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
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
this dignity that God had conferred upon him but of a modest and humble spirit and therefore not prone to boast and brag of it as others would have been Secondly because he feared to provoke his uncle and others of his family and kindred to envy him for this honour to which God had designed him And thirdly because he remembred how carefull Samuel had been to anoint him in secret where no body should be present chap. 9.25 26 27. which was intimation enough to Saul not to discover this secret till God should himself openly make known his will herein Notwithstanding this prudence of Saul in concealing what had passed betwixt Samuel and him yet when he was publickly chosen certain sonnes of Belial did openly despise him vers 27. and what then would they have done had it been known that Samuel had beforehand anointed him would not this have been a fair pretence for them to have said that this had been plotted beforehand betwixt Samuel and him Vers 17. And Samuel called the people together unto the Lord to Mizpeh See the note upon Judges 20.1 Vers 18. Thus saith the Lord God of Israel I brought up Israel out of Egypt c. This recitall of the mercies which God had afforded the Israelites is premised for the aggravation of their present sinne in rejecting the government which God had established amongst them Vers 19. And ye have this day rejected your God c. That is by your desiring a king the businesse which this day you are come about And herein doth Samuel covertly strike at their willfull persisting in this their requiring a king Samuel had done what he could to beat them from it but they continued resolved that so they would have it whereupon it was that he had now called them together to discover by lots who it was that God had chosen and therefore Samuel useth these words Ye have this day rejected your God c. See the notes chap. 8.7 Now therefore present your selves before the Lord by your tribes and by your thousands That is your families Mich. 5.2 But thou Beth-leem Ephratah 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 this was done that by casting lots it might be discovered whom God had chosen to be their king Vers 22. Therefore they enquired of the Lord further if the man should yet come thither To wit either by Urim and Thummim in the high Preist or by desiring Samuel as a Prophet to enquire of the Lord for them And the Lord answered Behold he hath hid himself among the stuff That is among the publick carriages of the camp or among the baggage and implements of his own tent and this he did out of modesty as not deeming himself fit for so high an advancement or able to bear so great a burden especially the common-wealth of Israel being in such an unsettled and perillous condition as now it was Vers 25. Then Samuel told the people the manner of the kingdome c. That is both the duty of the king towards his subjects and the subjects toward their king and these were the fundamentall laws of the kingdome all which he wrote in a book as it follows in the next words and laid it up before the Lord that is before the Ark or in the Tabernacle and the reasons why this book vvas thus carefully laid up before the Lord we may well conceive were these First for the sure preservation of it Secondly to signifie that even these civill laws were the ordinance of God which men were bound to obey not onely for wrath but for conscience sake Rom. 13.2 5. And thirdly to intimate that God would take care of those laws to uphold and maintain them and to punish those that should vilifie and break them Vers 26. And there went with him a band of men whose hearts God had touched Though he was but a mean man to speak of and onely yet chosen and designed to the kingdome not inthroned for afterward he was solemnly confirmed and settled in the kingdome yet some were moved of God to think that it was fit they should attend upon him in his return home and accordingly there was a band of men who did voluntarily yeild him this service going along with him as a royall guard to attend and conduct him on the way Vers 27. But the children of Belial said How shall this man save us and they despised him and brought him no presents Because Saul was but a mean man to speak of therefore there was a company of proud dissolute lawlesse wretches that despised him as one altogether unfit to be king and unlikely to govern them and defend them from their enemies as a king should do and hence it was that they brought him no presents as it seems the rest of the people did to wit as a signe of their subjection and their acknowledging him to be their king for that was the custome of those times as is noted concerning Jehoshaphat 2. Chron. 17.5 The Lord established the kingdome in his hand and all Judah brought to Jehoshaphat presents whence it was also that when the wise men had found out Christ to whom they were directed by a starre as the king of the Jews they fell down and worshiped him Matt. 2.11 And when they had opened their treasures they presented unto him gifts gold and frankincense and myrrhe And indeed observable it is that though the Lord was highly displeased with the Israelites for desiring a king yet when he had once chosen Saul to be their king and conferred the royall dignity upon him those that despised him and would not submit to his government are for that branded to be children of Belial concerning which expression see the note Deut. 13.13 But he held his peace To avoid sedition and to winne them by lenity as considering that it was no wisdome to use severity being not yet settled in the kingdome CHAP. XI Vers 1. THen Nahash the Ammonite came up and encamped against Jabesh-Gilead A city without Jordan nigh unto the Ammonites This invasion was brewing against the Israelites before they desired a king and was in part the occasion of that their desire chap. 12.12 And when ye saw that Nahash the king of the children of Ammon came against you ye said unto me Nay but a king shall reigne over us when the Lord your God was your king But now happely it was the more hastened by Nahash the Ammonite because of the report which might be brought to him of the Israelites shaking off the government of Samuel and desiring a king to reigne over them and the division newly begun amongst them by reason of the discontent of some who would not acknowledge their new chosen king What they made the ground of their quarrell it is not expressed Like enough it was that old pretence which they stood upon Judg. 11.13 when
may compute what the Princes gave vers 7. Vers 11. Thine O Lord is the greatnesse and the power and the glory c. That is thou art great and powerfull and glorious c. And all greatnesse and power and glory that is conferred upon any man comes from thee and therefore ought to be imployed to thy service at thy command Vers 15. For we are strangers before thee and sojourners as were all our fathers c. As if he should have said even the land wherein we live it is but lent to us for a time and but a short time do we continue in it being all as a shadow that passeth suddenly away and continueth not so that the very land being thine and we but as wayfaring men that onely make use of it for a while consequently all that we enjoy is thine and not ours and of thine own have we given thee But besides the drift of this clause may be also to shew another motive that made them willing to give so freely to the building of the Temple to wit because they by reason of the brevity of their lives could not hope long to enjoy these things and therefore could not but think them better bestowed upon this service of God then kept for themselves Vers 18. Keep this for ever in the imagination of the thoughts of the heart of thy people That is this readinesse to consecrate themselves and all that they have to thy service Vers 21. And they sacrificed sacrifices unto the Lord c. To wit before the ark which which was now in Davids house in the tent which there he had prepared for it and therefore it is said vers 22. that the people did eat and drink before the Lord on that day And sacrifices in abundance for all Israel That is the sacrifices were offered in the name of all the people and in such abundance that all the Israelites present might eat of the peace-offerings that were then offered to the Lord. Vers 22. And they made Solomon the sonne of David king the second time c. This though subjoyned immediatly to that which went before concerning their sacrificing the next day after that David had made known his mind to the people is yet to be understood of the annointing of Solomon after Davids death as is evident first because the making of Zadok the sole high priest instead of Abiathar is here joyned with it and it cannot be denied but that was done after Davids death 1. Kings 2.35 secondly because it followeth in the next verse that Solomon sate on the throne as king instead of his father David thirdly because when David made these things known in a publick assembly of his Princes he was not yet bed-rid chap. 18.1 2. so that Adonijahs attempting to make himself king at which time Solomon was first anointed 1. Kings 1.33 34. was after this And last of all because it followeth vers 24. that the other sonnes of David submitted themselves to Solomon which was not till Adonijahs usurpation was defeated 1. Kings 1.9.49.50 Vers 23. Then Solomon sate on the throne of the Lord. All kingdomes and thrones are the Lords because all kings are the Lords vice-gerents and have their power from him but the throne of the kingdome of Israel is upon more peculiar grounds called the throne of the Lord to wit first because the disposing of this throne the Lord wholly challenged to himself Deut. 17.15 Thou shalt in any wise set him king over thee whom the Lord thy God shall choose and secondly because the kings of Judah were figures of Christ the true anointed to whom the throne of David was promised that is that he should be king of the Israel of God for ever Luke 1.33 And he shall reigne over the house of Jacob for ever c. Vers 28. And he died in a good old age To wit when he was seventy years old for David was thirty years old when he began to reigne and he reigned fourty years 2. Sam. 5.4 Vers 29. Now the acts of David the king first and last Behold they are written in the book of Samuel the Seer and in the book of Nathan c. Some understand this thus that the acts of David were related in the history or books of Samuel which are written by Nathan the prophet and Gad the Seer ANNOTATIONS Upon the second book of the CHRONICLES CHAP. I. Vers 3. SO Solomon and all the congregation with him went to the high place that was at Gibeon c. To wit because being now settled in his kingdome maugre the opposition of those that favoured not his cause he desired now in a solemne manner to praise God for his mercies and to seek unto the Lord for wisdome that he might be the better able to govern the people committed to his charge Vers 5. The brazen altar that Bezaleel the sonne of Uri the sonne of Hur had made he put before the tabernacle of the Lord. That is Moses of whom mention was before made vers 3. Vers 7. In that night did God appear unto Solomon To wit in that night after they had made an end of sacrificing those thousand burnt offerings mentioned in the former verse for it is not likely they offered a thousand burnt offerings in one day upon one altar and that in a dream as is expressed 1. Kings 3.6 where see also what is to be noted either in Solomons prayer or Gods answer to him Vers 14. And he had a thousand and foure hundred chariots c. See 1. Kings 10.26 and 1. Kings 4.26 Vers 16. And Solomon had horses brought out of Egypt and linen yarn c. See 1. Kings 10.28 29. CHAP. II. Vers 2. ANd Solomon told out threescore and ten thousand men to bear burdens See 1. Kings 5.15 16. Vers 3. And Solomon sent to Huram the king of Tyre saying As thou didst deal with David my father c. In the 1. Kings 5.3 it is said also that he alledged to Huram that he knew that David could not build an house for the worship of God by reason of his continuall warres whereof himself being eased he was now resolved to undertake the work where also such other passages in this message of Solomon to Huram as need any exposition are already explained Vers 8. For I know that thy servants can skill to cut timber in Lebanon That is excellently better than any of my servants see 1. Kings 5.6 Vers 10. I will give to thy servants the hewers that cut timber twenty thousand measures of beaten wheat c. Or if this did not like him whatsoever hire himself did appoint 1. Kings 5.6 Vers 12. Huram said moreover Blessed be the Lord God of Israel c. See 1. Kings 5.7 Vers 13. And now I have sent a cunning man c. His name was Huram chap. 4.16 or Hiram 1. Kings 7.13 concerning which and what is further herein to be noted see the note there Vers 15. The
for 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
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
