being ridiculous to say the Scepter departed from Iudah under him by whom it first came into that Tribe having been till Davids time in other Tribes But the great difficulty is how this was accomplished for if the event fully agrees with this Prophesie the cause of the Jews is lost and Christ must be owned as the true Messias The Scepter was for a time in other Tribes as in Moses of the Tribe of Levi in divers of the Judges who were of several Tribes and lastly in the Tribe of Benjamin under Saul but the Scepter departed from all these But this is prophesied as Iudahs priviledge that when once the Scepter or Government came into that Tribe which it did in Davids time it should not depart from it till Christ came and then it should depart And thus it came to pass Concerning the time from David unto the Captivity of Babylon there is no dispute there being a constant succession of Kings in that Tribe all that time For the time of the Babylonish Captivity wherein there may seem to be more difficulty it is to be considered 1. That the Scepter or Government was not lost or departed from Iudah but onely interrupted and that but for seventy years at most which in so long a space of time as above a thousand years is little to be regarded As none will say the Kingdom was departed from the house of David because of those inter-reigns or interruptions which sometimes fell out in that Family Adde to this that God had given them an absolute promise and assured hope of the restauration of Iudahs Scepter so that this was rather a sleep then the death of that Government 2. That within these seventy years there were some remainders and beams of Iudahs Soveraignty in Iâ—…hoiachin 2 King 25. 27. in Daniel who was of that Tribe Dan. 2. 25. and 5. 13. and of the Kings seed Dan. 1. 3. and in the successive Heads or Governours of the exiles of whom the Jewish Writers say so much and they affirm that they were always of the house of David and were more honourable than the Governours of the Jews which were left in the Land of Israel 3. All that was then left of the Scepter of the Jews was in the Tribe of Iudah nor was the Scepter departed from Iudah to any other Tribe and that is the thing which seems especially to be respected in this Prophesie For Iudah is here compared with the rest of the Tribes and it is here signified that the Power and Dominion which was in Iudah when once it came thither should not shift from tribe to tribe as it had done but whilst there was any Scepter or supreme Government among the Iews it should be in that tribe even till the coming of the Messias But if there should happen any total but temporary intercision or cessation of the Government among all the Tribes which now was the case that was no preiudice to the truth of this promise nor to the priviledge granted to Iudah above the rest of the Tribes After the captivity the state of the Iews was very various Sometimes they had Governours put in by the Persian King as Zoroâ—…abel who was also of the Tribe of Iudah and as it is supposed Nephew of Ieâ—…ojachin and Nehemiah whom Eusebius affirms to have been of the Tribe of Iudah And though he may seem to be numbred among the Priests Nehem. 10. 8. yet a diligent reader will find that he is even there distinguished from them by his Title the Tirshatha ver 1. and the word priests ver 8. relateth onely to the rest there mentioned besides him especially if this be compared with chap. 9. 38. where the Princes among whom surely Nehemiah was the chief are distinguished from the Priests And sometimes the people chose Governours or Captain-generals as the Maccabees and others But under all their vicissitudes after their return from Babylon the chief government was evidently and unquestionably seated in the great council called Sanhedrim or Synedrium wherein though some of the Tribe of Levi were mixed with those of the Tribe of Iudah yet because they together with other members of that Council had their power both from that Tribe by which they were chosen and in it and for it the Scepter did truly remain in the Tribe of Iudah even as it was rightly called the Roman Empire when Trajan a Spaniard or other forreigners administred it or as we call it the Kingdom of Poland when they chuse a King of another Nation How great and venerable the authority of this Council was among the Iews may easily be gathered 1. from the divine institution of it Numb 11. 16 whereby indeed it was at first to consist of persons indifferently chosen out of all the Tribes but now the other Tribes being banished and dispersed in unknown places and Benjamin and Levi being as it were accessions to the Tribe of Iudah and in a sort incorporated with it it now becomes as it were appropriated to the Tribe of Iudah as acting in its name and by its authority and the whole land is called Iudâ—…a and all the people Iews from the predominancy of that Tribe above the rest 2. From the great power and priviledges antiently granted to it Deut. 17. 8. c. 2 Chron. 19. 8 11. Psal. 122. 5. 3. From the testimony of Iosephus and other Iewish writers which is most considerable in this argument who largely describe and magnifie the power and authority of it who tell us that the power of their King was subject to that of this Council and therefore one of them addressing his speech to that Council where also the King himself was present first salutes the Senatours and after them the King They affirm also that the power of making War or Peace was vested in that Council and that Herod was tried for his life by it If it be said that the power of this Council was in a great measure taken away which the Iews confess Ioh. 18. 31. and that the Scepter of Iudaea was in the hand of the Romans and by them given to Herod who was no Iew but an Idumaean and this before the coming of the Messias which is the onely remaining difficulty to this many things may be said 1. That this hapned but a few years before the coming of Christ when Christ was even at the doors and about to come and therefore might well be said to be come especially in the Prophetical stile whereby things are oft said to be done which are near doing 2. That the Iewish Senatours did long struggle with Herod about the Government and did not yield it up to him till his last year when they took an oath of fealty to him which was after Christ was born Nor indeed was the Scepter quite gone from them then for that Council still had the power though not of life and death yet of Civil and Ecclesiastical matters See Ioh. 18. 31. So that if the Scepter
which is not affirmed in this relation but by degrees which God might so order for this very end that the Magicians might have matter for the trial of their experiment and Pharaohs heart was hardened neither did he hearken unto them as the LORD had said 23 And Pharaoh turned and went into his house neither did he set his heart to this z He did not seriously consider it nor the causes or cure of this plague and was not much affected with it because he saw this fact exceeded not the power of his Magitians also 24 And all the Egyptians digged round about the river for water to drink ‖ It is not much material to us whether they lost their labour and found onely blood there as Iosephus affirms or whether they succeeded and found water there which seems more probable because these come not within the compass of Moses his commission ver 17 19 20. or whether they found the water something purified and less bloody though mixed with blood But it is observable that though the Devil could do something which might increase the plague or imitate it yet he could do nothing to remove it for they could not drink of the water of the river 25 And seven dayes were fulfilled †Ere all the waters of Egypt were perfectly free from this infection Quest. How could the Egyptians subsist so long without water Ans. 1. Philo tells us that many of them died of this plague 2. As the plague might come on so it might go off by degrees and so the water though mixed with blood might give them some relief 3. The juyces of herbs and other liquors which were untouched with this plague might refresh them 4. They might have some water either from their pits or by rain from heaven as was said before or from Goshen for though it be said that the blood was in all their vessels ver 19. yet it is not said that all that should afterwards be put into them should be turned into blood after that the LORD had smitten the river CHAP. VIII 1 AND the LORD spake unto Moses Go unto Pharaoh and say unto him Thus saith the LORD let my people go that they may serve me 2 And if thou refuse to let them go behold I will smite all thy borders a All thy land which is within thy borders A Synecdoche so that word is used also Exod. 10. 14 19. 1 King 1. 3. Psal. 147. 14. Ier. 15. 13. So the gate and the wall are put for the city to which they belong Gen. 22. 17. Amos 1. 7 10 14. with * Rev. 16. 13. frogs 3 And the river b Under which are comprehended all other rivers streams and ponds as appears from ver 5. But the river Nilus is mentioned because God would make that an instrument of their misery in which they most gloried Ezek. 29. 3. and to which they gave divine honours and which was the instrument of their cruelty against the Israelites chap. 1. 22. shall bring forth frogs abundantly which shall go up and come into thine house and into thy bed chamber c Either because God made the doors and windows to flie open which it is easie to believe concerning God seeing this hath been many times done by evil Angels or because whensoever men entred into any house or any room of their house which their occasions would oft force them to do the frogs being always at their heels in great numbers would go in with them This plague was worse than the former because it was more constant and more general for the former was onely in the waters and did onely molest them when they went to drink or use the water but this infected all liquors and all places and at all times and annoyed all their sences with their filthy substance and shape and noise and stink and mingled themselves with their meats and â—…auces and drinks and crawling into their bedâ—… made them restless And many of them probably were of a more ugly shape and infectious nature than ordinary and upon thy bed and into the house of thy servants and upon thy people and into thine ovens and into thy ‖ Or dough kneading-troughs 4 And the frogs shall come up both on thee and upon thy people d Not upon the Israelites whom he hereby exempts from the number of Pharaohs people and subjects and owns them for his peculiar people The frogs did not onely invade their houses but assault their persons which is not strange considering that they were armed with a divine commission and power and upon all thy servants 5 And the LORD spake unto Moses e By inward instinct or suggestion to his mind for he was now in the Kings presence Say unto Aaron Stretch forth thine hand with thy rod over the streams over the rivers and over the ponds and cause frogs to come up upon the land of Egypt 6 And Aaron stretched out his hand over the waters of Egypt and * Psal. 78. 4â—… and 105. 30. the frogs came up and covered the land of Egypt 7 * Wisd. 1â—… â—… And the Magicians did so with their inchantments f Nor was it hard for the Devil to produce them out of their own spawn and the slime of the river and brought up frogs upon the land of Egypt 8 Then Pharaoh called for Moses and Aaron and said Intreat the LORD that he may take away the frogs from me and from my people and I will let the people go that they may do sacrifice unto the LORD 9 And Moses said unto Pharaoh ‖ Or have this honour over 〈◊〉 Glory over me g As I have gloried over thee in laying first my commands and then my plagues upon thee so now lay thy commands upon me for the time of my praying and if I do not what thou requirest I am content thou shouldest insult over me and punish me Or Glory or boast thy self of or concerning me as one that by Gods power can do that for thee which all thy Magitians cannot of whom therefore thou now seest thou canst not glory nor boast as thou hast hitherto done * Or against when When shall I intreat for thee h Appoint me what time thou pleasest Hereby he knew that the hand and glory of God would be more conspicuous in it And this was no presumption in Moses because he had a large Commission chap. 7. 1. and also had particular direction from God in all that he said or did in these matters and for thy servants and for thy people to †Heb. to â—…ut 〈◊〉 destroy the frogs from thee and thy houses that they may remain in the river only 10 And he said ‖ Or against to morrow To morrow i Why not presently Ans. 1. Because he hoped ere that time they might be removed either by natural causes or by chance and so he should not need the favour of
