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
him against David what would they have done for Jonathan so brave and hopefull a Prince had he out-lived his father As for Abinadab here named he is also called Ishui chap. 14.4 and Ishbosheth Sauls fourth sonne it seems was left at home perhaps to take care of the government of the kingdome in Sauls absence for God intended by him further to try the faith and patience of David Vers 3. And the battel went sore against Saul and the archers hit him c. Saul therefore fell not at the first onset but for his greater terrour and sorer punishment first he saw the army routed and his sons together with many of the people slain then at last he was wounded and pursued so closely that there was no hope of escape Vers 4. Draw out thy sword thrust me through therewith lest these uncircumcised come and thrust me through Thus at the very houre of his death yea when he was ready to lay violent hands upon himself Saul could despise the Philistines and speak reprochfully of them and that because they were uncircumcised and consequently none of Gods peculiar people as he was whereas being such a wicked wretch his condition was the worse because he was circumcised and one of Gods peculiar people No Philistine could be so bad as he in this regard Vers 4. Therefore Saul took a sword and fell upon it And thus with the sword he had drawn against David he slew himself the Lord in his just judgement giving him over to this desperate impatience whereupon it is said that the Lord slew him 1. Chron. 10.14 and enquired not of the Lord therefore he slew him c. Vers 6. So Saul died and his three sonnes and his armour-bearer and all his men c. That is not all his souldiers for many of them fled and escaped but all his houshold servants and those perhaps too that were the guard of his body Vers 7. They forsook the cities and fled and the Philistines came and dwelt in them That is some of the men of Israel the inhabitants of some cities on the other side of the valley to wit the valley where this battel was fought and on the other side of Jordan fled out of their cities upon this defeat and so the Philistines came and dwelt in their room Whereby I conceive is meant that at the present they did pursue their victory for a time and pursuing it took those weaker towns out of which the inhabitants were fled for fear and then left garrisons in them for it is not likely that presently they removed colonies of the Philistines to dwell there Vers 9. And they cut off his head and stript off his armour As David had done to Goliath chap. 17.54 and 21.9 Vers 10. And they fastened his body to the wall of Bethshan His head they put in the temple of Dagon 1. Chron. 10.10 but his body and the bodies of his sonnes also vers 12. they fastened to the wall of Bethshan that is to a wall in the street of Bethshan 2. Sam. 21.12 a town that belonged to the lot of Manasseh though not yet recovered from the Philistines called also Bethshean Judg. 1.27 Vers 11. And when the inhabitants of Jabesh-Gilead heard of that which the Philistines had done to Saul c. As being thankfully mindfull of that which Saul had done for them 1. Sam. 11. when he came and helped them against the king of the Ammonites that had besieged their citie and besides no doubt the Lord intended a little hereby to revive the dead hearts of the poore distressed Israelites Vers 12. And took the body of Saul and the bodies of his sonnes from the wall of Bethshan and came to Jabesh and burnt them there This was not the ordinary use of the Israelites and therefore two reasons are given for this by Expositours 1. That it was because the flesh was now corrupt and putrified 2. Lest the Philistines should again get their bodies into their power Vers 13. And they took their bones and buried them under a tree at Jabesh and fasted seven dayes The flesh being burnt from off their bones they gathered up their bones which would not be so soon burnt as the flesh was and buried them solemnly in Jabesh and there they continued till toward the end of Davids reigne when he took up their bones and buried them in the sepulchre of Kish the father of Saul 2. Sam. 21.12 c. As for their fasting seven dayes to wit till the evening of each day when they had thus buried the bones of Saul and his sonnes that was done doubtlesse not onely by way of bewayling the death of Saul and his sonnes but also especially that they might seek unto God in the behalf of the whole land and people of God who were now in a sad condition by reason of this great defeat which the Philistines had given them Nor is it necessary that we should think that they did neither eat nor drink all these seven dayes some masters of Physick have concluded that it must needs be mortall to be without all nourishment for seven daies together rather we may think that they afflicted themselves with fasting for seven dayes together onely taking still at night some small