inspiration of the holy Ghost is clear not onely by the testimony of the Church of the Jews who did alwayes acknowledge them as a part of the sacred Canon of the Old Testament but also by the testimony of the Apostle Paul who in his Epistle to the Romanes cites a passage from hence to wit that in the 1. Kings 19.14 as a part of the holy Scripture as we may see Rom. 11.2 3 c. Wot ye not saith he what the Scripture saith of Elias how he maketh intercession to God against Israel saying Lord they have killed thy Prophets c. But now who were the holy Ghosts pen-men in writing these books we cannot determine onely that which some hold seems the most probable namely that they were written piece-meals by severall Prophets successively in their severall ages and then afterward collected compacted into one continued history by some holy man of God who was guided therein by the spirit of God and that First because it is manifest that many passages in these books were formerly recorded by Nathan Ahijah and Iddo 2. Chron. 9.29 Secondly because it is also evident that the greatest part of the 18 19 and 20. chapters of the second book of the Kings was taken out of the prophecy of Isaiah as we may see Isa 36.1 c. And thirdly because the story of Zedekiah which we have in the latter end of the second book of the kings seems to have been taken almost word for word out of the latter end of the prophecie of Jeremiah As for the dependance of this history upon that which went before in the end of the second book of Samuel though the last thing there recorded be the staying of the pestilence sent for Davids sinne in numbring the people by his rearing of an altar in the threshing floore of Araunah and offering sacrifices thereon as God had commanded yet we must know that Adonijahs insurrection which is the next thing here recorded did not follow immediately upon that but many other things intervened between which are recorded in the eight last chapters of the first book of Chronicles for after the Lord had at that time it seems revealed to him that the Temple should be built by his sonne Solomon in that very place where now he had reared an altar in the threshing floore of Araunah 1. He made great preparations of all materialls requisite for that work and set workmen at work about them to make them ready for the building 2. He set in order the courses of the Priests and Levites for their attendance upon their severall services in the Temple 3. He made known in a publick assembly of the Princes and Rulers of the people what the Lords pleasure was for Solomons succeeding him in the throne and encouraged Solomon to build the Temple and perswaded the Princes and people to assist him therein giving Solomon withall a pattern in writing how all things were to be made according as God had revealed it to him And 4. in another assembly he perswaded the people to contribute willingly to the building of the Temple which accordingly they did It is evident I say that all these things recorded in the eight last chapters of the first of Chronicles were done whilest David was able to go abroad for it is said 1. Chron. 28.2 that he stood up upon his feet in the assembly of the Princes and Rulers and spake unto them and therefore they were done before this usurpation of Adonijah when David lay bedrid and not able to stirre as it is said here and that to shew that hereupon Adonijah took the advantage of making himself king King David was old and stricken in years yea so weak he was that lying bedrid they covered him with clothes but he gat no heat and so thereupon vers 5 Adonijah the sonne of Haggith exalted himself saying I will be king It is much indeed that David should be so farre spent with age before his death for though this were a little before his death he lived in all but threescore and ten years 2. Sam. 5.4 David was thirty years old when he began to reigne and he reigned fourty years and we see in these dayes that many at these years are farre from this weaknesse but yet considering his many labours warres troubles sicknesses and sorrows which do usually much empair the strength of man A broken spirit saith Solomon drieth the bones Prov. 17.22 it is no wonder though David in his old age sunk apace and was sooner decrepite and bed-rid then other men Vers 2. Wherefore his servants said unto him Let there be sought for my Lord the king a young virgin c. David had at this time many wives concubines but these were all it seems well in years and therefore his servants the Physitians advised that some well-complexioned young virgin should be sought out for him to stand before him to cherish him and to lie in his bosome as judging the heat of youth fittest to cause heat in his cold body especially where it had not been empaired by breeding and bearing of children which made them advise that she should not onely be young but a virgin too Now though there be no mention here made of Davids taking such an one to be his wife or concubine but onely of his taking her to lie in his bosome in a medicinall way yet that this was supposed and intended severall reasons may induce us to think 1. Because it is no way probable that David would have yielded to such a way of curing the coldnesse of his body had she not been taken under the name of a wife or concubine which was generally esteemed lawfull in those dayes the other way would have been so ridiculous and scandalous that it cannot be thought that David would ever have given his consent to it 2. Because it is noted ver 4. as an evidence of the great decay of his body that though she lay in his bosome yet he knew her not which doth clearly enough imply that she was taken in such a conjugall way that he might lawfully have known her had he not been disabled by that extreme weaknesse which lay now upon him and thirdly because had not Abishag been taken as Davids wife or concubine Solomon would never have suspected as he did chap. 2.22 that Adonijah in seeking to take Abishag to wife after his fathers death had a plot thereby to get away the kingdome from him to have married the wife of the deceased king might have advanced his purpose some way amongst the people but had Abishag been taken onely to attend on the king in his weaknesse or to lie in his bosome onely in a physicall way there would have been no colour to think that when he should again lay claim to the crown his marriage with such an one would have added the least strength to his title and therefore it was surely the meaning of Davids Physicians that a young wife or
thing of that which his father had gotten till himself fell from God chap. 5.4 therefore it is thought that this Rezon did elsewhere shelter himself or lived by secret robbing and pillaging till Solomons declining dayes and that then he brought Damascus to an open revolt and became king thereof and was an enemy to Solomon on the north as Hadad the Edomite was on the south Vers 26. And Jeroboam the sonne of Nebat an Ephrathite c. An Ephrathite that is of the tribe of Ephraim and so in this tribe all the kings of Israel that raigned over the ten tribes had their chief residence and herein was that prophesie fulfilled that Ephraim should be greater then Manasseh Gen. 48.19 now of this man it is said that he lift up his hand against the king to wit by revolting from him and becoming the head of the ten tribes in rending the kingdome from his sonne for though perhaps after he had heard the prophesie of Ahijah he might entertain thoughts of disloyaltie against his Soveraigne and perhaps secretly sow some seeds of sedition among the people for which he was glad to fly into Egypt vers 40. yet we read of nothing he openly attempted against Solomon or against his house till Solomon was dead Vers 28. He made him ruler over all the charge of the house of Joseph That is he made him receiver or treasurer for all the kings revenues in the two tribes of Ephraim and Manasseh Vers 29. When Jeroboam went out of Jerusalem c. To wit to enter upon the office and charge which Solomon had honoured him with the prophet Ahijah found him in the way who is called the Shilonite because he was of Shilo where the Tabernacle was many years together he was one of them that wrote the Acts of Solomon 2 Chron. 9.29 and they two were alone in the field If therefore Jeroboam went attended out of Jerusalem according to the honour of the charge whereto Solomon had now advanced him it seems the Prophet desired to have some private conference with him and then when they were alone delivered his message to him Vers 30. And Ahijah caught the new garment that was on him That is the new garment wherewith the Prophet who now represented Gods person the absolute disposer of the kingdome newly erected in the house of David had clad himself Vers 31. Behold I will rend the kingdome out of the hand of Solomon and will give ten tribes to thee That is all besides Judah and Benjamin some conceive that Simeon was the onely tribe which joyned with that of Judah as having their lot within the lot of Judah Josh 19.2 but this cannot be because those of the tribe of Simeon that joyned themselves with Asa are expressely said to be such as revolted from the kingdome of Israel 2 Chron. 15.9 Neither need it seem strange that the tribe of Simeon having their portion within that of Judah should notwithstanding belong to the kingdome of Israel for it seems that the Simeonites in Davids time went forth with Colonies and planted themselves in other places as is manifest 1 Chron. 4.31 39. However by foretelling Jeroboam what should happen the Lord took order that he should know that whatever should occasion that revolt of the ten tribes from the house of David yet it was by the providence of God who had now conferred the kingdome upon him See the note also vers 13. Vers 33. Because that they have forsaken me and have worshiped Ashtoreth c. This is the reason given for that he had said before vers 31. I will rend the kingdome out of the hand of Solomon c. But why should Rehoboam suffer in the losse of ten tribes for the peoples idolatry I answer first because Solomons giving way to his wives idolatry proved a snare to the people and occasioned their revolting from God and secondly even the people suffered as well as Rehoboam hereby this rent in the kingdome proving the occasion of continuall warre between them of Judah and them of Israel which brought in many miseries from forraigne nations upon both kingdomes Vers 36. And unto his sonne will I give one tribe that David my servant may have a light alway before me c. That is unto one of his posteritie sitting in the throne of David See the note 2 Sam. 21.17 Vers 39. And I will for this afflict the seed of David but not for ever For at length Christ arose out of the tribe of Judah to whom God gave the throne of his father David to reign over the whole house of David for ever Luk. 1.32 33. Vers 40. Solomon sought therefore to kill Jeroboam and Jeroboam arose and fled into Egypt c. Hereby it appears that Jeroboam had some way discovered that which the Prophet had so secretly imparted to him and perhaps began to alienate the hearts of the people from the king and so to escape Solomons fury he fled to Shishak king of Egypt and sheltered himself there till Solomon was dead and yet was this Shishak Solomons brother in law if he were as generally it is thought he was the sonne of that Pharoah king of Egypt whose daughter Solomon had married Vers 41. All that he did and his wisedome are they not written in the book of the acts of Solomon The acts of Solomon were written by Nathan Ahijah and Iddo prophets that lived in Solomons time 2 Chron. 9.29 but this book here mentioned seems to have been some complete historie not now extant of the reigne of Solomon gathered out of the severall writings of these prophets and other records of those times wherein many particulars of his life were recorded not expressed in the sacred storie and amongst other things doubtlesse that of his repentance for though it be not here expressed yet that he did repent before his death may be evidently gathered from other places of Scripture as 2 Chron. 11.17 So they strengthened the kingdome of Judah and made Rehoboam the sonne of Solomon strong three yeares for three yeares they walked in the way of David and of his sonne Solomon where Solomon and David are joyntly commended and from that promise made concerning Solomon Psal 89.33 Neverthelesse I will not utterly take away my loving kindnesse from him nor suffer my faithfulnesse to fail but especially from the book of Ecclesiastes which questionlesse was written as the publick monument of his repentance and that which we reade 2. Pet. 1.20 21. where all the penmen of Scripture are said to have been holy men of God CHAP. XII Vers 1. ANd Rehoboam went to Shechem for all Israel were come to Shechem to make him king Though Solomon had seven hundred wives and three hundred concubines chap. 11.3 yet we reade but of three children that he had two daughters Taphath and Basmath that were married to two of his own Princes chap. 4.11.15 and this his sonne Rehoboam who was born to him of Naamah an Ammonitesse chap. 14.21 a
15. For the Lord shall smite Israel as a reed is shaken in the water That is the Lord shall continually afflict this kingdome of the ten tribes both prince and people with uncessant troubles and warres both intestine and forraigne so that they shall never abide long in any settled condition and so indeed it came passe even as the reeds that grow in the water are continually shaken sometimes with the blowing of the wind alwayes with the force of the stream that glides along by them so was the kingdome of the ten tribes continually shaken partly by the frequent transferring of the crown from one familie to another one still killing the other and making himself king in his room and partly by the frequent invasion of the men of Judah or some other of the neighbouring nations And shall scatter them beyond the river That is the river Euphrates to wit into the land of Assyria Mesopotamia and Media which lay beyond the river whither the ten tribes were indeed afterwards carried captives some of them first by Tiglath-pileser in the dayes of Pekah king of Israel 2. Kings 15.29 but the greatest part afterward by Salmanassar in the dayes of Hoshea king of Israel 2. Kings 17.6 c. Vers 17. And Jeroboams wife arose and departed and came to Tirzath c. This Tirzah was an ancient and goodly citie for here one of the one and thirtie kings whom Joshua conquered did dwell Josh 12.24 and in Solomons time it was famous for the pleasantnesse of the situation and statelinesse of the building and therefore the Church is hereto compared Cant. 6.4 Thou art beautifull O my love as Tirzah though therefore at first Shechem was the royall citie of Jeroboams kingdome yet afterwards it seems he built some stately palace for himself in Tirzah and so both he and the other kings of Israel that succeeded him did usually keep their courts there yea till Samaria was built it seems to have been the chief of the royall cities of the kingdome of Israel chap. 15.33 In the third yeare of Asa king of Judah began Baasha the sonne of Abijah to reigne over all Israel in Tirzah so also chap. 16.6.8 23 24. Vers 19. Behold they are written in the book of the Chronicles of the kings of Israel Many things are said to be written in the book of the Chronicles which we find not in the Scripture Chronicles and therefore it is commonly held that this book of the Chronicles here and elsewhere often mentioned was some other book of the Chronicles of the kings of Judah and Israel wherein all the memorable acts and passages of those times were exactly recorded and out of which the penman of the Scripture Chronicles did afterward by the speciall instinct and the guidance of the spirit of God cull forth such things as are there related and which the Lord thought requisite for the edification of the Church in future ages Vers 20. And the dayes which Jeroboam reigned were two and twenty years Jeroboam therefore out-lived Rehoboam who reigned but seventeen years vers 21. and Abijam his sonne who reigned in Jerusalem but three years chap. 15.1 2. and died in the second yeare of Asa the sonne of Abijam chap. 15.25 being stricken by the immediate hand of God with some remarkable judgement 2. Chron. 