or commandements to wit the ten commandements so called by way of eminency for these onely were written by God upon the stony tables as appears by Exod. 34. 28. the rest were written onely by Moses in a book above ver 4. which I have written that thou mayest teach them 13 And Moses rose up and his minister Joshua g Who did not go up with Moses to the top of the mount as is sufficiently implyed both here and above ver 1 2. but abode in some lower place waiting for Moses his return as appears from Exod. 32. 17. And there Ioshua abode 40 dayes not fasting all the while but having as the rest had Manna for his meat and for his drink water out of the brook that discended out of the mount as we read Deut. 9. 21. and Moses went up into the mount of God 14 And he said unto the elders Tarry ye here for us h i. e. For me and Ioshua and here i. e. in the camp where he was when he spake these words for it was where not onely Aaron and Hur but the people might come as it here follows and therefore not upon the mount untill we come again unto you and behold Aaron and Hur i Whom Moses had made joint-commissioners to determine hard causes which were brought to them from the Elders according to the order Exod. 18. 22. Some make Aaron the Ecclesiastical head and Hur the civil head But Aaron was not authorized for Ecclesiastical matters till chap. 28. are with you if any man have any matters to do let him come unto them 15 And Moses went up into the mount and a cloud covered the mount 16 And * Num. 14. 10. the glory of the LORD k i. e. The tokens of his glorious presence in the fire ver 17. Deut. 4. 36. abode upon mount Sinai and the cloud covered l From the eyes of the people it six dayes and the seventh day m So long God made Moses wait either to exercise his humility devotion and dependance upon God Or to prepare him by degrees for so great a work Or because this was the Sabbath day called therefore the seventh with an emphatical article And God might chuse that day for the beginning of that glorious work to put the greater honour upon it and oblige the people to a stricter observance of it So it was upon a Lords Day that St. Iohn had his Revelation delivered to him Rev. 1. 10. he called unto Moses out of the midst of the cloud 17 And the sight of the glory of the LORD was like * Deut. 4. 36. devouring fire n He saith like it for it was not devouring fire as appears by Moses his long abode in it Note here whatsoever the Elders of Israel saw before the people saw no similitude of God as Moses observes Deut. 4. 15. on the top of the mount in the eyes of the children of Israel 18 And Moses went up into the midst of the cloud o The God that called him enabling him to enter and abide there whereas when he was left to himself he could not enter into the Tabernacle Exod. 40. 35. and gat him up into the mount and Moses was in the mount forty dayes and forty nights p In which he did neither eat nor drink Exod. 34. 28. Deut. 9. 9 18. whereby it seems most probable the six days mentioned ver 16. were a part of these 40 days because Moses being in perpetual expectation of Gods call seems not to have had leasure for eating and drinking nor provision neither Besides he is not said to be in the midst of the cloud so long but onely in the mount where he was those six days ver 15 16. CHAP. XXV 1 AND the LORD spake a Having delivered the Moral and Judicial Laws he now comes to the Ceremonial Law wherein he sets down all things very minutely and particularly whereas in the other Laws he was content to lay down general rules and leaveth many other things to be by analogy deduced from them The reason of the difference seems to be this That the light of reason implanted in all men gives him greater help in the discovery of Moral and Judicial things then in Ceremonial matters or in the external way and manner of Gods Worship which is a thing depending wholly upon Gods institution and not left to mans invention which is a very incompetent Judge of those things as appears from hence because the wittiest men destitute of Gods revelation have been guilty of most foolery in their devices of Gods Worship unto Moses saying 2 Speak unto the children of Israel that they †Heb. take for me bring me an ‖ Or. heave offering offering * chap. 35. 5. of every man that giveth it willingly with his heart ye shall take my offering 3 And this is the offering which ye shall take of them gold and silver and brass 4 And blue b Or Skie-coloured But here you must not understand the meer colours which could not be offered but some materials proper for the work and of the colours here mentioned to wit Wool or Threds or some such like things as appears from Heb. 9. 19. and from the testimony of the Jews and purple and scarlet and fine †Or silk linnen c Which was of great esteem in antient times and used by Priests and great Officers of state See Gen. 41. 42. Rev. 19. 8 14. and goats hair d Heb. Goats But that their hair is understood is apparent from the nature of the thing and from the use of the word in that sense in other places 5 And rams skins died red and badgers skins and Shittim-wood e A kind of Wood growing in Egypt and the Deserts of Arabia very durable and pretious See Exod. 35. 24. Numb 33. 49. Esa. 41. 19. Ioel 3. 18. 6 * chap 27. 20. Oyl for the light f For the Lamps or Candlesticks ver 〈◊〉 * chap. 30. 23 Spices for anointing oyl g Wherewith the Priests and the Tabernacle and the 〈◊〉 thereof were to be anointed and for * chap. 30. 3â—… sweet incense h Heb. Incense of Spices or Sweet-odors So called to distinguish it from the incense of the fat of Sacrifices which was burnt upon the Altar 7 Onyx-stones i Or Sardonyx-stones Note that the signification of the Hebrew Names of the several stones are not agreed upon by the Jews at this day and much more may we safely be ignorant of them the religious use of them being now abolished and stones to be set k Stones of fulness or filling or perfecting stones so called either because they did perfect and adorn the Ephod or because they filled up the ouches or the hollow places which were left vacant for this purpose in the * chap. 28. 4. Ephod and in the * chap. 28. 15. breast-plate l
earth c The people of the Earth by comparing this clause with the former †〈◊〉 â—…gger be moved d To wit with fear and trembling as in the former clause 2 The LORD is great in Zion e In the Hebrew Text the words lie in this order The Lord in Zion i. e. which dwelleth in Zion as is said Psal. 9. 11. Isa. 8. 18. Ioel 3. 21. is great and he is high above all people f Above all the people of the Earth of whom he spake v. 1. who shall exalt themselves against him 3 Let them g To wit all people last mentioned praise thy great and terrible name for it is holy h For it is not onely great but holy and therefore most praise-worthy 4 * Psal. 98. 6. The kings strength also loveth judgment n Though his Dominion be absolute and uncontroulable and his power irresistible yet he doth not abuse it to tyranny and oppression as the Princes of the World commonly do but tempers and manageth it with righteousness and not onely doth judge justly but which is more loves to do so The Kings strength is by a known Hebraism put for the strong or powerful King thou dost establish equity o To wit in all thy proceedings Equity is thy constant and stable course thou executest judgment and righteousness in Jacob p Amongst thine own people whom when they do amiss he punisheth no less than other people as he notes below v. 8. whereby he sheweth that he is no respecter of persons but a righteous and impartial Judge to all sorts of men 5 Exalt ye the LORD our God and worship at his foot-stool q Before the Ark which is so called 1 Chron. 28. 2. Psal. 132. 7. for ‖ Or it is holy he is holy r Or rather for it to wit the Ark is holy it is consecrated to be a pledge of Gods presence and the onely place of Gods publick worship 6 Moses and Aaron among his priests and Samuel s He presseth them to perform the duty of praising and worshipping God by the examples of three eminent persons who practised this duty and that with happy success He reckoneth Moses among the Priests not without cause partly because before the institution of the Priesthood he executed that office Exod. 24. 6. Numb 7. and partly because he oft interceded to God for the people which was a very considerable part of the Priests work See Numb 6. 23 c. Ioel 2. 17. among them that call upon his name t Who used frequently and solemnly to intercede with God on the behalf of the people So the general expression is here used synecdochically for this particular kind of prayer such Synecdoche's being very frequent in Scripture they called upon the LORD and he answered them u Moses Exod. 32. and elsewhere Aaron Numb 16. Samuel 1 Sam. 7. 19. and 12. 19. Compare Ier. 15. 1. 7 He spake unto them x i. e. To some of them for the expression is only indefinite and therefore doth not necessarily reach to all of them to Moses frequently to Aaron Exod. 19. 24. and 33. 9 10 11. Numb 12. 5. And for Samuel he answered him if not by words yet really and by his actions thundering against the Philistins 1 Sam. 7. 9 c. which supposeth a Cloud if not a Cloudy Pillar in the cloudy pillar they kept his testimonies and the ordinance that he gave them y This is added not onely for their commendation but for the instruction of the Israelites to teach them that God will not hear the Prayers of them who do not keep his Commandments 8 Thou answerdest them z The intercessours beforementioned Either 1. Moses and Aaron who did sin and whose sins God did pardon yet so as that he did punish them with exclusion from the land of Canaan of which see Numb 20. 12. Deut. 32. 50 51. Or rather 2. the people for whom they prayed which though not expressed may be easily understood from the following words and from the Histories to which these words relate For this forgiving was evidently the effect of Gods answering the Prayers of the persons above mentioned And therefore as their Prayers recorded in Scripture were not for the pardon of their own sins but for the pardon of the peoples sins so this forgiveness granted was for the sins of the people And whereas the people are not here mentioned it must be remembred that in Scripture the relative is frequently put without the antecedent as it is Numb 7. 89. and 114. 2. Prov. 14. 26. O LORD our God thou wast a God that forgavest them a though thou tookest vengeance of their inventions b This clause limits and explains the former Thou didst forgive the sins of the people not absolutely and universally for thou didst punish them severely but so far as not to inflict that total and final destruction upon them which they deserved and thou hadst threatned See Exod. 32. 10 14 34. 9 Exalt the LORD our God and worship at his holy hill c Either in Zion or in his Church typified by it and oft called Zion for the LORD our God is holy PSAL. C. A Psalm of ‖ Or thansgiving praise This Psalm seems to have been composed for the use of the Israelites in their thank-offerings or upon other solemn occasions of praising God as the title speaks but withal it hath a further prospect even to the days of the Messiah as some of the Hebrew Doctors acknowledge and to the calling of the Gentiles whom he invites to join with them in the praises of God their Lord and Maker 1 MAke a joyful noise a Partly with Voices and Songs of rejoicing and thanksgiving and partly with musical instruments as the manner then was unto the LORD †Heb. all the earth all ye lands b All the Inhabitants of the Earth Or all the land i. e. all the people of Israel dwelling in this land Although his invitation seems to be more general extending also to the Gentiles of whom many even in those days joined themselves to the Church of God 2 Serve the LORD with gladness come before his presence with singing 3 Know ye that the LORD he is God it is he that hath made us c Both by Creation and by adoption and Regeneration whereby he made us his people which also is called a creation or making as Deut. 32. 6. Isa. 29. 23. and 43. 7. Eph. 2. 10. Therefore we owe him homage and service and him onely and not other gods who made us not ‖ Or and his we are and not we our selves d * Psal. 95. 7. Ezek 34. 30 31. we are his people and the sheep of his pasture 4 Enter into his gates d The gates of his Courts for the people might enter no further and the Courts had Walls and Gates as well as