refreshing and yet indeed in those east countreys they will far longer endure fasting then we can do in theâ— paâ— ANNOTATIONS Upon the second book of SAMUEL Otherwise called The second book of KINGS CHAP. I. NOw it came to passe after the death of Saul when David was returned from the slaughter of the Amalekites c. This book containeth the history of Davids reigne who was chosen of God to succeed Saul in the kingdome yet because hereby is shown the accomplishment of Samuels prophecy concerning the kingdom of David therefore it is called The second book of Samuel And the first thing here related is how the tidings of the death of Saul and his sonnes were first brought unto David whilest he was yet in Ziklag David was lately returned thither from the slaughter of the Amalekites and had been preparing and sending away presents to his friends in Judah of the spoil he had taken from them when behold on a sudden their great joy was damped with the sad tidings of the overthrow of Gods people the death of Saul and his sonnes even Jonathan amongst the rest the dearly beloved friend of David And thus though a way was opened for David to come to the crown yet it was by a sad calamitie that must needs allay his comfort therein with a great deal of sorrow Vers 2. A man came out of the camp with his clothes rent and earth upon his head See the notes Gen. 37.29 and Josh 7.6 Vers 4. And David said unto him How went the matter I pray thee tell me This eagernesse of David to know what had passed betwixt the armies of the Israelites and the Philistines that had invaded their land discovered plainly how solicitous he
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
gladnesse are in his place That is God is a king of infinite majesty glory and honour most strong and mighty and the fountain of all strength and gladnesse to his people such his people find him in his sanctuary where he reveals himself unto them and such therefore with glad hearts they acknowledge him to be Psal 96.6 Honour and majestie are before him strength and beauty are in his Sanctuary Vers 29. Bring an offering and come before him worship the Lord in the beauty of holinesse Thus the Prophet speaks of the worship of God in the dayes of the Gospel under these figurative expressions of the Legall worship for his meaning is onely this that in those dayes the Gentiles should have as free accesse to the worship of God as the Jews as being then one people with them fellow citizens of the Saints and of the houshold of God and so equally admitted with them to offer unto God in the assemblies of his people the beauty of holinesse those Evangelicall sacrifices which should be acceptable to God as were these legall offerings under the Law Vers 30. Fear before him all the earth To wit especially when you present your selves before him in the assembly of his Saints The world also shall be stable that it be not moved That is this is the benefit that shall follow upon mens subjecting of themselves to the government of God in Christ that whereas by rebellion against God the whole world tends to confusion and ruine by submitting themselves to Gods Sceptre all shall be established and the state of the Church shall be unmoveable and eternall Vers 31. Let the heavens be glad and let the earth rejoyce So blessed and happie shall those times be and shall yield such abundant matter of exceeding great joy that if the very senselesse creatures could shout and rejoyce it were well for this is an hyperbolicall expression of the blisse and joy of these times And let men say among the nations the Lord reigneth That is the happinesse of those times shall be that men shall stoop to Gods Sceptre which therfore it is fit men should confesse to Gods glory yea and by publishing it to seek the drawing in of others and so to enlarge the kingdome of God Vers 35. And say yee Save us O God of our salvation and gather us together c. This may have respect first to the firm knitting together of the people that had been divided some favouring Sauls posterity and some Davids secondly to the reducing of the captived Israelites to their own land if at any time carried away and so it is prophetically spoken or thirdly to the gathering of Gods elect out of all nations to be his people in the dayes of the Gospel and then the reason of this request is added in the following words that we may give thanks to thy holy name and glory in thy praise that is in thy praise-worthy-works or in our praising of thee for indeed the faithfull servants of God do count it their happinesse that they may praise God and do therefore glory in it Vers 41. And with them Heman and Jeduthun c. See the note before vers 5. To give thanks to the Lord because his mercy endureth for ever This last clause because his mercy endureth for ever is therefore added because in many of their Psalmes of praise this was still the foot of the song as is evident 2. Chron. 