13.20 Neither did Jeroboam recover strength again in the dayes of Abijah and the Lord struck him and he died but before this death there was a mighty battel between him and Abijam king of Judah wherein he lost five hundred thousand men a blow which he never recovered Vers 22. And Judah did evil in the sight of the Lord. That is the people of Judah and Rehoboam their king For Three years they walked in the way of David and Solomon doing that which was right in the sight of the Lord 2. Chron. 11.17 as being troubled with the losse of the ten tribes of Israel in which time Rehoboam fortified and victualled fifteen cities in Judah and Benjamin and many other strong holds and the priests and Levites and other Rehoboam whereby the kingdome of Judah was much strengthened 2. Chron. 11.5.17 whereupon he took eighteen wives and sixty concubines 2. Chron. 11.21 and had many children but then having thus strengthened his kingdome and as he thought assured his estate he forsook the Law of the Lord and all Israel with him 2. Chron. 12.1 Vers 25. Shishak king of Egypt came up against Jerusalem c. Rehoboams father married the king of Egypts daughter yet the succeeding king of Egypt invited thereto perhaps by Jeroboam who was a while in Egypt before he was king and now fearing the growing strength of Rehoboam might lay before Shishak the incountable riches of David and Solomon which might easily be had because ten of the twelve tribes were revolted from him came up against Judah with a mighty army twelve hundred chariots sixty thousand horsemen and footmen without number some Egyptians and some of other nations as is expressed 2. Chron. 12.2 3. and having taken many of their strong cities at length he went up against Jerusalem but the king and princes humbling themselves upon the Lords message to them by Shemaiah the Prophet the Lord would not suffer him to destroy them utterly onely Judah henceforth became tributarie to Egypt and Shishak carried away as a ransome of the citie all the treasures of the Temple and of the kings house 2. Chron. 12.4 9. Vers 27. And king Rehoboam made in their stead brazen shields c. See the note chap. 10.16 hereby it appears how exceedingly the kingdome of Judah was impoverished by this invasion of Shishak king of Egypt The Israelites of the ten tribes were farre more grossely idolatrous then those of Judah and yet the Lord suffered them to live in peace but these of Judah had scarce been fallen away two years from the pure worship of God when presently the Lord did with great severitie afflict them a clear evidence of Gods more tender care over them for their welfare Vers 29. Are they not written in the book of the Chronicles of the kings of Judah In 2. Chron. 12.15 the other acts of Rehoboam first and last are said to have been written in the book of Shemaiah the Prophet and of Iddo the Seer concerning genealogies Vers 31. And Abijam his sonne reigned in his stead Or Abijah 2. Chron. 12. CHAP. XV. Vers 2. THree years reigned he in Jerusalem Abijam began his reigne in the eighteenth yeare of Jeroboam vers 1. and died in the twentieth yeare of his reigne vers 9. whereby it may seem that he reigned but two years but to this I answer that when kings have reigned two complete years they then begin to write the third yeare of their reigne and so it was with Abijam the eighteenth yeare of Jeroboam was the first yeare of his reigne the nineteenth yeare of Jeroboam was his second yeare and the twentieth yeare was his third and though in that
Jehoram his sonne reigned in his stead indeed some Expositours hold that Jehoshaphat was designed and made king by his father Asa ten yeares or thereabouts before his father dyed and that of this it must be understood which is said here that he was thirty and five yeares old when he began to reigne namely when he was designed king in his fathers life time and consequently that he was five and fourty years old when he began to reigne alone by himself and this I conceive to be most probable nor can I well see how we can reconcile that seeming contradiction betwixt the words of the sacred Scripture in 2 Kings 8.26 and 2 Chron. 22.2 unlesse this be taken for granted Besides sure we are that Jehoshaphat himself did thus namely that he made his sonne Jehoram king in his life time to wit about the seventeenth yeare of his reigne happely when he went with Ahab to Ramoth Gilead as may be gathered from the 2. Kings 1.17 and that having reassumed the government to himself at his return home afterwards about the twenty first or twenty second of his reigne he again put the government into his sonne Jehorams hands some two years before he dyed Vers 43. Neverthelesse the high places were not taken away In 2 Chron. 17.6 it is said that he did take away the high places But the like objection concerning Asa is answered before Chap. 15.14 Vers 45. Now the rest of the acts of Jehoshaphat c. Many of these are also recorded in the Scripture-Chronicles as first how in the third yeare of his reigne he sent teachers into all the places of his land where they wanted instruction 2 Chron. 17.7 secondly how he recovered the tribute due unto him by the Arabians and Philistines from the one he had silver from the other he had sheep and goates to the number of fifteen thousand and foure hundred 2 Chron. 17.10 11. thirdly how he joyned himself in affinity with Ahab giving his sonne Joram in marriage to Athaliah Ahabs daughter 2 Chron. 18.1 fourthly how being reproved by Jehu the prophet at his return from Ramoth Gilead for helping Ahab he again visited his kingdomes and reformed what he found out of order both in matters of religion and justice 2 Chron. 19.1 11. and fifthly how the Aramites or Damascens with the Moabites Ammonites and Idumeans invading the land of Israel with a mighty army Jehoshaphat proclaimed a fast and sought the Lord whereupon the prophet Jehaziel foretold the victory which should be obtained without any bloudshed on his part which accordingly came to passe for the next day these nations disagreeing for some causes amongst themselves those of Ammon and Moab set upon the Idumeans and brake them utterly which done they also slew each other in which broil Jehoshaphat arriving took the spoil of them all without any losse on his part 2 Chron. 20.1 30. Vers 47 There was then no king in Edom a deputy was king To wit they had a deputy seâ— over them by the kings of Judah and so it had been ever since the dayes of David 2 Sam. 8.14 and this is here inserted either to intimate that this it was that gave him the advantage of building a fleet at Ezion-Geber which was in Edoms territories of which in the following verse or else to note how to this time God continued this nation in subjection to the kings of Judah though presently after in the dayes of his wicked sonne they rebelled against him indeed we reade that some of the Idumeans were in the field with the Moabites and Ammonites against Jehoshaphat 2. Chron. 20.10 22 23. but first these might be some voluntary mercenaries not sent out by the state secondly even these it seems were not so firm as was expected against Judah in that expedition and therefore were slain by them of Moab and Ammon 2. Chron. 20.23 The children of Ammon and Moab stood up against the inhabitants of mount Seir utterly to slay and destroy them and thirdly most clear it is that the Idumeans did not declare themselves and openly revolt from the crown of Judah and make themselves a king till the dayes of Jehoram 2. Chron. 21.8 In his dayes the Edomites revolted from under the dominion of Judah and made themselves a king Vers 48. Jehoshaphat made ships of Tharshish to go to Ophir for gold c. Or ships to go to Tharshish or Tarshish 2. Chron. 20.36 Concerning which see the note 1. Kings 10.22 Here it is said in the following verse that Ahaziah desired to joyn with Jehoshaphat in that voyage and that he would not consent thereto but in the 2. Chron. 20.36 37. it is said that he did joyn with Ahaziah in this work and that hereupon the Prophet Eliezer came to him and reproved him and foretold that his ships should be broken which accordingly came to passe in the very port of Ezion-geber it seems therefore that at first when Ahaziah desired this Jehoshaphat would not but at last overcome with the king of Israels importunitie he yielded or else that when a second time Ahaziah desired again to joyn with Jehoshaphat in a navy Jehoshaphat did then deny him as it is here said vers 49. as having had sufficient warning by the losse of his former ships Vers 51. Ahaziah the sonne of Ahab began to reigne over Israel in Samaria the seventeenth yeare of Jehoshaphat king of Judah c. But may some say if Jehoshaphat began to reigne in the fourth yeare of Ahab as is noted above vers 4. then the seventeenth of Jehoshaphat must needs be but the twentieth or the one and twentieth of Ahab now since Ahab reigned two and twenty years how is it said here that Ahaziah the son of Ahab began to reigne in the seventeenth yeare of Jehoshaphat I answer doubtlesse Ahaziah was made king by his father Ahab about a yeare or two before Ahab died and then reigned two years after his fathers death so that he began to reigne to wit his father yet living In the seventeenth yeare of Jehoshaphat and after his fathers death he reigned also two years complete ANNOTATIONS Upon the second book of the KINGS Commonly called The fourth book of the KINGS CHAP. I. THen Moab rebelled against Israel after the death of Ahab By David the Moabites were subdued and made tributaries to the Israelites 2. Sam. 8.2 but when that great breach was made in the kingdome of Israel ten of the tribes revolting from the house of David and making Jeroboam king the Moabites it seems revolted also from the house of David and rather chose to give themselves for vassalls to the kings of Israel upon whose kingdome their land bordered and so they continued unto the dayes of Ahab and now upon some advantage espied to wit the late overthrow of the Israelites by the Syrians and the death of Ahab or perhaps the feeble spirit and weak condition of Ahaziah because of his fall Mesha the present king of Moab rebelled
still and so by that meanes without any noise he had made up such a number as would be able to deal with the queens ordinary guard for in probability they might be about three thousand men which accordingly under the command of their severall captains either the chief of the Levites or those commanders of souldiers whom he had sworn his associates in this designe he thus disposed of those that were newly to enter in that sabbath unto the service of the temple for the work it seems was to be done on the sabbath day he divided into three parts one part whereof he assigned to watch at the gate of the outer court that led to the kings palace which was the north gate the same it seems which is called vers 19. the gate of the guard where Athaliah now was that no body might thence break in upon them another part he assigned to be at the gate of Sur which was the east gate that led into the city called also the gate of the foundation 2. Chron. 23.5 another part to ward at the south gate called here the gate behind the guard that is the gate right opposite against that gate where the kings guard used to stand which led to the kings house Again those that were to go out from the service of the temple that sabbath he divided into two parts and appointed them to be a guard in the temple unto the kings person the one on his right hand the other on his left Many conjectures I find amongst Expositours very different from this which I have noted both concerning the disposing of the Levites and concerning the gates at which they were set but herein it is hard indeed to determine the certainty because the passages are so obscure Vers 6 So shall ye keep the watch of the house that it be not broken down That is that the watch be not disordered by the breaking in of any body whereby the temple may be profaned by the rushing in of those that ought not to enter into it the person of our young king may be endangered and the businesse we have in hand may be utterly overthrown Vers 8. And he that cometh within the ranges let him be slain By the ranges are meant the rankes of the Levites thus ranged in their places according to the order of military discipline which if any should offer to break through by force they were appointed to slay them Vers 10. And to the captains over hundreds did the priest-give king Davids speares c. To wit for themselves and for their men These speares and shields might be such as David had taken in the warres and had laid up in the tabernacle as he did the sword of Goliath as memorials of the great victories that God had given him which were afterward by Solomon removed into the temple but however I conceive that there was an armoury in the temple provided purposely that they might be in a readinesse for the guarding and defence of that holy place upon all occasions and that because there were now found there weapons for so many thousands as were at present imployed and happely because for this as for other things David had given directions to his sonne Solomon therefore they are called here Davids speares and shields that were in the temple had they been to bâ—ing in men ready armed into the temple they could hardly have carried the businesse so closely as they did but the Levites being the men appointed for this exploit and they coming in unarmed as at other times for the service of Gods house and being there armed out of the Magazine that was in a readinesse in the temple there was not the least noise or suspition of any thing that was intended till it was put in execution Vers 12. And he brought forth the kings sonne and put the crown upon him and gave him the testimonie c. That is the book of the law as was enjoyned Deut. 17.18 Ver. 13. And when Athaliah heard the noise of the guard and of the people she came to the people into the temple of the Lord. That is when she heard the noise of the guard in the temple shouting and clapping their hands when the king was crown'd and the people running in the streets and making towards the temple with many unusuall acclamations and expressions of joy as it is expressed 2. Chron. 23.12 Athaliah heard the noise of the people running and praising the king she went to see what was done in the temple not any whit suspecting that which was done and so through the providence of God did unwittingly cast her self into their hands nor was it against the charge given by Jehoiada vers 8. he that cometh within the ranges let him be slain that she was suffered to come within the ranges because she came not in an hostile manner but quietly came in amongst them without any mistrust or fear and it must needs be known to be of great advantage to get her within their power Vers 14. And when she looked behold the king stood by a pillar as the manner was c. Where it seems the throne for the king was erected but the most of Expositours understand this of the brazen scaffold which Solomon made in the Temple 2. Chron. 6.13 the like is noted afterward of Josiah chap. 23.3 And the king stood by a pillar and made a covenant c. Vers 16. And they laid hands on her and she went by the way by the which the horses came into the kings house c. Some understand this of the way into the citie where was the horse gate mentioned Neh. 3.28 and Jer. 31.40 but the words do clearly enough shew that it was the ordinary horse and cart way that led into the court where were the stables and other out-houses that belonged to the kings palace and therefore it is said vers 20. that they slew Athaliah with the sword beside the kings house even in the place of her death they sought to cast reproch upon her her mother Jezebel was troden under the horse heels and now she was dragged by the horse way and slain amongst the stables and dunghills of the kings house Vers 18. And all the people of the land went into the house of Baal and brake it down his altars c. And the more chearfully no doubt they did this because they would not be behind the Israelites where Jehu had already suppressed the idolatry of Baal as they did now in the kingdome of Judah And the priest appointed officers over the house of the Lord. That is Jehoiada appointed officers for the watch of the Lords house the rather for fear of danger in this sudden change and withall perhaps reduced into order whatever besides had been disordered in the dayes of Athaliah 2. Chron. 24.7 For the sonnes of Athaliah that wicked woman had broken up the house of God c. Vers 19. They brought down the king from the