impostures and the real miracles wrought by Moses and Aaron as appears from the next verse and from chap. 8. 18. and from other passages And this is a great evidence of the truth of Scripture-story and that it was not written by fiction and design For if Moses had written these books to deceive the world and to advance his own reputation as some have impudently said it is ridiculous to think that he would have put in this and many other passages which might seem so much to eclipse his honour and the glory of his works with their inchantments 12 For they cast down every man his rod and they became serpents l Either 1. in appearance For the Scripture oft speaks of things otherwise then they are because they seem to be so And therefore as the Devil appearing to Saul in the likeness of Samuel is called Samuel so may these rods upon the same account be called Serpents because through Diabolical illusion they seemed to be so Or 2. really in manner expressed ver 11. but Aarons rod swallowed up their rods m By which it was evident either that Aarons rod was turned into a real serpent because it had the real properties and effects of a serpent viz. to devour or at least that the God of Israel was infinitely more powerful then the Egyptian Idols or Devils 13 And he †The Lord to whom this act of hardening is frequently ascribed both in this book and elsewhere hardened Pharaohs heart that he hearkened not unto them * chap. 4. 21. as the LORD had said 14 And the LORD said unto Moses * chap. 8. 15. 〈◊〉 1 20 27. Pharaohs heart is hardened n Is obstinate and resolved in his way so as neither my word nor works can make any impression upon him he refuseth to let the people go 15 Get thee unto Pharaoh in the morning lo he goeth out unto the water o i. e. Nilus whither he went at that time either for his recreation or to pay his morning-worship to that river which the Egyptians had in great veneration as Plutarch testifies and thou shalt stand by the rivers brink against he come and the rod which was turned to a serpent shalt thou take into thine hand 16 And thou shalt say unto him The LORD God of the Hebrews hath sent me unto thee saying Let my people go * chap. 3. 12 18. 5. 1 3. that they may serve me in the wilderness and behold hitherto thou wouldest not hear 17 Thus saith the LORD In this thou shalt know that I am the LORD p Because thâ—… saidst 〈◊〉 is the Lord and I know not the lord chap. 5. 2. thou 〈◊〉 know him experimentally and to thy cost * chap. 4. 9. behold I will smite q viz. by Aarons hand who shall do it by my command and direction Thus Pilate is said to give Christs body to Ioseph Mark 15. 45. because he commanded it to be delivered by others to him The same action is ascribed to the principal and instrumental cause with the rod that is in my hand upon the waters which are in the river r Nilus which was one of their principal Gods and therefore it was inexcusable in them that they would not renounce those â—…eeble Gods which were unable to help not onely their worshippers but even themselves nor embrace the service and commands of that God whose almighty power they saw and felt and they shall be turned * Rev. 16. 6. to blood s Which was a very grievous Plague to them both because it was an eternal dishonour to their Religion and because from hence they had both their drink Deut. 11. 10 11. Ier. 2. 18. and their meat Numb 11. 5. for greater and lesser cattel they would not eat Exod. 8. 26. And it was a very proper punishment for them who had made that river an instrument for the execution of their bloody design against the Israelitish infants Exod. 1. 22. 18 And the fish that is in the river shall die and the river shall stink and the Egyptians t Therefore the Israelites were free from this plague and those branches of Nilus which they used were uncorrupted when all others were turned into bloud shall loath u Or shall weary themselves in running hither and thither in hopes of finding water in some parts or branches of the river to drink of the water of the river 19 And the LORD spake unto Moses Say unto Aaron Take thy rod and stretch out thine hand upon the waters of Egypt upon their streams upon their rivers and upon their ponds and upon all their †Heb. gathering of their waters pooles of water x Not that he was to go to every pool to use this ceremony there but he stretched his hand and rod over some of them in the name of all the rest which he might signifie either by his words or by the various motions of his rod several ways that they may become blood and that there may be blood throughout all the land of Egypt both in vessels of wood and in vessels of stone 20 And Moses and Aaron did so as the LORD commanded and he * chap. 17. 5. lift up the rod and smote the waters that were in the river in the sight of Pharaoh and in the sight of his servants and all the * Psal. â—…8 44. and 105. 29. waters that were in the river were turned to blood 21 And the fish that was in the river died and the river stunk and the Egyptians could not drink of the water of the river and there was blood throughout all the land of Egypt 22 * Wisd. 17. â—… And the Magicians of Egypt did so with their inchantments y It was not difficult for the Devil to convey bloud speedily and unperceivably and that in great quantity which might suffice to infect with a bloody colour those small parcels of water which were left for them to shew their art in Qu. Whence could they have water when all their waters were turned into blood Ans. 1. It might be had either 1. by rain which at that time God was pleased to send down either for this purpose or to mitigate the extremity of the plague or for other reasons known to him though not to us For that rain sometimes falls in Egypt though not much nor often is affirmed by antient writers and late travellers Or 2. from Goshen which was not far from the Court or from some houses of the Israelites who dwelt amongst the Egyptians as appears from many places of this history and who were free from these Plagues See Exod. 8. 22. and 9. 26. and 10. 23. and 12. 13. c. Or 3. from the pits which they digged ver 24. Or 4. from some branch of Nilus or some vessels in their houses whose waters were not yet changed For this change might be wrought not suddenly
man that brought us up out of the land of Egypt we wot not what is become of him 24 And I said unto them Whosoever hath any gold let them break it off so they gave it me then I cast it into the fire and there came out this calf r Not that he meant or thought to perswade Moses that the melted gold came out of the fire in the form of a calf by accident without any art or industry of his which was a ridiculous conceit and easily confuted but onely he conceals his own sin in the forming and graving of it and lays the whole blame upon the people 25 And when Moses saw that the people were naked s i. e. That they were stripped both of their ornament which was not so much the jewels of their ears as the innocency of their minds and lives and of their defence to wit of the favorâ—… and protection of God by which alone they were secured from the Egyptians and were to be defended against those many and mighty enemies towards whom they were about to march and that being thus disarmed and helpless they would be a prey to every enemy when Moses considered this he took the following course to cover their nakedness to expiate their sins to regain the favour of God and by punishing the most eminent and incorrigible offenders to bring the rest to repentance for Aaron had made them naked t As Ahaz is said to have made Iudah naked 2 Chron. 28. 19. unto their shame amongst †their enemies u Quest. How were they made naked or ashamed amongst their enemies when at this time they were in their own camp remote from all their enemies Ans. He speaks not only of their present shame but of their everlasting reproach especially among their and Gods enemies who being constant to their idols would justly scorn the Israelites for their levity in forsaking their God so quickly and easily See Ier. 2. 11. But the Hebrew word may be and is by some translated thus amongst those that do or shall rise up or be born of them i. e. that shall succeed them for so the word rising is used Exod. 1. 8. Mat. 11. 11. And so the Chaldee here renders it amongst their generations and the other Chaldee interpreter and the Syriack in their latter days or in after times So the sence is That Aaron had put a note of perpetual infamy upon them even to all after ages * Heb. those that rose up against them 26 Then Moses stood in the gate of the camp x He chose that place 1. as the usual place of judicature 2. that he might withdraw himself from the company of Idolaters as far as he might 3. as a fit place of concourse and resort for those that were on Gods side 4. to prevent the escape of the greatest delinquents the rest of the camp being probably surrounded with some trench or such like thing else gates had been superfluous and unprofitable and said Who is on the LORDS side y Who will take Gods part and plead his cause against Idolatry and Idolaters let him come unto me And all the sons of Levi z i. e. The most of that tribe as that universal particle is oâ—…t understood for some of them were destroyed as guilty gathered themselves together unto him 27 And he said unto them Thus saith the LORD God of Israel Put every man his sword by his side and go in and out from gate to gate throughout the camp and slay every man his brother a The meaning Slay every principal offender whom you meet with without any indulgence or exception for brother or companion or neighbour There was no fear of killing the innocent in this case because 1. the people were generally guilty 2. Moses had called to himself all that were on Gods side who thereby were separated from the guilty 3. the nocent might easily be discerned from the transgressours either by the personal knowledge which the Levites or others had of the most forward Idolaters or by their abiding in their tents as ashamed and grieving for their sin whilest the transgressours were impudently walking about in the camp as trusting to their numbers or by the direction of Gods providence if not by some visible token and every man his companion and every man his neighbour 28 And the children of Levi did according to the word of Moses and there fell of the people that day about three thousand men b And no more for it is probable they slew onely those whom they knew to have been the ringleaders to others in this mischief 29 ‖ Or and Moses said consecrate your selves to day to the LORD because every man hath been against his son and against his brother c. For Moses had said †Heb. fill your hands Consecrate your selves to day to the LORD c Offer up your selves to the honour and service of the Lord in this work which because it was joyned with the hazard of their lives he calls it a consecration or oblation of themselves as Abraham for the like reason is said to have offered up Isaac Heb. â—…ill your hands c. i. e. offer a sacrifice for so that phrase is ost used as Exod. 28. 41. Iudg. 17. 5 12. That work of justice which they were going to execute might seem an inhumane and barbarous act but he tells them it was an acceptable Sacrifice to God as the destruction of Gods enemies is called a sacrifice 〈◊〉 34. 6. Ezek. 39. 17. Or he hereby intimates that this Tribe was designed by God for his immediate service and therefore recommends this work to them as an excellent initiation into their office and as a demonstration that they were in some sort worthy of that great trust even every man upon his son and upon his brother that he may bestow upon you a blessing this day 30 And it came to pass on the morrow that Moses said unto the people Ye have sinned a great sin and now I will go up unto the LORD * 2 Sam. 16. 12. Amos. 5. 15. peradventure d He speaks doubtfully partly because he was uncertain how far God would pardon them and partly to quicken them to the more serious practise of repentance I shall make an atonement for your sin 31 And Moses returned unto the LORD and said Oh this people have sinned a great sin and have made them gods of gold 32 Yet now if thou wilt forgive their sin e Understand here forgive it or it is well or I and others shall praise thy name His great passion for his people stops his words and makes his speech imperfect and if not blot me I pray thee out of thy book f i. e. Out of the book of Life as appears by comparing this with other places as Psal. 69. 28. Dan. 12. 1. Luk. 10. 20. Phil. 4. 3. Rev. 3. 5. and 13. 8. and
saying 2 Speak unto the children of Israel a That I may fully and finally satisfie all their scruples and take away all pretence and cause of murmuring and take of every one of them b Not of every person but of every Tribe as it follows a rod c Either an ordinary walking staff or rather that staff or rod which the Princes carried in their hands as tokens of their dignity and authority as may be gathered from Numb 21. 18. compared with Psal. 110. 2. Ier. 48. 16 17. according to the house of their fathers d i. e. According to each family proceeding from the Patriarch or father of that tribe of all their princes according to the house of their fathers twelve rods write thou every mans e i. e. Every princes for they being the first-born and the chief of their tribes might above all others pretend to the Priesthood if it was communicable to any of their tribes and besides each Prince represented and acted for all his tribe so that this was a full decision of the whole question And this place seems to confirm what was before observed that not onely Korah and the Levites but also those of other Tribes contested with Moses and Aaron about the Priesthood as that which belonged to all the congregation they being all holy as they said Numb 16. 3. name upon his rod. 3 And thou shalt write Aarons name f Rather than Levi's name for that would have left the controversie undecided between Aaron and the other Levites whereas this would justifie the appropriation of the Priesthood to Aarons family upon the rod of Levi for one rod shall be for the head of the house of their fathers g i. e. There shall be in this as there is in all the other Tribes onely one rod and that for the head of their Tribe who is Aaron in this Tribe whereas it might have been expected that there should have been two rods one for Aaron and another for his competitours of the same Tribe But Aarons name was sufficient to determine both the Tribe and that branch or family of the Tribe to whom this dignity should be affixed 4 And thou shalt lay them up in the tabernacle of the congregation before the testimony h i. e. Before the Ark of the testimony either mediately close by the vail behind which the Ark stood or rather immediately within the vail in the most holy place close by the Ark as may be gathered by comparing this place with ver 10. and with Heb. 9. 