5.13 and 7.3 Ezra 3.11 Jer. 33.11 and in many other places Vers 42. And with musicall instruments of God That is with holy musicall instruments such as were set apart for the service of God Vers 43. And David returned to blesse his house See 2.6.20 CHAP. XVII Vers 1 NOw it came to passe as David sate in his house that David said to Nathan the prophet Lo I dwell in an house of cedars c. See the notes upon these foure first verses in the 2. Sam. 7.1 c. Vers 5. For I have not dwelt in an house since the day that I brought up Israel unto this day That is I have never caused a house to be built to my dwelling place so that though the ark the signe of God presence had been a while in the house of Obed-Edom chap. 13.13 that doth not imply any contradiction to this which God here saith see other things noted concerning this 2. Sam. 7.6 But have gone from tent to tent and from one tabernacle to another That is in a tent removed too and fro and so it is expressed 2. Sam. 7.6 Even to this day I have walked in a tent and in a tabernacle yet withall these words may imply the removing of the ark to severall tents at least the last removall of it to that new tent or tabernacle which David had prepared for it Vers 7. Thus saith the Lord of hosts I took thee from the sheep cote c. See 2. Sam. 7.8 where also we shall find all other passages in this chapter explained that need any explanation CHAP. XVIII Vers 1. NOw after this it came to passe that David smote the Philistines c. What is to be noted in this chapter we may find in the notes upon the 2. Sam. 8.1 c. CHAP. XIX Vers 2. I Will shew kindnesse unto Hanun the sonne of Nahash because his father shewed kindnesse to me c. See the notes for this chapter in 2 Sam. 10 CHAP. XX. Vers 1. ANd it came to passe that after the yeare was expired c. See 2. Sam. 11.1 But David tarried at Jerusalem And then he comitted adultery with Bathsheba which with other passages thereto belonging are largely related in the 11. and 12. chapters of the second book of Samuel And Joab smote Rabbah and destroyed it See 2. Sam. 12.26 c. Vers 2. And David took the crown of their king from off his head and found it to weigh a talent of gold c. Concerning this crown of the king of the Ammonites and the severitie which David used in punishing the people See 2. Sam. 12.30.31 Vers 4. And it came to passe after this that there arose warre at Gezer with the Philistines c. In the 2. Sam. 21.15 there is mention made of another battel with the Philistines together with these three here expressed wherein Abishai slew Ishbybenob a gyant that was likely to have slain David but that is here omitted and that happely because onely in these three there was something to be added which was not there expressed CHAP. XXI Vers 1. ANd Sathan stood up against Israel and provoked David to number Israel He provoked David to this sinne whereby wrath came upon all Israel See also 2. Sam. 24.1 Vers 2. And David said to Joab and to the rulers of the people Go number Israel c. See 2. Sam 24.1 Vers 3. But my lord the king Are they not all my lords servants That is there is no need therefore to make enquiry how many are thy people and how
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
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
return also that she might not be exposed to that miserie which with her she was like to undergo and the rather because she might hope that Ruth would be constant in the true Religion but yet because she saw that Ruth was more bent to stay with her then her sister Orpah was it it most probable that this she now said to her was chiefly intended to trie her and therefore she mentions Orpah her returning to her gods thereby as it were to put her in mind that she must be content to leave both her people and gods too that she had formerly served if she would go along with her and therefore ought seriously to consider of it what she would do Vers 17. The Lord do so to me and more also if ought but death part thee and me This form of swearing or imprecation which Ruth here useth The Lord do so to me and more also was it seems familiar not amongst the Jews onely as we may see in many severall places of the books of Samuel and the Kings as 1. Sam. 3.17 c. but also amongst other nations when they swore by their false gods as it is evident 1. Kin. 19.2 20.10 The drift of this imprecation was doubtlesse to expresse that they desired some notable mischief might befal them if they did not do what they said they would do or what they desired should be done by others But why did they not expresse the evil they desired should fall upon them I answer that it is very probable that at first the custome of swearing thus without naming the mischief they wished was taken up either because they were naturally afraid to mention the evil they wished to themselves or others not daring to use such desperate expressions as bold wretches nowadayes use without fear as God confound me c. or else