men of God CHAP. XII Vers 1. ANd Rehoboam went to Shechem for all Israel were come to Shechem to make him king Though Solomon had seven hundred wives and three hundred concubines chap. 11.3 yet we reade but of three children that he had two daughters Taphath and Basmath that were married to two of his own Princes chap. 4.11.15 and this his sonne Rehoboam who was born to him of Naamah an Ammonitesse chap. 14.21 a
this register of the genealogie of them that returned out of Babylon we may see in the notes upon the second chapter of Ezra Vers 70. And some of the chief of the fathers gave unto the work Some conceive that this is still a continuation of the register that was found mentioned above vers 5. containing a catalogue of what was given at their first return out of Babylon towards the building of the Temple c. And whereas it may be objected that there is a great deal of difference betwixt that which is said to be given there Ezra 2.69 and that which here is said was given to this they answer that all that was given by the encouragement of Cyrus both by Jews and Persians is there set down here onely that which was given by the Jews But I rather conceive with other Expositours that the register that was found mentioned vers 5. ended with the former verse and that here now is added what was collected after the people were numbred by Nehemiah according to the president of the register that was found for as there was a collection of money and other things made when they were numbred according to their genealogies in Zerubbabels time at their first coming out of Babylon Ezra 2.68 so was it now also onely that was merely for the building of the Temple this was partly for the service of the Temple for why else were so many priests garments given mentioned in the following words but in part also for the rebuilding of the city See above vers 4. The Tirshatha gave to the treasure That is Nehemiah chap. 10.1 and 8.9 Now those that sealed were Nehemiah the Tirshatha c. See the note also Ezra 2.63 Vers 73. So the priests and the Levites and the porters c. See the note Ezra 2.70 CHAP. VIII Vers 1. ANd all the people gathered themselves together as one man c. To wit on the first day of the seventh moneth vers 2. which was the feast of trumpets Levit. 23.24 and not many dayes after the wall was finished which was on the twentie fifth day of the sixth moneth chap. 6.15 Some Expositours conceive that this is but onely a more full and large relation of those things which were done long since at Zerubbabels first coming into Judea and which were before more breifly related by Ezra Ezra 3.1 c. and that first because as the second chapter of Ezra ends and the third begins so with the same words in effect doth the seventh chapter of Nehemiah end and the eighth begin and secondly because it is not likely that Ezra being sent to instruct the people in the Law of God would suffer them so long to wit till Nehemiahs coming to be ignorant of the main duties of Gods worship and service as it seems now they were vers 14. And they found written in the Law which the Lord had commanded by Moses that the children of Israel should dwell in booths in the feast of the seventh moneth c. But these reasons are too weak to winne us to admit of such a confusion in the order of the history rather therefore I conceive that what is here related was done in Nehemiahs time after the wall was finished as is above related The place where they met together was as is here added the street that was before the water-gate a gate mentioned before chap. 3.26 and in the street hereof it seems the people were assembled because the court of the Temple could not contain such a multitude And they spake unto Ezra the scribe to bring the book of the Law of Moses c. See the note Ezra 7.1 and 6. Vers 4. And beside him stood Mattithiah c. To wit as witnesses ready to approve and maintain the truth of that which from the Law of God should be delivered to them and in their turn also to perform the work Vers 7. Also Joshua and Bani c. That is not onely Ezra did thus expound the Law unto the people but others also of the priests and Levites caused the people to understand the Law because they could not all conveniently heare Ezra they were divided into severall companies and in each of them there were pulpits or scaffolds erected as may be gathered chap 9.4 from whence they read and expounded the Law unto them there being severall teachers in each place that might successively discharge that work And the people stood in their place To wit some in one company and some in another according to their divisions So they read in the book in the Law of God distinctly and gave the sense and caused them to understand the reading It is a weak conceit of some popish Expositours that they did reade onely that in the Syriak tongue to the people which in the originall book was written in Hebrew and that because the people since their return out of Babylon did neither speak nor perfectly understand the Hebrew tongue but the Syriak onely for the words do plainly import that they expounded that which they read to them Vers 9. And Nehemiah which is the Tirshatha See Ezra 2.63 This day is holy unto the Lord your God mourn not nor weep That is this day the Lord hath appointed to be consecrated to him as a holy day of spirituall rejoyceing and feasting together Numb 10.10 In the day of your gladnesse and in your solemne dayes and in the beginnings of your moneths ye shall blow the trumpet c. and therefore be comforted and chear up your hearts with the assurance of Gods mercy and make not your selves unfit for the service of this day by your excessive and unseasonable mourning For all the people wept when they heard the words of the Law Because they they perceived by that they had heard from their teachers how many wayes they had broken the Law of their God and had by that means provoked the Lord to poure forth those judgements upon them which they saw he had long since threatned against those which did not obey his commandments Vers 10. Then he said unto them Go your way eat the fat and drink the sweet c. This is meant of their feasting together with their peace-offerings to which he addes and send portions unto them for whom nothing is prepared that is to the poore the fatherlesse and widows which was according to the Law Deut. 16.14 Thou shalt rejoyce in thy feast thou and thy sonne and thy daughter c. and the Levite the stranger the fatherlesse and the widow c. For the joy of the Lord is your strength That is your rejoycing in the Lord his love and favour and manifold mercies which he hath of late conferred upon you and doth still continue to you is that whereby you must be strengthened both in the outward and inward man Vers 13. And on the secend day were gathered together the chief c. even to understand the words of the Law That is to advise with him
their governour was dead he should now as his successour go before the people in his stead secondly to imply that as Moses in his magistracy was subordinate to Gods will and was onely to do all things according to his direction so must it be with Joshua too and thirdly that by speaking thus honourably of Moses Moses my servant Joshua might be encouraged faithfully to serve God in his place as Moses had done that he also might gain such favour and esteem with God as Moses had gained Vers 3. Every place that the sole of your foot shall tread upon that have I given unto you c. That is every place in the land formerly promised them which is described and bounded in the following words first by the wildernesse that they had passed through which was their South bound secondly the mountain Lebanon and the great river the river Euphrates which was their North border and thirdly the great Sea that is the midland-sea which was their West border as for their Eastern border that is not here mentioned because the Israelites were now at the East side of the land and the drift of these words was onely to shew Joshua how farre the land he would give them should reach every where from the place where they now were Indeed that the Israelites did never extend the bounds of the land thus farre is evident for though in Davids and Solomons time all the nations as farre as Euphrates became tributaries to the crown of Israel 1. Kings 4.21 Solomon raigned over all kingdomes from the river that is the great river Euphrates unto the land of the Philistines and unto the border of Egypt c. yet they never destroyed the inhabitants there and planted themselves in their countrey as they did in the land of Canaan and therefore in that place before cited ver 25. the land of Israel is said to reach onely from Dan to Beersheba as formerly But the reason of this was because the people of Israel failed in keeping covenant with God and it was onely upon condition of their obedience that God promised thus farre to inlarge their borders Vers 5. As I was with Moses so I will be with thee c. In these words the Lord doth not onely promise Joshua to assist him as he had assisted Moses but withall likewise by putting him in mind of the great things he had done for Moses he doth covertly encourage him against the fear of those mighty nations with whom he was to encounter Vers 6. Be strong and of a good courage c. We find this often pressed upon Joshua first by Moses Deut. 31.7 And Moses called unto Joshua and said unto him in the sight of all Israel Be strong and of a good courage c. for which he had a speciall command from God Deut. 1.38 and 3.28 Charge Joshua and encourage him and strengthen him c. secondly by the Lord himself Deut. 31.23 and so again three severall times in this chapter here and vers 7. and vers 9. and last of all by the people And why was this not because Joshua had discovered any faintheartednesse or cowardise but first because the work he was to undertake was so weighty and perillous and that not onely in regard of those many and mighty nations whom he was to destroy and plant the Israelites in their room but especially also in regard of the stubbornnesse of the people whom he was to govern of whose rebellion against Moses yea against God he had often been an eye-witnesse secondly because the Lord knew well that Joshua had humble and low thoughts of himself and feared much his insufficiency for so great a charge as indeed the wiser and the more able men are the more jealous they are of themselves in such cases and thirdly because even those that are best resolved do yet need to be quickned and stirred up and that principally lest they should shrink from doing exactly what God hath enjoyned them for fear of any difficulty that may lie in their way of which God gives Joshua speciall warning in the following verse Onely be thou strong and very couragious that thou mayest observe to do according to all the Law which Moses my servant commanded thee c. For unto this people shalt thou divide for an inheritance the land c. As if he had said this I have appointed to be thy honour and therefore be not afraid to undertake the charge And indeed this was the principall thing wherein Joshua was a type of Christ Moses did not carry the Israelites into the land of Canaan but Moses being dead Joshua did it so neither could the Law carry us into the heavenly Canaan for by the righteousnesse of the Law can no man be saved but Christ our Jesus our Saviour hath by his merits opened a way for us into the heavenly Canaan and is gone before to prepare a place for us John 14.2 3. I go to prepare a place for you And if I go to prepare a place for you I will come again and receive you to my self that where I am there you may be also Vers 7. Turn not from it to the right hand or to the left that thou mayest prosper whithersoever thou goest If we reade the words as it is in our Bibles then there is here a promise implyed That if Joshua did strictly observe Gods law not yielding any way to turn aside from that rule he should prosper in every thing that he undertook But if we reade the last clause as it is in the margin of our Bibles that thou mayest do wisely whithersoever thou goest then the drift of these words must be either to give Joshua to understand that it would be his greatest wisdome to do in all things as God in his Law had enjoyned him whatever his own reason might suggest to the contrary which agrees with that of the Prophet Jer. 8.9 They have rejected the word of the Lord and what wisdome is in them Or else to assure him that if he did sincerely observe to do all things according to Gods law then the Lord would more abundantly poure forth the spirit of wisdome upon him which agreeth with that of David Psal 25.12 What man is he that feareth the Lord him shall he teach in the way that he shall chuse and that of our Saviour Matth. 13.12 Whosoever hath to him shall be given and he shall have more abundance Vers 8. This book of the Law shall not depart out of thy mouth c. The book of the Law which Moses wrote was delivered to the Levites to be laid up by them in the side of the ark Deut. 31.25 26. it was therefore a copy of this law whereof the Lord here spake to Joshua This book of the Law shall not depart out of thy mouth and the meaning of this is that by frequent and continuall reading and conference he should labour to be so expert in it that in all his
is said in the foregoing verse it was because the inhabitants did all so obstinately stand it out against the Israelites none of them attempting to procure conditions of peace from them save onely the Gibeonites Vers 20. For it was of the Lord to harden their hearts c. See the note upon Exod. 7.13 Vers 21. And at that time came Joshua and cut off the Anakims from the mountains from Hebron and from Debir c. Concerning these Anakims see what is noted before upon Numb 13.22 where it is also expressely said that the Israelites that were at first sent to search the land of Canaan saw these Anakims about Hebron from whence Joshua did now drive them It is evident that Hebron yea and Debir too or else another city of the same name was formerly taken by Joshua and the Israelites in that their expedition against those five kings that had joyned their forces together to besiege Gibeon as we may see chap. 10.36 37.38 That therefore which is said here that Joshua cut off the Anakims from Hebron from Debir c. must be understood of his cutting them off from the mountains that were about Hebron and Debir It seems that these gyants being a kind of wild salvage men monsters rather then men did chiefly abide in dens and caves that were in the mountains or at least that when Joshua had prevailed in that part of the land and had taken the severall towns and cities there and destroyed the inhabitants many of these monsters had withdrawn themselves to those their fastnesses and strong holds from whence afterwards they brake forth into the countreys adjoyning and so thereupon Joshua went out against them with his forces and cut them off some at one time and some at another from the mountains from Hebron from Debir from Anab that is the mountains adjoyning to those cities and from all the mountains of Judah and from all the mountains of Israel that is the mountains in that portion of the land which fell to the tribe of Judah and indeed from all the mountains throughout the land of Canaan which fell to the rest of the Israelites for Judah by reason of their dignity is often mentioned as distinct from the other tribes and in this regard I conceive this expression is used from all the mountains of Judah and from all the mountains of Israel and not with reference to that division of the land betwixt the kingdome of Judah and the kingdome of Israel in Jeroboams revolt it being most probable that this book was written before that time even before David had cast out the Jebusites out of Jerusalem as may be gathered from that place chap. 15.63 As for the Jebusites the inhabitants of Jerusalem the children of Judah could not drive them out but the Jebusites dwell with the children of Judah at Jerusalem unto this day The greatest difficulty in this place is this that here it is said that Joshua cut off the Anakims from Hebron from Debir c. cities that he had taken before from the inhabitants chap. 10.36 c. and yet afterwards chap. 15.14 it is said that Caleb took Hebron and drove the Anakims thence To this some answer That though Joshua took Hebron and afterwards cut off the Anakims from the mountains about Hebron as it is here said yet in processe of time the inhabitants and especially these Anakims did again seise upon Hebron and possesse it and so were after Joshuas death driven out thence by Caleb for though this be related chap. 15.14 yet that it was not done till after the death of Joshua is evident they say in the first chapter of Judges vers 9. where the same story is again related But because it is evident in the fourteenth chapter of this book vers 12. that Caleb whilest Joshua was yet living desired Hebron and the mountainous countrey about it to be given him for his inheritance as Moses had promised it should be undertaking withall that with Gods help he would drive out the Anakims thence Give me saith he this mountain c. If so be the Lord will be with me then I