4. * Exod. â—… â—… where I will meet with you i And manifest my mind to you for the ending of this dispute 5 And it shall come to pass that the mans rod whom I shall choose shall blossom and I will make to cease from me the murmurings of the children of Israel whereby they murmure against you 6 And Moses spake unto the children of Israel and every one of their princes gave him †Heb. 〈◊〉 one priâ—… 〈◊〉 for one 〈◊〉 a rod a-piece for each prince one according to their fathers houses even twelve rods and the rod of Aaron was among their rods h i. e. Was laid up with the rest being either one of the twelve as the Hebrews affirm or the thirteenth as others think 7 And Moses laid up the rods before the LORD in the tabernacle of witness 8 And it came to pass that on the morrow Moses went into the tabernacle of witness l Into the most holy place which he might safely do under the protection of Gods command though otherwise none but the High-priest might enter there and that once in a year and behold the rod of Aaron for the house of Levi was budded and brought forth buds and bloomed blossoms and yielded almonds m This being as Iosephus with great probability affirms a staffe of an almond tree as the rest also were 9 And Moses brought out all the rods from before the LORD unto all the children of Israel and they looked and took every man his rod. 10 And the LORD said unto Moses * Heb. 9. â—… Bring Aarons rod again before the testimony to be kept for a token against the †Heb. 〈◊〉 of rebelies rebels and thou shalt quite take away their murmurings from me that they die not n For if after all these warnings and prohibitions backâ—… with such miracles and judgments they shall usurp the Priesthood they shall assuredly die for it 11 And Moses did so as the LORD commanded him so did he 12 And the children of Israel spake unto Moses saying Behold we die we perish we all perish o Words of consternation arising partly from the remembrance of these severe and repeated judgments partly from the threatning of death upon any succeeding murmurings partly from the sence of their own guilt and weakness which made them fear least they should relapse into the same miscarriages and thereby bring the vengeance of God upon themselves 13 Whosoever cometh any thing near p i. e. Nearer than he should do an errour which we may easily commit unto the tabernacle of the LORD shall die shall we be consumed with dying q Will God proceed with us in these severe courses according to his strict justice will he shew us no mercy nor pity till all the people be cut off and destroyed with dying one after another CHAP. XVIII 1 AND the LORD said unto Aaron Thou and thy sons and thy fathers house with thee shall bear * Lev. 18. 25. the iniquity of the sanctuary a i. e. Shall suffer the punishment of all the usurpations or pollutions of the Sanctuary or the holy things by the Levites or any of the people because you have authority and power from me to keep them all within their bounds and I expect you use it to that end Thus the people are in good measure secured against their fears expressed Numb 17. 12 13. Also they are informed that Aarons high dignity was attended with great burdens having not onely his own but the peoples sins to answer for and therefore they had no such reason to envy him as they might think if the benefits and encumbrances and dangers were equally considered and thou and thy sons with thee shall bear the iniquity of your priesthood b i. e. Of all the errours committed by your selves or by you permitted in others in things belonging to your Priesthood 2 And thy brethren also of the tribe of Levi the tribe of thy father bring thou with thee that they may be * See Gen. 29. 34. joyned unto thee and minister unto thee c About sacrifices and offerings and other things according to the rules and limits I have prescribed them The Levites are said to minister to Aaron here to the Church Numb 16. 9. and to God Deut. 10. 8. They shall not contend with thee for superiority as they have
person was not in her Father's house she was unquestionably bound by it but being now freed from her Husband and returned to her Father it was doubtful whether she was not returned to the same state of subiection in which she was before and consequently unable to make or perform a vow without her Fathers consent as she was before which is here denyed wherewith they have bound their souls shall stand against her 10 And if she vowed in her husbands house x i. e. If she that now is a Widow or divorced made that vow whilest her Husband lived with her as suppose she then vowed that if she was left a Widow she would give such a proportion of her estate to pious or charitable uses of which vow she might repent when she came to be a Widow and might believe or pretend she was free from it because that vow was made in her Husbands life time which is here granted in case her Husband then disallowed it but denyed in case by silence or otherwise he consented to it And thus this Law is sufficiently distinguished from that above v. 6 7 8. or bound her soul by a bond with an oath 11 And her husband heard it and held his peace at her and disallowed her not then all her vows shall stand and every bond wherewith she bound her soul shall stand 12 But if her husband hath utterly made them void on the day he heard them then whatsoever proceeded out of her lips concerning her vows or concerning the bond of her soul shall not stand her husband hath made them void and the LORD shall forgive her 13 Every vow and every binding oath to afflict the soul y i. e. Her self by fasting which oft goes under that name as Levit. 16. 29 31. and 23. 27 32. Isa. 58. 5. by watching or the like And these words are added not for limitation for it is manifest from v. 5 8 10 12. that the power of Parents and Husbands was more general and large but for amplification to shew that the Husband had this power not onely in those vows which concerned himself or his estate but also in those which might seem onely to concern her own person or Body And the reason hereof is because the Wives person or body being the Husbands right she might not do any thing to the injury of her Body without his consent her husband may establish it or her husband may make it void 14 But if her Husband altogether hold his peace at her from day to day then he establisheth all her vows or all her bonds which are upon her he confirmeth them because he held his peace at her in the day that he heard them 15 But if he shall any wayes make them void after that he hath heard them z And approved them by his silence from day to day if now after that time spent he shall upon further thoughts dislike and hinder it which he ought not to do then he shall bear her Iniquity †Her non-performance of her vow shall be imputed to him not to her 16 These are the statutes which the LORD commanded Moses between a man and his wife between the father and his daughter being yet in her youth in her fathers house CHAP. XXXI 1 AND the LORD spake unto Moses saying 2 * Chap. 2â—… â—… Avenge the children of Israel of the Midianites a For their malicious designs and practices against Israel both by hiring Balaam to curse them and by sending their Women to insnare them The Moabites also were guilty but God out of his own good pleasure and in kindness to Lot was pleased to spare them the rather because the measure of their Iniquity was not yet full afterwards shalt thou * Chap. 2â—… be gathered unto thy people 3 And Moses spake unto the people saying Arm some of your selves unto the war and let them go against the Midianites and avenge the LORD b For the affront and injury which they offered to God partly by their own Idolatry and lewdness and partly by seducing Gods people into Rebellion against him Gods great care was to avenge the Israelites v. 2. and Moses his chief desire was to avenge God rather than himself or the people Withal he doth hereby insinuate that God and his people have the same cause the same Friends and Enemies of Midian 4 †Heb. A thousand of a tribe a 〈◊〉 of a tribe Of every tribe a thousand throughout all the tribes of Israel shall ye send to the war 5 So there were delivered out of the thousands of Israel a thousand of every tribe c To prevent Emulations or divisions twelve thousand armed for war d God would send no more though it is apparent that the Midianites were numerous and strong because he would try and exercise their trust in him and because he would hereby give them an earnest of their Canaâ—…nitish Conquests 6 And Moses sent them to the war a thousand of every tribe them and Phinehas e Who had the charge not of the Army as General an Office never committed to any Priest in all the Old Testament but of the Holy Instruments c. as is here expressed and was also sent to encourage and quicken and confirm them in their good enterprize It is not here mentioned who was the general whether Iosua as some think because he is not named amongst those who went out to meet the returning host though that might be for other reasons or some other Prince nor is it worth while to determine the son of Eleazar the Priest to the war with the holy instruments f Either 1. the Ark with the things belonging to it which before the building of the Temple they did sometimes carry into the War for the encouragement of their Army See Numb 14. 44. Ios. 6. 9. 1 Sam. 4. 4. and 14. 18. But why then is it thus ambiguously expressed seeing in all the other places it is called by its proper Name Nor is the Ark ever so called in Scripture Or 2. The Trumpets as it here follows the words being thus to be read the Holy Instruments that is the Trumpets for and is oft times put exegetically for that is or to wit as Gen. 13. 15. 1 Chron. 21. 12. compared with 2 Sam. 24. 13. Zach. 1. 4. and 9. 9 c. Or rather 3. The Holy Breast-plate wherein was the Urim and Thummim which was easily carryed and used and very useful in War upon many emergent occasions See 1 Sam. 23. 9. and 30. 7. and the trumpets to blow g Which were to be used in war as well as in the service of the Tabernacle See Numb 10. 9. 2 Chron. 13. 12. in his hand 7 And they warred against the Midianites as the LORD commanded Moses and they slew * See Judg. 6. 33. all the males h Namely all whom they took in that War Or all who lived in
words 12 Awake awake i Stir up thy self and all that is within thee to Admire and Praise the Lord. Deborah awake awake utter a song arise Barak and lead thy captivity captive k How could this be done when there was none of them left Iudg. 4. 16 Ans. 1. None were left to make head against them 2. None is oft put for few and those few might be taken after the Battel and carried Captive and led in Triumph and afterward Slain thou son of Abinoam 13 Then he made him that remaineth have dominion over the nobles among the people l Thus God did not onely preserve the poor and despised remnant of his people from the fury of the Oppressor before this War and from the Destruction which Sisera designed and promised himself to bring upon them by this War but also gave them the Victory and thereby the Dominion over the Princes and Nobles of Canaan who were combined against them the LORD made me m Though but a weak Woman have dominion over the mighty 14 Out of Ephraim n Now she relates the carriage and miscarriage of the several tribes in this expedition and she begins with Ephraim was there a root of them o Either First of the Ephraimites or Secondly of them that came forth to this Expedition By root she seems to mean a branch as that word is sometimes used as Isa. 11. 10. and 53. 2. By which also she may note the fewness of those that came out of Ephraim that fruitful bough consisting of many branches Gen. 49. 22. yielding but one branch or an handful of Men to this service against Amalek p The constant and sworn enemy of the Israelites who were confederate with their last oppressors the Moabites Judg. 3. 13. And in all probability took their advantage now against the Israelites in the southern or middle parts of Canaan whilest their main Force was drawn Northward against Iabin and Sisera Against these therefore Ephram sent forth a Party and so did Benjamin as it here follows and these hindred their conjunction with Iabin's Forces and gave their brethren the advantage of sighting with Sisera alone after thee Benjamin q Benjamin followed Ephraim's Example Or After thee O Benjamin and thus the preeminence is here given to Benjamin in two respects First That he was first in this Expedition as indeed he lay nearer the Amalekites and by his example incouraged the Ephraimites Secondly That the whole Tribe of Benjamin though now but small came forth to this War when the numerous Tribe of Ephraim sent only an handful to it among thy people r Either First among the people of Benjamin with whom those few Ephraimites united themselves in this Expedition Or Secondly among the People or Tribes of Israel to wit those who ingaged themselves in this War out of Machir s i. e. Out of the Tribe of Manasseh which are elsewhere called by the name of Machir as Ios. 13. 