subjects as would to go up to worship in the Temple of Jerusalem which the former kings of Israel would not permit this we find 2. Chron. 30.11 c. where it is said that when Hezekiah had proclaimed a solemne passeover many of the ten tribes went up to keep the passeover in Jerusalem Vers 3. Against him came up Shalmaneser king of Assyria c. When Hoshea had slain Pekah in the fourth yeare of Ahaz as is before noted he found not so ready admittance into his throne as perhaps he expected and whilest the people were in this combustion amongst themselves Shalmaneser called by others Nabonassar the sonne of Tiglath-pilezer being either desired to come into the aid of that party that opposed Hoshea or being of himself ready enough to take advantage of these civil broils that he might wholly subdue that kingdome which his father had already in a great part ruined he came up against Hoshea and at length prevailed so farre that Hoshea was content to become his servant and to pay him tribute and so was settled in the throne of Israel which was as is probable in the twelfth yeare of Ahaz as is above noted vers 1. Vers 4. And the king of Assyria found conspiracie in Hoshea c. That is Shalmaneser the Assyrian king discovered that Hoshea had practised with So king of Egypt to wit that Hoshea should cast off the yoke of the Assyrian king and that he should be supported herein with succour from Egypt and this he first suspected by hearing that Hoshea had sent ambassadours to the king of Egypt and then was confirmed in his suspicion when he found that Hoshea neglected to pay the tribute which formerly he had yearely paid this So is thought to be the same that by other Historians is called Sua or Sabucus the Ethiopian because in Ethiopia he had his education the encroaching power of the Assyrian might be well terrible to Egypâ— at this time and therefore it is no wonder though he animated Hoshea against the Assyrian the wonder onely would be that in a matter that so nearly concerned him he should afford no more succour to the king of Israel but that it is true indeed that though this be not here expressed yet perhaps he might afford him succour however they proved too weak to support him against the overbearing power of the Assyrian Monarch Therefore the king of Assyria shut him up and bound him in prison To wit when he had taken Samaria as is afterwards related vers 6. Vers 5. Then the king of Assyria came up throughout all the land and went up to Samaria and besieged it three years To wit in the seventh eighth and ninth yeare of Hoshea which was the fourth fifth and sixth of Hezekiah king of Judah chap. 18.9 10. And it came to passe in the fourth yeare of Hezekiah king of Judah which was the seventh yeare of Hoshea sonne of Elah king of Israel that Shalmaneser king of Assyria came up against Samaria and besieged it And at the end of three years they took it even in the sixth yeare of Hezekiah that is the ninth yeare of Hoshea king of Israel Samaria was taken Vers 6. In the ninth yeare of Hoshea the king of Assyria took Samaria and carried Israel away into Assyria c. And so now all the rest of the ten tribes were carried away captives from which they never returned again and the kingdome of Israel was utterly ruined having continued from Jeroboam their first king about two hundred threescore and two years Vers 9. And the children of Israel did secretly those things that were not right c. The idolatry of Israel was open and publick but yet because they covered over this their idolatry and superstition with pretences of worshiping the onely true God the God of Israel therefore it is said they did secretly or covertly those things that were not right and besides there were many private idolatries and impieties practised amongst them besides what were allowed or enjoyned by publick authority to which these words may also have relation according to that Ezek. 8.12 Sonne of man Hast thou seen what the ancients of the house of Israel do in the dark every man in the chambers of his imagery c. And they built them high places in all their cities from the tower of watchmen to the fenced city That is in all places not onely in their cities but also in the most solitary and unfrequented places there was not so much as a tower built where watchmen were appointed to be for the guarding of the castle or for the defence of the countrey but there they had their idols and their high places to worship their idols in Vers 13. Yet the Lord testified against Israel and against Judah by all the prophets and by all the seers That is by all his messengers whom he sent to them to whom he made known his will partly by divine revelations partly by visions Vers 15. And they followed vanity and became vain c. That is they followed idols and did that which argued most grosse folly and weaknesse according to that Psalm 115.8 They that make them are like unto them so is every one that trusteth in them Vers 17. And sold themselves to do evil c. See the note 1. Kings 21.20 Vers 18. Therefore the Lord was very angry with Israel and removed them out of his sight c. That is he cast them out of the land which he had chosen for the habitation of his people and where he had placed the sacred signes of his presence among them whereupon it followes that there was none left but the tribe of Judah onely for the tribe of Benjamin since the revolt of the ten tribes was incorporated as it were with the tribe of Judah as one people and so were reckoned as one tribe together with them See the note 1. Kings 11.13 Vers 19. Also Judah kept not the commandements of the Lord their God c. This is added as a second cause why the Lord brought this heavie judgement upon the Israelites to wit because the kingdome of Judah was by their example corrupted and tainted with the same sinnes whereby God was still the more offended Hosea 4.15 Though thou Israel play the harlot yet let not Judah offend c. and it may also be inserted as an aggravation of Judahs sinne who would not be warned by the punishment that was inflicted on the Israelites according to that Jer. 3.8 when for all the causes whereby back-sliding Israel committed adultery I had put her away and given her a bill of divorce yet her treacherous sister Judah feared not but went and played the harlot also Vers 20. And the Lord rejected all the seed of Israel c. That is all of the kingdome of the ten tribes as is plainly implyed in the former verses and indeed though they of Judah were afterward carried away captives also yet God did never reject