shall be able to drive them out as the Lord said nor is it probable that ever the Lord suffered the Canaanites to recover one foot of that land out of which Joshua had expelled them till after the death of Joshua when by their sinnes they provoked the Lord against them nor that the valourous Caleb would suffer the Canaanites to roost so long in that place which was given him for his inheritance as till after the death of Joshua therefore I conceive that the truer answer for the resolving of this difficulty is this That it was Caleb that did drive out the Anakims out of the mountains about Hebron as is related chap. 15.14 onely it is here ascribed to Joshua because Joshua was their chief Generall and so it was done under his government and command though it were done by Caleb However the destroying the Anakims throughout the land of Canaan is here particularly recorded that in Gods goodnesse and power in cutting them now off they might see the folly of their forefathers infidelity who were so scared with the sight and report of the formidable stature of these giants that they would not enter the land notwithstanding all that Moses Joshua and Caleb could say to them Vers 22. There was none of the Anakims left in the land of the children of Israel onely in Gaza in Gath c. These were cities of the Philistims whose land was also within the compasse of the promise made to the Israelites Exod. 23.31 And I will set thy bounds from the red sea even unto the sea of the Philistims though because of their sinnes they prevailed not as yet so farre In these cities there were of these Anakims these giants still remaining many years after for Goliath was of Gath see 1. Sam. 17.4 c. and those foure huge giants mentioned 2. Sam. 21.16 c. were all of the Philistims Vers 23. And Joshua took the whole land according to all that the Lord said unto Moses c. That is he vanquished the whole land before mentionâ—d or he is said to have taken the whole land because he had so far subdued it that none of the inhabitants durst take up arms against them or any way molest them so that they might now peaceably make a division of it amongst the tribes though there were some places which the Canaanites had yet in their possession as is largely expressed in the beginning of the 13. chapter yet they durst not stirre against the Israelites and therefore is that clause added in the last words of this chapter and the land rested from warre CHAP. XII Vers 1. NOw these are the kings of the land which the children of Israel smote c. In this chapter there are briefly presented as it were in a table or map the severall countreyes and kings vanquished by Moses Joshua and the
these first that he might be near hand to Joshua who dwelt in mount Ephraim to the end that by him he might enquire of the Lord upon any speciall service Secondly that he might be the nearer to the Tabernacle which at this time was in Shiloh a city in Ephraim ANNOTATIONS Upon the book of JUDGES CHAP. I. NOw after the death of Joshua c. In this book the history of the Commonwealth of Israel is continued from the death of Joshua to the dayes of Eli all which time at least the most of which time they lived under the command and government of certain Judges whom God successively raised up to rule over them as his deputies and vicegerents and therefore is this book called the book of Judges for though Eli and Samuel may well be numbred amongst the Judges of Israel because they commanded in chief after the same way of government as these did whose history is recorded in this book yet because the change of the government from that of Judges to that of Kings happened in the daies of Samuel and the story of Samuel must needs be begun from the dayes of Eli therefore the acts of their times are not recorded here but are reserved to another book Who wrote this book is no where expressed it sufficeth us to know that it hath alwaies been kept in the Church amongst those Oracles of God whose penmen were guided by the infallible inspiration of his Spirit and indeed one passage of this book to wit that concerning Sampson chap. 13.7 the child shall be a Nazarite to God is by the judgement of many learned Expositours principally intended by the Evangelist S. Matthew where he undertakes to alledge a testimony out of the writings of Gods Prophets Matt. 2.23 And he came and dwelt in a citie called Nazareth that it might be fulfilled which was spoken by the Prophet He shall be called a Nazarene The children of Israel asked the Lord saying Who shall go up for us against the Canaanites first to fight with them In the last years of Joshua his government the Israelites had lived in peace Josh 21.44 And the Lord gave them rest round about according to all that he sware unto their fathers and there stood not a man of all their enemies before them the Lord delivered all their enemies into their hand the Canaanites not daring to provoke them and the Israelites not yet attempting any further upon the Canaanites partly because the land they had already vanquished was as much as they could well people partly perhaps out of an over-eager desire to and love of the rest they now enjoyed and indeed they knew it was agreeable to the will of God that they should not drive out all the inhabitants at once but by degrees Deut. 7.22 And the Lord thy God will put out these nations from before thee by little and little Thou maist not consume them at once lest the beasts of the field encrease upon thee But now Joshua being dead who a little before his death had encouraged them to go forward in expelling the Canaanites though they had no man chosen of God to command over them in chief as Moses and Joshua did yet finding that indeed it was now fit they should proceed on in the warre they assembled themselves together as it seems at Shiloh and there resolved to renew their battels against the inhabitants of the land onely because the successe of their first attempts would be a matter of great consequence either for the encouragement or disheartning the people therefore they would first enquire of the Lord which accordingly they did they asked the Lord as it is here said to wit by Phinehas the high priest or Eleazar if he were yet living which is doubtfull because he died immediatly after the death of Joshua Josh 24.33 before the propitiatory or mercy-seat who shall go up for us against the Canaanites first to fight against them that is which of our tribes shall first begin and set upon the inhabitants that still abide in their lot for this is doubtlesse the meaning of this question they asked Vers 2. And the Lord said Judah shall go up c. That is the tribe of Judah because that was the most populous and the strongest of the tribes and had their portion in the chief of the land which it was therefore fit should be first cleared of the enemie therefore they were appointed first to begin the warre and besides thus was that still accomplished which Jacob prophecied concerning the preheminence this tribe should have above the rest Gen. 49.8 Judah thou art he whom thy brethren shall praise thy hand shall be in the neck of thine enemies thy fathers children shall bow down before thee Vers 3. And Judah said unto Simeon his brother Come up with me c. The Simeonites were brethren to those of Judah both by father and mother but besides their cohabitation was another tie betwixt them in regard whereof they lived in the same lot as brethren in one and the same house and in this respect chiefly is Simeon called Judahs brother Vers 4. And Judah went up and the Lord delivered the Canaanites c. That is one particular people of this countrey so called And they slew of them in Bezek ten thousand men That is in and about Bezek to wit in taking the town or after they had taken it when the king fled thence to save his life as is more particularly after related Vers 6. But Adoni-Bezek fled and they pursued after him and caught him and cut off his thumbs and his great toes And thus as he had done to many other kings as himself confesseth in the following verse to wit either out of a kind of barbarous sporting crueltie or else to render them thereby unfit for warre ever after that by the al-ruling providence of God is now done to him by the Israelites that had now taken him prisoner Indeed we reade not that Gods people were wont to inflict any such strange kind of punishment upon those that were vanquished by them nor doth it stand with piety thus to torture and afflict those that are taken in warre with such studied and uncoucht wayes of punishment and besides the Israelites had an expresse command not to spare the lives of any of these nations but presently to cut them off and therefore as it is likely that some speciall reason moved the Israelites to inflict this unusuall punishment upon him so I conceive it most probable that either when they took the city they found some of these poore captive kings that had been thus inhumanely used by him a spectacle that might well stirre their spirits against him or at least that they might receive information from others herein and so might be moved thereby to deal with him as he had dealt with others as judging it consonant to that Law of retaliation which God established amongst his people Eye for eye tooth for tooth hand for
for the service he was to undertake and withall did secretly but mightily work upon his spirit in moving him to undertake that service for which he had fitted him Vers 11. And the land had rest fourty years That is unto the expiration of fourty years to wit from the death of Joshua It is a great question amongst Expositours whether the years wherein the Israelites are said in this book to have been in bondage under those nations that prevailed over them and the years wherein the Judges are here said to have judged Israel and wherein the land is said to have been in rest are to be accounted as severall distinct years or no and so it is in this particular place some holding that the land had rest fourty years under Othniels government after those eight years wherein the king of Mesopotamia had tyrannized over them and others holding that both the eight years of the bondage of Israel under Cushan-rishathaim and the foregoing years wherein the Israelites lived without a Judge under the joynt-government of their Elders and had not yet by their sinnes brought themselves into bondage are to be all comprehended under the fourty years here mentioned and indeed these last I conceive are in the right unquestionably as may be thus made evident It is expressely said that from the Israelites going out of Egypt to the building of the Temple in the fourth yeare of Solomons reigne there were but four hundred and eighty years 1. Kings 6.1 And it came to passe in the foure hundred and fourscore yeare after the children of Israel were come out of the land of Egypt in the fourth yeare of Solomons reigne c. that he began to build the house of the Lord. Now first if to the fourty years of the children of Israels wandring in the wildernesse and the seventeen years of Joshua we adde the severall years of Israels bondage mentioned in this book of Judges and secondly the years wherein the land is said to have rested and thirdly the severall years of the Judges from Abimelech to Eli and fourthly the years of Eli Samuel and David we must say then that there were well nigh six hundred years from the Israelites going out of Egypt to the building of the Temple in the fourth year of Solomons reigne yea though we allow no time of distance between the death of Joshua and the eight years of Cushan-rishathaims tyranny which would be absurd and this cannot stand with that place 1. Kings 6.1 Besides in one place of this book it is plain that the years of the Judges are confounded with those of the enemies oppressing the land namely chap. 15.20 where it is said of Samson that he judged Israel in the dayes of the Philistines twenty years and why therefore may it not be so with the other Judges too I make no question therefore but under the fourty years here mentioned And the land had rest fourty years we must comprehend both the eight years of Israels bondage under the king of Mesopotamia and all the years before that bondage of the Israelites even from the death of Joshua The main objection against this is how the land can be said to have rested fourty years if part of those fourty years it was wasted with war and the people held under a miserable bondage But to this I answer 1. That it is not unusuall in the Scripture to denominate a full number of years from that which is properly true onely of the greater part of that number as we see Gen. 35.26 where after the naming of the twelve sonnes of Jacob this clause is added These are the sonnes of Jacob that were born to him in Padan-Aram and yet Benjamin is mentioned amongst them who was not born in Padan-Aram but in the land of Canaan and so likewise Acts 7.14 where it is said that Joseph sent and called his father and all his kindred threescore and fifteen souls and yet indeed there went but threscore and tenne of them at that time into Egypt Gen. 46.27 and so again Exod. 12.40 where it said that the sojourning of the children of Israel who dwelt in Egypt was foure hundred and thirty years and yet they were not in Egypt above two hundred and fifteen years And 2. that the meaning of these words And the land had rest fourty years may be that the land had rest unto the end of fourty years to wit counting the fourty years from the death of Joshua to the death of Othniel and so indeed Junius translates these words usque ad quadragesimum annune unto the expiration of fourty years for so the like expression we find chap. 14.17 where it is said of Samsons wife that she wept before him the seven dayes while the feast lasted and yet the meaning is onely that she wept to the ending of those seven dayes to wit from the time he refused to tell her the meaning of his riddle Vers 12. And the Lord strengthened Eglon the King of Moab against Israel c. That is he gave him courage and strength to invade Israel and prospered his attempts against them whereas otherwise happely they would have been afraid to meddle with a people that had been so victorious Vers 13. And went and smote Israel and possessed the city of palm-trees That is Jericho Deut. 34.3 Jericho was indeed wholly burnt by the Israelites Josh 6.24 and was not rebuilt till Ahabs dayes 1. Kings 16.43 but the meaning therefore is that this Eglon King of Moab having vanquished the Israelites in battell possessed himself of the land and territory thereabouts where the city Jericho formerly stood and either built some strong fort there or possessed himself of some fort that might he there before and that to the end he might have the command of the foords of Jordan both because there was the passage over towards his own countrey the land of Moab and because by this means he should be the better able to keep the Israelites within Jordan and those without from joyning their forces together against him and hence it was that when Ehud began to raise the countrey against the Moabites after he had slain Eglon their king the first thing they did was to take the foords of Jordan vers 28. They went down after him and took the foords of Jordan towards Moab and suffered not a man to passe over Vers 14. So the children of Israel served Eglon King of Moab eighteen years How long it was after the death of Othniel ere these eighteen years of the Israelites bondage under Eglon began it is not expressed onely this is clear that first the Israelites revolted to idolatry after Othniels death and then the Lord brought Eglon against them for it However observable it is that whereas their first bondage under Cushan-rishathaim king of Mesopotamia continued but eight years ver 8. this next under Eglon continued eighteen years and so the next too after that under Jabin king of Canaan continued twenty years