which is related 2. Chron. 26.5 15. Vers 5. And the Lord smote the king so that he was a leper c. The cause of this is expressed 2. Chron. 26.16 c. to wit that Uzziah or Azariah puffed up with his prosperity would needs usurp the Priests office and went into the Temple to burn incense whereupon Azariah the high Priest attended with fourescore other priests went in after him and withstood him and reprehended this his presumption for which whilest he was wrath with the Priest the Lord smote him with a leprosie and that in his forehead that every one might see the judgement of God upon him and so he was presently thrust out of the temple And thus because his sinne was pride and arrogance by striking him with such a lothsome disease in his very face the Lord filled his face with shame and confusion making him ashamed to shew his face amongst men and because he had sinned with so much impudence coming openly into the Temple to burn incense as it were to out-face the Priests therefore God struck him in the forehead where impudence is wont to shew it self Jer. 3.3 Thou hadst a whores forehead thou refusedst to be ashamed and because not content with the Regall dignity he would needs usurp the Priests office he was not suffered to abide in the throne for by reason of his leprosie he dwelt in a severall house that is in a private dwelling where he might be severed as much as was possible from the society of others And Jotham the kings sonne was over the house judging the people of the land that is he lived in the kings palace and kept his court there in stead of his father whose place he supplyed and as his Vice-roy and deputy governed the whole kingdome wherein yet there was something to mitigate the poore kings sorrows in the midst of all these miseries that befell him to wit that his sonne did not take this advantage to depose his father but was content to govern the people as his substitute under him Besides all these particulars one memorable passage we find mentioned elsewhere that is not recorded either here or in the book of the Chronicles to wit that in this kings reigne there was also a most terrible earthquake as we see Amos 1.1 The words of Amos who was amongst the herdmen of Tekoa which he saw concerning Israel in the dayes of Vzziah c. two years before the earthquake and again Zach. 14.5 Ye shall flee like as ye fled from before the earthquake in the dayes of Vzziah king of Judah Vers 6. And the rest of the acts of Azariah and all that he did are they not written in the book of the Chronicles c. The acts of Uzziah or Azariah were also written by Isaiah the Prophet 2. Chron. 26.22 Now the rest of the acts of Vzziah first and last did Isaiah the prophet the sonne of Amos write Vers 7. And they buried him with his fathers in the city of David To wit in the field of the buriall where the sepulchres of the kings were but not in their sepulchres because he was a leper 2. Chron. 26.23 So Uzziah slept with his father and they buried him with his fathers in the field of the buriall which belonged to the kings for they said He is a leper When this king died it seems the Philistines did greatly triumph and rejoyce because he had been such a scourge to them as is related 2. Chron. 26.6 7. And he went forth and warred against the Philistines and brake down the wall of Gath and the wall of Jabneh and the wall of Ashdod c. whereupon it was that Isaiah prophesied that the grandchild of this Uzziah to wit Hezekiah should sting them worse then ever he had done Isa 14.29 Rejoyce not thou whole Palestina because the rod of him that smote thee is broken for out of the serpents root shall come forth a cockatrice and his fruit shall be a fiery flying serpent Vers 8. In the thirty and eighth yeare of Azariah king of Judah did Zachariah the sonne of Jeroboam reigne over Israel in Samaria six moneths The first of the fifty years of Azariahs reigne was the seven and twentieth of Jeroboams reigne verse 1. In the twenty and seventh yeare of Jeroboams Azariah the sonne of Amaziah king of Judah began to reigne Jeroboam reigned in all but one and fourty years chap. 14.23 so that the last yeare of Jeroboams reigne was but the fifteenth or sixteenth of Azariahs Now if Jeroboam died the sixteenth yeare of Azariahs reigne how came it to passe that his sonne Zachariah began not his reigne till the eight and thirtieth yeare of Azariah which was two and twenty years after the death of his father Jeroboam I answer Some hold that the eight and thirtieth of Azariah here spoken on was the eight and thirtieth from the time he began to reigne with his father Amaziah but rather however it seems upon the death of Jeroboam Zachariah found a party that stuck to him to whom the crown of right did belong and so the text speaks of his immediate succeeding his father chap. 14.29 And Jeroboam slept with his fathers and Zachariah his sonne reigned in his stead yet two or three and twentie years did passe before he was by uniform consent received as king whether it were the ambition of Jeroboams captains each striving to keep what he held for himself or some generall dislike taken both by Prince and people against Zachariah though he were the sonne of so deserving a father yet they would not stoop to his government till at length wearied with dissention they were in a manner forced unto it which was as is here said in the thirty eighth yeare of Azariahs reigne after which time that he was by generall consent settled in the kingdome he enjoyed it onely six moneths Vers 10. And Shallum the sonne of Jabesh conspired against him and smote him before the people c. In that little time that he reigned it seems he carried himself so ill that the displeasure of the people newly appeased was soon stirred up again and Shallum one of his captains taking the advantage hereof conspired against him and slew him before the people that is the people not opposing but rather approving what was done they were not at first more unwilling to receive him then they were now glad to be rid of him Vers 12. This was the word of the Lord which he spake to Jehu c. For Zachariah was in the fourth descent from Jehu See the note chap. 10.30 Vers 16. Then Menahem smote Tiphsah c. Many Expositours take this Tiphsah to be that mentioned 1 Kings 4.24 but because that was upon the frontiers of Syria as is evident because it is there said of Solomon that he had dominion over all the region on this side the river from Tiphsah even unto Azzah and this was not farre from Tirzah which was in the heart
doest advise upon or determine nothing thou doest attempt or accomplish but it is known to me yea thou doest nothing but what I have determined shall be done and this is fully that which David acknowledgeth concerning himself Psalm 139.2 3. Thou knowest my down sitting and mine uprising thou understandest my thoughts afarre off thou compassest my path and my lying down and art acquainted with all my wayes Vers 29. And this shall be a signe unto thee Ye shall eat this yeare such things as grow of themselves c. That is though ye have been hindred from sowing and planting this yeare by reason of the Assyrians that have invaded your land yea though there be no sowing nor planting the next yeare to wit either because it was the sabbath yeare the yeare of the lands rest or because the Assyrians left not the countrey till seed time was past yet there shall be sufficient that shall grow of it self of the scattered seeds of corne that fell upon the earth and hereby some inferre that the Assyrians continued a time in the land even after this promise was made to Hezekiah by the prophet Isaiah at least till the seed time of the second yeare was past and a very miraculous passage this was that for three years they should live of that which grew of it self nor is it any wonder that the Lord gives that for a signe to strengthen their faith which was not accomplished till the Assyrians had left the land we see the like Exod. 3.12 And he said Certainly I will be with thee and this shall be a token unto thee that I have sent thee when thou hast brought forth the people out of Egypt ye shall serve God upon this mountain Concerning which see the note there Vers 30. And the remnant that is escaped of the house of Judah shall yet again take root downward c. Because though they should at present be delivered from the Assyrians they might fear that being brought to such a poore number their nation would never be able long to subsist this promise is added concerning future times to wit that that small remnant of them which had escaped the sword of the Assyrians should like a thriving flourishing tree grow and prosper and replenish the land again as in former times Vers 31. For out of Jerusalem shall go forth a remnant and they that escape out of mount Zion That is that poore remnant that now for fear of the Assyrians is shut up within the walls of Jerusalem shall go forth thence the enemies being fled and shall again replenish the land The zeal of the Lord of hosts shall do this The Lords zeal for his own glory the fervent love he beares to his people and his just indignation against the enemy shall move him to do this however his people have deserved no such favour at his hands Vers 32. He shall not come into this citie nor shoot an arrow there c. It is evident that Rabshaketh came up against Jerusalem with a great army chap. 18.17 if he removed his army thence when he went to Sennacherib to Libnah vers 8. which perhaps he did having heard of the Ethiopian that was coming against them then the meaning of this place is clear that notwithstanding the threatning letters he had sent he should not return again to lay siege unto Jerusalem but if the army of Rabshakeh lay still before Jerusalem then the meaning of these words may be that though the army of Rabshakeh had blockt up Jerusalem and waited for the coming of Sennacheribs army who was happely gone against the Egyptian and Ethiopian army intending then with their joynt forces to assault Jerusalem yet he should never cast a bank against it but should return the way he came which accordingly came to passe vers 35. as was formerly prophecyed by Isaiah chap. 14.25 I will break the Assyrian in my land and upon my mountains tread him under foot then shall his yoke depart from off them and his burthen depart from off their shoulder Vers 34. For I will defend this citie to save it for my own sake and for my servant Davids sake That is because of my promise made to David concerning the perpetuity of his throne which had respect chiefly to Christ the sonne of David of whom David was a type Vers 35. And it came to passe that night that the angel of the Lord went out c. That is that very night after the Prophet had sent this message to Hezekiah concerning the deliverance of Jerusalem or that night when the Lord performed this which the prophet had foretold the angel of the Lord went out and smote in the camp of the Assyrians one hundred fourescore and five thousand and amongst others the captains and leaders of his camp perhaps even Rabshakeh amongst the rest who had lately belched forth such execrable blasphemies against the God of Israel 2. Chron. 32.21 And the Lord sent an Angel which cut off all the mighty men of valour and the leaders and captains in the camp of the king of Assyria c. Vers 36. So Sennacherib king of Assyria departed c. With shame of face 2. Chron. 32.21 So he returned with shame of face to his own land c. the book of Tobit also telleth us that at his return he in a rage slew many of the Israelites in Nineveh Tobit 1.18 but of this we find no mention in any of the canonicall books of Scripture Vers 37. And Esar-haddon his sonne reigned in his stead Who in the beginning of his reigne sent new troops out of Syria into Samaria to fortifie the colony therein planted by his grandfather Shalmaneser Ezra 4.2 CHAP. XX. Vers 1. IN those dayes was Hezekiah sick unto death That is immediately after the slaughter made in the Assyrian army by the angel related in the end of the former chapter and indeed manifest it is that Hezekiah sickned in the fourteenth yeare of his reigne which was the yeare wherein Sennacherib invaded Judea chap. 18.13 Now in the fourteenth yeare of Hezekiah did Sennacherib king of Assyria come up against all the fenced cities of Judah and took them for he reigned in all but nine and twenty years chapter 18.2 now a promise was made him of living fifteen years longer vers 6. and withall it is most probable that he fell not sick before the departure of the Assyrian army because not long before that when he had received those blasphemous letters from Sennacherib he went into the temple and prayed unto the Lord c. chap. 19.14 though he was newly delivered from so great feares yet partly for the further triall of his faith and partly to render him yet better and to honour him with the ensuing miracle God was pleased to visit him with this dangerous sicknesse Thus saith the Lord Set thy house in order c. That is make thy will and dispose of those things which it is fit should be set in