because by this suppressing the evil they desired might light upon themselves or others they did purposely intimate how grievous the mischiefs were they wished to themselves or others in case they did not what they vowed to do or that others did not what they desired of them namely that they were such that they were afraid to name them Vers 19. All the citie was moved about them and they said Is this Naomi That is all the inhabitants of the citie were moved with much compassion and wonder at the sad condition wherein she was come back from the land of Moab It seems she was a woman of good rank and note above others in Bethlehem when she went thence and therefore the report of her being returned home in such a poore plight being soon spread about the city every bodie wondred at it and gazing at her as they had any occasion to see her they cried out Is this Naomi as if they should have said What an alteration is here who would have ever looked to see Naomi in such a condition It seems that not onely her povertie but even the wonderfull change of her countenance by reason of exceeding much sorrow made all that saw her and had known her formerly wonder at her Vers 20. Call me not Naomi call me Mara for the Almighty hath dealt very bitterly with me Though the complaints of the best in the houre of affliction are many times too full of passion yet the singular pietie of Naomi makes it most probable that she spake not this by way of murmuring or with charging God for dealing too severely with her but onely to expresse that the Lord had brought many bitter afflictions and sorrows upon her in regard whereof Mara which signifies bitter was a fitter name for her then Naomi which signifies pleasant or merry Vers 21. The Lord hath testified against me and the Almighty hath afflicted me Because afflictions are ordinarily the manifestations of the Lords anger and displeasure against his people for their sinnes whence is that of Job chap. 10.17 Thou renewest thy witnesses against me and increasest thine indignation upon me and again chap. 16.8 Thou hast filled me with wrinckles which is a witnesse against me therefore it is that Naomi speaketh thus of her afflictions The Lord hath testified against me and the Almighty hath afflicted me CHAP. II. Vers 1. ANd Naomi had a kinsman of her husbands c. To intimate why Boaz at the first knowledge of Ruth shewed her such favour as is related in the following part of the chapter this is here prefixed that he was a near kinsman of Elimelechs Naomies husband Vers 2. Let me now go to the field and glean ears of corn after him in whose sight I shall find grace These last words in whose sight I shall find grace are added to imply that she would be carefull no way to be offensive to any and that she would not glean without leave for which her modesty she is expressely commended by Boaz his bayliffe vers 7. She said I pray you let me glean and gather after the reapers amongst the sheaves whereby we may see that though the gleanings of their corn were by the Law of God appointed for the poore Levit. 19.9 Thou shalt not wholly reap the corners of thy field neither shalt thou gather the gleanings of thy harvest yet the poore were to take them as a matter of favour from the owners if not to crave leave too when they went to gather them Vers 5. Then said Boaz unto his servant that was set over the reapers Whose damsel is this This he might ask either because he perceived she was a stranger or because he found her sitting in the house see the following note Vers 7. So she came and hath continued even from the morning untill now that she tarried a little in the house It may seem that Ruth in the heat of the day did with-draw her self to the house or hovel which was there in the field wherein happely the harvest men did eat their meat that there she might a while ease and refresh her self and then return to her work again which might also be the chief occasion that induced Boaz seeing her sit there to enquire vers 5. whose damsell she was and therefore this servant was so carefull to inform Boaz of her diligence and industry that from morning till that time she had followed her gleaning hard onely now a little while she had rested her self there in the house to refresh her self Vers 8. But abide here fast by my maidens Who were doubtlesse imployed not in gleaning as some think for the owners might not gather the gleanings of the fields but were to leave them for the poore and for the stranger Levit. 23.22 When ye reap the harvest of your land thou shalt not make a clean riddance of the corners of thy field when thou reapest neither shalt thou gather any gleanings of thy harvest thou shalt leave them to the poore and to the stranger but either in reaping or else in gathering the corn after the reapers and binding the sheaves Vers 12. A full
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