spies had advised to send two or three thousand he had for the better assurance pitched upon the greater number to wit three thousand and those no doubt of his choicest souldiers yet when the men of Ai sallied out the Israelites fled presently before them which shews plainly that God being offended did in an exâ—raordinary manner strike them with astonishment and fear Vers 5. For they chased them from before the gate even unto Shebarim and smote them in the going down That is in the descent of a hill So that it seems the Israelites fled at the first on-set before a man was slain of them being stricken with a strange fear and were onely slain flying Wherefore the hearts of the people melted and became as water That is the whole people of Israel were extremely terrified and dismaid because of the flight of those forces they had sent against Ai. It is strange also indeed that so poore a losse as this for there were but six and thirty slain should drive the whole camp of Israel into such a terrour But God had withdrawn his supporting hand and in this case the most stout and valiant will soon shrink and be afraid Vers 6. And Joshua rent his clothes and fell to the earth upon his face c. To wit because the Canaanites had thus put the Israelites to flight The losse they had received indeed was nothing to speak of for what was the losse of six and thirty men to them that had so many hundred thousand in their Camp But alas it was not their losse so much as the apprehension of Gods displeasure that lay so heavy upon them God had promised that no man should be able to stand before them Chap. 3.16 and that he would without fail drive out the inhabitants of the land before them Chap. 3.10 their flying therefore now before the enemy especially in so inglorious a manner was to them an argument that God was offended with them and so had withdrawn himself from their help and hence was this heavy lamentation even the smallest affliction if it be looked upon as an effect of Gods anger is terrible to the people of God Wicked men onely grieve for the punishment and therefore so long as God visits them with a more gentle hand by way of warning they never regard it But the genuine children of God mourn chiefly still for Gods displeasure which if it be discovered by a frown or the least chastisement it wounds them to the heart Concerning this custome of rending their clothes when they were greatly afflicted for any thing that befell them see the note upon Gen. 37.29 And put dust upon their heads This was another expression of grief which the Jews and other nations likewise in former times used upon any extraordinary occasion of sorrow as we may see 1. Sam. 4.12 Job 2.12 And when they lift up their eyes afarre off and knew him not they lift up their voice and wept and they rent every one his mantle and sprinkled dust upon their heads towards heaven Ezek. 27.30 And shall cause their voice to be heard against thee and shall cry bitterly and shall cast up dust upon their heads and shall wallow themselves in the ashes and was practised at this time by Joshua and the elders of Israel 1. by way of humbling themselves before God even to imply what Abraham in expresse words acknowledged Gen. 18.27 that they were but dust and ashes not worthy to appear before God or to speak unto him 2. By way of imploring Gods mercy to them in regard of the frailty of their condition according to that expression which Job useth Job 10.9 Remember I beseech thee that thou hast made me as the clay and wilt thou bring me into dust again and David Psal 103.14 For he knoweth our frame he remembreth that we are but dust and 3. By way of representing their miserable and sad condition which with words they were not able sufficiently to expresse even that they were brought down to the very dust to a low and poor and despised condition and were indeed in a manner as so many dead men Vers 7. And Joshua said Alas O Lord God wherefore hast thou at all brought this people over Jordan c. Some expositours seek to give such an interpretation to these words as may wholly clear Joshua from that which the words seem to intend to wit an impatient expostulation with God for bringing the Israelites over Jordan that he might there deliver them into the hands of the Amorites to destroy them and to that end they make the meaning of his words to be onely this That he desired to know of God what it was wherewith he had provoked him to deliver them up into the power of their enemies over whom otherwise they should have been victorious as if he had said It is not O Lord without cause that thou hast withdrawn thine assistance from us and suffered these uncircumcised people to put us to slight and therefore make known to us we beseech thee what the sinne is whereby we have forfeited those promises thou hast made to us of driving out the inhabitants of this land before us And so likewise they understand the following clause would to God we had been content and dwelt on the other side Jordan as intended onely to imply how much better it had been for them to have stayed in the land without Jordan then to be brought over Jordan to be destroyed by the inhabitants there And indeed it cannot be well thought that either Joshua did indeed think that God had brought them over Jordan purposely that the Canaanites might there destroy them or that he intended to contest and quarrell with God for dealing so with him or that he so much as wisht indeed that they had not come over Jordan Well but yet the words do manifestly imply more then an humble desire of knowing what the sinne was wherewith they had provoked God to let the enemie prevail over them Wherefore hast thou at all brought this people over Jordan c. are manifestly words of Expostulation with God and therefore I conceive that thus we must understand them to wit that though Joshua did not think indeed that God had a purpose to deliver them into the power of the Canaanites but meant onely to plead with God for his poore people that he would not repent of the good he had promised he would do for them nor suffer the Canaanites to prevail over them yet in expressing his desire herein being carried away with his passion and sorrow he brake forth beyond the bounds of that modesty and reverence wherewith it is fit that men should expresse their desires when they addresse themselves to supplicate the great God of heaven and earth Vers 9. And what wilt thou do unto thy great name To wit because if thy people be cut off the idolatrous Canaanites will hereupon take occasion to blaspheme thy name saying as Deut.