is expressely noted that he began to prophecy in the thirteenth yeare of Josiahs reigne Jerem. 1.1 2. The words of Jeremiah to whom the word of the Lord came in the dayes of Josiah the sonne of Amon king of Judah in the thirteenth yeare of his reigne and this was that Josiah who was by name mentioned by the Prophet that foretold the polluting of Jeroboams altar about three hundred years before he was borne 1. Kings 13.2 And he cryed against the altar in the word of the Lord and said O altar altar thus saith the Lord Behold a child shall be born unto the house of David Josiah by name and upon thee shall he offer the priests of the high places c. Vers 3 And it came to passe in the eighteenth yeare of king Josiah that the king sent Shaphan c. That is in the eighteenth yeare not of his age but of his reigne for so it is expressed 2. Chron. 34.8 Now in the eighteenth yeare of his reigne when he had purged the land and the house he sent Shaphan the sonne of Azaliah c. Nor may we think that this was the first act of his piety and that till he had reigned eighteen years he did nothing this way for in the Chronicles we see where his acts are related according to the order of time wherein they were done first that in the eighth yeare of his reigne being then sixteen years old he began to bend himself to seek information how he might serve God as David had done secondly that in the twelfth yeare of his reigne he began to purge Judah and Jerusalem of all their idolatry which he did also with a great deale of zeal 2. Chron. 34.3 For in the eight yeare of his reigne while he was yet young he began to seek after the God of David his father and in the twelfth yeare he began to purge Judah and Jerusalem from the high places and the groves c. and then thirdly that in the eighteenth yeare of his reigne when he was twenty six years old he set upon the work of repairing the temple as is here also related Vers 4. Go up to Hilkiah the high priest that he may summe the silver c. The prophet Jeremiah was the sonne of Hilkiah a priest Jer. 1.1 but whether he were the sonne of this Hilkiah the priest it is uncertain Vers 5. And let them deliver it into the hand of the doers of the work c. That is into the hand of the overseers of the work who were Levites 2. Chron. 34.12 And the men did the work of the Lord faithfully and the overseers of them were Jahath and Obadiah c. Vers 8. And Hilkiah the high priest said unto Shaphan the Scribe I have found the book of the law in the house of the Lord. That is the authentick and originall copy of it written by Moses and delivered by him to the Levites to be laid up in the side of the ark Deut. 31.24 25 26. and thus did the Lord abundantly recompence their zeal for the repair of his Temple by bringing to their hands this precious jewell though it be most probable which the Hebrew writers say that Manasseh and Amon had endeavoured to burn up all the books of the law and so this book was hid in some secret place in the Temple by some faithfull priests that it might be preserved for future times yet it is not likely but that there were some transcripts of this sacred volume preserved amongst the people at least some parcels of it and that Josiah amongst others had not been a mere stranger to the book of the law for strange it were that he should live till the eighteenth yeare of his reigne and so piously reform what was amisse and never see the law of God till now rather because this was the originall book of the law which Moses himself had written there was great joy at the finding of it and to the king it was brought as a rare jewell indeed Josiahs astonishment vers 11. And it came to passe when the king had heard the words of the book of the law that he rent his clothes makes it clear that he had not formerly read or heard read those dreadfull threats of judgements against idolatry Levit. 26. or Deut. 28. which now were read to him out of this book but that might be though he had before seen many copies of the law his respect to this originall of Moses writing might make him desirous to heare it all read and so he might heare those terrible passages now which he had not read or heard before Vers 12. Achbor the sonne of Michaiah c. Or Abdon the sonne of Micah 2. Chron. 34.20 Vers 14. Now she dwelt in Jerusalem in the colledge Or as it is in the margin in the second part now if we read it so by the second part we must understand the second citie or the suburbs of Jerusalem which was encompassed with walls and gates severall from the citie but however it may well be that the reason why this clause is added is to intimate the reason why Hilkiah and those that were sent with him to enquire of the Lord went to Huldah the prophetesse rather then to Jeremiah or Zephaniah who at this time prophecyed in the land of Judah it was because she dwelt in Jerusalem and so was near at hand whereas they were at present in other parts of the kingdome and indeed we read that Anathoth was the place of Jeremiahs usuall dwelling Jer. 29.27 Vers 20. Thou shalt be gathered into thy grave in peace c. That is before these troubles and miseries fall upon this place and the inhabitants thereof whilest the kingdome doth yet flourish in prosperity and peace for though Josiah was slain by Pharaoh Necho chap. 23.29 yet because he died before that desolation came upon the land whereof Huldah had spoken and died in the love and favour of God also therefore she said that he should be gathered to his grave in peace CHAP. XXIII Vers 2. ANd the king went up into the house of the Lord and all the men of Judah c. To wit to renew solemnly their covenant with God that if it were possible the wrath of the Lord might be appeased and those judgements prevented which the prophetesse Huldah had told him were to come upon the land and because all were concerned in the danger all were called to this assembly the priests and the prophets and all the people where by the prophets may be meant not onely the prophets that at this time prophecyed in the land as Jeremiah Zephaniah and Urijah but likewise also those that lived in the schools of the prophets whereof there is often mention made in the Scripture Vers 3. And the king stood by a pillar c. That is on the brazen scaffold erected by Solomon which was made with pillars or on a throne which was according to the custome erected by
a pillar in the Temple for the king to stand on of which see the note chap. 11.14 and therefore 2. Chron. 34.31 it is said of Josiah that he stood in his place And all the people stood to the covenant That is they consented to renew their covenant with God and promised that they would do according to the covenant Vers 4. And the king commanded Hilkiah the high priest c. Josiah did begin to purge Judah and Jerusalem from the high places and the groves and the idols which the people had worshiped in the twelfth yeare of his reigne which was six years before the book of the law was found 2. Chron. 34.3 but upon his hearing of those grievous threatnings in the book of the law against idolatry he now proceeded further and perfected that work of reformation which was then began and therefore it is that in the Chronicles the penman of the sacred historie undertaking to relate the reformation that Josiah wrought in the twelfth yeare of his reigne he addes also what was done afterward when the book of the law was found and on the other side speaking here how he suppressed idolatry upon the hearing of the law he joynes also many things which were done of the same nature in the twelfth yeare of his reigne that all his zealous acts in rooting out idolatry might be related together As here that he commanded Hilkiah the high priest and the priests of the second order c. to bring out all the idolatrous trash that was in the Temple where by the priests of the second order may be meant the inferiour priests called priests of the second order with respect to the high priest or rather the first two chief priests of the two stocks of Eliazer and Ithamar of whom see the note 2. Sam. 8.17 Some Interpreters understand it of the priests of the order of Jedaiah the second of those twenty foure orders of the priests appointed by David 1. Chron. 24.1.7 but it is hard to say why they should be employed in purging the Temple rather then the rest of the priests And he burnt them without Jerusalem in the fields of Kidron and carried the ashes of them unto Beth-el Therewith to defile the prime seat of Jeroboams idolatry and withall to expresse his detestation of these idols and that idolatry there first erected from whence the infection had overspread the whole land and had been the main cause of all the evil that was fallen upon the people of God By the Law whatever touched the graves of dead men it was unclean and thus he manifested his detestation of these idolatrous monuments and that he esteemed them as most filthy things fi◠onely for such unclean places Nor need it seem strange that Josiah should have this power in Beth-el which was a citie of Samaria the kingdome of the ten tribes for first Abijah the sonne of Rehoboam had long since taken Beth-el from Jeroboam and annexed it to the kingdome of Judah 2. Chron. 13.19 And Abijah pursued after Jeroboam and took cities from him Beth-el with the towns thereof and so perhaps it had ever since continued and secondly it seems that the greatest part of the kingdome of Samaria was at this time under the dominion of Josiah whence is that vers 19. And all the houses also of the high places that were in the cities of Samaria which the kings of Israel had made to provoke the Lord to anger Josiah took away and did to them according to all the acts that he had done in Beth-el of which two reasons probable enough may be supposed for first it may be after the flight and death of Sennacherib when Merodach opposed himself against Esar-haddon his son Hezekiah took aduantage of this faction in the North and laid hold upon so much of the kingdome of Israel as he was able to people or secondly perhaps the same reason that moved the Babylonian king to set Manasseh free when he was his prisoner in Babylon did also perswade him to give him with his libertie the dominion of the greatest part of the countrey of Samaria to wit that he might defend these territories against the Egyptian who begun in these times with great power and successe to oppose the Babylonians and indeed the earnestnesse of Josiah in the king of Babels quarrel notwithstanding the kings of Judah had so long held great amitie with those of Egypt 2. Chron. 35.20 21 22. doth argue that the composition which Manasseh had made with that king or his Ancestour was upon such friendly terms as required not onely a faithfull observation but also a thankfull requitall Vers 5. And he put down the idolatrous priests whom the kings of Judah had ordained to burn incense c. The word in the originall here translated idolatrous priests is Chemarim and because we find them mentioned Zeph 1.4 as distinct from the priests I will cut off the remnant of Baal from this place and the name of the Chemarims with the priests therefore many Expositours hold that they were certain ministers of their idolatry different from the priests such as the monks are among the papists or at least that they were a peculiar sort of priests so called either because they wore black or coloured garments or because they lived a retired life in cells and cloisters or because of their fierie zeal and fervencie in their Religion or because they were peculiarly employed in burning incense Vers 6. And he brought out the grove from the house of the Lord c. By the grove is meant either the image or similitude of a grove which was hanged up in the Temple or rather a very grove which idolatours for devotion had planted near unto the Temple contrary to the commandment of the Lord Deut. 16.21 Thou shalt not plant thee a grove of any trees near unto the altar of the Lord thy God which therefore Josiah did now cut down and removed from the Temple burning it at the brook Kidron without Jerusalem and then cast the powder thereof upon the graves of the children of the people to wit both in contempt of the idols and in reproch of those that had worshipped them in their lives for this is plainly implied 2. Chron. 34.4 Vers 7. And he brake down the houses of the sodomites that were by the house of the Lord c. These Sodomites 〈◊〉 were kept and maintained not onely for the satisfying of mens unnaturall lust but also for the honour of their idol-gods whom they thought pleased with such horrid uncleannesse and therefore were their houses built close to the Temple and here the women wove hangings for the grove with which hangings they compassed in many severall places in the groves as so many severall tents and chappels◠darker the fitter for those horrid deeds of darknesse which were there done for there they worshipped their idols and defiled themselves with all kind both of spirituall and bodily uncleannesse Vers 8. And he brought