Academiae Cantabrigiensis Liber TO THE Right worshipfull Mr. Augustine Philips Master Mr. Clement Cooley Mr. George Reinolds Mr. Thomas Stevenson and Mr. Edmond Clark Wardens Together with the rest of the Assistants of the Company of the CLOTH-WORKERS My very loving and much honoured friends Right worshipfull HAving but a very few years since published for the good of those that desire to reade the Scripture with understanding Certain short Notes of Exposition upon the five books of Moses and finding that they have been entertained by many with farre greater esteem and approbation then ever I expected or they deserved I have now adventured to send forth the rest after them which I had then lying by me to wit the like Notes upon the remaining historicall part of the old Testament and indeed I did then in a manner engage my self by promise that if those found welcome these ere long should follow after and having been often since pressed to make good that promise by the importunity of many Christian friends but especially those of my reverend brethren in the Ministery whose judgement I prized above mine own there lay an obligation upon me for the satisfying of their desires which I could not gainsay Now as the first part of these Annotations I did then dedicate to that particular congregation which the Lord hath been pleased to commit to my care so this second part I now make bold to present unto you who above twenty years since were also pleased to choose me to dispense the word of grace unto you at some set times of your solemn meetings and whom in many other respects I have great cause to love and honour It were indeed engagement enough if there were nothing else to endear my affections to this worthy Society that my dear father whose memory is precious with me and both his brothers were whilest they lived members of this Company and in their times too honoured with those places of credit and trust which since your selves have severally born But besides this it is well known how much I owe you and I willingly thus declare it that this may remain as a publick testimony of my thankfulnesse to you not onely for the great love and respect you have ever shown to me upon all occasions but also especially for the bounteous support which for divers years you have been pleased to afford to one of mine for my sake Adde therefore I beseech you to your former favours the gracious acceptance of this piece of my labours and the God of all grace improve it to you for your spirituall advantage Histories of former times have been ever acknowledged both most pleasant and most profitable if a faire prospect from a high hill be so pleasing to the eye how pleasant must it needs be to the mind of man to have the memorable passages of ancient times presented to our view in a fair prospect of History as if we had then lived to see those things done But above all it must needs be thus in the History of the Scripture both because this chiefly acquaints us with the dispensations of Gods providence towards his Church the dearly beloved of his soul in comparison of whom the rest of the world is not worth the regarding and likewise because this was written by the unerring pen of men inspired by the holy Ghost and that purposely too as the Apostle saith for our learning that we through patience and comfort of the Scriptures might have hope But what need I commend to you the usefulnesse of any part of Gods word which I hope you esteem with David above thousands of Gold and silver If these Annotations shall afford any help for the understanding of such passages in these books as may seem at first somewhat intricate and obscure I have my desire My prayer shall ever be for this worthy Company that the word of Christ may dwell in you richly in all wisdome and that God would still raise up many amongst you that may be to others patterns of piety and zeal for Gods truth in this honourable City and so I rest Your Worships ever ready to do you any service I am able ARTHUR JACKSON The Preface to the READER Christian Reader WHat I prefixed by way of Preface before my Annotations upon the five books of Moses may serve also for these upon the remaining Historicall part of the old Testament these being carried on in the same manner and with respect unto the same ends as the other were Onely one thing I thought good to adde here which is this that there are some Expositions which as I went along I met with so often in so many severall places such as that where men desperately wicked are termed children of Belial and that where the Church is called the Lords portion and the Lords inheritance and some other of the like nature that I was at last wearied with referring the Reader so often to those places where I had formerly given the grounds of those expressions and so resolved to avoid the tedium of such reiterated references rather to leave every man by himself to consider where the like expression was formerly used which by the help of a Concordance at