taken by all the people in a solemn manner and partly because it was taken with some severe execration against any that should dare to break it as is expressed concerning the other oath vers 18. Howbeit we may not give them wives of our daughters for the children of Israel have sworn saying Cursed be he that giveth a wife to Benjamin Vers 11. Ye shall utterly destroy every male and every woman that hath lien by man For even against these inhabitants of Jabesh-Gilead they thought they were bound to proceed as against men devoted who were to be all destroyed and that because they came not forth to help their brethren against the Benjamites See the note in the former chapter vers 48. Vers 12. And they found among the inhabitants of Jabesh-Gilead foure hundred young virgins that had known no man c. To wit such as were marriageable and not yet married the Israelites gave them order onely to save such as these not doubting but of these there would have been six hundred found for the six hundred Benjamites that were left alive but there were onely four hundred such found and the rest being killed there were not wives enough for them for which the Israelites afterwards blamed themselves vers 22. Be favourable unto them for our sakes because we reserved not to each man his wife in the warre Vers 12. And they brought them unto the camp to Shiloh which is in the land of Canaan Because they brought them from Jabesh-Gilead which was without Jordan therefore it is said that they brought them to Shiloh which is in the land of Canaan for the land within Jordan was more peculiarly called the land of Canaan Vers 14. And they gave them wives which they had saved alive of the women of Jabesh-Gilead Wherein they conceived they brake not their oath because they were not their own daughters Vers 19. Then they said Behold there is a feast of the Lord in Shiloh yearly c. Having hitherto onely provided four hundred wives for four hundred of the Benjamites that were fled to the rock Rimmon now they pitch upon another way whereby the other two hundred should be supplyed with wives that so that tribe that was almost wholly destroyed might the sooner grow up again namely that at the time when there was a feast of the Lord kept yearly in Shiloh these two hundred Benjamites should hide themselves in the vineyards there abouts and so when the daughters of Shiloh came forth to dance they should then catch every man his wife and so carry them away A great question it is what feast it was in Shiloh when this was to be done some conceive it was some civill festivity and time of rejoycing which they kept in that town either because of some fair or time of extraordinary concourse for traffique or some such like occasion but others again think that it was one of those three solemne feasts when all the males of Israel were to come up to the Tabernacle of the Lord Deut. 16.16 and indeed because the Tabernacle was now in Shiloh and because it is called a feast of the Lord this seems the more probable onely in regard the women used to come up voluntarily from all parts of the land at these feasts to the Tabernacle though onely the males were bound to come up by the Law it may be thought that they should also joyn in these dances and then it may be questioned how they should propound to the Benjamites the taking away the daughters of Shiloh onely but for this we must consider that it seems it was a known custome that onely the inhabitants the daughters of Shiloh used to go forth in dances at least in that place where the Benjamites were appointed to lie in wait for them and hence was this plot laid for the taking of the daughters of Shiloh onely As for this course which the Israelites took to provide wives for the Benjamites without breaking the oath the oath they had taken it may justly seem strange that they should satisfie their consciences therewith for what difference was there between giving the Benjamites wives of any of the daughters of their tribes and appointing them with their consent to go and take them by force doubtlesse this was but a device to delude conscience when they found their oath could not be kept without suffering a tribe to perish how much better had it been to condemne the rashnesse of their oath and so to take the liberty which was given them of God But when men have a desire to do what is causelessely scrupled they are naturally more inclinable to stop the mouth of conscience with some groundlesse device or excuse then to see their own folly and to judge themselves for their former errour Vers 21. If the daughters of Shiloh come out to dance in dances then come ye out of the vineyards c Hereby it appears that in those dayes dancing was one of the wayes whereby they expressed their joy even when it was holy and spirituall as we see likewise Exod. 15.20 And Miriam the prophetesse the sister of Aaron took a timbrel in her hand and all the women went out after her with timbrels and with dances but then withall we must note that the virgins danced apart by themselves for had their been men with them the Benjamites could not â—o easily have snatched them away mixed dancing is very dangerous and was not it seems used in those times by the people of God Vers 22. Be favourable unto them for our sakes because we reserved not to each man his wife in the warre c. By two arguments the Elders of Israel do here undertake to perswade the men of Shiloh not to be offended with the Benjamites for taking away their daughters to wit first because their was an errour committed by the Israelites in that they reserved not to each man his wife in the warre that is in the warre against Jabesh-Gilead and secondly because it was no breach of their oath that the Benjamites had taken them wives of their daughters ye did not say they give unto them at this time that you should be guilty as if they should have said ye have not broken the oath ye took because ye gave them not your daughters but they took them by force Vers 25. In those dayes there was no king in Israel c. See the note chap. 17.6 ANNOTATIONS Upon the book of RUTH CHAP. I. NOw it came to passe in the dayes when the Judges ruled c. This Historie of Ruth is an Appendix to that of Judges in whose time it happened yet it is put in a book apart by it self because the storie was of such speciall concernment in that it relates some remarkable passages concerning the genealogie of David of whom Christ the promised Messiah descended By whom and when this book was written is no where expressed onely by the Genealogie of David set down in the end of this
to anoint David and so he was a king of Gods own providing the king in whose seed the kingdome was to be established Gen. 49.10 The Scepter shall not depart from Judah nor a Law-giver from between his feet untill Shiloh come and who would in his government carefully perform the will of God chap. 13.14 The Lord hath sought him a man after his own heart And indeed in all these things David was a notable type of Christ for first he was the Sonne of David Matth. 1.1 and the king of Israel Joh. 1.49 upon whom the kingdome was settled for ever Luke 1.33 And he shall reigne over the house of Israel for ever and of his kingdome there shall be no end secondly he was given of God to be the king of his Church that he might save them out of the hands of their enemies when no man desired it when we thought not of any such mercy nor begged it of God he of his own free grace gave us his sonne to be our king I have set my king upon my holy hill of Sion saith the Lord Psal 2.6 Thou hast loved righteousnesse and hated iniquity therefore God even thy God hath anointed thee with the oyl of gladnesse above thy fellows Heb. 1.9 and thirdly he doth administer this kingdome according to Gods own heart Psal 40 7 8. Then said I Lo I come in the volume of the book it is written of me I delight to do thy will O my God yea thy Law is within my heart which the Apostle doth plainly apply to Christ Heb. 10.6 7. So that besides the reasons formerly given why the Lord appointed the kings of Israel to be anointed with oyl chap. 10.1 this also may be added concerning David and his posterity to wit that they were anointed to shadow forth that there was a Messiah to come whom God had anointed to be king over his Church even the Lord Christ upon whom the Spirit of God and the true oyl of anointing was poured forth without measure whence it was that Christ did apply to himself that prophesie Isa 61.1 The Spirit of the Lord is upon me because he hath anointed me to preach the Gospel c. Luke 14.18 It is much argued amongst expositours whether David and so his posterity also if not all the kings of Israel too were not anointed with the holy oyl of the Tabernacle wherewith the Preists were anointed and there are many who though they think it altogether improbable that the Prophets would use the sacred oyl of the Tabernacle in anointing the idolatrous kings of Israel yet they hold that David and his successours were anointed with that oyl first because it is said that David was anointed with holy oyle Psal 89.20 I have found David my servant with my holy oyl have I anointed him And secondly because it is expressely said of Solomon 1. King 1.39 that Zadok took an horn of oyl out of the Tabernacle and anointed Solomon But now on the other side first because that Law of the Preists oyl Exod. 30.32 seems to imply that it was not to be used for any other but the Priests onely secondly because we find no command that this service should be performed with that sacred oyl and thirdly because when David was anointed the second time by the men of Judah 2. Sam. 2.4 the Tabernacle was then at Gibeon that was under the power of Ishbosheth the sonne of Saul and so David could not then be anointed with that oyl of the Tabernacle therefore it is judged most probable by many other Expositours that neither David nor Solomon were anointed with that oyl but say they because the office and imployment of the supreme Magistrate who sits in Gods seat and executes Gods judgements may be called holy as the Seat of Justice is called the holy place Eccles 8.10 therefore it is said that David was anointed with holy oyl And for that place 1. Kings 1.39 they answer that it may well be that this horn of oyl wherewith Samuel was now sent to anoint David was afterwards laid up in the Tabernacle and so Solomon was anointed therewith But however there was much oyl in the Tabernacle besides that which was made for the Priests anointing which Zadok might take thence for the anointing of Solomon Vers 2. And Samuel said How can I go If Saul heare it he will kill me This question might well proceed both from a fearfull apprehension of the danger of this act a desire to be instructed how with least danger this businesse might be carried And the Lord said Take an heifer with thee and say I am come to sacrifice unto the Lord. Thus the Lord advised him to conceal the principall cause of his coming and to alledge onely that businesse which he had to do there that might be safely made known which was not unlawfull Vers 3. And call Jesse to the sacrifice c. That is invite him to the feast thou makest with thy peace-offerings Vers 4. And the Elders of the town trembled at his coming c. Bethlehem was but a little obscure town Micah 5.2 And thou Bethlehem-Ephratah though thou be little among the thousands of Judah c. Either therefore because it was such news to see Samuel there they feared he came as a Prophet with some heavy message of Gods displeasure against them or else because he came so unexpectedly and withall so privately and without attendance they feared he had fled from Saul as having happely heard of that which had passed betwixt him and the king related in the former chapter and so were troubled for him and withall perhaps afraid lest Saul should be enraged against them for entertaining him Vers 5. And he sanctified Jesse and his sonnes and called them to the sacrifice That is he appointed them to prepare and sanctifie themselves both legally and spiritually that they might eat of the sacrifices See the note on Josh 3.5 Vers 6. And it came to passe when they were come that he looked on Eliab c. Somewhat is here left to be supposed as necessarily following upon that which is expressed to wit that Samuel had acquainted Jesse with the cause of his coming and that hereupon Jesse brought in his sonnes one by one into some private place whither before they sat down to eat of the sacrifice they had retired themselves for that purpose that he might be anointed whom God had chosen and so when Samuel beheld Eliab the first-born he said to himself Surely this is the man The comelinesse of his person made him think this was he whom God had chosen but herein he was led by his own spirit as Nathan in a like case was when he encouraged David to build a Temple 2. Sam. 7.3 And Nathan said to the King Go do all that is in thy heart for the Lord is with thee and hereby it was the more manifest that it was not Samuel but God that chose David to be King Vers 7.
reared and sacrifices offered thereon which was doubtlesse to teach them that there was no way to obtain the pardon of their sinne and the removall of their present judgement but by faith in that propitiatory sacrifice which their promised Messiah was to offer up for them but why was this altar appointed to be reared in the threshing floore of Araunah the Jebusite I answer first to intimate the end of this sacrifice to wit that it was to stay the plague that it might go no further there it was that the Angel appeared in a visible shape with a drawn sword 1. Chron. 21.15 The Angel of the Lord stood by the threshing floore of Ornan the Jebusite thither therefore David was sent to rear up an altar and to offer sacrifices secondly because of Davids fear the Lord having a gracious respect herein to the sad condition of his poor servant which we find expressed 1. Chron. 21.29.30 The tabernacle of the Lord which Moses made in the wildernesse and the altar of tht burnt offerings were at that season in the high places at Gibeon But David could not go before it to enquire of God for he was afraid because of the sword of the Angel of the Lord that is he durst not give over interceding there to go unto Gibeon for fear of the slaughter that might be made in the interim by the sword of the Angel amongst the inhabitants of Jerusalem or else he was so weakened with the terrour of seeing the Angel with a drawn sword that he was not able to go thither and when he could not go to Gibeon what place was then sitter to reare an altar in then that where the Angel appeared with a drawn sword thirdly to signifie the calling of the Gentiles for Araunah being of the stock of the Jebusites though doubtlesse at present a proselite that is one that was converted to the faith of Israel the Lords appointing David to rear an altar in his threshingâ—floore did notably shadow forth that the day should come when God would dwell amongst the Gentiles and be worshipped by them and fourthly because God had determined in this very place to have the Temple built as is evident 2. Chron. 3.1 Then Solomon began to build the house of the Lord in Jerusalem in mount Moriah where the Lord appeared unto David his father in the place that David had prepared in the threshing floore of Ornan the Jebusite and so the Lord would have this place consecrated as it were and endeared to the people by the sacrifice that procured so great a blessing for them as was the staying of this raging pestilence Vers 22. Behold here be oxen for burnt sacrifices and threshing instruments and other instruments of the oxen for wood In 1. Chron. 21.23 there is added that he offered him also his wheat for a meat-offering Lo I will give thee the oxen also for burnt-offerings and the threshing instruments for wood and the wheat for the meat-offering I give it all partly because of the terrour he was stricken into by seeing the Angel with the drawn sword for as it is noted before from 1. Chron. 21.20 both he and his sonnes had seen the Angel and hid themselves and partly because he was told that the altar and sacrifices intended were for the removing of that heavy judgement that lay now upon the people in stead of selling he proffered to give unto David not the threshing floore onely but the oxen also the threshing instruments wheat and all not caring how much he gave for so good a use Vers 23. All these things did Araunah as a king give unto the king The most Expositours do hereupon inferre that this Araunah had been king of the Jebusites and embracing the faith of Israel was content to live as a private man and to let David reigne as king in Jerusalem and indeed in the Hebrew it is All these things did Araunah a king give unto the king but this ground methinks is not sufficient to warrant this conceit rather I conceive this expression is used by way of extolling the bounty of Araunah that he did herein as it were match David the king in bounty carried himself more like a king then a private subject in this his princely bounty Vers 24. And the king said unto Araunah Nay but I will surely buy it of thee at a price c. Some conceive that David would needs give the full price for these things because he would not take away that which was anothers to give unto God as knowing well that sometimes a kings request is in effect a command that subjects do often give what they would not part with but that they dare not but give it but because David might well see that Araunah offered these thing freely it is better said by others that this was from the ingenuity of David because he was not willing to serve God cost-free So David bought the threshing-floore and the oxen for fifty shekels of silver 1. Chron. 11.25 It is said that David gave to Ornan for the place six hundred shekels of gold by weight which seeming difference is thus reconciled to wit that he bought the thresning-floore and the oxen as here for fifty shekels of silver but for the whole place and the ground with the houses where afterward the Temple was built he gave six hundred shekels of gold Vers 25. So the Lord was intreated for the land and the plague was stayed from Israel And this the Lord testified by sending fire from heaven to consume the sacrifices as is expressed 1. Chron. 21.26 and he answered him from heaven by fire upon the altar which must be meant onely of burning the burnt offerings for the sacrifices of peace offerings were not burnt upon the altar but were to be eaten as a holy feast so that it seems the burnt-offerings were first offered on the altar which were miraculously consumed by fire from heaven and then afterwards the peace-offerings were offered upon the same altar ANNOTATIONS Upon the first book of KINGS Otherwise called The third book of the KINGS CHAP. I. NOw king David was old and stricken in years and they covered him c. The scope of these two following books is to declare the history of the Commonwealth of Israel when it was divided into two several kingdomes under the command of the severall kings of Judah and Israel and therefore it is that they are called The books of the Kings The history of Saul and David were related in the two foregoing books of Samuel because they reigned over the whole people of Israel united in one body Onely Solomons reigne is here described and the death of David as making way thereto because in his reigne we are to see the first cause of that following schisme and rending of the kingdome of Israel into two severall kingdomes to wit that of Judah and that of Samaria By whom these books were written we cannot say that they were written by the