doubt because his faith was also accompanied and assaulted with doubtings and fears as we may see by Deborahs answer in the following verse wherein she discovered what a fault it was so doubtfully to yield to what God had enjoyned him Vers 9. The journey that thou takest shall not be for thine honour for the Lord shall sell Sisera into the hand of a woman Thus she yields to go with him but withall shews him that because of his distrustfulnesse and fear the Lord would now deprive him of a great part of that glory he should otherwise have had Because he would not undertake the enterprise without the support and encouragement of a womans presence therefore a woman should carry away a great part of the honour of this victory to wit Jael the wife of Heber into whose hands Sisera should fall and by whom he should be slain Vers 10. And Barak called Zebulun and Naphtali to Kedesh c. The chief strength therefore of the army consisted of those that by Barak were gathered together out of these two tribes whence also is that chap. 5.18 Zebulun and Naphtali were a people that jeoparded their lives unto the death in the high places of the field where yet that some of the other tribes did also voluntarily joyn in this warre made against Sisera Deborah in her song doth plainly acknowledge vers 14. Out of Ephraim was there a root of them against Amalek after thee Benjamin among thy people Out of Machir came down governours c. Vers 11. Now Heber the Kenite which was of the children of Hobab the father in law of Moses had severed himself from the Kenites c. Because the Kenites were seated amongst the children of Judah chap. 1.16 lest we should wonder at the mention that is made in the following part of this chapter of Heber the Kenite dwelling near Kedesh in the tribe of Naphtali this is here premised concerning this Heber to wit that for some reasons not expressed in the text he had severed himself from the rest of the Kenites and pitched his tent amongst the tribe of Naphtali as indeed the Kenites it seems did alwayes dwell not in houses but in tents Vers 15. And the Lord discomfited Sisera c. For though the Israelites prevailed by force of arms yet it was of God that they did prevail Prov. 21.31 The horse is prepared against the day of battell but safety is of the Lord. Besides Josephus reports that the Lord sent a terrible tempest wherewith the Canaanites being both terrified and disordered the Israelites did the more easily put them to flight and indeed some such thing those words seem to intend chap. 5.20 They fought from heaven the starres in their courses fought against Sisera Vers 17. For there was peace between Jabin the king of Hazor and the house of Heber the Kenite Though the Kenites came in with the Israelites and were in a manner incorporated amongst them professing the same religion and worshiping the same God and living with all love and amity with them yet Jabin was willing to grant peace to them onely perhaps taking some certain tribute of them by way of acknowledging his sovereignty whilest he oppressed the Israelites with all manner of cruelty First because they lived as sojourners amongst the Israelites and laid no claim to the land Secondly because they were found to be given to a peaceable pastorall kind of life and not like to rise up in rebellion against him Thirdly because the Lord turned the heart of this heathenish king towards them and that happely because they had kept themselves pure from those idolatrous and sinfull courses whereunto the Israelites had plunged themselves that so in them his people might see wherefore it was that the Lord had brought such miseries upon them Vers 18. And Jael went out to meet Sisera and said unto him Turn in my lord turn in to me fear not The event discovers plainly that she intended his ruine and therefore though her words may be interpreted so as if she intended that she would not have him be afraid but commit himself to her custody yet since she could not but know that her words would be understood by him as if she intended that in her tent he might and should be safe I see not what can be said herein to quit her from sinne but onely that what she did herein she did by virtue of an extraordinary warrant and authority from God And when he had turned in unto her into the tent she covered him with a mantle To wit as pretending herewith to cover him and hide him in case any of those that pursued him should come in thither or else to keep him warm being now in a great heat by reason of his flying on foot from those that followed him or else that he might the more readily fall asleep that she might do to him what no doubt already she had purposed with her self Vers 19. And she opened a bottle of milk and gave him drink Though he asked for water which men in great heat and thirst do especially desire yet she fetched a bottle of milk and gave him of that either thereby to testifie her great respect of him that so he might the more securely confide in her or else because milk when men that are hot drink largely of it doth naturally encline men to sleep and that she desired to bring him to that then she might do to him what whilest he was awake she could not hope to do and therefore when Deborah commends Jael this is particularly expressed as an act of speciall prudency and policy chap. 5.25 He asked water and she gave him milk she brought forth butter in a lordly dish Vers 21. And Jael Hebers wife took a nail of the tent c. That is a pin or nail of iron or pointed with iron wherewith the tent being stretched forth was fastened to the ground And for this act of hers she is pronounced blessed by the Spirit of God chap. 5.24 and therefore there is no question to be made of the lawfulnesse of that she did for though it is said vers 17. There was peace between Jabin and the house of Heber yet that is not to be understood of any mutuall league for princes do not use to enter into treaties of that nature with men of such inferiour rank whom they have no cause to fear but onely that Jabin had happely upon the promise of some yearly tribute yielded that his house should live in peace However Jael might know of the prophecy of Deborah that God had now determined to put an end to his tyranny and besides she might now be moved by a speciall and extraordinary instinct of the Spirit of God which must needs be a sufficient warrant for her both to insnare this captain by policy and afterwards to take away his life as an enemy appointed to destruction and the rather that hereby she might approve her self a true member