31. to wit out of the half Tribe which was within Iordan for of the other she speaks v. 17. came down governors t Either civil Governours the Princes and great Persons who were as ready to hazard themselves and their ample Estates as the meanest or Military Officers valiant and expert Commanders such as some of Machir's Posterity are noted to have been and out of Zebulun they that ‡ Heb. 〈◊〉 with the 〈◊〉 handle the pen of the Writers u i. e. Even the Scribes who gave themselves to Study and Writing whereby they were exempted from Military Service did voluntarily enter into this Service Or they that drew to wit The People after them as that Verb is used Iudg. 4. 6. With the pen of the scribe or writer i. e. Who did not only go themselves but by their Letters invited and engaged others to go with them to the Battel 15 And the princes of Issachar were with Deborah x i. e. Ready to assist her even Issachar y Heb. And Issachar i. e. The Tribe or People of Issachar following the counsel and example of their Princes and being now at their Commandments as they were afterward upon another occasion 1 Chron. 12. 32. Secondly Or even as Barak i. e. They were as hearty and valiant as Barak their General and as he Marched on foot here and Iudg. 4. 10. against their Enemies Horses and Chariots and that into the valley where the main use of Horses and Chariots lies so did they with no less courage and resolution and also * Chap. 4. 14. Barak z he was sent on ‡ Heb. his feet foot into the valley ‖ Or in the divisions c. for the divisions a Or Separations whereby they were divided or separated not so much one from another in their thoughts counsels and carriage in this War for they seem to be all too well agreed in abiding at home with their Sheep as it follows as all from their Brethren from whom they were divided no less in their Designs and Affections than in their Situation by the River Iordan and they would not joyn their Interests and Forces with them in this common Cause of Reuben there were great ‡ Heb. impressions thoughts b Or great searchings as it is v. 16. Great and sad thoughts and debates and perplexities of Mind among the Israelites to see themselves deserted by so great and potent a Tribe as Reuben was of heart 16 Why abodest thou among the sheep folds to hear the bleatings of the flocks c Why wast thou so unworthy and cowardly so void of all Zeal for God and compassion towards thy Brethren and care for the recovery of thy own Liberties and Priviledges that thou wouldst not ingage thy self in so just so necessary and so noble a cause but didst prefer the care of thy Sheep and thy own present ease and safety before this generous undertaking Reuben thought Neutrality their wisest course being very rich in Cattel Numb 32. 1. They were loath to run the hazard of so great a loss by taking up Arms against so Potent an Enemy as Iabin was and the bleatings of their Sheep were so loud in their ears that they could not hear the call of Deborah and Barak to this Expedition ‖ Or in for the divisions of Reuben there were great searchings of heart 17 Gilead d Gilead is sometimes taken more largely for all the Land of the Israelites beyond Iordan as Numb 32. 1 26 29. So it is not here taken because Gilead is here distinguished from Reuben and his Land sometimes it is taken more strictly for that part of the Land beyond Iordan which fell to the half-tribe of Manasseh as Numb 32. 39 40. Deut. 3. 15. Ios. 17. 1. And sometimes both for that part of Manasseh's and for Gad's Portion as Ios. 13. 24 25 29 30 31. And so it seems to be understood here and the Land Gilead is here
Lord was their onely and immediate King and Lawgiver and that our king may judge us ‡ In times of peace and go out before us ‡ Vâ—…z in times of War as this is 1 Sam. 1â—… 12. and fight our battels 21 And Samuel heard all the words of the people and he rehearsed them in the ears of the LORD m He repeated them privately between God and himself partly for his own Vindication and Comfort and partly as a Foundation for his Prayers to God for Direction and Assistance in this difficult case 22 And the LORD said to Samuel Hearken unto their voice and make them a king And Samuel said unto the men of Israel Go ye every man unto his city n Betake your selves to your several occasions till you hear more from me in this Matter For God hath heard your words and will give way to your Irregular and Obstinate desire and accordingly I shall wait upon God for the Determination of the Person which he hath wholly reserved to himself as for Judges so for the King also Deut. 17. 15. and for the Regulation of all the Circumstances CHAP. IX NOW there was a man of Benjamin whose name was * Chap. 14. 51. 1 Chron. 8. 33. Kish a Obj. His Name was Ner 1 Chron. 8. 33. and 9. 39. Ans. Either his Father had two Names as was usual among the Hebrews or Kish was really his Father that begot him and Ner the Brother of Kish 1 Sam. 14. 51. 1 Chron. 9. 36. is called his Father because upon the Death of Kish he took the care of his Education and brought him up as his own Son the son of Abiel the son of Zeror the son of Bechorath the son of Aphiah a ‖ Or the son of a man of Iemini Benjamite b Heb. the Son of a man of Iemini i. e. either of Benjamin or of a Place or of a Man called Iemini a mighty man of ‖ Or substance power c i. e. A man of great courage and strength which tends to Saul's commendation Otherwise a man of great wealth But that seems confuted by Saul's words below v. 21. and the Peoples contempt of him chap. 10. 27. 2 And he had a son whose name was Saul ‡ Heb. choice and goodly Gr. a man proper and goodly a choice young man and a goodly d Heb. good i. e. comely and personable as that word is used Gen. 6. 2. as evil is put for deformed Gen. 41. 19. and there was not a man of the children of Israel a goodlier person than he from his shoulders and upward he was higher than any of the people e A tall Stature was much valued in a King in Ancient Times and in the Eastern Countries 3 And the asses of Kish Saul's father were lost and Kish said to Saul his Son Take now one of the servants with thee and arise go seek the asses f Which were there of great price and use Iudg. 10. 4. and 12. 14. because of the scarcity of Horses Deut. 17. 16. and therefore not held unworthy of Saul's seeking at least in those Ancient Times when Simplicity Humility and Industry were in fashion among Persons of Quality 4 And he passed through mount Ephraim g A part of the Tribe of Ephraim which Bordered upon Benjamin and therefore they could soon pass out of the one into the other and back again as they saw cause and passed through the land of Shalisha but they found them not then they passed through the land of Shalim and there they were not and he passed through the land ‡ Heb. Jemini of the Benjamites but they found them not 5 And when they were come to the land of Zuph h In which was Ramah called also Ramah or Ramathaim Sophim the place of Samuel's Birth and Habitation 1 Sam. 1. 1. and 7. 17. Saul said to his servant that was with him Come and let us return lest my father leave caring for the asses and take thought for us 6 And he said unto him Behold now there is in this city a man of God i A Prophet as that Phrase is used 1 Sam. 2. 27. Iâ—…s 14. 6. Iudg. 13. 6. and he is an honourable man * One of great Reputation for his Skill and Faithfulness all that he saith cometh surely to pass k His Declarations of things secret or future always certain and confirmed by the Event now let us go thither peradventure he can shew us our way that we should go l The Course we should take to find the Asses He saith peradventure because he doubted whether so great a Prophet would seek or God would grant him a Revelation concerning such mean matters Although sometimes God was pleased herein to condescend to his People to cut off all pretence or occasion of seeking to Witches or Heathenish divinations See 1 King 14. 2. 2 King 1. 3. 7 Then said Saul to his servant But behold if we go what shall we bring the man for the bread ‡ Heb. is 〈◊〉 out of â—… is spent in our vessels m This he saith because Bread was not unusually given by way of present as we see 1 Sam. 10. 3 4. Or Bread is put for all manner of Provisions as is frequent and among these they might have something not unfit in these plain Times to make a Present of as Clusters of Raisins or Cakes of Figs such as Abigail Presented to David 1 Sam. 25. 18. See also 1 King 14. 3. 2 King 4. 42. and there is not a present to bring to the man of God n Such Presents were then made to the Prophets 1 King 14. 2 3. 2 King 4. 42. and 8. 8. either as a Testimony of Respect to him as their Superior upon which account Subjects made Presents to their Kings 1 Sam. 10. 27. And the Persians never came to their King without some Gift or as a grateful acknowledgment of his Favour or for the support of the Prophets themselves or of the Sons of the Prophets or of other Persons in want known to them What ‡ Heb. iâ—… 〈◊〉 us have we 8 And the servant answered Saul again and said Behold ‡ Heb. 〈◊〉 found in 〈◊〉 hand I have here at hand the fourth part of a shekel of silver o Which was near a Groat Which though now it may seem a contemptible Gift yet in those Ancient times it was certainly of far more worth and better accepted than now it would be when the Covetousness and Pride and Luxury of men hath raised their expectations and desires to far greater things that will I give to the man of God to tell us our way 9 Before time in Israel when a man went to enquire of God p Or a Man of God which signified the same thing thus he spake Come and let us go to the Seer for he that is now called a
came to the king and told him and when he had called for Absalom he came to the king and bowed himself on his face to the ground before the king and the king kissed Absalom k In testimony of his thorough Reconciliation to him Which Absalom did very ill requite as the next Chapter manifesteth CHAP. XV. AND it came to pass after this that Absalom * 1 King 1. 5. prepared him charets and horses and fifty men to run before him a As being the Kings eldest Son now Amnon was dead for Chileab who was his eldest Brother 2 Sam. 3. 3. was either dead or manifestly uncapable of the Government And this course he knew would draw the eyes and minds of people to him and make them conclude that David intended him for his Successor 2 And Absalom rose up early b Thereby making a shew of self-denial and diligence and solicitude for the good of the publick and of every private person as he had opportunity and stood beside the way of the gate c Either First Of the Kings Palace Or rather Secondly Of the City for that was the place of Judicature or Iudgment for which these Men came and it was so that when any man that had a controversie ‡ Heb. to 〈◊〉 came to the king for judgment then Absalom called unto him d Preventing him with the offers of his assistance and said Of what city art thou e As if he were ready to make particular enquiry into the state of his cause And he said Thy servant is of one of the tribes of Israel f Or rather of one City which word is easily understood out of the foregoing question of the tribes of Israel i. e. of an Israelitish City either this or that of such or such a City 3 And Absalom said unto him See thy matters are good and right g Upon some very flight hearing of their case he approved it that he might oblige all but ‖ Or none will hear thee from the King downward there is no man deputed of the king to hear thee h To wit none such as will do thee Justice The other Sons and Relations of the King and the rest of the Judges and Rulers under him and them are wholly corrupted and swayed by favour or bribes or at least not careful and diligent as they should be and my Father being grown in years is negligent of publick affairs leaving them wholly to their conduct 4 Absalom said moreover O that I were made judge in the land i For the King had onely restored Absalom to favour but thought not fit to put him into any place of Power and Trust. that every man k I should refuse no man and decline no pains to do any man good So he pretends to a very publick spirit which hath any suit or cause might come unto me and I would do him justice 5 And it was so that when any man came nigh to him to do him obeisance he put forth his hand and took him and kissed him l Putting on the Garb of singular humanity and good will to all men For that seems to have been a Ceremony in frequent use in those times of shewing respect as pulling off the hat and bowing or imbracing is at this day with us 6 And on this manner did Absalom to all Israel that came to the king for judgment so Absalom stole the hearts of the men of Israel m i. e. He secretly and subrilly undermined his Father and robbed his Father of the good opinions and affections of his people that he might gain them to himself by such insinuations into their affections by his plausible and over-civil carriage 7 ¶ And it came to pass after forty years n Quest. Whence are these to be computed Ans. Not from Absalom's Birth for he was Born in Hebron some considerable time after David had begun his Reign 2 Sam. 3. 3. much less from the time of his Vow made or of his return from Banishment but either first from the time of David's election or designation to the Kingdom 1 Sam. 16. 