had kept himself out of the storm with Baalis king of the Ammonites Jer. 40.14 and being of the kings seed he now envied that the government should be committed to Gedaliah and stirred up also by the king of Ammon he made a conspiracy with some few more to slay Gedaliah this Johanan mentioned above vers 23. discovered to Gedaliah and offered his help to slay Ishmael Jer. 40.13 14. but Gedaliah being incredulous Ishmael had the better advantage to effect his purpose for whilest he was feasting with him he slew him and those that were with him Jer. 41.1 2 3. Ishmael the sonne of Nethaniah of the seed royall and ten men with him came to Gedaliah and they did eat bread in Mizpah together and Ishmael arose and ten men with him and smote Gedaliah the governour and all the Jews that were with him c. after this fourescore men coming from severall places of the kingdome in a most sad and mournfull manner because of the desolation that was fallen upon Jerusalem having certain offerings and incense with them which they purposed to offer to the Lord in the place where the Temple had stood the place which God had chosen though now ruined by the Chaldeans Ishmael having notice of it went forth to meet them and with counterfeit tears making shew that he also bare a part with them in their sorrow he invited them to go with him to Gedaliah thereby to try how they stood affected to him and so having gotten them into the city he slew them all ten of them onely excepted whom he spared because they promised to discover unto him some treasures hidden in the fields during the warres he also addressed himself presently to return to the Amonites and carried with him as captives all the inhabitants of that place and amongst the rest Zedekiahs daughters committed to the care of Gedaliah by Nebuchadnezzer but Johanan hearing of it with such forces as he could get pursued him presently and overtaking him at Gibeon the captives fell off him and Ishmael with eight men onely escaped by flight all which is largely related in the 40. and 41. chapter Vers 26. And all the people both small and great and the captains of the armies arose and came to Egypt c. Fearing the Babylonian would take occasion upon the murder of Gedaliah and the Chaldeans that were with him utterly to destroy all the Jewes that remained in the land Johanan and the other captains resolved to fly with the people that were left into Egypt first indeed they came to Jeremiah and asked counsel of him vowing to do as he should direct them from the Lord but when he answered them that if they stayed in the land God would shew them mercy but if they went down into Egypt they should all perish there they charged him with prophesying falsely in the name of the Lord and despising the oracle of God they went away to Egypt and carried both Jeremiah and Baruch along with them and inhabited near unto Taphnes where when Jeremiah continued to reprove them for their idolatry and to foretell the destruction of Egypt and of the Jews that sought to shelter themselves there for this with all before mentioned is largely related by Ieremiah in the 41 42 43 and 44. chapters of his prophesie he was at length there as other histories report stoned to death by his own ungratefull countrey-men Vers 27. And it came to passe in the seven and thirtieth yeare of the captivity of Jehoiachin c. Zedekiah died in prison in Babylon Jer. 52.11 Then he put out the eyes of Zedekiah and the king of Babylon bound him in chains and carried him to Babylon and put him in prison till the day of his death and had onely the honour of being buried as a prince and lamented at his buriall by his people Jer. 34.5 But thou shalt die in peace and with the buryings of thy fathers the former kings which were before thee so shall they burn odours for thee and they will lament thee saying Ah Lord for I have pronounced the word saith the Lord. But Jehoiachin because he yielded himself at Jeremiahs counsel to Nebuchadnezzer was at length by Evilmerodach the sonne of Nebuchadnezzer taken out of prison and used with all princely respect indeed whereas here it is said this was done on the seven and twentieth day of the twelfth moneth Jerem. 52.31 it is said to have been done on the five and twentieth day but the reason of this may be because order was given for his release on the five and twentieth day but it was not done till the seven and twentieth day as is here said ANNOTATIONS Upon the first book of the CHRONICLES CHAP. I. ADam Sheth Enosh c. In the book of the kings there is frequent mention of the book of the Chronicles of the kings of Israel and of the kings of Judah as 1. Kings 14.19 and 1. Kings 15.23 and in many other places But it is clear that these books of the Chronicles which are a part of the sacred Scriptures are not the very same that are there mentioned because many things which are there said to have been related are not here to be found as we see 1. Kings 14.19 Yet these were happely collected out of those and that by Ezra as it is generally thought Their chief scope is to give us the history of the kings of Judah entirely by it self without intermingling the story of the kings of Israel as it is in the books of the kings and especially to adde such remarkable passages concerning Judahs kingdome as were omitted in the books of the kings whence they are called by the Greek Interpreters Paralipomena that is passages formerly passed by and omitted In the first foure verses we have the line of Adam to Noah no other of the posterity of Adam being mentioned because they were all destroyed in the floud Vers 5. The sonnes of Japheth Gomer c. See Gen. 10.1 Vers 10. And Cush begat Nimrod he began to be mighty upon the earth See Gen. 10.8 Vers 18. And Arphaxad begat Shelah The Septuagint in their Greek translation of the old Testament do both here and also Gen. 10.14 insert one generation more then is in the Hebrew reading the text thus And Arphaxad begat Cainan and Cainan begat Shelah And yet herein according to our translation Luke the Evangelist followeth the corrupt Septuagint translation rather then the Hebrew copies Luke 3.35 36. making Salah or Shelah the sonne of Cainan and Cainan the sonne of Arphaxad Now to this it is answered that the Evangelist did this because the Septuagint translation was then of great esteem and of most frequent use amongst the Jews and therefore he would not for so small a matter and of no importance minister any occasion of contention it being sufficient for him to shew that Christ was the sonne of David even according to the genealogy of David set down by the Septuagint which in
Vers 4. Eleazar begat Phinehas Phinehas begat Abishua c. Eleazar succeeded his father Aaron in the high priesthood in the fourtieth yeare after their coming out of Egypt Numb 20.25 c. and 33.18 and was high priest all the time of Joshua and died immediately after him as may seem by the relation of their deaths together Josh 24.29 33. Phinehas his sonne that succeeded him was he that slew Zimri and Cozbi in the wildernesse and had thereupon a promise from God that the high priesthood should be settled upon him and his seed for ever see Numb 25.7 13. He succeeded his father Eleazar about the death of Joshua Josh 24.29 33. How long he lived high priest it is no where expressed but probable it is he was high priest all the time that the people served the Lord after Joshuahs death in the dayes of the elders that out-lived Joshua Judg. 2.7 and perhaps in the time of the first revolting of the people in the time of the Judges which must needs then be a matter of much grief to a man of such zeal as he was for it is evident that when the Israelites made warre against Benjamin he was high priest Josh 20.28 And Phinehas the sonne of Eleazar the sonne of Aaron stood before it in those dayes As for the next three that follow Abishau Bukki his sonne and Vzzi his sonne they were it seems high priests in those corruptest times of Israel under the Judges whereto agrees that which is by some said that in the dayes of Uzzi it was that Eli and so his posterity after him got the high priests office not being of Eleazars stock but of the stock of Ithamar and if so it were then the foure next following of the stock of Eleazar were never high priests to wit Zerahiah and Meraioth and Amariah and Ahitub but Zadok the sonne of Ahitub vers 8. was the first that recovered that dignity again which was in the dayes of Solomon who thrust out Abiathar of the posterity of Eli and of the stock of Ithamar from being high priest and put Zadok the sonne of Ahitub in his room 1. Kings 2.27 35. Vers 10. And Johanan begat Azariah he it is that executed the priests office in the temple that Solomon built in Jerusalem That is this is that Azariah of whom such honourable mention is made in the book of the Chronicles 2. Chron. 26.16 c. who did so worthily execute maintain the honour and office of the priesthood against the intrusion and usurpation of Uzziah the king of Judah and it is expressely noted that it was in the temple which Solomon built in Jerusalem because at the time when this was written there was another Temple in Jerusalem built by Zerub-babel Yet some understand these words of Johanan the father of Azariah that he was that Jehoiada that was high priest in the dayes of Athaliah by whom both the Temple and Common-wealth were preserved when they were in danger to be ruined by her Vers 13. And Shallum begat Hilâ—iah Who found the book of the Law in the dayes of Josiah 2. Kings 22.8 Vers 14. And Azariah begat Seraiah c. Seraiah was the high priest whom Nebuchadnezzar slew see 2. Kings 25.18 21. He was also the father or grand-father of Ezra Ezra 7.1 Now after these things in the reigne of Artaxerxes king of Persia Ezra the sonne of Seraiah the sonne of Azariah the sonne of Hilkiah c. and then Jehozadak his sonne was the father of Josuah who was so famous at the return of the Jews and the rebuilding of the Temple Hag. 1.1 In the second yeare of Darius the king in the sixth moneth in the first day of the moneth came the word of the Lord by Haggai the Prophet unto Zerubbabel the sonne of Shealtiel governour of Judah and to Josuah the sonne of Josedech the high priest Vers 19. And these are the families of the Levites according to their fathers That is of these before named were the severall families of the Levites called to wit the family of the Libnites c. Vers 20. Of Gershom Libni his sonne Jahath his sonne Zimmah his sonne c. Here follows a catalogue of those that were successively the Heads both of the Gershonites Kohathites and Merarites perhaps unto the dayes of David who did dispose of the Levites into new orders and whereas Zimmah is here said to be the sonne of Jahath thereby is meant that he was his grandchild for Shimei was the sonne of Jahath and Zimmah the sonne of Shimei vers 42 43. Vers 25. And the sonnes of Elkanah Amasai and Ahimoth The sonnes of Elkanah are here more particularly expressed because from him descended that Elkanah who was the father of Samuel Vers 26. As for Elkanah the sonnes of Elkanah Zophai his sonne c. This is another Elkanah who was the sonne of Mahath and grandchild of Amasai mentioned in the former verse as is evident vers 35 36. Vers 27. Jeroham his sonne Elkanah his sonne The father of Samuel Vers 31. And these are they whom David set over the service of song in the house of the Lord c. That is these are they that David made chief in the three quires of singers after the Ark had rest that is after it was brought to Davids house for before it was removed from one place to another to wit these mentioned in the sequel of this chapter Heman of the Kohathites ver 33. who was the chief and therefore had the middle quire and Asaph who stood on Hemans right hand v. 39. and was of the Gershonites and Ethan who was also called Jeduthun chap. 25.1 and was of the Merarites and stood on Hemans left hand ver 44. These were in their times famous men as being the chief singers and withall Prophets and pen-men of some of the Psalmes 2. Chron. 29.30 Moreover Hezekiah the king and the princes commanded the Levites to sing praise unto the Lord with the words of David and of Asaph the seer Vers 33. Heman a singer the sonne of Joel the sonne of Shemuel That is Samuel for Heman was Samuels grandchild Vers 50. And these are the sonnes of Aaron Eleazar his sonne Phinehas his sonne c. By occasion of the mention that is made of the severall offices and imployments of the priests in the foregoing verse the catalogue of the sonnes of Eleazar is here again set down unto the dayes of David by whom the priests were divided into foure severall orders Vers 57. And to the sonnes of Aaron they gave the cities of Judah c. And Simeon Josh 21.9 And they gave out of the tribe of the children of Judah and out of the tribe of the children of Simeon these cities which are here mentioned by name Vers 60. All their cities throughout their families were thirteen cities To wit the eleven here mentioned and Ain in Judahs portion and Gibeon in Benjamins which are reckoned amongst the rest Josh 21.16 17. but
the Israelites that is those who first returned from Babylon and were again settled in their severall possessions were the children of Israel for not onely those of Judah and Benjamin but some also of the other tribes returned thence vers 3. to wit such as sled to Judah when the ten tribes were first carried away by Tiglath-pileser and Shalmaneser and such as did at first leave the land of Israel when Jeroboam did first set up his golden calves there the priests also the Levites and the Nethinims that is as the word signifieth men given to wit to God and to the service of the Temple and it is meant of the Gibeonites see the note Josh 9.21 Vers 3. And in Jerusalem dwelt of the children of Judah and of the children of Benjamin c. To wit every tenth man amongst them chosen by lot and such as did besides voluntarily offer themselves to dwell there Nehem. 11.1 2. And the rulers of the people dwelt at Jerusalem the rest of the people also cast lots to bring one of ten to dwell in Jerusalem the holy city and nine parts to dwell in other cities And the people blessed the men that willingly offered themselves to dwell at Jerusalem Vers 5. And of the Shilonites Asaiah the first born c. That is the sonnes of Shiloni Neh. 11.5 and he that is here called Asaiah is in likelyhood the same that is there called Maaseiah Vers 7. Sallu the sonne of Meshullam the sonne of Hodaviah the sonne of Hasenuah c. Nehem. 11.7 Meshullam is said to be the sonne of Joed the sonne of Pedaiah either therefore Meshullams father was called both Joed and Hodaviah and his grandfather both Pedaiah and Hasenuah or else these here mentioned were his father and grandfather and those mentioned in Nehemiah were his progenitours farther off Vers 9. And their brethren according to their generations nine hundred and fifty and six Nehem. 11.8 they are said to have been nine hundred twenty and eight but there it may seem onely those are numbred that were chosen by lot to dwell in Jerusalem here those also that did voluntarily proffer themselves to dwell there Nehem. 11.2 And the people blessed all the men that willingly offered themselves to dwell at Jerusalem Vers 11. And Azariah the sonne of Hilkiah c. Called also Seraiah Neh. 11.11 and it is said here that this Azariah or Seraiah was the ruler of the house of God to wit at the return of the people from Babylon whereby is not meant that he was high priest for Joshua was then high priest Hagg. 1.1 but that he was the chief or one of the chief of the inferiour priests who were called the second priests Numb 3.32 And of his brethren there were when they returned from Babylon eight hundred twenty and two Nehem. 11.12 Vers 12. And Adaiah the sonne of Jeroham the sonne of Pashur c. Neh. 11.12 it is evident that there were three descents between Pashur and Jeroham and there also vers 13. it is expressed that of his brethren there were two hundred fourty and two And Maasiai the sonne of Adiel the sonne of Jahzerah c. Nehem. 