joyn with Barak and their brethren that were risen up against him yet others on the other side opposed this vehemently and alledged that they had submitted to be tributaries to Jabin and might not therefore take up arms against him and a third sort that could have been glad to be eased of Jabins yoke yet judged it best for them to stand as neuters and wait what the issue of the warre would be and that because Jabin was too mighty for the Israelites and all they did was by the incouragement of a woman if they sided with their brethren then if Jabin prevailed they should be surely ruined but if they sat still and did nothing though the Israelites did prevail they should do well enough and so because of these factions and divisions amongst them they could not agree together Now whereas it is said that for the divisions of Reuben or as it is in the margine of our Bibles in the divisions of Reuben there were great thoughts of heart or as it is vers 16. great searchings of heart if we reade it in the divisions of Reuben then it may be meant of the plotting and contriving thoughts which the Reubenites had in their hearts by way of considering how they should carry themselves in this rising of Barak and their brethren against Jabin and Sisera But if we reade it as it is in our Bibles for the divisions of Reuben there were great thoughts of heart and vers 16. great searchings of heart then it must necessarily be understood of their brethren the Israelites that had taken up arms against Jabin to wit that when they perceived that there were such divisions amongst the Reubenites and that thereupon they deserted them in this cause and came not out to help them they had great thoughts of heart that is great swelling thoughts of discontent against them of murmuring and heart-burnings and of sharp censures which in their minds they passed upon them and so likewise great searchings of heart that is of wondring and musing in their minds why they that were such a rich and potent tribe should so desert their brethren in so just a cause and not put too their helping hand for the suppressing of a tyrant who had so mightily oppressed them Vers 16. Why abodest thou among the sheep-folds to heare the bleating of the flocks Because the Reubenites were exceeding rich in cattell Num. 32.1 The children of Reuben and the children of Gad had a very great multitude of cattell therefore they forbore to take up arms against Jabin for fear of being plundred if he should prevail but withall to excuse themselves for not going out with Barak that was engaged against this Canaanitish king that had so sorely oppressed them they pretended they could not be spared from attending on their flocks and therefore doth Deborah here upbraid this tribe for staying at home among the sheep-folds to heare the bleating of the flocks thereby implying what a poore and mean thing it was and what a base and sordid spirit it argued for them to stay at home for such mean imployments when such a great work was in hand as the vanquishing such a potent tyrant as Jabin was and the breaking of that yoke that had been so heavy upon the necks of Gods people willing them as it were to consider whether the complaints the cryes and grones of Gods oppressed people had not been more worthy their regarding and whether the sounding of trumpets and other warlike instruments had not been more worth the hearing at such a time as this then the bleating of their flocks Vers 17. Gilead abode beyond Jordan c. Here Deborah reproves divers other tribes that came not in to afford any help for the suppressing of Jabin and that in such a manner as if she should say that the very mentioning of the reasons that moved them or which at least they pretended for their not taking up arms was enough to condemne them as first the Gileadites that is the tribe of Gad and the other half tribe of Manasseh for they had the countrey of Gilead for their lot as we see Josh 13.24 25 31. Deut. 3.12 13. and Num. 32.40 Gilead saith she abode beyond Jordan that is they pretended that they dwelling so far off could not come in to the help of Barak at least time enough and because Hazor and his captain Sisera had not yet broken over Jordan against those tribes that dwelt there they hoped that they should be safe enough and that he would let them alone if they did not engage themselves in this warre against him not considering that the Israelites within Jordan and those without being all brethren united together under one God as fellow-members of the same body it was not fit that they should so slight the preservation of those that dwelt furthest off from them and that it was a folly to think that Jabin would spare those without Jordan if the other tribes within Jordan were once destroyed Secondly the tribe of Dan Why saith she did Dan remain in ships the meaning is That the Danites having their lot close upon the Mediterranean sea for Japho or Joppe and much besides of the Western coast was in their lot Josh 19.46 they pretended that they were seamen and merchants and could not therefore be spared to go to this warre because of their traffick and voyages that they had in hand and perhaps they hoped that if things proved never so ill they could the most of them secure themselves and their estates by flying away in ships and therefore they would not meddle with so dangerous an attempt as this was of making war against such a potent king and what a high degree of wickednesse was this to preferre their own private profit before the publick good and so to mind their own private safety as not to care what became of their brethren so they could shift for themselves and that too not without the losse of their interest in that land which God had given them for their inheritance And thirdly the tribe of Asher Asher continued on the sea-shore and abode in his breaches that is they dwelled also nigh to the sea pretending the same necessity of staying to mind their voyages and merchandise and besides they alledged their breaches that is either the breaches which the sea had made in their banks that were to be immediately made up unlesse they would see their countrey over-flown or else the breaches and ruinate places in the walls of their cities pretending that they durst not leave their cities in such a weak condition lest in their absence the neighbouring Canaanites should set upon their cities and at those breaches enter and take them all which were excuses as weak as the rest to keep them from so brave a service as this was of suppressing this king of Canaan that had so mightily oppressed them especially when God promised that he would prosper them therein Vers 18. Zebulun and Naphtali
they agreed about the very place that so David might heare what passed betwixt his father and him when they talked together concerning David for that this is the meaning of those words abide in a secret place and hide thy self is evident by the words that follow ver 3. And I will go out and stand beside my father in the field where thou art and I will commune with my father c. Onely he addes that if Saul spake so that David could not heare him then he would afterwards tell David what he said which is added in the last clause and what I see that I will tell thee Vers 4. And Jonathan spake good of David unto Saul his father c. Though he knew that his father was troubled with frantick fits and might in rage seek to kill him for speaking in Davids behalf yet he resolved to hazard this rather then desert David in a righteous cause And observable it is that venturing himself thus for David God so awed the spirit of Saul that Jonathan suffered no evil by it Vers 5. For he did put his life in his hand and slew the Philistine c. Concerning this phrase he put his life in his hand see the note Judg. â—2 3 By pleading the good service that David had done to the Church and