15. For the Lord shall smite Israel as a reed is shaken in the water That is the Lord shall continually afflict this kingdome of the ten tribes both prince and people with uncessant troubles and warres both intestine and forraigne so that they shall never abide long in any settled condition and so indeed it came passe even as the reeds that grow in the water are continually shaken sometimes with the blowing of the wind alwayes with the force of the stream that glides along by them so was the kingdome of the ten tribes continually shaken partly by the frequent transferring of the crown from one familie to another one still killing the other and making himself king in his room and partly by the frequent invasion of the men of Judah or some other of the neighbouring nations And shall scatter them beyond the river That is the river Euphrates to wit into the land of Assyria Mesopotamia and Media which lay beyond the river whither the ten tribes were indeed afterwards carried captives some of them first by Tiglath-pileser in the dayes of Pekah king of Israel 2. Kings 15.29 but the greatest part afterward by Salmanassar in the dayes of Hoshea king of Israel 2. Kings 17.6 c. Vers 17. And Jeroboams wife arose and departed and came to Tirzath c. This Tirzah was an ancient and goodly citie for here one of the one and thirtie kings whom Joshua conquered did dwell Josh 12.24 and in Solomons time it was famous for the pleasantnesse of the situation and statelinesse of the building and therefore the Church is hereto compared Cant. 6.4 Thou art beautifull O my love as Tirzah though therefore at first Shechem was the royall citie of Jeroboams kingdome yet afterwards it seems he built some stately palace for himself in Tirzah and so both he and the other kings of Israel that succeeded him did usually keep their courts there yea till Samaria was built it seems to have been the chief of the royall cities of the kingdome of Israel chap. 15.33 In the third yeare of Asa king of Judah began Baasha the sonne of Abijah to reigne over all Israel in Tirzah so also chap. 16.6.8 23 24. Vers 19. Behold they are written in the book of the Chronicles of the kings of Israel Many things are said to be written in the book of the Chronicles which we find not in the Scripture Chronicles and therefore it is commonly held that this book of the Chronicles here and elsewhere often mentioned was some other book of the Chronicles of the kings of Judah and Israel wherein all the memorable acts and passages of those times were exactly recorded and out of which the penman of the Scripture Chronicles did afterward by the speciall instinct and the guidance of the spirit of God cull forth such things as are there related and which the Lord thought requisite for the edification of the Church in future ages Vers 20. And the dayes which Jeroboam reigned were two and twenty years Jeroboam therefore out-lived Rehoboam who reigned but seventeen years vers 21. and Abijam his sonne who reigned in Jerusalem but three years chap. 15.1 2. and died in the second yeare of Asa the sonne of Abijam chap. 15.25 being stricken by the immediate hand of God with some remarkable judgement 2. Chron. 13.20 Neither did Jeroboam recover strength again in the dayes of Abijah and the Lord struck him and he died but before this death there was a mighty battel between him and Abijam king of Judah wherein he lost five hundred thousand men a blow which he never recovered Vers 22. And Judah did evil in the sight of the Lord. That is the people of Judah and Rehoboam their king For Three years they walked in the way of David and Solomon doing that which was right in the sight of the Lord 2. Chron. 11.17 as being troubled with the losse of the ten tribes of Israel in which time Rehoboam fortified and victualled fifteen cities in Judah and Benjamin and many other strong holds and the priests and Levites and other Rehoboam whereby the kingdome of Judah was much strengthened 2. Chron. 11.5.17 whereupon he took eighteen wives and sixty concubines 2. Chron. 11.21 and had many children but then having thus strengthened his kingdome and as he thought assured his estate he forsook the Law of the Lord and all Israel with him 2. Chron. 12.1 Vers 25. Shishak king of Egypt came up against Jerusalem c. Rehoboams father married the king of Egypts daughter yet the succeeding king of Egypt invited thereto perhaps by Jeroboam who was a while in Egypt before he was king and now fearing the growing strength of Rehoboam might lay before Shishak the incountable riches of David and Solomon which might easily be had because ten of the twelve tribes were revolted from him came up against Judah with a mighty army twelve hundred chariots sixty thousand horsemen and footmen without number some Egyptians and some of other nations as is expressed 2. Chron. 12.2 3. and having taken many of their strong cities at length he went up against Jerusalem but the king and princes humbling themselves upon the Lords message to them by Shemaiah the Prophet the Lord would not suffer him to destroy them utterly onely Judah henceforth became tributarie to Egypt and Shishak carried away as a ransome of the citie all the treasures of the Temple and of the kings house 2. Chron. 12.4 9. Vers 27. And king Rehoboam made in their stead brazen shields c. See the note chap. 10.16 hereby it appears how exceedingly the kingdome of Judah was impoverished by this invasion of Shishak king of Egypt The Israelites of the ten tribes were farre more grossely idolatrous then those of Judah and yet the Lord suffered them to live in peace but these of Judah had scarce been fallen away two years from the pure worship of God when presently the Lord did with great severitie afflict them a clear evidence of Gods more tender care over them for their welfare Vers 29. Are they not written in the book of the Chronicles of the kings of Judah In 2. Chron. 12.15 the other acts of Rehoboam first and last are said to have been written in the book of Shemaiah the Prophet and of Iddo the Seer concerning genealogies Vers 31. And Abijam his sonne reigned in his stead Or Abijah 2. Chron. 12. CHAP. XV. Vers 2. THree years reigned he in Jerusalem Abijam began his reigne in the eighteenth yeare of Jeroboam vers 1. and died in the twentieth yeare of his reigne vers 9. whereby it may seem that he reigned but two years but to this I answer that when kings have reigned two complete years they then begin to write the third yeare of their reigne and so it was with Abijam the eighteenth yeare of Jeroboam was the first yeare of his reigne the nineteenth yeare of Jeroboam was his second yeare and the twentieth yeare was his third and though in that
which is related 2. Chron. 26.5 15. Vers 5. And the Lord smote the king so that he was a leper c. The cause of this is expressed 2. Chron. 26.16 c. to wit that Uzziah or Azariah puffed up with his prosperity would needs usurp the Priests office and went into the Temple to burn incense whereupon Azariah the high Priest attended with fourescore other priests went in after him and withstood him and reprehended this his presumption for which whilest he was wrath with the Priest the Lord smote him with a leprosie and that in his forehead that every one might see the judgement of God upon him and so he was presently thrust out of the temple And thus because his sinne was pride and arrogance by striking him with such a lothsome disease in his very face the Lord filled his face with shame and confusion making him ashamed to shew his face amongst men and because he had sinned with so much impudence coming openly into the Temple to burn incense as it were to out-face the Priests therefore God struck him in the forehead where impudence is wont to shew it self Jer. 3.3 Thou hadst a whores forehead thou refusedst to be ashamed and because not content with the Regall dignity he would needs usurp the Priests office he was not suffered to abide in the throne for by reason of his leprosie he dwelt in a severall house that is in a private dwelling where he might be severed as much as was possible from the society of others And Jotham the kings sonne was over the house judging the people of the land that is he lived in the kings palace and kept his court there in stead of his father whose place he supplyed and as his Vice-roy and deputy governed the whole kingdome wherein yet there was something to mitigate the poore kings sorrows in the midst of all these miseries that befell him to wit that his sonne did not take this advantage to depose his father but was content to govern the people as his substitute under him Besides all these particulars one memorable passage we find mentioned elsewhere that is not recorded either here or in the book of the Chronicles to wit that in this kings reigne there was also a most terrible earthquake as we see Amos 1.1 The words of Amos who was amongst the herdmen of Tekoa which he saw concerning Israel in the dayes of Vzziah c. two years before the earthquake and again Zach. 14.5 Ye shall flee like as ye fled from before the earthquake in the dayes of Vzziah king of Judah Vers 6. And the rest of the acts of Azariah and all that he did are they not written in the book of the Chronicles c. The acts of Uzziah or Azariah were also written by Isaiah the Prophet 2. Chron. 26.22 Now the rest of the acts of Vzziah first and last did Isaiah the prophet the sonne of Amos write Vers 7. And they buried him with his fathers in the city of David To wit in the field of the buriall where the sepulchres of the kings were but not in their sepulchres because he was a leper 2. Chron. 26.23 So Uzziah slept with his father and they buried him with his fathers in the field of the buriall which belonged to the kings for they said He is a leper When this king died it seems the Philistines did greatly triumph and rejoyce because he had been such a scourge to them as is related 2. Chron. 26.6 7. And he went forth and warred against the Philistines and brake down the wall of Gath and the wall of Jabneh and the wall of Ashdod c. whereupon it was that Isaiah prophesied that the grandchild of this Uzziah to wit Hezekiah should sting them worse then ever he had done Isa 14.29 Rejoyce not thou whole Palestina because the rod of him that smote thee is broken for out of the serpents root shall come forth a cockatrice and his fruit shall be a fiery flying serpent Vers 8. In the thirty and eighth yeare of Azariah king of Judah did Zachariah the sonne of Jeroboam reigne over Israel in Samaria six moneths The first of the fifty years of Azariahs reigne was the seven and twentieth of Jeroboams reigne verse 1. In the twenty and seventh yeare of Jeroboams Azariah the sonne of Amaziah king of Judah began to reigne Jeroboam reigned in all but one and fourty years chap. 14.23 so that the last yeare of Jeroboams reigne was but the fifteenth or sixteenth of Azariahs Now if Jeroboam died the sixteenth yeare of Azariahs reigne how came it to passe that his sonne Zachariah began not his reigne till the eight and thirtieth yeare of Azariah which was two and twenty years after the death of his father Jeroboam I answer Some hold that the eight and thirtieth of Azariah here spoken on was the eight and thirtieth from the time he began to reigne with his father Amaziah but rather however it seems upon the death of Jeroboam Zachariah found a party that stuck to him to whom the crown of right did belong and so the text speaks of his immediate succeeding his father chap. 14.29 And Jeroboam slept with his fathers and Zachariah his sonne reigned in his stead yet two or three and twentie years did passe before he was by uniform consent received as king whether it were the ambition of Jeroboams captains each striving to keep what he held for himself or some generall dislike taken both by Prince and people against Zachariah though he were the sonne of so deserving a father yet they would not stoop to his government till at length wearied with dissention they were in a manner forced unto it which was as is here said in the thirty eighth yeare of Azariahs reigne after which time that he was by generall consent settled in the kingdome he enjoyed it onely six moneths Vers 10. And Shallum the sonne of Jabesh conspired against him and smote him before the people c. In that little time that he reigned it seems he carried himself so ill that the displeasure of the people newly appeased was soon stirred up again and Shallum one of his captains taking the advantage hereof conspired against him and slew him before the people that is the people not opposing but rather approving what was done they were not at first more unwilling to receive him then they were now glad to be rid of him Vers 12. This was the word of the Lord which he spake to Jehu c. For Zachariah was in the fourth descent from Jehu See the note chap. 10.30 Vers 16. Then Menahem smote Tiphsah c. Many Expositours take this Tiphsah to be that mentioned 1 Kings 4.24 but because that was upon the frontiers of Syria as is evident because it is there said of Solomon that he had dominion over all the region on this side the river from Tiphsah even unto Azzah and this was not farre from Tirzah which was in the heart
is expressely noted that he began to prophecy in the thirteenth yeare of Josiahs reigne Jerem. 1.1 2. The words of Jeremiah to whom the word of the Lord came in the dayes of Josiah the sonne of Amon king of Judah in the thirteenth yeare of his reigne and this was that Josiah who was by name mentioned by the Prophet that foretold the polluting of Jeroboams altar about three hundred years before he was borne 1. Kings 13.2 And he cryed against the altar in the word of the Lord and said O altar altar thus saith the Lord Behold a child shall be born unto the house of David Josiah by name and upon thee shall he offer the priests of the high places c. Vers 3 And it came to passe in the eighteenth yeare of king Josiah that the king sent Shaphan c. That is in the eighteenth yeare not of his age but of his reigne for so it is expressed 2. Chron. 34.8 Now in the eighteenth yeare of his reigne when he had purged the land and the house he sent Shaphan the sonne of Azaliah c. Nor may we think that this was the first act of his piety and that till he had reigned eighteen years he did nothing this way for in the Chronicles we see where his acts are related according to the order of time wherein they were done first that in the eighth yeare of his reigne being then sixteen years old he began to bend himself to seek information how he might serve God as David had done secondly that in the twelfth yeare of his reigne he began to purge Judah and Jerusalem of all their idolatry which he did also with a great deale of zeal 2. Chron. 34.3 For in the eight yeare of his reigne while he was yet young he began to seek after the God of David his father and in the twelfth yeare he began to purge Judah and Jerusalem from the high places and the groves c. and then thirdly that in the eighteenth yeare of his reigne when he was twenty six years old he set upon the work of repairing the temple as is here also related Vers 4. Go up to Hilkiah the high priest that he may summe the silver c. The prophet Jeremiah was the sonne of Hilkiah a priest Jer. 1.1 but whether he were the sonne of this Hilkiah the priest it is uncertain Vers 5. And let them deliver it into the hand of the doers of the work c. That is into the hand of the overseers of the work who were Levites 2. Chron. 