least may be easily found that so there he might seek for satisfaction herein Further then this I have not at present to advertise you concerning these Notes but am onely now to desire your favourable acceptance of what is here published Indeed when the late Annotations came forth upon the whole Bible composed by divers worthy Divines authorized thereto by command of Parliament I did at first question whether there would now be any need of these But considering with my self first that those for the most part are very brief as being at first intended onely for marginall notes secondly that there are very few Expositours that have written upon this part of the Bible and therefore a supply of further help herein could not be thought altogether uselesse and thirdly that I was in some sort already engaged by promise for these Annotations which I formerly made known were then collected I did at last in these regards determine to proceed in my former resolutions Whether I shall ever go on any further in this way the Lord onely knows the infirmities of age grow so fast upon me that I may well fear I shall not And besides there is little encouragement for any work of this nature in these contentious times There are some we see risen up amongst us that are not afraid to deny the Scriptures to be Gods word which must needs be the ruine of religion and open a doore to all profanenesse and Atheisme should it be suffered in the land But we trust the Magistrate whom God hath so highly honoured will be so zealous for the honour of God as ere long to stop the mouthes of such blasphemers and in the mean season none but those that are given up of God to believe lies will
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
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
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
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
of Canaan is ascribed to Moses and Aaron First because they led the people from Egypt through the wildernesse and brought them unto the land which God had promised them and secondly because Moses put them in possession of that part of the land which was without Jordan and substituted Joshua in his place who afterward gave them the possession of the rest of the land But the chief thing intended is to put them in mind of Gods mercy in giving them that land without whom neither Moses nor Aaron nor Joshua could have done it Vers 9. And when they forgat the Lord their God he sold them into the hand of Sisera c. Samuel here calls the rebellion of the Israelites against God a forgetting of the Lord because if men did indeed think upon God as they ought to do they would not dare so to transgresse his commandments and thence it is also that David saith of wicked men that God is not in all their thoughts Psal 10.4 Vers 11. And the Lord sent Jerubbaal and Bedan and Jephthah and Samuel c. Some conceive that Jair is here called Bedan and that to distinguish him from that former Jair of whom Moses speaks Numb 32.41 and indeed there is one Bedan a Manassite mentioned 1. Chron. 7.17 Others again think that this Bedan was some Judge of Israel that is not mentioned in the book of Judges But the more common and I think the more probable exposition is that Samson is here meant and that he is called Bedan because he was of the tribe of Dan for Bedan signifieth in Dan or of Dan and Bendan signifieth the sonne of Dan. As for Samuels speaking of himself as of a third person it is usuall in the Scripture as we see Gen. 4.23 And Lamech said unto his wives Adah and Zillah Hear my voice ye wives of Lamech hearken unto my speech for I have slain a man to my wounding and a young man to my hurt He particularly puts them in mind of Gods delivering them by him because the deliverance which God had given them by him was best known to them and best served to condemn them for rejecting in his dayes that government which God had settled among them and that in part for fear of their enemies Vers 14. Then shall both ye and also the king that reigneth over you continue following the Lord your God That is God will not destroy you but you shall still continue a peculiar people to the Lord shrouded under his conduct and protection Vers 17. Is it not wheat-harvest to-day I will call unto the Lord and he shall send thunder and rain In Palestina thunder and rain in wheat-harvest was most unusuall whence is that of Solomon Prov. 26.1 As snow in summer and as rain in harvest so honour is not seemly for a fool and that Amos 4.7 And also I have with-holden the rain from you when there were yet three moneths to the harvest and I caused it to rain upon one city and caused it not to rain upon another city Now the rather did the Lord convince them of their sinne by this miracle because hereby they might see their folly both in rejecting the Lord such a mighty protectour who was able by thunder to destroy their enemies as they had seen formerly chap. 7.10 