11.13 he is called Amashai the sonne of Azareel the sonne of Ahasiai the sonne of Meshilemoh the sonne of Immer and of this family it is said that there were vers 14. an hundred twenty and eight Vers 14. And of the Levites Shemaiah c. Having formerly set down the chief of the priests that returned from Babylon here he also addes who were the chief of the Levites that returned of whom there were at Jerusalem besides those that were seated elsewhere and the porters and others afterwards mentioned two hundred fourescore and foure as is noted Nehem. 11.18 Vers 15. Mattaniah the sonne of Micah the sonne of Zichri Called also Zabdi Nehem. 11.17 Vers 16. And Obadiah the sonne of Shemaiah that dwelt in the villages of the Netophathites Who were of the tribe of Judah amongst whom the Levites were seated at first till their cites could be assigned them Vers 17. And the porters were Shallum and Akkub c. That is these were the chief for of them in all there were an hundred seventy and two Nehem. 11.19 besides those that were porters in the inner entries vers 21 22. Vers 18. Who hitherto waited in the kings gate eastward That is Shallum the chief of them and those of his course or family unto the time of the writing of this book waited in the east gate which was called the kings gate because formerly the kings of Judah used to go into the Temple at that gate Vers 19. And Shallum the sonne of Kore and his brethren of the house of his father the Korahites were over the work of the service keepers of the gates of the Tabernacle That is he and the rest of the Korahites were keepers of all the outer gates of the tabernacle or Temple for even the Temple is sometimes called the tabernacle And their fathers being over the host of the Lord were keepers of the entry That is and the fathers of them the heads and chief of them kept the entry that is the entry by which they passed from the outer court into the court of the priests the inward gate or else it may be meant of the fathers of these Levites who waited upon the tabernacle before the Temple was built and so is added onely to shew that these Levites were now keepers of the gates of the temple as their fathers in former times had waited at the entry of the Tabernacle and were over the host of the Lord that is over the Levites when after the manner of an host or army they pitched about the Tabernacle when the Israelites went through the wildernesse And indeed this exposition seems the more probable because of that which follows in the next verse Vers 20. And Phinehas the sonne of Eleazar was the ruler over them in time past That is Phinehas the sonne of Eleazar the sonne of Aaron had the chief command over the Levites in time past Vers 21. And Zechariah the sonne of Meshelemiah was porter of the doore of the Tabernacle of the congregation That is he and perhaps his brethren was porter of the doore that led out of the priests court into the Temple so that his was of all the chief place see chap. 26.1 2. Vers 22. All these which were chosen to be porters in the gates were two hundred and twelve See the note above vers 17. and Nehem. 11. and chap. 23.5 These were reckoned by their genealogies in their villages whom David and Samuel the seer did ordain in their set office That is whereas before the dayes of Samuel the Levites did all promiscuously intend the whole service of the Tabernacle when Samuel judged Israel 1. Sam. 7.6 he it seems began to divide the work amongst them and to appoint them their severall charges and imployments which David afterward did much perfect appointing so many
mercies of David thy servant That is the mercies which thou hast promised to David CHAP. VII Vers 1. NOw when Solomon had made an end of praying the fire came down from heaven c. See the notes Levit. 9.24 and 1. Kings 8.54 Vers 3. And praised the Lord saying For he is good for his mercy endureth for ever That is they sang Psalmes of praise the burthen and foot whereof was this for he is good for his mercy endureth for ever And such we see the 136. Psalme was and therefore happely that was sung at this time the like expression we have again vers 6. Vers 6. David praised by their ministery That is the Levites sung the Psalmes which David composed and appointed to be sung Vers 7. Moreover Solomon hallowed the middle of the court c. See 1. Kings 8.64 Vers 8. Also at the same time Solomon kept the feast c. Concerning this feast see also the notes 1. Kings 8.65.66 Vers 12. And the Lord appeared to Solomon by night c. See 1. Kings 9.1 2. CHAP. VIII Vers 2. THe cities which Huram had restored to Solomon Solomon built them c. Solomon had given them to Huram and Huram not liking them had restored them to Solomon and so Solomon built them See 1. Kings 9.11 12. In which chapter we have also most of the other passages of this chapter and therefore I must referre the reader to the annotations there Vers 11. For he said My wife shall not dwell in the house of David c. In the foregoing words it is said that Solomon brought up the daughter of Pharaoh out of the city of David unto the house that he had built for her and here the reason given for this is for he said My wife shall not dwell in the house of David king of Israel and why so Because the places are holy whereunto the ark of the Lord hath come Concerning which a question of great difficulty may be moved to wit why the house of David should be counted so holy that Solomons wife might not be suffered to dwell there and that even after the ark was already removed thence into the Temple we reade not any where else that the presence of the ark made any place holy any longer then it continued there for was the house of Obed-edom holy after the ark was carried from thence yet here thirteen years after the ark was carryed into the Temple for so long it was after the finishing of the Temple ere Solomon had built his own house and the queens house 1. Kings 7.1 Solomon refused to let his wife dwell in Davids house because the ark had been there yea the words seem to imply that all places were esteemed holy where the ark had been the places are holy saith Solomon whereunto the ark of the Lord hath come But for resolving of this two answers may be given First that those words for he said My wife shall not dwell in the house of David king of Israel because the places are holy c. contain the reason why Solomon resolved to build an house for his wife at which time the ark was yet in the house of David not why he brought up his wife into the house he had built for her when indeed the ark had been long before removed into the Temple and so must be referred to the words immediately foregoing the house that he had built for her Solomon brought up the daughter of Pharaoh out of the city of David unto the house that he had huilt for her and then to shew what moved him to build an house for her this clause is added for he said My wife shall not dwell in the house of David king of Israel because the places are holy whereunto the ark of the Lord hath come Or secondly that Solomon resolved that because the places were holy whereunto the ark was brought therefore it was not fit that his wife who was born of heathen parents and had not her self perhaps at that time embraced the faith of Israel should dwell in the house which had been holy in this regard though Davids house ceased to be holy after the ark was removed thence in regard of the Symbolicall signe of Gods presence yet out of his superabundant respect unto that signe of Gods presence he thought it not fit to make that a dwelling place for her and her followers that were aliens and strangers to the house of Israel which had been the holy dwelling place of the most high God and this I conceive to be the best and most satisfying answer CHAP. IX Vers 1. ANd when the Queen of Sheba heard of the fame of Solomon c. See 1. Kings 10.1 where also many other passages of this chapter are explained in the Annotations upon the severall passages there Vers 8. Which delighted in thee to set thee on his throne That is the throne of Israel 1. Kings 10.9 All thrones are Gods because all power is of God and he disposeth all the kingdomes in the world to whom he pleaseth Daniel 4.32 The most high ruleth in the kingdome of men and giveth it to whomsoever he will But the throne of Israel was the Lords in a more speciall respect because there was a speciall covenant betwixt God and Israel in regard whereof he was more peculiarly their God and king and their kings his deputies and types of Christ Psal 2.6 I have set my king upon my holy hill of Sion Vers 10. And the servants of Huram c. See 1. Kings 10 11 12. Vers 12. And king Solomon gave to the Queen of Sheba all her desire whatsoever she asked besides that which she had brought unto the king That is besides what he gave her of his own royall bounty 1. Kings 10.13 in lieu of those guifts which she had brought to him or rather besides what he gave her in gifts of the same kind with those which she had given him to wit gold and spices and precious stones he gave her also other things that were greater rarities to her because she had them not in her own countrey Vers 13. Now the weight of gold that came to Solomon c. See 1. Kings 10.14 c. Vers 25 And Solomon had foure thousand stalls for horses and chariots c. See 1. Kings 4.26 Vers 28. And they brought unto Solomon horses out of Egypt c. See 1. Kings 10.28 Vers 29. Now the rest of the acts of Solomon first and last are they not written in the book of Nathan c. See 1. Kings 11.41 CHAP. X. Vers 1. ANd Rehoboam went to Sechem This story is related as here in 1. Kings 12.1 Concerning which therefore see the Annotations there CHAP. XI Vers 4. ANd they obeyed the words of the Lord c. See 1. Kings 12.24 Vers 11. And he fortified the strong holds and put captains in them c. That is many places that were by situation and nature strong he fortified also
Babylon 2. Kings 24.15 together with ten thousand captives of the people vers 12 13 14. And made Zedekiah his brother king over Judah and Jerusalem That is his uncle his fathers brother by the father but the brother of Jehoahaz both by father and mother see 2. Kings 24.17 18. Vers 13. And he also rebelled against king Nebuchadnezzar who had made him swear by God Which did greatly aggravate his sinne Ezek. 17.15 16. But he rebelled against him in sending his Embassadours into Egypt that they might give him horses and much people shall he prosper shall he escape that doth such things or shall he break the covenant and be delivered As I live saith the Lord God surely in the place where the king dwelleth that made him king whose oath he despised and whose covenant he brake even with him in the middest of Babylon he shall die See 2. Kings 24.20 Vers 17. Therefore he brought upon them the king of the Chaldees c. See 2. Kings 25.2 The city was besieged a full yeare and a half and was at length taken by force and the people exposed to the rage of their mercilesse enemies Zedekiah indeed by a secret way escaped with his wives children and principall servants to the plaines of Jericho but being there overtaken was carried back to Nebuchadnezzar where his children being first slain before his face his eyes were put out and so being bound in fetters of brasse he was carryed to Babylon see 2. Kings 25.1 7. Vers 20. And them that had escaped from the sword carried he away to Babylon To wit by Nebuzar-adan captain of his guard some immediately after the taking of Jerusalem and some in after times indeed some of the poorer people together with some that had followed the partie of Nebuchadnezzar were left behind to till the ground and one Gedaliah was left to be their governour but he being slain by Ishmael they all sled for fear into Egypt where they afterwards indured all kind of misery Where they were servants to him and his sonnes untill the reigne of the kingdome of Persia That is to Nebuchadnezzar and Evilmerodach his sonne 2. Kings 25.27 and Belshazzar his grand-child sonne of Evilmerodach according to that Jer. 27.6.7 And now have I given all these lands into the hands of Nebuchadnezzar c. and all nations shall serve him and his sonne and his sonnes sonne in which times doubtlesse the miseries of the Jewes were many and great though withall the bitternesse thereof was somewhat allayed partly by the prophecying of Ezekiel amongst them partly through the favour they might find by means of Jechoniah Esther Mordecai Daniel and others that were in their times much respected and honoured by these Babylonian kings Vers 21. To fulfill the word of the Lord by the mouth of Jeremiah untill the land had enjoyed her sabbaths c. That is the citie of Jerusalem being thus destroyed the people carried away the land lay desolate seventy years which was ten sabbaths of years as Jeremiah had prophecyed Jer. 25.11 This whole land shall be a desolation and an astonishment and these nations shall serve the king of Babylon seventy years and 29.10 After seventy years be accomplished at Babylon I will visit you And so that came to passe which God threatned Levit. 26.34 35. Then shall the land enjoy her sabbaths as long as it lies desolate and you be in your enemies land c. because it did not rest in your sabbaths when you dwelt upon it Some indeed do begin the seventy years captivity from the carrying away of Jechoniah 2. Kings 24.12 and that first because Jeremiah writing to those that were carried away with him tells them that after seventy years the Lord would visit them Jer. 29.10 secondly because Ezekiel doth usually reckon the years of the Babylonian captivity from that of Jechoniah Ezek. 1.2 and the 8 1. and the 20.1 c. yea and doth distinguish it from the destruction of Jerusalem Ezek. 40.1 In the five and twentieth yeare of our captivity in the beginning of the yeare in the tenth day of the moneth in the fourteenth yeare after the city was smitten in the self same day the hand of the Lord was upon me thirdly because that captivity was most notable both for the number and for the quality of those that were then carryed away to wit the king his mother his servants princes and officers and all the mighty men of valour even ten thousand captives c. 2. Kings 24.12 13 14. But yet I conceive these seventy years are rather to be numbred from the destruction of Jerusalem first because Dan. 9.2 they are called the seventy years of the desolations of Jerusalem secondly because the same term of seventy years is set for the subjection of other neighbouring nations Isaiah 23.15 And it shall come to passe in that day that Tyre shall be forgotten seventy years c. and so also Jer. 25.11 and it is well known that Nebuchadnezzar did not subdue those neighbouring nations and make himself the great monarch of those parts of the world till the time that Jerusalem was taken and destroyed and thirdly because here and elsewhere usually the prophecy of the seventy years is said to be fulfilled in the destruction of Jerusalem and the following desolation of that countrey Vers 22. Now in the first yeare of Cyrus king of Persia c. See Ezra 1.1 ANNOTATIONS Upon the book of EZRA CHAP. I. NOw in the first yeare of Cyrus king of Persia c. That this book of Ezra was alwayes acknowledged by the Jews a part of the sacred Canon of Scripture I find not questioned by any indeed who was the penman and writer of it we cannot absolutely say yet generally it is held that it was written by Ezra whose name is set as the title of the book and it is the more probable because he was of the chief stock of the priests the sonne that is the grandchild of Seraiah chap. 7.1 who was the chief priest in the dayes of Zedekiah and slain by the Chaldeans when Jerusalem was destroyed by them 2. Kings 25.18.21 and withall because he lived when these things were done which are related in this book to wit in the time of the peoples return from Babylon and was a ready scribe as is expressely noted of him chap. 7.6 and so the more likely to continue the history of the common-wealth of the Jews in his times as the prophets that lived in the former ages had severally done in their times The first two verses are word for word the same that we have in the close of the foregoing book of the second of Chronicles which hath moved some Expositours to think that the books of the Chronicles were also written by Ezra and therein we are told that in the first yeare of Cyrus king of Persia that is in the first yeare of his Empire the first yeare of his reigne over Babylon for he had then been king of