34.12 And the men did the work of the Lord faithfully and the overseers of them were Jahath and Obadiah c. Vers 8. And Hilkiah the high priest said unto Shaphan the Scribe I have found the book of the law in the house of the Lord. That is the authentick and originall copy of it written by Moses and delivered by him to the Levites to be laid up in the side of the ark Deut. 31.24 25 26. and thus did the Lord abundantly recompence their zeal for the repair of his Temple by bringing to their hands this precious jewell though it be most probable which the Hebrew writers say that Manasseh and Amon had endeavoured to burn up all the books of the law and so this book was hid in some secret place in the Temple by some faithfull priests that it might be preserved for future times yet it is not likely but that there were some transcripts of this sacred volume preserved amongst the people at least some parcels of it and that Josiah amongst others had not been a mere stranger to the book of the law for strange it were that he should live till the eighteenth yeare of his reigne and so piously reform what was amisse and never see the law of God till now rather because this was the originall book of the law which Moses himself had written there was great joy at the finding of it and to the king it was brought as a rare jewell indeed Josiahs astonishment vers 11. And it came to passe when the king had heard the words of the book of the law that he rent his clothes makes it clear that he had not formerly read or heard read those dreadfull threats of judgements against idolatry Levit. 26. or Deut. 28. which now were read to him out of this book but that might be though he had before seen many copies of the law his respect to this originall of Moses writing might make him desirous to heare it all read and so he might heare those terrible passages now which he had not read or heard before Vers 12. Achbor the sonne of Michaiah c. Or Abdon the sonne of Micah 2. Chron. 34.20 Vers 14. Now she dwelt in Jerusalem in the colledge Or as it is in the margin in the second part now if we read it so by the second part we must understand the second citie or the suburbs of Jerusalem which was encompassed with walls and gates severall from the citie but however it may well be that the reason why this clause is added is to intimate the reason why Hilkiah and those that were sent with him to enquire of the Lord went to Huldah the prophetesse rather then to Jeremiah or Zephaniah who at this time prophecyed in the land of Judah it was because she dwelt in Jerusalem and so was near at hand whereas they were at present in other parts of the kingdome and indeed we read that Anathoth was the place of Jeremiahs usuall dwelling Jer. 29.27 Vers 20. Thou shalt be gathered into thy grave in peace c. That is before these troubles and miseries fall upon this place and the inhabitants thereof whilest the kingdome doth yet flourish in prosperity and peace for though Josiah was slain by Pharaoh Necho chap. 23.29 yet because he died before that desolation came upon the land whereof Huldah had spoken and died in the love and favour of God also therefore she said that he should be gathered to his grave in peace CHAP. XXIII Vers 2. ANd the king went up into the house of the Lord and all the men of Judah c. To wit to renew solemnly their covenant with God that if it were possible the wrath of the Lord might be appeased and those judgements prevented which the prophetesse Huldah had told him were to come upon the land and because all were concerned in the danger all were called to this assembly the priests and the prophets and all the people where by the prophets may be meant not onely the prophets that at this time prophecyed in the land as Jeremiah Zephaniah and Urijah but likewise also those that lived in the schools of the prophets whereof there is often mention made in the Scripture Vers 3. And the king stood by a pillar c. That is on the brazen scaffold erected by Solomon which was made with pillars or on a throne which was according to the custome erected by
a pillar in the Temple for the king to stand on of which see the note chap. 11.14 and therefore 2. Chron. 34.31 it is said of Josiah that he stood in his place And all the people stood to the covenant That is they consented to renew their covenant with God and promised that they would do according to the covenant Vers 4. And the king commanded Hilkiah the high priest c. Josiah did begin to purge Judah and Jerusalem from the high places and the groves and the idols which the people had worshiped in the twelfth yeare of his reigne which was six years before the book of the law was found 2. Chron. 34.3 but upon his hearing of those grievous threatnings in the book of the law against idolatry he now proceeded further and perfected that work of reformation which was then began and therefore it is that in the Chronicles the penman of the sacred historie undertaking to relate the reformation that Josiah wrought in the twelfth yeare of his reigne he addes also what was done afterward when the book of the law was found and on the other side speaking here how he suppressed idolatry upon the hearing of the law he joynes also many things which were done of the same nature in the twelfth yeare of his reigne that all his zealous acts in rooting out idolatry might be related together As here that he commanded Hilkiah the high priest and the priests of the second order c. to bring out all the idolatrous trash that was in the Temple where by the priests of the second order may be meant the inferiour priests called priests of the second order with respect to the high priest or rather the first two chief priests of the two stocks of Eliazer and Ithamar of whom see the note 2. Sam. 8.17 Some Interpreters understand it of the priests of the order of Jedaiah the second of those twenty foure orders of the priests appointed by David 1. Chron. 24.1.7 but it is hard to say why they should be employed in purging the Temple rather then the rest of the priests And he burnt them without Jerusalem in the fields of Kidron and carried the ashes of them unto Beth-el Therewith to defile the prime seat of Jeroboams idolatry and withall to expresse his detestation of these idols and that idolatry there first erected from whence the infection had overspread the whole land and had been the main cause of all the evil that was fallen upon the people of God By the Law whatever touched the graves of dead men it was unclean and thus he manifested his detestation of these idolatrous monuments and that he esteemed them as most filthy things fi◠onely for such unclean places Nor need it seem strange that Josiah should have this power in Beth-el which was a citie of Samaria the kingdome of the ten tribes for first Abijah the sonne of Rehoboam had long since taken Beth-el from Jeroboam and annexed it to the kingdome of Judah 2. Chron. 13.19 And Abijah pursued after Jeroboam and took cities from him Beth-el with the towns thereof and so perhaps it had ever since continued and secondly it seems that the greatest part of the kingdome of Samaria was at this time under the dominion of Josiah whence is that vers 19. And all the houses also of the high places that were in the cities of Samaria which the kings of Israel had made to provoke the Lord to anger Josiah took away and did to them according to all the acts that he had done in Beth-el of which two reasons probable enough may be supposed for first it may be after the flight and death of Sennacherib when Merodach opposed himself against Esar-haddon his son Hezekiah took aduantage of this faction in the North and laid hold upon so much of the kingdome of Israel as he was able to people or secondly perhaps the same reason that moved the Babylonian king to set Manasseh free when he was his prisoner in Babylon did also perswade him to give him with his libertie the dominion of the greatest part of the countrey of Samaria to wit that he might defend these territories against the Egyptian who begun in these times with great power and successe to oppose the Babylonians and indeed the earnestnesse of Josiah in the king of Babels quarrel notwithstanding the kings of Judah had so long held great amitie with those of Egypt 2. Chron. 35.20 21 22. doth argue that the composition which Manasseh had made with that king or his Ancestour was upon such friendly terms as required not onely a faithfull observation but also a thankfull requitall Vers 5. And he put down the idolatrous priests whom the kings of Judah had ordained to burn incense c. The word in the originall here translated idolatrous priests is Chemarim and because we find them mentioned Zeph 1.4 as distinct from the priests I will cut off the remnant of Baal from this place and the name of the Chemarims with the priests therefore many Expositours hold that they were certain ministers of their idolatry different from the priests such as the monks are among the papists or at least that they were a peculiar sort of priests so called either because they wore black or coloured garments or because they lived a retired life in cells and cloisters or because of their fierie zeal and fervencie in their Religion or because they were peculiarly employed in burning incense Vers 6. And he brought out the grove from the house of the Lord c. By the grove is meant either the image or similitude of a grove which was hanged up in the Temple or rather a very grove which idolatours for devotion had planted near unto the Temple contrary to the commandment of the Lord Deut. 16.21 Thou shalt not plant thee a grove of any trees near unto the altar of the Lord thy God which therefore Josiah did now cut down and removed from the Temple burning it at the brook Kidron without Jerusalem and then cast the powder thereof upon the graves of the children of the people to wit both in contempt of the idols and in reproch of those that had worshipped them in their lives for this is plainly implied 2. Chron. 34.4 Vers 7. And he brake down the houses of the sodomites that were by the house of the Lord c. These Sodomites 〈◊〉 were kept and maintained not onely for the satisfying of mens unnaturall lust but also for the honour of their idol-gods whom they thought pleased with such horrid uncleannesse and therefore were their houses built close to the Temple and here the women wove hangings for the grove with which hangings they compassed in many severall places in the groves as so many severall tents and chappels◠darker the fitter for those horrid deeds of darknesse which were there done for there they worshipped their idols and defiled themselves with all kind both of spirituall and bodily uncleannesse Vers 8. And he brought
were his servants indeed this new name of Zedekiah which signifies the justice of God was very proper for this new king to put him in mind to be just in keeping the covenant he had made with the king of Babylon and that God would be just in punishing him if he proved perfidious but that Nebuchadnezzar intended any such thing by giving him this new name we cannot say Vers 18. And his mothers name was Hamutal the daughter of Jeremiah of Libnah So that he was the brother of Jehoahaz the first of Josiahs sonnes that was king of Judah and was afterwards by Pharaoh Necho carried into Egypt both by father and mother for this Hamutal was also the mother of Jehoahaz chapter 23.31 Vers 19. And he did that which was evil in the sight of the Lord c. In 2. Chron. 36.12 this is added in particular that he humbled not himself before Jeremiah the prophet speaking from the mouth of the Lord. Vers 20. Zedekiah rebelled against the king of Babylon c. About the beginning of Zedekiahs reigne the people began to insult over Jeremiah seeing Jehoiachin carried captive into Babylon that had yielded to Nebuchadnezzar upon his perswasion whereupon the Prophet under the type of good and bad figges foreshewed that it should be better with those in the captivity then those that were left behind Jerem. 24. After that in the fourth yeare Zedekiah went to Babylon to Nebuchadnezzar at which time the Prophet gave Sheraiah a prince that went with him a book wherein was written all the evil that should fall upon Babylon willing him to read it to the Jews and then to bind it to a stone and throw it into Euphrates in token of the perpetuall sinking of Babylon Jerem. 51.59 64. at his return as we see in the 27. and 28. chapters of Jeremiah all the bordering princes sent messengers to Zedekiah perswading him as it seems to revolt from Nebuchadnezzar but Jeremiah did earnestly disswade both him and them sending to each of those princes yokes in token of the Babylonian yoke whereunto the Lord would have them submit and assuring them that if they would not stoop to his yoke they should all perish by sword fire and pestilence at which time also Hananiah having broken Jeremiahs woodden yoke and vaunting that in like manner within two years Nebuchadnezzars yoke should be broken and Jeconiah with all the vessels and riches of the Temple should be brought again to Jerusalem Jeremiah foretold of an iron yoke and to assure the people that Hananiah had prophecyed falsely he foretold his death which that yeare accordingly in the second moneth seized upon him yet at length in the eighth yeare of his reigne Zedekiah practised more seriously with his neighbours and in confidence of great aids promised from Egypt he rebelled against Nebuchadnezzar though he had formerly taken an oath to be faithfull to him 2. Chron. 36.13 And he also rebelled against king Nebuchadnezzar CHAP. XXV Vers 2. ANd the city was besieged unto the eleventh yeare of king Zedekiah c. The city was surrounded on the tenth day of the tenth moneth in the ninth yeare of Zedekiahs reigne verse 1. and was taken by storm on the ninth day of the fourth moneth of the eleventh yeare the siege therefore continued a full yeare and an half when Nebuchadnezzar first came against the city Jeremiah had prophesied that the city should be taken and burnt and Zedekiah carried away captive though not slain as Jehoiakim was for which he was by the instigation of the princes clapped up in prison see Jer. 32 1 5.34.1 7. Jer. 17.38 c. Indeed a while the Chaldeans left the siege for Pharaoh Hophre a king of Egypt entring the borders of Judah with his army to succour Zedekiah Nebuchadnezzar and his Chaldeans fearing the disadvantage of being set upon by the Egyptian army whilest they lay before Jerusalem where the Jews might also assail them from within the city they resolved rather to raise the siege for a time At this time the Jews begun to entertain great hopes again and as it is probably thought having in their former extremity set free their bondmen as the law required by the advice of Zedekiah when the Chaldeans were gone they repented them of their charity and reduced them again into their former slavery see Jerem. 34.8 9 c. but Zedekiah knowing that if the Egyptians prevailed not they should soon be surrounded again with the Chaldean army he sent to Jeremiah the prophet to pray for him and received this message from him by his servants that the Chaldeans should return again and take the city and burn it with fire and being cast for this by the enraged princes into the dungeon under a pretence at first of his attempting to fly unto the Chaldeans he often earnestly perswaded Zedekiah to yield himself to the Chaldeans and so to save both himself and the city See Jerem. 37. and Jerem. 38. but he not hearkening to him what the Prophet had said came exactly to passe for the Egyptians not daring to encounter with Nebuchadnezzar did soon return again into Egypt and abandon their enterprize and on the other side the Chaldeans did as speedily return to the siege of Jerusalem and never after that left it till they had taken it Vers 3. The famine prevailed in the city and there was no bread for the people of the land Insomuch that as Ezekiel had prophecyed who begun to prophesie in the fifth yeare of Zedekiahs reigne Ezekiel 1.2 parents did eat their own children and children their parents Ezekiel 5.10 Therefore the fathers shall eat the sonnes in the middest of thee and the sonnes shall eat the fathers c. Lament 4.10 The hands of the pitifull women have sodden their own children they were their meat in the destruction of the daughter of my people Vers 4. And the city was broken up c. And so the middle gate was immediately taken Jerem. 39.3 And all the princes of the king of Babylon came in and sate in the middle gate c. and then as it followes all the men of warre fled by night by the way of the gate between two walls which is by the kings garden for there was it seems a secret gate in some place near to the kings garden closed upon each side with a false wall provided on purpose for a means of escape in such a time of danger and through this therefore the souldiers with the king Jerem 39.4 fled now out of the city being helped in their flight either by the darknesse of the night or by the advantage of a cave or vault under ground into which the secret gate led them and through which they might steal away the besiegers not seeing them and thus it came to passe as Ezekiel had foretold Ezek. 12.12 And the prince that is among them shall bear upon his shoulder in the twilight and shall go forth they shall dig thorough the wall to carry out