and likewise in rejecting Samuel who could by his prayers fetch down thunder and rain from heaven Vers 18. And the Lord sent thunder and rain that day To wit in some very extraordinary manner in so much that the people were not onely fully convinced hereby that they had sinned in desiring a king but were also afraid that by this terrible tempest they should have been destroyed whence is that in the following verse Pray for thy servants unto the Lord thy God that we die not Vers 20. And Samuel said unto the people Fear not That is despair not of Gods goodnesse and mercy Vers 21. And turn ye not aside for then should ye go after vain things which cannot profit nor deliver Idols may be the vain things here principally meant as Deut. 32.21 They have moved me to jealousie with that which is not God they have provoked me to anger with their vanities and Jer. 2.5 Thus saith the Lord What iniquity have your fathers found in me that they are gone farre from me and have walked after vanitie and are become vain but withall we may well understand it of every thing else wherein they should seek for help and happinesse having turned aside from following the Lord. Vers 22. For the Lord will not forsake his people for his great names sake That is because Gods name is called upon you and so it would not be for his glory to forsake you and indeed all the good which God doth for his Church and people is more for his own glory then for any good he sees in them Vers 23. Moreover as for me God forbid that I should sinne against the Lord in ceasing to pray for you They had desired him to pray for them vers 19. but the injury they had done him might make them fear he would not regard them the rather because the thunder he had prayed for might argue some displeasure conceived in him against them and therefore he assures them that he would not cease neither to pray for them nor to instruct them but saith he I will teach you the good and the right way Vers 24. Onely fear the Lord and serve him in truth c. As though he should say else my praying for you will do you no good CHAP. XIII Vers 1. SAul reigned one yeare and when he had reigned two years over Israel The first clause Saul reigned one yeare hath reference to the time when those things were done mentioned in the two former chapters when Saul by occasion of his victory over the Ammonites and his raising the siege of Jabesh-gilead was at Gilgal confirmed and solemnly inaugurated king of Israel then he had reigned one yeare to wit from the time that he was chosen and publickly declared king at Mizpeh chap. 10.24 and then the second clause And when he had reigned two years over Israel hath relation to that which is here related in this chapter to wit that a full yeare after his solemne inauguration at Gilgal when he had in all reigned two years then he began to raise an army of three thousand men as intending now to drive the Philistines out of those forts which they held in the land of Israel and to save the people from the cruell oppression of those their insulting enemies Vers 2. And the rest of the people he sent every man to his tent Having appointed the people to assemble themselves as at other times out of them he chose three thousand to be in arms with him and his sonne Jonathan and the rest he dismissed Vers 3. And Jonathan smote the garrison of the Philistines that was in Geba That is in Gibeah of Benjamin One main
was for his brethren though he sojourned at that time in the land of the Philistines Vers 6. As I happened by chance upon mount Gilboa behold Saul leaned upon his spear c. By the relation we have of Sauls death in the last chapter of the former book it is evident that Saul killed himself and that many severall passages in the relation which this Amalekite here makes of his death were merely feigned by him that he might the more ingratiate himself to David For first it is expressely said that Sauls armour bearer killed not himself till he saw that his Lord and master was dead vers 5. When his armour-bearer saw that Saul his master was dead he fell likewise upon his sword and died with him Secondly It is no way probable that after Saul had been first so sorely wounded by the Philistine archers that he could not get away from those that pursued him and then thrust through by himself with his own sword he should still be able to talk with the Amalekite Thirdly If he were so loth to be killed by the uncircumcised Philistines why should he desire an uncircumcised Amalekite to kill him And fourthly whereas this Amalekite pretends here that he was fallen upon his spear which he had thrust into his body for so those Expositours understand these words Saul leaned upon his spear that hold that this Amalekite killed him and that therefore he desired him to stand upon him vers 9. to wit to force the spear through his body that so he might die this could not be for it is expressely said 1. Sam. 31.4 That Saul thrust himself