called Philosophers and amongst the Chaldeans Magi so amongst the Jews their great Doctours were called Scribes Vers 7. And there went up some of the children of Israel and of the priests c. Of those that hitherto had stayed in Babylon and Assyria and went not up at first with Zerubbabel there did some now go up with Ezra in the seventh yeare of Artaxerxes which was about fifty eight years after the sixth yeare of Darius mentioned chap. 6.15 if it be meant of Artaxerxes Longimanus for Darius lived after that thirty years Xerxes his sonne one and twenty years and after him succeeded this Artaxerxes Vers 10. For Ezra had prepared his heart to seek the law of the Lord and to do it and to teach in Israel statutes and judgements That is the chief aim of his journey was to instruct the people and to reform those things that were out of order amongst them and accordingly the Lord prospered his journey but withall observable it is how these three particulars are here joyned together to wit that he had prepared his heart first to seek the law of the Lord that is to endeavour to understand the law of God secondly to do it that is to yield obedience thereto in his own particular and thirdly To teach in Israel statutes and judgements that is to instruct the people also in the lawes of the Lord. Vers 14. Thou art sent of the king and of his seven counsellours to enquire concerning Judah and Jerusalem c. The Emperours of Persia had alwayes seven chief princes which were over all the rest and next unto the king of these Darius the sonne of Hystaspes was one and by them he was chosen Emperour Cambyses the sonne of Cyrus being dead and the usurping Magus being discovered and slain and so likewise there is mention again made of them Esther 1.14 Now hence it is said that Ezra was sent of the king and of his seven counsellours to enquire concerning Judah and Jerusalem according to the law that is to make enquiry whether all things were done amongst them according to the rule and direction of Gods law Vers 16. And all the silver and gold that thou canst find in all the province of Babylon c. To wit say some Expositours that belongs to the Temple at Jerusalem but others understand this clause of the silver and gold which Ezra could gather among the severall subjects of the king of Babylon from whom Ezra had power by vertue of this clause in his commission to receive what they would freely contribute as well as from his brethren the Jews of whom the next clause is added with the free will offering of the people and of the priests Vers 18. And whatsoever shall seem good to thee and to thy brethren c. To wit the rest of the priests Vers 22. And salt without prescribing how much Because they used salt yea perhaps much salt in all their sacrifices Levit. 2.13 And every oblation of the meat offering shalt thou season with salt c. and so Mark 9.49 For every sacrifice shall be salted with salt and withall because it was a commodity not so costly as the rest therefore there was no measure appointed for that but the kings treasurers were to allow them as much salt as they would require Vers 26. And whosoever will not do the law of thy God and the law of the king let judgement be executed speedily upon him whether it be unto death c. Which was more then the Jews were allowed to do when the Romanes were their lords John 18.31 The Jews said unto him It is not lawfull for us to put any man to death Vers 27. Blessed be the Lord God of our fathers which hath put such a thing as this in the kings heart c. These are Ezra his words and here the Hebrew begins again in the originall books CHAP. VIII Vers 2. OF the sonnes of David Hattush It may be this is that Hattush of the stock of David mentioned 1. Chron. 3.20 Vers 3. Of the sonnes of Shechaniah of the sonnes of Pharosh c. This clause of the sonnes of Pharosh is added to distinguish this Shechaniah from the other mentioned vers 5. As for the severall numbers here mentioned of those that went with Ezra besides such as are expressed by name they make one thousand foure hundred ninety and six to wit males besides women Vers 13. And of the last sonnes of Adonikam c. These here mentioned are said to be of the last sonnes of Adonikam either because they come now at last with Ezra out of Babylon whereas other of the sonnes of Adonikam went away before with Zerubbabel chap. 2.13 or else because they were descended of the youngest and last born sonnes of Adonikam Vers 15. And I gathered them together to the river that runneth to Ahava c. Ahava was it self a river vers 21. Then I proclaimed a fast there at the river Ahava this place therefore where they assembled together as the first place for their randezvous from all parts was where either Euphrates or some other river and the river Ahava met together as indeed Babylon was a countrey full of rivers Psalme 137.1 By the waters of Babylon we sate down c. and here they abode in tents three dayes waiting to see whether any more of their brethren would come thither to them And I viewed the people and the priests and found there none of the sonnes of Levi. That is none saving such as were priests no Levites that therefore which was said before chap. 7.3 there went up some of the children of Israel and of the priests and of the Levites c. was spoken with reference to the Levites that were now sent for by Ezra and came accordingly Vers 16. Then sent I for Eliezer c. That which is here noted by way of distinction concerning these eleven men whom Ezra chose to send unto Iddo for Levites to wit that the first nine were chief men and the two last Jarib and Elnathan were men of understanding may well I conceive be thus understood that the first nine were of the chiefest rank and dignitie amongst them princes or heads of families and the other two were men of speciall note for their wisedome learning and eloquence and therefore picked out for the well mannaging that great businesse that they had now in hand Vers 47. And I sent them with commandment unto Iddo the chief at the place Casiphia c. Because he had speciall use of the Levites to wit to help in that which was the chief businesse of his journey the instructing of the people in the law of God and the reforming of those things he should find out of order amongst them according to the rule and direction of the law when he found that there was none of the Levites amongst those that were going up with him he dispatched certain messengers to a place called Casiphia where he knew there
note above vers 3. Vers 15. She required nothing but what Hegai the kings chamberlain the keeper of the women appointed Herein appeared the modestie of Esther yea and hereby also she testified that she was drawn against her will and with a discontented mind unto the bed of this impure and uncircumcised king Others desired to please and therefore laboured by all means to make themselves delightfull but she desired it not and therefore though happely she resisted not so farre as she ought to have done yet she abhorred all endeavouring to please and so would onely be a patient in this businesse and accordingly through Gods grace and favour this she obtained that she was not made his concubine but his wife Vers 16. So Esther was taken unto king Ahasuerus into his house-royall in the tenth moneth which is the moneth Tebeth Which containeth part of December and part of January Vers 18. And he made a release to the provinces To wit of the tribute which at that time was to have been paid as princes at their great feasts such as was this at Esthers marriage use to conferre some speciall favours upon their people Vers 19. And when the virgins were gathered together the second time c. Some understand this of a second gathering of the virgins after that before mentioned either to attend at Esthers marriage or to provide concubines for the king But it may as well I conceive if not better be understood of that gathering of the virgins hitherto spoken of out of all the provinces for the choosing of a wife in the room of Vashti it seems when Vashti was chosen queen there was such a search made for many severall beautifull virgins of whom the king might choose her whom he liked best and because the same course was taken now again when Vashti was put away therefore it is said here When the virgins were gathered together the second time then Mordecai sate in the kings gate that is he was one of the kings porters or some other officer in the kings court who usually attended at the palace gate or else it may be meant onely of his own voluntary attendance about the kings gate that he might heare still how it fared with Esther as before for the same reason he had still attended before the court of the womens house vers 11. Vers 20. Esther had not yet shewed her kindred c. See the note vers 10. Vers 23. And it was written in the book of the Chronicles before the king That is the king seeing it done or in the book which the king had continually with him to reade in CHAP. III. Vers 1. AFter these things did king Ahasuerus promote Haman the sonne of Ammedatha the Agagite That is of the stock and family of Agag and because we reade of no other Agag in the Scriptures but the kings of the Amalekites who were called Agags as the kings of Egypt were called Pharaohs and the Roman Emperours Cesars of which see 1. Sam. 15.8 Numb 24.7 therefore it is probably conceived that this Haman was of the royall stock of those kings of Amalek yet happely born and brought up in Macedonia and therefore in the Apochryphall additions of Esther called a Macedonian chap. 16.8 Vers 2. But Mordecai bowed not nor did him reverence Two reasons are given by Interpreters why Mordecai refused to reverence Haman according to the kings commandment and to bow down unto him as the other servants of the king first because it was a divine worship which was enjoyned to be given him which Mordecai therefore could not afford him without manifest contempt of Gods Law and therefore Mordecai alledged that he was a Jew vers 4. he told them he was a Jew Manifest indeed it is by all that have written the ancient stories of the Persians that the Persian kings did exact divine worship from the people even to be worshipped as Gods and so much is expressely noted of Darius Dan. 6.7 Whosoever shall ask a petition of any God or man save of thee O king he shall be cast into the den of lions and hence they gather that this divine worship which they required the king out of his excessive love to Haman enjoyned to be given to him also and indeed the Apocryphall additions of Esther so farre as they deserve credit do plainly make this the cause of Mordecaies refusing to bow unto Haman chap. 13. vers 12 13 14. Thou knowest all things and thou knowest Lord that it was neither in contempt nor pride nor for any desire of glory that I did not bow down to proud Aman for I could have been content with good will for the salvation of Israel to have kissed the soles of his feet but I did this that I might not preferre the glory of man above the glory of God secondly because he would not seem to flatter and magnifie him whom he abhorred in his heart because he was a proud ambitious wicked unworthy wretch and happely a professed enemy of Gods people and withall one of that accursed nation against whom the Jews were by the law bound to oppose themselves in perpetuall enmitie Exod. 17 16. The Lord hath sworn that he will have warre with Amalek from generation to generation Deut 25.17.19 Remember what Amalek did to thee by the way when thou camest forth out of Egypt therefore it shall be when the Lord thy God hath given thee rest c. thou shalt blot out the remembrance of Amalek from under heaven thou shalt not forget it and indeed this seems the clearest reason for though Mordecai might have yielded reverence to Haman in civil respects upon the kings decree without any offence against God yet what wonder that a good man should scruple more then needed or be transported by zeal to an unnecessary endangering of himself especially if we consider that Mordecai that was of the tribe of Benjamin might think how deare it cost Saul for shewing favour to Agag of whose stock or nation Haman was however doubtlesse Mordecai would have scrupled as much the yielding of divine adoration to the king himself as to his minion Haman nor is it credible that Mordecai Nehemiah and the rest that lived in the Persian court did never shew any reverence to the king of Persia no not so much as to stand up to them when they passed by which Mordecai refused to do to Haman See chap. 5.9 Vers 4. They told Haman to see whether Mordecai his matters would stand c. That is to see whether he would stand to that he had done and whether he could justifie and bear himself out in so doing and the reason of this is given in the next words for he had told them that he was a Jew to wit as rendring that for a reason why he might not or would not bow down unto Haman and that either because it was divine worship which was to be given to Haman which was directly contrary to the law God had