had kept himself out of the storm with Baalis king of the Ammonites Jer. 40.14 and being of the kings seed he now envied that the government should be committed to Gedaliah and stirred up also by the king of Ammon he made a conspiracy with some few more to slay Gedaliah this Johanan mentioned above vers 23. discovered to Gedaliah and offered his help to slay Ishmael Jer. 40.13 14. but Gedaliah being incredulous Ishmael had the better advantage to effect his purpose for whilest he was feasting with him he slew him and those that were with him Jer. 41.1 2 3. Ishmael the sonne of Nethaniah of the seed royall and ten men with him came to Gedaliah and they did eat bread in Mizpah together and Ishmael arose and ten men with him and smote Gedaliah the governour and all the Jews that were with him c. after this fourescore men coming from severall places of the kingdome in a most sad and mournfull manner because of the desolation that was fallen upon Jerusalem having certain offerings and incense with them which they purposed to offer to the Lord in the place where the Temple had stood the place which God had chosen though now ruined by the Chaldeans Ishmael having notice of it went forth to meet them and with counterfeit tears making shew that he also bare a part with them in their sorrow he invited them to go with him to Gedaliah thereby to try how they stood affected to him and so having gotten them into the city he slew them all ten of them onely excepted whom he spared because they promised to discover unto him some treasures hidden in the fields during the warres he also addressed himself presently to return to the Amonites and carried with him as captives all the inhabitants of that place and amongst the rest Zedekiahs daughters committed to the care of Gedaliah by Nebuchadnezzer but Johanan hearing of it with such forces as he could get pursued him presently and overtaking him at Gibeon the captives fell off him and Ishmael with eight men onely escaped by flight all which is largely related in the 40. and 41. chapter Vers 26. And all the people both small and great and the captains of the armies arose and came to Egypt c. Fearing the Babylonian would take occasion upon the murder of Gedaliah and the Chaldeans that were with him utterly to destroy all the Jewes that remained in the land Johanan and the other captains resolved to fly with the people that were left into Egypt first indeed they came to Jeremiah and asked counsel of him vowing to do as he should direct them from the Lord but when he answered them that if they stayed in the land God would shew them mercy but if they went down into Egypt they should all perish there they charged him with prophesying falsely in the name of the Lord and despising the oracle of God they went away to Egypt and carried both Jeremiah and Baruch along with them and inhabited near unto Taphnes where when Jeremiah continued to reprove them for their idolatry and to foretell the destruction of Egypt and of the Jews that sought to shelter themselves there for this with all before mentioned is largely related by Ieremiah in the 41 42 43 and 44. chapters of his prophesie he was at length there as other histories report stoned to death by his own ungratefull countrey-men Vers 27. And it came to passe in the seven and thirtieth yeare of the captivity of Jehoiachin c. Zedekiah died in prison in Babylon Jer. 52.11 Then he put out the eyes of Zedekiah and the king of Babylon bound him in chains and carried him to Babylon and put him in prison till the day of his death and had onely the honour of being buried as a prince and lamented at his buriall by his people Jer. 34.5 But thou shalt die in peace and with the buryings of thy fathers the former kings which were before thee so shall they burn odours for thee and they will lament thee saying Ah Lord for I have pronounced the word saith the Lord. But Jehoiachin because he yielded himself at Jeremiahs counsel to Nebuchadnezzer was at length by Evilmerodach the sonne of Nebuchadnezzer taken out of prison and used with all princely respect indeed whereas here it is said this was done on the seven and twentieth day of the twelfth moneth Jerem. 52.31 it is said to have been done on the five and twentieth day but the reason of this may be because order was given for his release on the five and twentieth day but it was not done till the seven and twentieth day as is here said ANNOTATIONS Upon the first book of the CHRONICLES CHAP. I. ADam Sheth Enosh c. In the book of the kings there is frequent mention of the book of the Chronicles of the kings of Israel and of the kings of Judah as 1. Kings 14.19 and 1. Kings 15.23 and in many other places But it is clear that these books of the Chronicles which are a part of the sacred Scriptures are not the very same that are there mentioned because many things which are there said to have been related are not here to be found as we see 1. Kings 14.19 Yet these were happely collected out of those and that by Ezra as it is generally thought Their chief scope is to give us the history of the kings of Judah entirely by it self without intermingling the story of the kings of Israel as it is in the books of the kings and especially to adde such remarkable passages concerning Judahs kingdome as were omitted in the books of the kings whence they are called by the Greek Interpreters Paralipomena that is passages formerly passed by and omitted In the first foure verses we have the line of Adam to Noah no other of the posterity of Adam being mentioned because they were all destroyed in the floud Vers 5. The sonnes of Japheth Gomer c. See Gen. 10.1 Vers 10. And Cush begat Nimrod he began to be mighty upon the earth See Gen. 10.8 Vers 18. And Arphaxad begat Shelah The Septuagint in their Greek translation of the old Testament do both here and also Gen. 10.14 insert one generation more then is in the Hebrew reading the text thus And Arphaxad begat Cainan and Cainan begat Shelah And yet herein according to our translation Luke the Evangelist followeth the corrupt Septuagint translation rather then the Hebrew copies Luke 3.35 36. making Salah or Shelah the sonne of Cainan and Cainan the sonne of Arphaxad Now to this it is answered that the Evangelist did this because the Septuagint translation was then of great esteem and of most frequent use amongst the Jews and therefore he would not for so small a matter and of no importance minister any occasion of contention it being sufficient for him to shew that Christ was the sonne of David even according to the genealogy of David set down by the Septuagint which in
may compute what the Princes gave vers 7. Vers 11. Thine O Lord is the greatnesse and the power and the glory c. That is thou art great and powerfull and glorious c. And all greatnesse and power and glory that is conferred upon any man comes from thee and therefore ought to be imployed to thy service at thy command Vers 15. For we are strangers before thee and sojourners as were all our fathers c. As if he should have said even the land wherein we live it is but lent to us for a time and but a short time do we continue in it being all as a shadow that passeth suddenly away and continueth not so that the very land being thine and we but as wayfaring men that onely make use of it for a while consequently all that we enjoy is thine and not ours and of thine own have we given thee But besides the drift of this clause may be also to shew another motive that made them willing to give so freely to the building of the Temple to wit because they by reason of the brevity of their lives could not hope long to enjoy these things and therefore could not but think them better bestowed upon this service of God then kept for themselves Vers 18. Keep this for ever in the imagination of the thoughts of the heart of thy people That is this readinesse to consecrate themselves and all that they have to thy service Vers 21. And they sacrificed sacrifices unto the Lord c. To wit before the ark which which was now in Davids house in the tent which there he had prepared for it and therefore it is said vers 22. that the people did eat and drink before the Lord on that day And sacrifices in abundance for all Israel That is the sacrifices were offered in the name of all the people and in such abundance that all the Israelites present might eat of the peace-offerings that were then offered to the Lord. Vers 22. And they made Solomon the sonne of David king the second time c. This though subjoyned immediatly to that which went before concerning their sacrificing the next day after that David had made known his mind to the people is yet to be understood of the annointing of Solomon after Davids death as is evident first because the making of Zadok the sole high priest instead of Abiathar is here joyned with it and it cannot be denied but that was done after Davids death 1. Kings 2.35 secondly because it followeth in the next verse that Solomon sate on the throne as king instead of his father David thirdly because when David made these things known in a publick assembly of his Princes he was not yet bed-rid chap. 18.1 2. so that Adonijahs attempting to make himself king at which time Solomon was first anointed 1. Kings 1.33 34. was after this And last of all because it followeth vers 24. that the other sonnes of David submitted themselves to Solomon which was not till Adonijahs usurpation was defeated 1. Kings 1.9.49.50 Vers 23. Then Solomon sate on the throne of the Lord. All kingdomes and thrones are the Lords because all kings are the Lords vice-gerents and have their power from him but the throne of the kingdome of Israel is upon more peculiar grounds called the throne of the Lord to wit first because the disposing of this throne the Lord wholly challenged to himself Deut. 17.15 Thou shalt in any wise set him king over thee whom the Lord thy God shall choose and secondly because the kings of Judah were figures of Christ the true anointed to whom the throne of David was promised that is that he should be king of the Israel of God for ever Luke 1.33 And he shall reigne over the house of Jacob for ever c. Vers 28. And he died in a good old age To wit when he was seventy years old for David was thirty years old when he began to reigne and he reigned fourty years 2. Sam. 5.4 Vers 29. Now the acts of David the king first and last Behold they are written in the book of Samuel the Seer and in the book of Nathan c. Some understand this thus that the acts of David were related in the history or books of Samuel which are written by Nathan the prophet and Gad the Seer ANNOTATIONS Upon the second book of the CHRONICLES CHAP. I. Vers 3. SO Solomon and all the congregation with him went to the high place that was at Gibeon c. To wit because being now settled in his kingdome maugre the opposition of those that favoured not his cause he desired now in a solemne manner to praise God for his mercies and to seek unto the Lord for wisdome that he might be the better able to govern the people committed to his charge Vers 5. The brazen altar that Bezaleel the sonne of Uri the sonne of Hur had made he put before the tabernacle of the Lord. That is Moses of whom mention was before made vers 3. Vers 7. In that night did God appear unto Solomon To wit in that night after they had made an end of sacrificing those thousand burnt offerings mentioned in the former verse for it is not likely they offered a thousand burnt offerings in one day upon one altar and that in a dream as is expressed 1. Kings 3.6 where see also what is to be noted either in Solomons prayer or Gods answer to him Vers 14. And he had a thousand and foure hundred chariots c. See 1. Kings 10.26 and 1. Kings 4.26 Vers 16. And Solomon had horses brought out of Egypt and linen yarn c. See 1. Kings 10.28 29. CHAP. II. Vers 2. ANd Solomon told out threescore and ten thousand men to bear burdens See 1. Kings 5.15 16. Vers 3. And Solomon sent to Huram the king of Tyre saying As thou didst deal with David my father c. In the 1. Kings 5.3 it is said also that he alledged to Huram that he knew that David could not build an house for the worship of God by reason of his continuall warres whereof himself being eased he was now resolved to undertake the work where also such other passages in this message of Solomon to Huram as need any exposition are already explained Vers 8. For I know that thy servants can skill to cut timber in Lebanon That is excellently better than any of my servants see 1. Kings 5.6 Vers 10. I will give to thy servants the hewers that cut timber twenty thousand measures of beaten wheat c. Or if this did not like him whatsoever hire himself did appoint 1. Kings 5.6 Vers 12. Huram said moreover Blessed be the Lord God of Israel c. See 1. Kings 5.7 Vers 13. And now I have sent a cunning man c. His name was Huram chap. 4.16 or Hiram 1. Kings 7.13 concerning which and what is further herein to be noted see the note there Vers 15. The
for Ahaziah was also called Jehoahaz chap. 21.17 and 22.1 Vers 24. And he took all the gold and silver and all the vessels that were found in the house of God with Obed-Edom That is with the posterity of Obed-Edom See 1. Chron. 20.15 CHAP. XXVI Vers 1. THen all the people of Judah took Uzziah who was sixteen years old and made him king c. To wit in the seven and twentieth yeare of Jeroboam the second king of Israel 2. Kings 14.21 See the notes for this chapter 2. Kings 15.1 c. Vers 5. And he sought God in the dayes of Zechariah who had understanding in the visions of God That is who was a Prophet one that was accustomed to see the visions of God or else it is meant that he was one that had singular understanding in the writings of Moses and David and other the Prophets and servants of God that had written in former times and consequently an able instructour and councellour to Uzziah in those things that concerned the knowledge of God and of his Laws or that was skilfull to interpret the dreams and nightly visions of other men as Joseph and Daniel had Gen. 41.15 Dan. 1.17 and 2.19 Vers 9. Moreover Uzziah built towers in Jerusalem at the corner gate and at the valley gate c. It is likely that the repairing of that great breach which Joash king of Israel had made in the wall chap. 25.23 from the gate of Ephraim to the corner gate was the first occasion that put the king upon these buildings Vers 19. And while he was wroth with the priests the leprosie even rose up in his forehead See the 2. Kings 15.5 Though he were leprous happely all over his body yet it appeared in his face onely Before the priests in the house of the Lord from beside the incense altar For there standing he was stricken with the leprosie Vers 22. Now the rest of the acts of Uzziah first and last did Isaiah the prophet the sonne of Amos write We find nothing of his history in the prophesie of Isaiah which we have this therefore may relate to some part of the book of Kings written by Isaiah or some other history which he wrote that is not now extant CHAP. XXVII Vers 1. JOtham was twenty and five years old when he began to reigne and he reigned sixteen years c. See 2. Kings 16.2 c. and 15.33 Vers 2. And he did that which was right in the sight of the Lord according to all that his father Uzziah did That is he did that which was right but not with a perfect heart and therefore it follows in the next words to shew that yet he was not altogether so ill as his father that he entered not into the Temple to wit to offer incense and to incroach upon the priests office as his father did And the people did yet corruptly That is they sacrificed and burnt incense still in the high places 2. Kings 15.35 Vers 3. He built the high gate of the house of the Lord c. See 2. Kings 15.35 And on the wall of Ophel he built much This Ophel was a tower on the outside of the citie See chap. 35.15 Neh. 3.26.27 and 11.21 and was as is there noted the place where in those times the Nethinims dwelt CHAP. XXVIII Vers 1. AHaz was twenty years old when he began to reigne and he reigned sixteen years in Jerusalem c. See many severall notes for this chapter in 2. Kings 16.2 c. Vers 10. But are there not with you even with you sinnes against the Lord your God That is since God hath delivered the men of Judah into your hands because of their sinnes and that you cannot but know that you also have given the Lord as just cause to have punished you the consideration hereof should have moved you to shew them mercy and not to have exercised such horrible cruelty against them as you have done Vers 16. At that time did king Ahaz send unto the kings of Assyria to help him That is the king of Assyria that had many kings under him After that Rezin king of Syria and Pekah king of Israel had severally made inrodes into the land of Judah as is above related vers 5 6. c. and had made great spoil in the countrey not content with this they resolved to joyn their forces together and to go up against Ahaz again and besiege Jerusalem as is related 2. Kings 16.5 and this combination of these two kings it was accompanied with the losse he sustained at the same time by the Edomites and Philistines vers 17 18. that made him send to the king of Assyria for help of which see 2. Kings 16.7 Vers 19. For the Lord brought Judah low because of Ahaz king of Israel c. That is king of Judah See the note on chap 21.2 Vers 20. And Tilgath-pilneser king of Assyria came unto him and distressed him but strengthened him not It is manifest that this king of Assyria as on the behalf of Ahaz went up against Damascus and took it and slew Rezin 2. Kings 16.9 as likewise that at the same time he invaded the land of Israel and made great havock there 2. Kings 15.29 yet because Rezin and Pekah had raised the siege of Jerusalem as the prophet Isaiah had foretold Isaiah 7.4 Fear not neither be faint-hearted for the two tailes of these smoking fire-brands c. before the king of Assyria stirred forth to help him Rezin in his departure taking Elath which Uzzah the grandfather of Ahaz had wonne from the Syrians 2. Kings 16.6 And secondly because when he did come forth to his help though he did indeed sorely afflict both the Syrians and the Israelites yet he restored not to Ahaz any of the cities which his enemies had taken from him nor did him any other good in recompence of the great treasures which Ahaz had given him but perhaps did other wayes distresse him therefore it is here said he distressed him but helped him not As for that phrase he made Judah naked see the note Exod. 32.35 Vers 23. For he sacrificed to the gods of Damascus which smote him c. The occasion whereof was a journey he took to Damascus to meet with Tiglath-pilneser king of Assyria and to congratulate his vanquishing of Rezin for there he took up that resolution of sacrificing to the gods of Damascus which smote him to wit in that expedition of Rezin king of Damascus against Judah whereof mention is made before vers 5. and to that end sent the pattern of an altar he had seen there to Uriah the priest according to which he built an altar which was placed in the Temple and thereon did Ahaz sacrifice to these heathen gods 2. Kings 16.10 16. CHAP. XXIX Vers 1. HEzekiah began to reigne when he was five and twenty years old c. Viz. in the third yeare of Hoshea See the notes 2. Kings 18.1 2. Vers 3. He in