through with his sword and not with a spear Saul took a sword and fell upon it it seems therefore that this Amalekite lighting upon Saul when he lay dead in the field he apprehended that if he should carry the first tydings of Sauls death to David who was by generall fame known to be the man whom Samuel had anointed to succeed Saul in the throne and together with those tidings Sauls crown and bracelets he should not misse of some fair reward for the present and some great preferment afterward and so thereupon away he went presently to find out David onely withall as supposing that this would endear him the more to David and make his reward the greater he resolved to adde this lie besides to wit that he found him leaning upon his spear as not being able to stand because of the deadly wounds the archers had given him and being intreated by him to kill him and so to put an end to his misery he did what he desired of him vers 10. I stood upon him saith he and slew him Vers 9. Stand I pray thee upon me and slay me for anguish is come upon me c. Some translate this last branch as it is in the margine of our bibles my coat of male or my embroidered coat hindereth me that my life is yet whole in me and accordingly they conceive that the reason that Saul alledges why he lay in such extremitie and yet could not die but continued heart whole as we use to say was because his coat of male or his embroidred coat hindred the spear from passing through his body and that thereupon he desired this Amalekite to stand upon him to wit to force the spear through him and so to slay him but because there is no likelihood that Saul would attempt to kill himself in that manner when he had a coat of male or any other garment on that should hinder the spear from piercing through him I rather approve of that translation in our bibles Stand I pray thee upon me and slay me for anguish is come upon me c. and then by standing upon him he meant onely that he should stand over him and slay him the very same that is else where expressed by a like phrase of falling upon men to slay them as verse 15. of this chapter where David enjoyned one of his young men to slay the Amalekite David called one of the young men and said Go near and fall upon him and he smote him that he dyed Vers 11. Then David took hold of his clothes and rent them c. See the note Gen. 37.29 Vers 12. And they mourned and wept and fasted untill even for Saul and for Jonathan c. Though Saul was Davids enemie and with an implacable hatred did continually persecute him yet he was the Lords anointed and had been a valiant defender of Israel and besides the uncircumcised enemies of Gods people were like to insult over them because of this victorie and to blaspheme the name of God and this grievous calamitie that was fallen upon them was a signe of Gods wrath against the whole people and therefore no marvell though David mourned bitterly not onely for Jonathan but also for Saul and for the people of God Vers 13 And David said unto the young man that told him Whence art thou c. He had before told David how he had answered Saul when he asked him this very question to wit that he was an Amalekite but it seems David disturbed with the tidings he had brought him minded it not and so asked him again whence he was and accordingly he answered again I am the sonne of a stranger an Amalekite and lived amongst the Israelites though he were not of that nation Vers 16. And David said unto him Thy bloud be upon thy head c. See the note Lev. 20.9 Vers 18. Also he bad them teach the children of Judah the use of the bow Besides upon occasion of this heavy overthrow which made David compose this mournfull ditty wherein Saul and Jonathan were overcome and slain by the archers amongst the Philistines David took order that his people should be taught the use of the bow and perhaps indeed as some think this might be one end why David composed this dittie that being used frequently in the tribe of Judah it might stirre them up to labour to be expert in the skill of shooting Behold it is written in the book of Jasher This seems to have been a generall Chronicle of the memorable acts of this nation which was continued from time to time by the prophets See Josh 10.13 Vers 19. How are the mighty fallen This clause is three severall times repeated to wit here and vers 25. and 27. as is usuall in songs Vers 20. Tell it not in Gath publish it not in the streets of Askelon lest the daughters of the Philistines rejoyce c. This is onely a poeticall expression of Dauids desire that it might not be or a bemoaning of that which he knew would be for he knew that the Philistines would rejoyce and make great triumph for this and at such times the women used to go forth with musick and songs See the note 1. Sam. 18.6 Vers 21. Ye mountains of Gilboa let there be no dew neither let there be rain upon you c. This is also
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