Common-wealth of Israel in killing that formidable gyant Goliath he sought to convince Saul what an hainous sinne it would be to seek now to kill him But most observable are the following words wherein he presseth this further upon Saul thou sawest it and didst rejoyce for by putting Saul in mind what a wonderfull joy it was to him at that time when he stood by and saw the Philistine fall by the hand of David he intimates what an high degree of ingratitude it would be so ill now to repay that noble exploit of his which when time was did so exceedingly affect him that he would then have thought no good he could have done him a sufficient requitall of his great merits Vers 10. And Saul sought to smite David c. See the note chap. 18.11 Vers 11. Saul also sent messengers unto Davids house to watch him and to slay him in the morning It is hard to say what the reasons were that moved Saul to give these directions to the messengers that he sent to slay David not to break presently in upon him and to slay him in the night but to lie in wait about the house then to slay him in the morning Some conceive it was because when he came forth in the morning they might happely kill him suddenly and secretly no body taking notice who had done it and that this Saul desired for fear of the displeasure and outcries of the people against him secondly again others hold on the contrary that this course was prescribed because the more openly it was done the more likely the people would be to think that it was done for some treachery of Davids and justly done whereas their doing it in the night would make them suspect that they did it causelessely and durst not avow the doing of it and thirdly others say and that I think most probably that this course was onely taken to make sure that David might not escape their hands for indeed when Saul had openly already commanded his servants and sonne to slay David there was no thinking to do it so that Sauls malice against him should be concealed Had they attempted the breaking in upon his house in the night his wife or servants or friends might by some means in the dark convey him away but in the morning he could not so easily slip away from them and therefore they were ordered to lie in wait secretly about the house in the night and then early in the morning to break in upon him But however there was doubtlesse an hand of providence that did bend Sauls resolutions to this course whatever the reasons were that moved him thereto that so David might not be suddenly surprized in his house but might have the more time and leasure to provide for his escape And Michal Davids wife told him saying If thou save not thy life to night to morrow thou shalt be slain For knowing the cause why David fled so lately from Saul and having perhaps casually discovered that Sauls servants were watching about the house she might easily guesse their errand or else some friend might send her word of it Vers 13. And Michal took an image and laid it in the bed and put a pillow of goats hair for his bolster c. After she had let down her husband out of a window that so he might escape away for his life she used this further project to prevent the messengers surprizing of him expecting every moment that they would break into the house to look for him and conceiving that if they found him not in the house they would conclude he was escaped away and so would presently get them forth to pursue after him To prevent this she resolved to make them believe he was sick in bed and to that end laid an image in his bed as if a sick man had lien there that so the messengers being deluded hereby might not suspect his escape and so might be quite beaten off from seeking further after him or at least that though they should discover this deceit yet they might for a while be thereby brought into such a demurre that her husband might have the more time to get away beyond any likelihood of their overtaking him The word here translated an image is in the Original teraphim whereby in the Scripture is usually meant certain idols which the idolaters of those times did make use of as their Oracles as is formerly noted upon Judg. 17.5 But withall it may well be that hereupon any image or statue was also called teraphim and so this which Michal now used might be merely a statue perhaps Davids own statue or else some superstitious image which she kept in the house in secret David knowing nothing of it As for the pillow of goats hair which she used for a bolster some conceive that this was laid that the curled locks of the goats hair about the head of the image might resemble the hair of Davids head for say they Davids hair was yellow and so was the hair of those goats that were bred in the land of Gilead whence is that Cant. 4.1 Thy hair is as a flock of goats that appear from mount Gilead But because the ground of this conceit is altogether uncertain I rather think that this was laid under the head of the image because for the softnesse and warmth such pillars were ordinarily used for them that were sick Vers 14 And when Saul sent messengers to take David she said He is sick It is but a weak conceit me thinks which I find in some Expositours to wit that this is not spoken of those messengers mentioned before vers 11. that were
was confidently perswaded and did indeed rightly foresee that this counsel of Hushai would be the cause of their ruine that David by this advantage of time gained through Absaloms delay would so strengthen himself that he would put his sonne to the worse when they came to fight it out in the field and then he knew that David would be revenged on him for his treachery and even so Judas having betraid Christ despairing of mercy hanged himself Vers 24. Then David came to Mahanaim A place of strength beyond Jordan in the tribe of Gad where Ishbosheth sought to strengthen himself when he stood for the kingdome chap. 2.8 Abner the sonne of Ner captain of Sauls host took Ishbosheth Sauls sonne and brought him to Mahanaim And Absalom passed over Jordan he and all the men of Israel with him Not immediately after David was passed over for Absalom stayed till he had gathered a mighty army of the people to him as Hushai had counselled vers 11. and to intimate this it is here said that he went over he and all the men of Israel with him and so by this means David had time too to gather a great army together of those that were faithfull to him and to his crown Vers 25. Which Amasa was a mans sonne whose name was Ithra an Israelite that went in to Abigail c. Here we are told who were the parents of Amasa that was now the Generall of Absaloms army to wit that Ithra was his father and Abigail the sister of Zeruiah his mother In the â— Chron. 