Babylon 2. Kings 24.15 together with ten thousand captives of the people vers 12 13 14. And made Zedekiah his brother king over Judah and Jerusalem That is his uncle his fathers brother by the father but the brother of Jehoahaz both by father and mother see 2. Kings 24.17 18. Vers 13. And he also rebelled against king Nebuchadnezzar who had made him swear by God Which did greatly aggravate his sinne Ezek. 17.15 16. But he rebelled against him in sending his Embassadours into Egypt that they might give him horses and much people shall he prosper shall he escape that doth such things or shall he break the covenant and be delivered As I live saith the Lord God surely in the place where the king dwelleth that made him king whose oath he despised and whose covenant he brake even with him in the middest of Babylon he shall die See 2. Kings 24.20 Vers 17. Therefore he brought upon them the king of the Chaldees c. See 2. Kings 25.2 The city was besieged a full yeare and a half and was at length taken by force and the people exposed to the rage of their mercilesse enemies Zedekiah indeed by a secret way escaped with his wives children and principall servants to the plaines of Jericho but being there overtaken was carried back to Nebuchadnezzar where his children being first slain before his face his eyes were put out and so being bound in fetters of brasse he was carryed to Babylon see 2. Kings 25.1 7. Vers 20. And them that had escaped from the sword carried he away to Babylon To wit by Nebuzar-adan captain of his guard some immediately after the taking of Jerusalem and some in after times indeed some of the poorer people together with some that had followed the partie of Nebuchadnezzar were left behind to till the ground and one Gedaliah was left to be their governour but he being slain by Ishmael they all sled for fear into Egypt where they afterwards indured all kind of misery Where they were servants to him and his sonnes untill the reigne of the kingdome of Persia That is to Nebuchadnezzar and Evilmerodach his sonne 2. Kings 25.27 and Belshazzar his grand-child sonne of Evilmerodach according to that Jer. 27.6.7 And now have I given all these lands into the hands of Nebuchadnezzar c. and all nations shall serve him and his sonne and his sonnes sonne in which times doubtlesse the miseries of the Jewes were many and great though withall the bitternesse thereof was somewhat allayed partly by the prophecying of Ezekiel amongst them partly through the favour they might find by means of Jechoniah Esther Mordecai Daniel and others that were in their times much respected and honoured by these Babylonian kings Vers 21. To fulfill the word of the Lord by the mouth of Jeremiah untill the land had enjoyed her sabbaths c. That is the citie of Jerusalem being thus destroyed the people carried away the land lay desolate seventy years which was ten sabbaths of years as Jeremiah had prophecyed Jer. 25.11 This whole land shall be a desolation and an astonishment and these nations shall serve the king of Babylon seventy years and 29.10 After seventy years be accomplished at Babylon I will visit you And so that came to passe which God threatned Levit. 26.34 35. Then shall the land enjoy her sabbaths as long as it lies desolate and you be in your enemies land c. because it did not rest in your sabbaths when you dwelt upon it Some indeed do begin the seventy years captivity from the carrying away of Jechoniah 2. Kings 24.12 and that first because Jeremiah writing to those that were carried away with him tells them that after seventy years the Lord would visit them Jer. 29.10 secondly because Ezekiel doth usually reckon the years of the Babylonian captivity from that of Jechoniah Ezek. 1.2 and the 8 1. and the 20.1 c. yea and doth distinguish it from the destruction of Jerusalem Ezek. 40.1 In the five and twentieth yeare of our captivity in the beginning of the yeare in the tenth day of the moneth in the fourteenth yeare after the city was smitten in the self same day the hand of the Lord was upon me thirdly because that captivity was most notable both for the number and for the quality of those that were then carryed away to wit the king his mother his servants princes and officers and all the mighty men of valour even ten thousand captives c. 2. Kings 24.12 13 14. But yet I conceive these seventy years are rather to be numbred from the destruction of Jerusalem first because Dan. 9.2 they are called the seventy years of the desolations of Jerusalem secondly because the same term of seventy years is set for the subjection of other neighbouring nations Isaiah 23.15 And it shall come to passe in that day that Tyre shall be forgotten seventy years c. and so also Jer. 25.11 and it is well known that Nebuchadnezzar did not subdue those neighbouring nations and make himself the great monarch of those parts of the world till the time that Jerusalem was taken and destroyed and thirdly because here and elsewhere usually the prophecy of the seventy years is said to be fulfilled in the destruction of Jerusalem and the following desolation of that countrey Vers 22. Now in the first yeare of Cyrus king of Persia c. See Ezra 1.1 ANNOTATIONS Upon the book of EZRA CHAP. I. NOw in the first yeare of Cyrus king of Persia c. That this book of Ezra was alwayes acknowledged by the Jews a part of the sacred Canon of Scripture I find not questioned by any indeed who was the penman and writer of it we cannot absolutely say yet generally it is held that it was written by Ezra whose name is set as the title of the book and it is the more probable because he was of the chief stock of the priests the sonne that is the grandchild of Seraiah chap. 7.1 who was the chief priest in the dayes of Zedekiah and slain by the Chaldeans when Jerusalem was destroyed by them 2. Kings 25.18.21 and withall because he lived when these things were done which are related in this book to wit in the time of the peoples return from Babylon and was a ready scribe as is expressely noted of him chap. 7.6 and so the more likely to continue the history of the common-wealth of the Jews in his times as the prophets that lived in the former ages had severally done in their times The first two verses are word for word the same that we have in the close of the foregoing book of the second of Chronicles which hath moved some Expositours to think that the books of the Chronicles were also written by Ezra and therein we are told that in the first yeare of Cyrus king of Persia that is in the first yeare of his Empire the first yeare of his reigne over Babylon for he had then been king of
companions And joyn them one to another into one stick and they shall become one in thy hand and say unto them Thus saith the Lord God Behold I will take the children of Israel from among the heathen whither they be gone and will gather them on every side and bring them into their own land And I will make them one nation in the land upon the mountains of Israel and one king shall be king to them all and they shall be no more two nations neither shall they be divided into two kingdomes any more at all Vers 7. Also Cyrus the king brought forth the vessels of the house of the Lord c. Though the most of them were cut and defaced and onely laid up in the treasury of the house of their gods of which Bel was the chief Esay 46.1 Bel boweth down Nebo stoopeth c. Jer. 51.44 I will punish Bel in Babylon c. and that as a monument of the taking of Jerusalem 2. Kings 24.13 And he carried out thence all the treasures of the house of the Lord and the treasure of the kings house c. or else that place in the kings must be meant of the vessels which Solomon made which being old and worn with age were cut in pieces there being others also made afterwards for the use of the Temple which were carried away whole and now restored at this time also the king sent letters with them to command his deputies in Syria to afford them all necessaries chap. 6.1 Vers 8. And numbred them unto Sheshbazzar the prince of Judah That is Zerubbabel for he that laid the foundation of the Temple is called Zerubbabel chap. 3.8 In the second moneth began Zerubbabel the sonne of Shealtiel c. to set forward the work of the house of the Lord and elsewhere Shebazzar chap. 5.16 Then came Shebazzar and laid the foundation of the house of God he was the chief prince of the tribe of Judah and of the bloud royall the sonne of Salathiel and grandchild of Jechoniah Matth. 1.12 and so was by Cyrus made ruler of those that now went up to Jerusalem chap. 5.14 Those did Cyrus the king take out of the Temple of Babylon and they were delivered unto one whose name was Sheshbazzar whom he made governour and thus the government was still in the tribe of Judah according to that prophecy of Jacob Gen. 49.10 The sceptre shall not depart from Judah c. Vers 9. Nine and twenty knives These knives were such doubtlesse as were used by the priests in killing the sacrifices and being it seems trimmed richly with gold and silver are therefore reckoned here amongst the plate that was carried out of the Temple by Nebuchadnezzar and now restored by Cyrus Vers 10. Silver basons of a second sort foure hundred and ten That is of another size or of another kind and fashion happely those of the first sort were for the service of the Temple these of the second sort for the courts and chambers And other vessels a thousand That is other vessels of the chief sort for this is not the number of all the other vessels great and small not before mentioned as is evident in the following verse Vers 11. All the vessels of gold and of silver were five thousand and foure hundred That is both of those before mentioned and those that are here particularly expressed CHAP. II. Vers 1. NOw these are the children of the province that went up out of the captivity c. In this chapter we have a catalogue of those that went out of Babylon with Zerubbabel when Cyrus by his proclamation gave them liberty to return Some conceive they are called the children of the province because they had dwelt in Babylon But I rather conceive that it is the land of Judea which is here called the province and so with respect thereto the Jews are here called the children of the province because Judea was now one of the provinces that were in subjection to the Babylonian Empire according to that Esther 1.1 Ahasuerus which reigned from India even unto Ethiopia over an hundred and seven and twenty provinces Now though it be most probable that some of the ten tribes that were carried into Assyria before Nebuchadnezzars reigne did now return with Zerubbabel chap. 1.5 yet because there were but few of them to speak of therefore they that returned are said to be those whom Nebuchadnezzar had carryed away and they are said to have returned every one unto his citie whereby is meant not the cities wherein they had formerly dwelt but the cities appointed them by their present governours for their dwelling for those of the ten tribes that did now return dwelt not in the cities of Samaria but in the cities of Judah Vers 22. Jeshua Nehemiah Seraiah c. These that are here expressed by name were doubtlesse the chiefest and most eminent of those that went now with Zerubbabel the most of them happely captains and governours of the people and then afterwards he addes in the sequel of the chapter the number of the men of the people of Israel that is how many there were of the people Now concerning those that are expressed by name we must note first that Jeshua was the high priest the sonne of Jozadak chap. 3.2 called elsewhere Joshua the sonne of Josedech as Haggai 1.1 the great assistant of Zerubbabel in the building of the Temple secondly that in Nehem. 7.7 where the catalogue of those that did at first go up with Zerubbabel is again set down some of these here mentioned are called by other names as Seraiah is there called Azariah Relaijah Raamiah Misper Mispereth and Rehum Nahum and withall there is one added there to wit Nahumani that is not mentioned here and thirdly that it is not probable that either Nehemiah here mentioned was that famous Nehemiah the pen-man of that book of Scripture which is called by his name or Mordecai that famous Mordecai that was Esthers uncle but two others of the same name for first had that Nehemiah gone up in the first yeare of Cyrus he must needs have been well stricken in years and yet we see he was cup-bearer to Artaxerxes Neh. 2.1 and the Persians used to have young men to attend them in such places and secondly from the first yeare of Cyrus to Darius the last who was beaten by Alexander the great there was at least two hundred years and upwards and till the time of that Darius the last did that famous Nehemiah live for in his book mention is made of Jaddua the priest Neh. 12.11 of whom we reade in Josephus that he met Alexander the great in his priestly robes and so stayed him from doing any hurt to the city and Temple and as for Mordecai Esthers uncle he brought up Esther in Shushan in Persia long after this in the dayes of Ahasuerus or Zerxes and therefore did not return with Zerubbabel in the first yeare of Cyrus as this Mordecai did