13. Or Secondly From the beginning of Saul's Reign which being a Solemn time and observable for the change of the Government in Israel might very fitly be made an Epocha from which the computation or account of times begin as the Greeks and Romans began their accounts in the same manner and upon the same ground Or rather Thirdly From the beginning of David's Reign who Reigned 40 Years and so the words may be rendred about or towards the end of forty years i. e. in the beginning of the fortieth Year And so this very Phrase is used Deut. 15. 1. At the end of every seven years i. e. in the seventh Year even from the beginning of it as is manifest and confessed So in a like expression After three days will I rise again Mark 8. 31. i. e. on the beginning of the third day when Christ did rise the number of three days being then compleated when the third day is begun And the 40 Years are here expressed as one motive or inducement to Absalom to Rebel because now his Fathers end grew near and one of the Hebrew Doctors affirms that there was a tradition or rumour or prediction that David should Reign but 40 Years And Absalom might easily understand that David intended to decline him and to make Solomon his Successor as well by the conscience of his own wickedness and unfitness for so great a trust as by that eminent Wisdom and Piety which appeared in Solomon in his tender Years and that great respect and affection which his Father must needs have and manifest to him upon this account and by that Promise and Oath given to Bathsheba concerning his Succession mentioned 1 King 1. 30. but made before that time which also might come to Absalom's ear Against this opinion two things are Objected First That David was in the time of this Rebellion a strong Man for he Marched on Foot v. 30. whereas in his last Year he was very infirm and bed-rid Secondly That after this Rebellion was ended divers other things happened as the three Years Famine 2 Sam. 21. 1. and other things following in the History But it may be Answered to the first That David might in the beginning of his last Year have so much strength and vigour left as to March on Foot especially when he did so humble and afflict himself as it is apparent he did v. 30. and yet through his tedious Marches and the tormenting Cares Fears and Griess of his Soul for Absalom might be so strangely and suddenly impaired as in the end of the same Year to be very feeble and bed-rid it being a very common accident especially in old Men and upon extraordinary occasions to languish and decline exceedingly and to fall from some competent degree of health and vigour to be very infirm and bed-rid
For Pharaoh king of Eggpt had gone up and taken Gezer a Not now but long before this time and presently after the Marriage of his Daughter as is most probable and it is here mentioned onely as the occasion of Solomon's Building it Possibly the Canaanites of this place had been guilty of some Hainous Crime and because Solomon thought not fit to destroy them himself he desired Pharaoh to do it for him or Pharaoh might offer his Service therein for his Daughters advantage and burnt it with fire and slain the Canaanites that dwelt in the City and given it for a present unto his daughter Solomons wife 17 And Solomon built Gezer and Beth-horon the nether b In Benjamin Ios. 18. 13 14. and Bethoron the upper which is added 2 Chron. 8. 5. a City in the Tribe of Ephraim Ios. 16. 5. possibly bordering upon Benjamin and â—…igh unto the lower Bethoron which alone may be here mentioned either because it was the more famous place or be cause it needed more reparations 18 And Baalath c In the Tribe of Dan Ios 19. 40 44. and Tadmor d Supposed to be called Tamar Ezek. 47. 19. in the wilderness in the land e This Clause may belong either first to all the places above-mentioned which are here declared to be in the Land of Canaan But so that Clause may seem superfluous for none would easily think that he would Build much out of his own Land Or rather Secondly To Tadmor which otherwise being in that Wilderness which was the border of the Land might have been presumed to have been out of the Land 19 And all the cities of store f To lay up Arms and Ammunition for War and Corn or other Provisions against a time of scarcity See Exod. 1. 11. that Solomon had and cities for his charets and cities for his horsemen and ‡ Heb. the desire of Solomon which he desired that which Solomon desired to build in Jerusalem and in Lebanon g Either in the Mountain of Lebanon which being the Border of his Land he might Build some Forts or a Frontier City in it Or in the House of the Forest of Lebanon of which see chap. 7. 2. and in all the land of his dominion 20 And all the people that were left of the Amorites Hittites Perizzites Hivites and Jebusites which were not of the children of Israel 21 Their children * Judg. 1. 21 27 29. that were left after them in the land whom the children of Israel also were not able utterly to destroy upon those did Solomon levy a tribute of bond-service h He used them as Bond-men and imposed Burdens and Bodily Labours upon them See 2 Chron. 2. 18. Hence some think they are called Solomon's servants Ezra 2. 55 58. Quest. Why did not Solomon destroy them as God had commanded when now it was fully in his power to do so Ans. First The command of destroying them Deut. 7. 2. did chiefly if not onely concern that Generation of Canaanites who lived in or near the time of the Israelites entring into Canaan Secondly That Command seems not to be Absolute and Universal but conditional and with some exception for those who should submit to them and embrace the True Religion as may be gathered both from Ios. 11. 19. and from the History of the Gibeonites Ios. 9. whom Ioshua did not sin in sparing when he had Sworn to do so and Saul did sin in indeavouring to destroy them But if Gods Command had been Absolute the Oaths of Ioshua and of the Princes could not have obliged them nor dispensed with such a Command unto this day 22 But of the children of Israel did Solomon * Lev. 25. 39. make no bond-men but they were men of war and his servants and his princes and his captains and rulers of his charets and his horsemen 23 These were the chief of the officers that were over Solomons work five hundred and fifty i Obj. They were onely 250 in 2 Chron. 8. 10. Ans. First Those might be Officers of another sort for they are not said to be over the work as these are but onely over the people Secondly The 250 were Israelites who are therefore distinctly mentioned in that Book where many things are more exactly noted than in the former and the other 300 were strangers who therefore are neglected in that more accurate account Or Thirdly There was but 250 at one time which is noted there and 250 at another time for it is apparent they did their work by turns and the other 50 either were Superior to all the rest or rather were a reserve to supply the place of any of the 500 when there was occasion which might frequently happen And so this was an act not unbecoming Solomon's Wisdom to make provision for Emergencies which bare rule over the people that wrought in the work 24 ¶ But * 2 Chr. 8. 11. Pharaohs daughter came up out of the city of David unto * Chap. 7. 8. her house which Solomon had built for her then did he build Millo 25 ¶ And three times in a year k i. e. At the three Solemn Feasts Which is not said exclusively as is evident both from 2 Chron. 8. 13. and from the express and oft-repeated Commands of God to offer at other times which it is absurd to think that Solomon not yet fallen into sin should so wickedly and scandalously neglect but because then he did it more Solemnly and more costlily and more publickly whereby it might be presumed that he did so at all other appointed times did Solomon offer burnt-offerings and peace-offerings upon the altar which he built unto the LORD and he burnt incense ‡ Heb. upon it upon the altar that was before the LORD so he finished the house l Or so he perfected the house to wit by applying it to the use for which it was made in which the perfection of such things consists Or the house may be put Metonymically for the Work or Service of the House as it is elsewhere commonly used for the things or persons in the House Or the words may be and are rendred thus After that for so the Hebrew Vau oft signifies as Isa. 37. 9 36. Hos. 1. 11. Zech. 12. 2. he finished the house i. e. From the time of the finishing of the House until this time he continued to do so 26 ¶ And * 2 Chr. 8. 17. king Solomon made a navy of ships m Not now in the order in which it is placed in the History but in the beginning of his Reign as appears because the Almug-trees which he used in this Work were brought in this Navy from Ophir chap. 10 11 12. 2 Chron. 9. 10 11. which was a three Years Voyage there ver 22. For Ophir and Tharsis were either the same place or one near to another in Ezion-Geber which is beside Eloth n on the ‡
father of Gilead 24 And after that Hezron was dead in Calebephratah x A place then so called by a Conjunction of the Names of the Man and his Wife afterwards supposed to be called Bethlehem-Ephratah Others translate the words thus When Caleb took Ephratah So it is an Ellepsis of the Verb which is here to be understood out of v. 19. where it is expressed then Abiah Hezrons wife bare him Ashur y After the Fathers death the father of Tekoa z A known place 2 Sam. 14. 2 4. Ier. 6. 1. Amos 1. 1. Whose Father he is called because he was either the Progenitour of the People inhabiting there Or their Prince and Ruler Or the Builder of the City 25 And the sons of Jerahmeel the first-born of Hezron were Ram the first-born and Bunah and Oren and Ozem and Ahijah a Or of the prefix mem being oft understood Ahijah his Wife so called as may seem probable from the next Verse where he mentions another Wife 26 Jerahmeel had also another wife whose name was Atarah she was the mother of Onam 27 And the sons of Ram the first-born of Jerahmeel were Maaz and Jamin and Eker 28 And the sons of Onam were Shammai and Jada And the sons of Shammai Nadab and Abishur 29 And the name of the wife of Abishur was Abihail and she bare him Ahban and Molid 30 And the sons of Nadab Seled and Appaim but Seled died without children 31 And the sons b An Expression oft used both afterwards in this verse and elsewhere and in profane Authors too where there is but one Son It is an Enallage of the Number which is frequent in the Hebrew of Appaim Ishi And the sons of Ishi Sheshan And * See ver 34 35. the children of Sheshan Ahlai 32 And the sons of Jada the brother of Shammai Jether and Jonathan and Jether died without children 33 And the sons of Jonathan Peleth and Zaza These were the sons of Jerahmeel 34 Now Sheshan had no sons c To wit living when he died his Son Ahlai v. 31. dying before him unless Ahlai was the Name of a Daughter but daughters and Sheshan had a servant an Egyptian whose name was Jarha 35 And Sheshan gave his daughter to Jarha his Servant to wife and she bare him Attai 36 And Attai begat Nathan and Nathan begat * Chap. 11. 41 Zabad 37 And Zabad begat Ephlal and Ephlal begat Obed 38 And Obed begat Jehu and Jehu begat Azariah 39 And Azariah begat Helez and Helez begat Eleasah 40 And Eleasah begat Sisamai and Sisamai begat Shallum 41 And Shallum begat Jekamiah and Jekamiah begat Elishama 42 Now the sons of Caleb the brother of Jerahmeel d To wit of that Caleb mentioned v. 18. as appears by comparing that Verse with v 25. And these are his Sons by another and his third Wife See on v. 18. were Mesha his first-born which was the father of Ziph e The Name either of a Man or of a Place of which see Ios. 15. 24 55. And then Father is to be understood here as v. 23 24. and the sons of Mareshah the father of Hebron f Not the Place so called but a Man as is evident because his Sons here follow 43 And the sons of Hebron Korah and Tappuah and Rekem and Shema 44 And Shema begat Raham the father of Jorkoam and Rekem begat Shammai 45 And the son of Shammai was Maon and Maon was the father of Beth-zur g A Place in Iudah Ios. 15. 58. See on v. 23. 46 And Ephah Calebs Concubine bare Haran and Moza and Gazez and Haran begat Gazez 47 And the sons of Jahdai h The Son of Gazez last mentioned which is implied because he follows next after him in the Genealogy Or the Sons of Moza whose Name might be changed into Iahdai for some Reason now unknown Regem and Jotham and Geshan and Pelet and Ephah and Shaaph 48 Maachah Calebs Concubine bare Sheber and Tirhanah 49 She bare also Shaaph the father of Madmannah i This and divers other following Names are the Names of Places in Iudah and Father is meant as v. 23 24. Sheva the father of Machbenah and the father of Gibea and the daughter of Caleb was * Josh. â—…5 〈◊〉 Achsah 50 These were the sons of Caleb the son of Hur the first-born of Ephratah Shobal the father of Kirjath-jearim 51 Salma the father of Beth-lehem k To wit in part For Boaz descended from another Salmon who was the Son of Naasson v. 11. Hareph the father of Beth-gader l Called also Penuel the father of Gedor ch 4. 4. 52 And Shobal the father of Kirjath-jearim had sons ‖ Or Reajah chap. 4. 2. Haroeh m Which may signifie an Overseer a Prophet or Teacher or Ruler but here is a proper Name as appears from ch 4. 2. where he is called Reaâ—…ah with no great variation in the Hebrew and ‖ Or half of the Menuchites Or 〈◊〉 half of the Manahethites 53 And the families of Kirjath-jearim n Or In Kirjath-jearim all which descended from Shobal v. 51. the Ithrite and the Puhite and the Shumathite and the Mishraite of them o i. e. Of the Family of the Mishraite last mentioned came the Zareathite and the Eshtaulite p The Inhabitants of two places called Zoreah and Eshtaol Ios. 15. 33. 54 The sons of Salma q Of that Salma mentioned v. 51. Bethlehem r i. e. The Inhabitants of Bethlehem and the Netophathite ‖ Or Ataritâ—…s or crowns of the House of Ioab Ataroth s The Name of a Person or People the house of Joab t The Progenitors of Ioab's Family and half of the Manahethites u The other half being mentioned v. 52 the Zorites x For to wit the Zorite 55 And the families of the Scribes y Either Civil who were Publick Notaries who wrote and signed Legal Instruments Or Ecclesiastical And these were either Levites or Simeonites or rather Kenites and are here mentioned not as if they were of the Tribe of Iudah but because they dwelt among them and probably were allied to them by Marriages and so in a manner Incorporated with them which dwelt z Or rather dwelt Heb. Were Dwellers For the other Translation which dwelt may seem to insâ—…uate that these were Descendants of Iudah which they were not but this Translation onely signifies their Cohabitation with them for which cause they are here named with them at Jabez ‖ A Place in Iudah so named probably from that Famous Iabez of that Tribe ch 4. 9. the Tirathites the Shimeathites and Suchathites These are the * Judg. 1. 16. Kenites that came of Hemath †Who dwelt in Iudah Iudg. 1. 11. Thus they are distinguished from the other Branch of the Kenites who dwelt in the Tribe of Manasseh Iudg. 4. 11. the father of the house of *