2.17 this Ithra is called Jether the Ishmaelite And Abigail bare Amasa and the father of Amasa was Jether the Ishmaelite it seems therefore that he was either an Ishmaelite by birth but an Israelite by profession and habitation and that because he became a proselite and so joyned himself to the people of God or else rather he was an Israelite by descent and was onely called Ithra or Jether the Ishmaelite because he had lived among the Ishmaelites as severall others upon the same ground were called Hittites and Gittites c. nor can there indeed be any probable reason conceived why this should be so particularly expressed here that he was an Israelite but onely this that it was to intimate that however he was indeed generally called Ithra or Jether the Ishmaelite yet he was indeed of the stock of Israel as others were as for his mother Abigail of whom Ithra begat this Amasa but not in lawfull marriage for so much the words seem to import that he went in to Abigail it is said here that she was the daughter of Nahash sister to Zeruiah Joabs mother now because it is evident 1. Chron 2.16 17. that both this Abigail the mother of Amasa and Zeruiah the mother of Joab were the daughters of Jesse and sisters of David so that Joab and Amasa were cousin-germans and David was uncle to them both either Jesse the father of David Zeruiah and Abigail was also called Nahash or rather this Nahash was the wife of Jesse the mother of Abigail Vers 27. And it came to passe when David was come to Mahanaim that Shobi the sonne of Nahash of Rabbah c. Three chief men are here recorded that brought in store of provision to David when he was in the wildernesse the first is Shobi the sonne of Nahash of Rabbah the most generall and probable opinion is that this Shobi was a second brother to Hanun the sonne of Nahash chap. 10.2 whom David for his fathers sake established in the kingdome after Hanuns overthrow in thankfull remembrance whereof he relieved David now in this his extremitie the second is Machir the sonne of Ammiel of Lo-debar now considering that he was guardian to Mephibosheth and had secretly kept him in his house when David came to the crown chap. 9.4 not knowing then how David might deal with him because he was of the house of Saul it may well be that when he came to see afterwards that contrary to what he had feared David did so much good to Mephibosheth the grandchild of his deadly enemy this made Machir highly to esteem of David for ever after and so consequently the readier to commiserate him now in this time of his troubles and to bring him relief the third was Barzillai the Gileadite of whom much more is spoken afterwards in the nineteenth chapter CHAP. XVIII Vers 2. ANd the king said unto the people I will surely go forth with you my self also Thus David would intimate to the people that he was willing to hazard himself in the battel together with them but yet we may well think that one main thing that made him so earnestly to resolve that he would go in person amongst them to the battel was that he hoped by his presence to help forward the saving of Absaloms life Vers 3. But now thou art worth ten thousand of us c. Their meaning is that the common-wealth would receive more dammage and the enemy more advantage in their designes by his death then if ten thousand of them were slain and therefore they adde Therefore now it is better that thou succour us out of the citie that is Mahanaim to wit first by praying for them secondly by sending forth to them provision and new supplies as occasion served and thirdly by receiving them into the citie if they should be put to flight Vers 5. Deal gently for my sake with the young man even with Absalom That is though he hath deserved to have no favour shewed him yet deal favourably with him for my sake Davids forces were fewer then Absaloms and yet trusting in the justnesse of his cause but especially in the mercy and faithfulnesse of God we see with what confidence David speaks of the successe of the battel as not doubting of victory he onely gives order to his souldiers to deal gently with Absalom nor is it any wonder that David should be thus tender over him that sought to deprive him of his kingdome and life for first he was a loving yea and over indulgent father secondly it could not but be grievous to him to think that he should die in his sinne thirdly his own conscience gave him that he was raised up as an instrument to punish his sinne in the matter of Uriah and so his severity against himself might render him the more gentle towards him and fourthly he considered the folly and rashnesse of youth and that when he came to more years he might see his folly and this therefore he intimates to his captains that he might move them to pitie for he saith not deal gently with my sonne Absalom but deal gently with the young man even with Absalom Vers 6. And the battel was in the wood of Ephraim That is it was near unto the wood the battel was certainly fought in the tribe of Manasseh without Jordan whereas Ephraims portion was within Jordan but the place was called the wood of Ephraim either
yeare before Solomon was crowned king of Israel for Solomon reigned but fourty years chap. 11.42 and Rehoboam was one and fourty years old when Solomon died 2. Chron. 12.13 Being therefore the undoubted heir to the kingdome for God had now settled the kingdome upon Solomon and his heirs 2. Sam. 7.12 13. and the consent of the people being never required for the establishing of his father Solomon in the throne why should it be now necessary to make him king or if the people must be called together for this why not to Jerusalem rather then to Shechem Surely this doth very probably imply that the ten tribes being already seditiously enclined did presently upon the death of Solomon revive the memory of that old division of the kingdome in the dayes of David and Ishbosheth the sonne of Saul 2. Sam. 2.8 9 10. and did openly make known that they would have him receive the crown and kingdome of Israel apart by it self as David did at Hebron 2. Sam. 5.3 and to that end called an assembly of the people at Shechem resolving to make themselves another king if Rehoboam gave them not the better satisfaction and that this was the cause of Rehoboams going thither Vers 2. When Jeroboam the sonne of Nebat who was yet in Egypt heard of it c. That is when he heard of Solomons death and that the ten tribes began to stirre against Rehoboam and to that end had appointed an assembly at Shechem Vers 3. They sent and called him c. That is at the same time when the people gave him notice of Solomons death c. they desired him to come out of Egypt to them and this too discovered that they meant not well to Rehoboam whatever they pretended that they send for Jeroboam who fled away as a traytour from Solomon his father into the land of Egypt Vers 4. Thy father made our yoke grievous c. To wit by tributes and taxes imposed upon them for though he made not the Israelites bondmen chap. 9.22 yet we reade of provision that was gathered in all his land for his houshold chap. 4.7 and of levies made for his buildings chap. 9.15 and besides in his latter dayes when his thousand wives and concubines were to be provided for and Temples built for their idol-gods and withall Hadad of Edom and Rezon of Damascus began to make warre against him we may well think he laid still greater and heavier impositions upon them and of these they desired now to be eased in this petition they presented to Rehoboam they had cause enough indeed to complain of Solomons government in his latter dayes because of the idolatry he had set up in the land but of this they speak not one word but onely complain of their taxes Make thou the greivous service and the heavie yoke whith thy father put upon us lighter and we will serve thee Vers 6. And king Rehoboam consulted with the old men that stood before Solomon his father c. How much more likely these men were to give him the best counsel then those whose counsel he afterwards followed is intimated in these words first because they were old men whose judgement is usually by long experience better then the judgement of younger men with the ancient is wisedome and in length of dayes is understanding Job 12.12 And secondly because they had stood before Solomon his father that is they had been of his servants and counsel and could not therefore but learn much wisedome of him who was the great oracle of wisedome in those dayes Vers 7. If thou wilt be a servant unto this people this day and wilt serve them c. In 2. Chron. 