according to the commandment of Cyrus and Darius and Artaxerxes king of Persia or else Artaxerxes Longimanus or Longhand is meant the sonne of Zerxes by Esther and grandchild of Darius Hystaspes and that he is here joyned with Cyrus and Darius because though the fabrick it self of the Temple was fully finished long before his reigne to wit in the sixth yeare of his grandfather Darius vers 15. And this house was finished on the third day of the moneth Adar which was in the sixth yeare of the reigne of Darius the king yet it was afterward much beautified and in that regard finished by the commandment of this Artaxerxes the sonne of Zerxes when he gave commission for the building of the walls of Jerusalem Vers 15. And this house was finished on the third day of the moneth Adar which was in the sixth yeare of the reigne of Darius the king Here the time is set down when the fabrick of the Temple was finished to wit the third day of the moneth Adar which was their twelfth moneth in the sixth yeare of the reigne of Darius for that it was not quite finished in regard of the beautifying and happely in regard of the further enlarging of it is evident from that which was said before vers 14. And they builded and finished it c. according to the commandment of Cyrus and Darius and Artaxerxes king of Persia since hereby it is plain that though the fabrick of the Temple was finished in the sixth yeare of Darius as is here said yet somewhat was done afterwards for the more complete finishing of it in the reigne of Artaxerxes the son or grandchild of this Darius but how doth this agree may some say with that which the Jews said to our Saviour Joh. 2.20 Fourty and six years was this Temple in building since according to the computation of the most of those historians that lived about these times Cyrus reigned after he came to the Empire but seven years and Cambyses but eight years so that from the second of Cyrus when the foundation of the Temple was first laid to the sixth of Darius Hystaspes and so including all the time wherein the Jews were forced to cease from building the Temple there will be found not above twenty years but to this two answers are given by Expositours for first some say that the Jews spake not of the building of the Temple in the time of the Persian kings but of the building of it by Herod who did in a manner build it anew and that was properly the Temple of which Christ then spake and indeed though Josephus saith that he was not full nine years in building it yet considering that above thirty years after they were still beautifying and enlarging the Temple with some addition or other I see not but that it may be very probably thought that the Jews spake indeed of the building of the Temple by Herod and secondly others say that Cyrus reigned after he came to the Empire thirty years to which if we adde the eight yeare of Cambyses his sonne and two years of the usurpation of the Magi as some account then the sixth yeare of Darius Hystaspes makes six and fourty years and if it could be made good out of those that have written the history of these times that Cyrus reigned so long after he came to the Empire this answer would fully satisfie Vers 18. As it is written in the book of Moses Because Ezra alledgeth here the book of Moses it may hence appear that not Ezra as some have said but Moses himself did write those five first books of the Scripture commonly called the books of Moses Vers 21. And all such as had separated themselves unto them c. That is such as were become proselytes Vers 22. For the Lord had made them joyfull and turned the heart of the king of Assyria unto them That is the king of Persia for since the conquest of the Assyrians by Cyrus even the Persian kings were also called kings of Assyria as were before the kings of Babylon 2. Chron. 33.11 and this phrase of turning the heart of the king of Assyria to them hath respect either to the hatred of the former kings of Assyria who did at first subdue the Jews and carried them captive into Babylon or else to the late displeasure of Cambyses who had opposed the rebuilding of the Temple all his time in his reigne their enemies prevailed and they could not be heard but now the Lord had turned the heart of the king of Assyria to favour them according to that Prov. 21.1 The kings heart is in the hand of the Lord as the rivers of water he turneth it whithersoever he will CHAP. VII Vers 1. IN the reigne of Artaxerxes king of Persia Ezra the sonne of Seraiah c. This Artaxerxes in whose reigne Ezra went up from Babylon to Jerusalem was the same that was mentioned before chap. 6.14 And the Elders of the Jews builded and they prospered c. according to the commandment of Cyrus and Darius and Artaxerxes king of Persia where it is noted as most probable that it was Artaxerxes Longimanus the sonne of Zerxes and in whose time also some thirteen years after this Nehemiah was sent to Jerusalem Neh. 2.1 at which time Ezra was still living Neh. 8.1 and whereas it is said that Ezra was the sonne of Seraiah the meaning is that he was the grandchild of Seraiah for Seraiah was slain by Nebuchadnezzar 2. Kings 25.18 21. and therefore if Ezra had been his immediate sonne he was born before the captivitie which hath no shew of probabilitie considering how many years passed betwixt the captivitie under Nebuchadnezzar and the reigne of Artaxerxes Longimanus Vers 3. The sonne of Azariah the sonne of Meraioth Betwixt Azariah and Meraioth there are six generations more expressed 1. Chron. 6.7 10. which are here omitted to wit Johanan Azariah Ahimaaz Zadok Ahitub and Amasiah which was done doubtlesse onely for brevities sake the drift of this catalogue being onely to shew that Ezra was of the stock of Aaron but why these were left out rather than others there cannot I think any sure reason be given Vers 6. This Ezra went up from Babylon and he was a ready scribe in the law of Moses That is an acute learned and ready expounder of the law not onely by writing but also by words of mouth according to that expression of the Psalmist Psal 45.1 My tongue is the pen of a ready writer for the same that is called by Mark a scribe Mark 12.28 And one of the scribes came and heard them reasoning together and asked him which is the first commandement is called by Matthew a lawyer or a doctour of the law Matth. 22.35 36. Then one of them which was a lawyer aâ—ked him a question c. saying Master which is the greatest commandment in the law so that it seems as amongst the Grecians their great wise and learned men were
19. When the gates of Jerusalem began to be dark c. That is when the sunne was well nigh set for then the mountains in Jerusalem intercepting the light of the setting sunne the gates of Jerusalem began to be shadowed and dark and thus timely he commanded that the gates should be shut that he might be sure the whole sabbath should be kept holy which began there at the sunne setting and lasted till the sunne setting of the following day Levit. 23.32 From even unto even shall ye celebrate your sabbath And some of my servants set I at the gates that there should be no burden brought in on the sabbath day Though he had charged that the gates should not be opened that is set wide open that all might have free egresse and regresse as on other dayes till after the sabbath as is expressed in the foregoing words yet there was a necessity of opening the doores to let in and out those that had any necessary occasion especially such as dwelt in the suburbs and were to come in to serve God in the Temple therefore he set some of his servants to be at the gates to see that under that pretence none were admitted that would bring in any burden Vers 21. Then I testified against them and said unto them Why lodge ye about the wall c. To wit first because those that dwelt without the walls might still buy of them on the sabbath day secondly because their being there with wares ready to sell might be a dangerous temptation to move those within the walls to try by some meanes to get out to them Vers 22. And I commanded the Levites that they should cleanse themselves and that they should come and keep the gates to sanctifie the sabbath day Some understand this also of the city gates to wit that the Levites as men of greatest fidelity should see that the gates were duly kept shut But because his own servants were appointed to that service and because it is said that the Levites should cleanse themselves that they might be fit to keep these gates I conceive this is meant of the gates of the Temple through which they were to take care that no unclean person did enter in that great concourse of people that resorted thither on the sabbath day Remember me O my God concerning this also and spare me c. Because by his stricktnesse in reforming these profanations of the sabbath he knew that many were highly displeased with him he desires the Lord would accept of his service and then it was no great matter what men thought of him but withall because he knew that his best actions would not indure the exact tryall of Gods justice therefore even herein he implores Gods mercy and spare me according to the greatnesse of thy mercy Vers 29. And their children spake half in the speech of Ashdod c. So likewise those of other nations which besides that it was in it self dishonourable to the people of God it was also a dangerous signe that they had a mixture of the manners as well as of the language of their heathen mothers Vers 25. And I contended with them and cursed them c. First he curseth that is he pronounced them accursed and accordingly excommunicated them and cast them out of the congregation of the Lord secondly He smote certain of them that is those whom he found most obstinate he caused to be beaten according to that law Deut. 25.2 If the wicked man be worthy to be beaten the judge shall cause him to lie down and to be beaten before his face according to his fault by a certain number and indeed we read that Paul was so punished by the Jews 2. Cor. 11.25 Thrice was I beaten with rods c. yea and happely also to be smitten with the fist for so it seems the custome was among the Jews to use those that were condemned for any great offence Isaiah 54.4 Ye fast for strife and debate and to smite with the fist of wickednesse Matth. 26.67 They spit in his face and buffetted him and others smote him with the palmes of their hands John 18.22 One of the officers that stood by struck Jesus with the palme of his hand Acts 23.2 And the high priest commanded them that stood by to smite him on the mouth and thirdly he plucked off their hair for it seemes that amongst the Jews those that were found guilty of any foul offence were delivered up to the reproches either of the people in generall or of those that were to punish them who were accordingly wont not onely to buffet them but also to pluck off their hair Isaiah 50.6 I gave my back to the smiters and my cheeks to them that pulled off the haire and so were these men now used by Nehemiahs appointment Vers 28. And one of the sonnes of Joiada the sonne of Eliashib the high priest was sonne in law to Sanballat That is one of the grand children of Joiada for this was according to Josephus one Manasses the brother of Jaddua the high priest who was the sonne of Jonathan and the grandchild of Joiada the sonne of Eliashib He having married the daughter of Sanballat that he might not turn away his wife which either he must do or be turned out of the priesthood his father in law Sanballat undertook to build a Temple every way as stately and goodly as that at Jerusalem wherein Manasses should be the chief priest which accordingly having first obtained leave of Alexander he did perform and built this new Temple that it might have the greater honour in mount Gerizim hard by the city Sichem and from this beginning came that famous schisme as touching the place where sacrifices were to be offered betwixt the Samaritanes and Jews John 4.20 Our father 's worshiped in this mount and ye say that in Jerusalem is the place where men ought to worship but whether therefore this was that Sanballat that is so often mentioned in this book or another of his posterity of the same name it is hard to say Therefore I chased him from me Because he would not put away his wife I caused him to be excommunicated and banished from amongst us and so he went and became the chief priest in the Samaritanes temple as is above mentioned in the former note ANNOTATIONS Upon the book of ESTHER CHAP. I. NOw it came to passe in the dayes of Ahasuerus It is not expressed who was the authour of this book of Esther but by the common consent of the Church in all ages it hath been received as a part of those sacred Hebrew oracles of God which were committed to the Jews and by them unto the coming of Christ faithfully preserved though the name of the Lord Jehovah be not mentioned in it and by a passage in this book chap. 9.20.21 And Mordecai wrote these things and sent letters unto all the Jews that were in all the provinces c. some Expositours have
been induced to say that either this book was written by Mordecai or at least that he wrote a relation of these things from whence the pen-man of this book whether Ezra or any other did by the instinct of Gods spirit gather those remarkable passages that are here recorded As for this Ahasuerus in whose reigne these things were done doubtlesse it was not that Ahasuerus mentioned Dan. 9.10 to wit Astyages the father of Darius the Mede who with Cyrus first subdued the Babylonian Monarchy for the Empire was not in his dayes grown up to such a flourishing state and purposely no doubt to distinguish this Ahasuerus from former Persian kings of that name the largenesse of his Empire is expressed in the following words This is Ahasuerus which reigned from India c. Nor was it Cambyses the sonne of Cyrus who yet according to the judgement of most Expositours is called Ahasuerus and Artaxerxes Ezra 4.6 7. of which see the note there for he all his dayes was a bitter enemy to the Jews and hindred the building of the Temple and therefore surely was not the husband of Esther And again no Author holds that he reigned above eight or nine years whereas the twelfth yeare of the reigne of this Ahasuerus is expressely mentioned chap. 3.7 The most probable opinion therefore is that either it was Darius the sonne of Hystaspes because by other Historians it is said that his wife was called Atossa which sounds in part some what like Hadassah chap. 2.7 And he brought up Hadassah that is Esther and because he greatly favoured the Jews as we see Ezra 6.1 or else Xerxes the sonne of Darius Hystaspes whose wife other Historians call Amestris not much unlike Esther or else Artaxerxes Longimanus Xerxes sonne in whose dayes Nehemiah was sent to Ierusalem see the note Neh. 2.6 This is Ahasuerus which reigned from India even unto Ethiopia over an hundred and seven and twenty provinces In the dayes of Darius the Mede even after he together with Cyrus had seized on the Babylonian Empire there were but one hundred and twenty provinces Dan. 6.1 It pleased Darius to set over the kingdome one hundred and twenty princes which should rule over the whole kingdome but now it seemes in the dayes of this Ahasuerus seven more provinces were added to their Monarchy Vers 2. In those dayes when the king Ahasuerus sate on the throne of his kingdome That is when his reigne was quiet and peaceable a like phrase is used concerning David after there was an end of his troubles and warres with the house of Saul 2. Sam. 7.1 When the king sate in his house and the Lord had given him rest round about from all his enemies and those that hold that this Ahasuerus was Artaxerxes Longimanus say that because the reigne of his father Xerzes was so full of troubles therefore it is noted of his sonne that he sate quietly and peaceably on the throne of his kingdome Vers 4. When he shewed the riches of his glorious kingdome c. Though it be said in the former verse that the king made a feast and then it is added in this place When he shewed the riches of his glorious kingdome c. even an hundred and fourescore dayes yet it is not probable that one continued feast lasted one hundred and eighty dayes that is half a yeare together but the meaning is that so much time was spent in giving all royall entertainment unto the severall princes and nobles whom he had called together from his one hundred and twenty seven provinces in which time some coming in one moneth and some in another there was as much done as might bâ— bounty feasting and all other pompeous solemnities to shew forth his great riches and glory that they might be rendred hereby the more ambitious to promote his service who was so abundantly able to reward any good service they should do him Vers 5. And when these dayes were expired the king made a feast unto all the people c. That is after this royall entertainment given to his princes and nobles for half a yeare together he made a feast for all the people even for all comers both small and great for seven dayes together Vers 6. The beds were of gold and silver Which they used in those east countreys in stead of tables that so soon as they had eaten they might presently go to sleep whence it is that Amos 6.4 the prophet prophecieth against those that lie upon beads of ivory and stretch themselves upon their couches and eat the lambs out of the flock c. Vers 7. And royall wine in abundance That is the choisest and daintiest wine such as were provided for the kings own drinking Vers 10. On the seventh day when the heart of the king was merry with wine This was the last day of the feast vers 5. when with overmuch drinking he became so frolick that in his mirth he forgat what was convenient and was more guided by his passions then by reason then he sent for Vashti but by this means God intended to advance Esther Vers 13. Then the king said to the wise men which knew the times That is to his wise counsellours and Senatours who being men well read in the histories the lawes and decrees of former times and that knew well the custome of their ancestours besides the long experience they had had of all kind of affairs in their own dayes were the better able to advise how any thing ought to be manâ—aged in the fittest time and season yet some understand this of the Magicians and Astrologians See 1. Chron. 12.32 For so was the kings manner towards all that knew law and judgement That is this heathen king used not to do any thing without the advise of his wise counsellours that were skilled in giving judgement according to the laws Vers 14. And the next unto him was Carshena c. the seven princes of Media and Persia which saw the kings face That is which were his seven chief counsellours and might at all times freely come into his presence for the Persian Monarchs were seldome seen of any without liberty granted them onely these seven princes had alwayes free accesse to him Concerning these seven princes of Persia see the note also Ezra 7.10 Vers 16. And Memucan answered before the king c. As usually where counsellours of state are to give their advice or to passe sentence the last alwayes begins first so happely it was here for Memucan is last named vers 14. and when he had spoken the rest concurred with him in judgement vers 21. And the saying pleased the king and princes and the king did according to the word of Memucan Vers 17. This deed of the queen shall come abroad unto all women so that they shall despise their husbands c. The meaning is that from hence all mens wives would inferre that if Vashti stuck not to disobey the command of the king they