Prisoners and either used as Slaves or sold them for such 22 For there fell down many slain because the war was of God r God put them upon it and mightily assisted them in it And they s i. e. That Party of these Tribes which went out to this War being 44760 men or part of them by the consent of the rest dwelt in their steads until the captivity t Of which 2 Kings 15. 29. and 17. 6. 23 And the children of the half-tribe of Manasseh u Having discoursed of the Reubenites v. 3 c. and next of the Gadites v. 11 c. he now comes to the Manassites dwelt in the land x i. e. In their Land to wit in the Northern part of the land beyond Iordan they increased from Bashan unto Baal-hermon and Senir and unto mount Hermon 24 And these were the heads of the house of their fathers even Epher and Ishi and Eliel and Azriel and Jeremiah and Hodaviah and Jahdiel mighty men of valour †Heb. as 〈◊〉 famous men and heads of the house of their fathers 25 And they transgressed against the God of their fathers and went a * 〈…〉 whoring after the gods of the people of the land whom God destroyed before them 26 And the God of Israel stirred up the spirit y He so governed his Counsels and Affections that he should bring his Forces against this People rather than others of * 〈…〉 Pul king of Assyria and the spirit of Tilgath-pilneser king of Assyria and he carried them away even the Reubenite and the Gadite and the half-tribe of Manasseh and brought them unto * 〈…〉 Halah and Habor and Hara and to the river Gozan z Of which places see 2 King 15. 17. unto this day CHAP. VI. 1 THe sons of Levi * 〈…〉 ‖ 〈…〉 Gershon Kohath and Merari 2 And the sons of Kohath Amram Izhar a Called also Amminadab v. 22. compare Exod. 6. 21. and Hebron and Uzziel 3 And the children of Amram Aaron and Moses and Miriam The sons also of Aaron * 〈…〉 Nadab and Abihu Eleazar and Ithamar 4 Eleazar begat Phinehas and Phinehas begat Abishua 5 And Abishua begat Bukki and Bukki begat Uzzi b In whose days it is supposed that the High-Priesthood was translated from Eleazars Family to Ithamars for some Cause now unknown in whose Line it continued for some Successions 6 And Uzzi begat Zerahiah and Zerahiah begat Merajoth 7 Merajoth begat Amariah and Amariah begat Ahitub 8 And * 2 Sam. â—… 1â—… Ahitub begat Zadok and * 2 Sam. 1â—… 〈◊〉 Zadok begat Ahimaaz 9 And Ahimaaz begat Azariah and Azariah begat Johanan 10 And Johanan begat Azariah * 〈…〉 he it is that executed the priests office c So did all the rest but it is implied that he did it worthily he filled his place and valiantly discharged his Office in Uzziahs time of which see 2 Chron. 26. 17 c. Or this he may relate to Iohanan otherwise called Iehojadaâ—… who is so highly commended for the good Service which he did to the House of God and of the King of whom see 2 Kings 11. †Heb. iâ—… the house in the * 〈…〉 temple that Solomon built d In Solomons Temple so called to distinguish it from the second Temple which was built or in building when these Books were written in Jerusalem 11 And * 〈…〉 Azariah begat Amariah and Amariah begat Ahitub 12 And Ahitub begat Zadok and Zadok begat ‖ 〈…〉 Shallum 13 And Shallum begat Hilkiah and Hilkiah begat Azariah 14 And Azariah begat * 〈…〉 Serajah e Who was slain by Nebuchadnezzar at Riblah 2 Kings 25. 18 21. and Serajah begat Jehozadak 15 And Jehozadak went into captivity * 〈…〉 when the LORD carried away Judah and Jerusalem by the hand of Nebuchadnezzar 16 The sons of Levi * 〈◊〉 6. 16. ‖ 〈…〉 Gershom Kohath and Merari f This he repeats as the Foundation of the following Genealogy of those Levites who were not Priests 17 And these be the names of the sons of Gershon Libni and Shimei 18 And the sons of Kohath were Amram and Izkar and Hebron and Uzziel 19 The sons of Merari Mahli and Mushi And these are the families of the Levites according to their fathers g Who are distinguished and named from their Fathers And the following Catalogue is thought to contain the successive Heads or Chiefs of their several Families until the Times of David by whom they were distributed into several Ranks or Courses 20 Of Gershom Libni his son Jahath his son * 〈…〉 Zimmah his son h i. e. His Grandson by his Son Shimei as appears from v. 42 43. the Names of Father and Son being oft used in Scripture of more remote Progenitors or Successors 21 ‖ 〈…〉 Joah his son ‖ 〈…〉 Iddo his son Zerah his son Jeaterai his son 22 The sons of Kohath ‖ 〈…〉 Amminadab his son Korah his son Assir his son 23 Elkanah his son and Ebiasaph his son and Affiâ—… his son 24 Tahath his son ‖ 〈…〉 Uriel i Called also Zephaniah v. 36. where also Uzziah here following is called Azariah his son ‖ Uzziah his son and ‖ 〈…〉 Shaul his son 25 And the sons of Elkanah k The Son of that Korah mentioned above v. 22. as is manifest by v. 35 36 37. and by Exod. 6. 23 24. * See 〈◊〉 35 1 Amasai and Abimoth 26 As for Elkanah l This was another Elkanah Son or Grandson of the former Elkanah and either the Son or Brother of Ahimoth last mentioned or of Amasai the sons of Elkanah ‖ 〈…〉 Zophai his son and Nahath m Called also Toah v. 34. and Tohu 1 Sam. 1. 1. his son 27 * 〈…〉 Eliab his son Jeroham his son Elkanali n The Father of the Prophet Samuel 1 Sam. 1. 1. who therefore follows here his son 28 And the sons of Samuel the first-born ‖ 〈◊〉 also 〈◊〉 ver 33. â—…am 8. 2. Vashni and Abiah 29 The sons of Merari Mahly Libni his son Shimei his son Uzza his son 30 Shimea his son Haggiah his son Asajah his son 31 And these o Whose Names here follow are they whom David set over the ‖ Heb. 〈◊〉 service p Heb. the Hands Hand put for 〈◊〉 or Service which is commonly performed by the Hand Thus God is frequently said to speak or command things by the Hand i. e. the Ministery of Moses Compare 2 Chron. 29. 27. of song in the house of the LORD after that the 〈◊〉 16. 1. ark had rest q Which was in Davids Time 2 Sam. 6. 17. 32 And they ministred before the dwelling-place of the tabernacle r Or the Tabernacle of the Tent as the same Hebrew words are translated Exod. 39. 32. 40 2
more dignity and Power in the Disposal of them 23 Of the Amramite and the Izharite the Hebronite and the Uzzielite b Or As concerning the Amramite c. The meaning is The persons here following were of these or the most of these Families Onely here is none of the Family of the Uzzielites either because that Family was now extinct whence it is that we read no more of them in the Scripture but onely in this place and Numb 3. 27. or because there was none of them fit to be employed and trusted in these Matters 24 And * Ch. 23. 16. Shebuel the son of Gershom the son of Moses was ruler of the treasures c The Prince or Chief over all the Treasures and Treasurers mentioned either before or afterward as his very Title shews which is peculiarly given to him and to none of the rest 25 And his brethren by Eliezer d Another Son of Moses Exod. 18. 4. Rehabiah his son and Jeshajah his son and Joram his son and Zichri his son and * Ch. 23. 18. Shelomith his son 26 Which Shelomith and his brethren were over all the treasures of the dedicate things which David the king and the chief fathers the captains over thousands and hundreds and the captains of the host had dedicated 27 †Heb. out of the battels and spoils Out of the spoils won in battels did they dedicate to †Heb. strengthen maintain e Heb. To strengthen it either to make that Building strong and substantial by these and other Charges or rather to repair it when it should be built for which they might the rather take particular Care because it was likely that every one would contribute to the building of the Temple and there would be no want for that use but few would provide for the Repairs of it when by the Injury of Men or Time it should receive any Damage the house of the LORD 28 And all that Samuel the * 1 Sam. 9. 9. seer and Saul the son of Kish and Abner the son of Ner and Joab the son of Zerujah had dedicated and whosoever had dedicated any thing it was under the hand of Shelomith f Who is particularly named here and v. 26. because they were chiefly committed to his trust he being it seems a person of Eminent Wisdom and Faithfulness and of his brethren 29 Of the Izharite Chenaniah and his sons g Who are probably thought to have been 1600 for that Sum added to the 1700 v. 30. and the 2700 v. 32. make up those 6000 Levites which were Officers and Iudges 1 Chron. 23. 4. were for the outward business h For that business of the Lord and of the King as it is explained here v. 30 32. which was to be done without the Temple and without Ierusalem for what was to be done within them was committed to other hands as we have seen over Israel i Synecdochically i. e. over part of Israel even over the Midland part and that which lay upon the Sea Coast for the other parts of the Land on both sides of Iordâ—…n are here committed to others v. â—…0 31 32. for officers and Judges k Who shall be Officers and Judges over the People in the several Cities and Towns or Parts of the Land to determine Questions and Controversies which might arise among them And the reason why the Levites were instrusted with these Matters was because the Common or Municipal Law of Israel by which they had and held all their Rights was no other than the Law of God whereof the Priests and Levites being the best and established Interpreters must needs therefore be the most proper Judges of things depending thereupon 30 And of the Hebronite Hashabiah and his brethren men of valour a thousand and seven hundred were †Heb. 〈◊〉 charge officers among them of Israel on this side Jordan westward l In those parts of the Land of Canaan which border upon Iordan or are not very remote from it in all business of the LORD m i. e. In all things which did or should concern the House or Worship of God partly to take care that such Monies as were either imposed by a Tax or freely given by the People towards the building or repairing of the Temple or towards the Sacrifices and other Holy Ministrations should be gathered and received and faithfully sent up to Ierusalem to be employed in that Work partly to see to the Execution of all the Laws of God among the People and to restrain or punish wilful Offenders against it and in the service of the king n Not that all the Kings Businesses were managed by them for it is apparent both from the nature of the thing and from Scripture that the Kings Military Affairs were managed by his Captains and his Political or Civil Affairs were managed by the Princes and Judges and Officers of other Tribes but because they served the King in the Execution of his Decreas made pursuantly to the Laws of God by which the several Rights of King and People were established and all things both in Church and Commonwealth were to be ordered Now as the King was the Principal Person intrusted with the Execution of Gods Laws so these Levites chiefly were his Eyes by which he saw his Peoples Transgressions and his Hands by which he inflicted due and deserved Censures upon them for their Miscarriages And the doing of this was very much for the Service of the King whose Throne was established and secured by such Righteous Administrations Besides they were to take care by their Couâ—…sel and Authority to keep the People in Obedience to their King which the Levites were most obliged and best able to do 31 Among the Hebronites was * Chap. 〈◊〉 〈◊〉 Jerijah the chief even among the Hebronites according to the generations of his fathers In the fortieth year n Which was his last year in which he made all the Orders and distributions of Families and Offices recorded in these Chapters of the reign of David they were sought for and there were found among them mighty men of valour at Jazer of Gilead o Which place is here named either because they were seated in or near that Place but for what cause it is now unknown or because they were numbred there by some Person sent by David to that Purpose 32 And his brethren men of valour were two thousand and seven hundred p Which is a very great number to be employed about two Tribes and an half when all the rest of the Tribes had onely 1700 v. 30. besides those under Chenaniah of whom see on v. 29. But the reason hereof is plain because the Tribes without Iâ—…rdan being more remote from the Kings Court and from the place of publick and solemn Worship needed more than ordinary help to instruct and keep them in the Practise of the True Religion and the