10.7 it is If thou be kind to this people and please them and speak good words to them that is if thou wilt answer them gently which was indeed the counsel of his father Solomon Prov. 15.1 a soft answer turneth away wrath and if thou wilt grant them their desire at present then they will alwayes continue thy subjects and servants Because Rehoboam might think that if he should yield to the people when they came in such an imperious insolent manner hereby he should make himself a slave and a servant to those which should be subjects and servants to him therefore to answer this the old men expresse themselves thus If thou wilt be a servant to this people this day c. as if they should say Be it so better it is to be a servant to them for a day and to stoop to them beyond that which were otherwise fitting and so to work them to the obedience of subjects by degrees which afterwards may be easily done then by standing too much upon terms of honour now to enrage them and drive them off to an open rebellion and this indeed was wise politick counsel but yet observable it is that as Princes counsellours are wont to do that which they aimed at was not the benefit and ease of the people but that he might appease them for the present and so having wonne them to submit to his soveraignty might afterwards use them as he pleased himself then they will be say they thy servants for ever Vers 8. But he forsook the counsel of the old men c. That is he misliked their counsel to wit because he thought it stood not with his honour so to stoop to the people and so thereupon he consulted with the young men that were growen up with him and stood before him that is the young gallants that attended him in his court the sonnes of the Nobles that had been from their childhood and youth brought up with him and herein we have the reason intimated why he afterwards preferred these mens counsels before the counsel of his aged grave Senatours to wit because his affection was more to these then to the other and so that made him the more inclinable to like that which they said but herein Rehoboam did notably discover his folly and made good what his father had written Eccles 2.18 19. I hated all my labour which I had taken under the sun because I should leave it unto the man that shall be after me And who knows whether he shall be a wise man or a fool yet shall he have dominion over all my labours Vers 10. My little finger shall be thicker then my fathers loins c. These were doubtlesse proverbiall speeches the meaning whereof was that Rehoboam would lay farre heavier burdens upon the people then ever his father had and that he would handle them more severely then ever his father had done my father hath chastised you with whips but I will chastise you with scorpions that is with whips that sting like scorpions and some indeed think that there was a kind of whips used in those times that for this cause were called scorpions now herein was the folly of Rehoboams young courtiers discovered that would teach their king to give such harsh language to a people
they should by way of derision call upon him to go up the hill as commonly it is thought these words were spoken I cannot conceive Vers 24. And he turned back and looked on them and cursed them in the name of the Lord c. That is by authority from God he pronounced them accursed of God and indeed therefore it is expressed that he looked on them before he cursed them to intimate that he did not do it in a suddain passion to revenge himself but by the speciall instinct of God and that to punish the wickednesse of the parents in the death of these their misnurtured children and to let the Israelites see that if God would so severely revenge the reproaching of his prophets in the mouthes of little children much lesse would he endure it in those that were of ripâ—r yeares It is strange indeed that the prophet after durst go to Beth-el but he went under Gods protection who was able to defend him as he had done his master Elijah against the fury of king Ahaziah when he had fetched fire from heaven upon his captains and their souldiers CHAP. III. Vers 1. NOw Jehoram the sonne of Ahâ—â— began to reigne over Israel in Samaria the eighteenth yeare of Jehoshaphat c. Chap. 1.17 it is said that he succeeded his brother Ahaziah and began his reigne in the second yeare of Jehoram the sonne of Jehoshaphat but that was onely because Jehoshaphat when he went with Ahab against Ramoth Giâ—ead did designe his sonne Jehoram to be king in his room and to govern the kingdome in his absence howbeit at his return he resumed the government of the kingdome to himself as we see in this place and indeed there was good cause for the trouble that Jehoshaphat was put to to reform things at his return 2. Chron. 19.4 argues no small distemper of the whole countrey through the misgovernment of that his ungodly sonne in his absence see the note chap. 1.17 Vers 2. He put away the image of Baal that his father had made That is he suppressed the worship of Baal which his father had set up though he continued still the idolatry of Jeroboam in his golden calves it was much indeed that this wicked king should reform so much especially his mother Jezebel being yet living by whose means the worship of Baal was first brought in but it may well be that his conscience was a little startled with the death first of his father and then of his brother Ahaziah occasioned by the strange fall that he got and with the late revolt of the Moabites from them and besides perhaps he knew that the Prophets of God attributed these things to the idolatry of the Israelites and therefore intending an expedition against the Moabites he resolved first to suppresse the idolatry of Baal that so his warre against Moab might speed the better Vers 7. The king of Moab hath rebelled against me wilt thou go with me against Moab to battel He rebelled in the dayes of Ahaziah immediately after the death of Ahab their father chap. 1.1 but Ahaziah was king little above a yeare and the most of that time perhaps bedrid with his fall and so could not undertake the reducing of Moab to their former obedience and so now Jehoram his brother undertakes it so soon as ever he came to the crown And he said I will go up c. Whether it were out of a desire that Jehoshaphat had to be avenged on the Moabites for their defection from the kings of Judah to Israel for being formerly tributaries to David and Solomon they had left the kings of Judah and given themselves for vassals unto this time to Jeroboam and his successours or for that they had lately with other nations made warre upon him and invaded his land 2. Chron. 