all but those here following in whom he put most trust But this Chapter is almost all taken out of 2 Kings 11. where it is explained Azariah the son of Jeroham and Ishmael the son of Jehohanan and Azariah the son of Oben and Maasejah the son of Adajah and Elishaphat the son of Zichri into covenant with him 2 And they went about in Judah and gathered the Levites out of all the cities of Judah b Partly because they could do this without any suspicion upon pretence of some solemn Feast which time it is probable was chosen for this purpose and partly because he knew them to be well affected to the cause of God and the King to which they were obliged by the the two firmest ties Conscience and Interest and the chief of the fathers of Israel c i. e. Both of the two Tribes and of the ten Tribes all which are called Israel and he useth the name of Israel rather than that of Iudah because there were now great numbers of the other Tribes incorporated with Israel and these he estemed more faithful than many of Judah having given better proofe of the truth of their Religion than they and therefore he pick't out of the chief men of the other Tribes as well as of Judah and Benjamin and they came to Jerusalem 3 And all the congregation made a covenant with the king in the house of God and he said unto them Behold the kings son shall reign as the LORD hath * â—… 〈◊〉 12. 1 〈◊〉 â—…4 〈◊〉 said of the sons of David 4 This is the thing that ye shall do A third part of you entring on the sabbath of the priests 〈◊〉 6. 16. 〈◊〉 and of the Levites shall be porters of the †〈◊〉 〈◊〉 doors d Both that of Shur 2 Kings 11. 6. and other doors adjoyning or leading to it 5 And a third part shall be at the kings house and a third part at the gate of the foundation e At the East-gate thought to be so called because it stood lower than the rest of the doors at the foot of the steps by which they went up from the Kings house to the Temple and all the people shall be in the courts f Either 1. in the two Courts and so by the People he understands as well the generality of the Levites who had no particular stations allotted to them as their Brethren had v. 4 5. which were to be in the Priests Court as the People who were in the Court of the people Or 2. in the Court of the People which may be called Courts the plural number being put for the singular in regard of great amplitude and divers quarters and partitions into which it was or might be divided as the Temple is called Sanctuaries because of its division into divers parts Levit. 26. 31. of the house of the LORD 6 But let none come into the house of the LORD g Strictly so called as it is distinguished from the Courts into which others were permitted to come v. 5. to wit into the Holy place save the priests and they that minister of the Levites h They who are to minister in course or by my present appointment they shall go in for they are †〈◊〉 leliness 〈◊〉 â—…1 6. holy but all the people shall keep the watch of the LORD i i. e. Of the House of the Lord as the phrase may be filled up out of this place and 2 Kings 11. 6. The sence is Let them stand in their Court to prevent and oppose any person who shall endeavour violently to break into the house to seize upon the King or to disturb their present work which he expected Athaliah and her complices would do 7 And the Levites shall compass the king round about every man with his weapons in his hand and whosoever else cometh into the house he shall be put to death but be ye with the king when he cometh in and when he goeth our 8 So the Levites and all Judah did according to all things that Jehojada the priest had commanded and took every man his men that were to come in * on the sabbath with them that were to go 〈◊〉 on the sabbath for Jehojada the priest dismissed not the courses 9 Morcover Jehojada the priest delivered to the captains of hundreds spears and bucklers and shields that had been king Davids which were in thâ—… house of God 10 And he set all the people every man having his weapon in his hand from the right †Heb 〈◊〉 side of the †Heb. â—… temple to the left side of the temple along by the altar and the temple by the king round about 11 Then they brought out the kings Son and put upon him the crown and * Deut. 17. 18. gave him the testimony and made him king and Jehojada and his sons k And Zechariah among the rest whom afterwards he ungratefully slew ch 24. 21. anointed him and said †Heb. Let the King live God save the King 12 Now when Athaliah heard the noise of the people running and praising the king she came to the people into the house of the LORD 13 And the looked and behold the king stood at his pillar at the entring in and the princes and the trumpets by the king and all the people of the land rejoyced and sounded with trumpets also the singers with Instruments of musick and such as taught to sing praise Then Athaliah rent her clothes and said †Heb. Conspiracy Treason treason 14 Then Jehojada the priest brought out the captains of hundreds that were set over the host and said unto them Have her forth of the ranges and whoso solloweth her let him be slain with the sword For the priest said Slay her not in the house of the LORD 15 So they laid hands on her and when she was come to the entring of the horse-gate by the kings house they slew her there 16 And Jehojada made a covenant between him l i. e. The Lord as is sufficiently implied in the end of this 〈◊〉 and plainly expressed 2 Kings 11. 17 Or between himself that the people might see that he brought them under no bond but what he would take upon himself and between all the people and between the king that they should be the LORDS people m i. e. That every one in his place and station would maintain the Law and Worship of God and root out all false Worship which they did in the next verse 17 Then all the people went to the house of Baal and brake it down and brake his altars and his images in pieces and * Deut. 13. 9. slew Mattan the priest of Baal before the altars 18 Also Jehojada appointed the offices of the house of the LORD by the hand n Or as it is in the Hebrew put the offices of the house of the Lord into
Lord awaked as one out of sleep m For God by giving up not onely his people but his Ark to the contempt and insolency of the Philistins might seem to be asleep and insensible of his own honour and interest till by a sudden and unexpected blow he convinced his enemies of the contrary and like a mighty man that shouteth by reason of wine m Whose spirit and courage is revived and inflamed by a liberal draught of generous wine Which comparison is no more injurious to the Divine Majesty than that of a thiefs coming in the night to which Christ's second coming is compared 1 Thess. 5. 2. 66 And * 1 Sam. 5. 6. and 6. 4. he smote his enemies in the hinder parts n With the Disease of the Emerods which was both painful and shameful he put them to a perpetual reproach o He caused them to perpetuate their own reproach by sending back the Ark of God with their golden Emerods the lasting monuments of their shame 67 Moreover p And as he smotâ—… his enemies for their sins so he punished his own people for the same cause he refused the tabernacle of Joseph q Either 1. He rejected the Kingdom of the ten tribes whereof Ephraim was the Head But this Psalm reacheth not so far as the erection of that Kingdom Or rather 2. He would not have his Ark to abide longer in the Tabernacle of Shiloh which was in the Tribe of Ioseph or Ephraim See 1 Sam. 6. 12. and 7. 1 2. Ier. 7. 12 14 and 26. 6 9. and chose not the tribe of Ephraim r The same thing repeated in other words after the manner 68 But chose the tribe of Judah s Either 1. For the seat of the Kingdom Or rather 2. For the seat of the Ark and of God's Worship Obj. Ierusalem was in the Tribe of Benjamin Jos. 18 27 Ans. 1. It was so in part and part of it was in Iudah as appears from Ios. 15. 63. To which Tribe Zion belonged by special reason because David the Head of that Tribe conquered and took it 2. Benjamin after the division of the two Kingdoms was incorporated with Iudah and is oft comprehended under the name of Iudah the mount Zion which he loved 69 And he built his sanctuary t The Temple by Solomon like high palaces u Magnificently and gloriously like the earth which he hath †Heb. â—…ounded established for ever x Not now to be removed from place to place as the Tabernacle was but as a fixed place for the Arks perpetual residence unless the people by their Apostacy should cause its removal 70 * â—… Sam. 16. 11. â—… Sam. 7. 8. He chose David also his servant and took him from the sheep-fold 71 †Seb. from afâ—… From following the ewes great with young y By which employment he was inured to that care and diligence and self-denial which is necessary in a King or Governor and instructed to rule his people with all gentleness and tenderness he brought him * â—… Sam. 5. 2 1 Chr. 11. 2. to feed Jacob his people and Israel his inheritance 72 So he fed them according to the integrity of his heart and guided them by the skilfulness of his hands z He commends David for the now necessary ingredients of a good Prince 1. Integrity whereby he sincerely sought the good and welfare of his people avoiding and abhorring or those counsels and courses which were contrary thereunto 2. Skillfulness whereby he managed all the publick affairs with singular prudence which is here ascribed to his hands not because it was seated in them but because it was acted and discovered by them and appeared in all his actions or administrations PSAL. LXXIX The ARGUMENT This Psalm was doubtless composed upon the sad occasion of the destruction of Judaea and Jerusalem either by Antiochus or rather by the Chaldaeans as may be gathered from 1 Macc. 7. 16 7. where in the relation of the persecution of Antiochus the second and third Verses of this Psalm are cited A Psalm ‖ Or â—…or Asaph of Asaph 1 O God the heathen are come a As Invaders and Conquerors unto thine inheritance b Into Canaan and Iudaea which thou didst chuse for thine inheritance * â—…al 74. 5. thy holy temple have they defiled c By entring into it and touching and carrying away its holy Vessels and shedding blood in it and burning of it they have laid Jerusalem on heaps d Made of the ruines of those goodly houses which they burned or threw down 2 The dead bodies of thy servants e Either 1. Of thy faithful and holy servants whom they used as cruelly as the worst of the people Or 2. Of the Jews whom though the generality of them were very wicked he calleth God's Servants and Saints because they were all such by profession and some of them were really such and the Chaldaeans did never know nor regard those that were so but promiscuously destroyed all that came in their way have they given to be meat unto the fowls of heaven f By casting them out like dung upon the face of the earth and not suffering any to bury them the flesh of thy saints unto the beasts of the earth 3 Their blood they shed like water g Plentifully and contemptuously valuing it no more than common water round about Jerusalem * Psal. 141. 7. Jer. 14. 16. and 16. 4. and there was none to bury them h Because their friends who should have done it were either slain or fled or were not permitted or durst not undertake to perform that Office to them 4 * Psal. 44. 13. We are become a reproach to our neighbours a scorn and derision to them that are round about us i We who were their terrour and scourge are now neither feared nor pityed but become the matter of their scoffs and reproaches See Psal. 80. 6. and 137. 7. Ezek. 35 2 12 c. 5 * Psal. 89. 46. How long LORD wilt thou be angry for ever shall thy jealousie burn like fire 6 * Jer. 1â—… 25. Pour out thy wrath upon the heathen k Though we confess that we have deserved thy wrath yet the Heathen by whom thou hast scourged us deserve it much more as being guilty of far greater impieties than we living in gross ignorance and contempt of God and of his worship And therefore we pray transfer thy wrath from us to them that have not known thee and upon the kingdoms that have not called upon thy name k Though we confess that we have deserved thy wrath yet the Heathen by whom thou hast scourged us deserve it much more as being guilty of far greater impieties than we living in gross ignorance and contempt of God and of his worship And therefore we pray transfer thy wrath from us to them