20.1 or whether it were because Joram king of Israel had put down the worship of Baal in his kingdome and so in this regard he thought he might the more safely joyn with him in this warre against Moab though he had been formerly reproved by Gods Prophets first for aiding Ahab when he went against Ramoth Gilead 2. Chron. 19.2 and secondly for joyning himself with Amaziah to make ships to go to Tarshish 2. Chron. 20.37 Yet now again he joyned himself with Jehoram the sonne of Ahab and brother of Amaziah in this his warre against the Moabites Vers 8. And he said Which way shall we go up And he answered The way through the wildernesse of Edom. That is Jehoram asked Jehoshaphat which way they should go and Jehoshaphat advised them to go the way through the wildernesse of Edom to wit either that they might come upon the Moabites by a way they looked not for them or that they might take the king of Edom and his forces along with him or else the better to assure that nation of the Edomites by the way of whom they had the more cause to be jealous because some of them had lately been in the field at Engaddi against Jehoshaphat together with the Moabites and the Ammonites 2. Chron 20.22 The Lord set ambushments against the children of Ammon Moab and mount Seir which were come against Judah and they were smitten though at this time they were tributaries to Jehoshaphat and so continued till his sonnes reigne 2 Chron. 21.8 Vers 9. So the king of Israel went and the king of Judah and the king of Edom That is the Viceroy of Edom whom Jehoshaphat had set over them for as yet they had no king of their own 2. Chron. 21.8 Vers 11. Here is Elisha the sonne of Shaphat which poured water on the hands of Elijah That is Here is Elisha the servant or minister of Elijah whether in this particular Elijah made use of Elishaes service we need not enquire because this was the ordinary imployment of servants that attended upon their masters therefore with this proverbiall kind of speech this courtier speaks of him as Elijahs attendant Here is Elishah that poured water on the hands of Elijah and no doubt it was by the speciall instinct of Gods spirit that Elisha was come along with the armie into these deserts of Edom. Vers 12. And Jehoshaphat said The word of the Lord is with him So he judged both because he was the disciple of so great a prophet and perhaps his fame was already spread abroad as also because he conceived there was something in it that he should be now come with the army So the king of Israel and Jehoshaphat and the king of Edom went down to him It was very much that three kings should go down to the prophet and that they did not rather send for Elisha to come to them as at other times the kings of Israel and Judah were wont to do but first the great extremity they were now in might make them desirous to ingratiate themselves to Elisha by all possible meanes secondly it is like enough that Jehoshaphat might advise him hereto and that
added both to clear the following story and withall to imply what state and jollity there was in Ahabs court when God wrought so great a change doubtlesse the house of Ahab since the revolt of Moab was never in a more flourishing condition there were seventy princes of the bloud royall at this time in Samaria as many Expositours gather from that chap. 10.7 And it came to passe when the letter came to them that they took the kings sonnes and slew seventy persons Joram had by valiant fight recovered Ramoth Gilead from the Syrians which his father had attempted in vain and was indifferently recovered of the wounds he had there received The king of Judah was come thither to visit him and fourty princes of his bloud were expected cha 10.13 for whose entertainment at a time of such rejoycing no doubt both Joram and Jezebel made great preparations and yet behold in the midst of this security Eliahs prophecy that was now forgotten shall be fulfilled in their ruine Vers 17. And Joram said Take an horseman and send to meet them and let him say Is it peace As fearing that some disaster had happened at Ramoth Gilead Vers 18. And Jehu said What hast thou to do with peace turn thee behind me He would not suffer the messenger to return lest Joram being warned by him should escape by flight or arm himself for resistance and therefore he wills the messenger not to talk of peace for Joram but to follow him as knowing that it was in vain for him to attempt to fly back when he commanded him to stay Vers 20. And the driving is like the driving of Jehu the sonne of Nimshi That is the grandchild of Nimshi for he was the sonne of Jehoshaphat who was the sonne of Nimshi ver 2. Vers 21. And Joram king of Israel and Ahaziah king of Judah went out c. It was strange that neither of these kings should apprehend that they were enemies that were descried when they perceived that they detained the messengers that were sent to know who they were but thus we usually find men infatuated whom God intends to destroy Vers 22. And it came to passe when Joram saw Jehu that he said Is it peace Jehu As if he had said What is the cause of this thy unexpected coming hither have ye taken the strong hold which the Syrians held in Ramoth Gilead by assault or composition or have the Assyrians come upon you and put you to flight or what is the matter that ye are so suddenly come hither and in so great haste And he answered What peace so long as the whoredomes of thy mother Jezebel and her witchcrafts are so many Idolatry is often in the Scripture called whoredome Deut. 31.16 And this people will rise up and go a whoring after the gods of the strangers of the land whither they go to be among them and Levit. 20.5 And I will cut him off and all that go a whoring after him to commit whoredome with Molech and mens inveigling or compelling others to partake with them in their idolatry is called witchcraft because as harlots were wont with their enchanted cups and love-potions to make men dote upon them so these great ones that were idolaters did by their flatteries and threatnings winne others to their spirituall fornication whence it is that in these very terms the idolatry of Nineveh in Nahums prophecy is said to be the cause of her approaching misery chap. 3.4 Because of the multitude of the whoredomes of the well favoured harlot the mistresâ—â— of witchcrafts that selleth nations through her whoredomes and families througâ— her witchcrafts and these no doubt are principally the whoredomes and witchcraftâ— wherewith Jezebel is here charged by Jehu though withall it may well be that shâ— was guilty as Idolaters use to be of whoredome and witchcrafts in the ordinarâ— sense and so Jehu used such expressions as might comprehend both the one anâ— the other Vers 24. And smote Jehoram between his arms and the arrow went out at hâ—â— heart That is he shot the arrow and smote him betwixt his shoulders as he was flying away so that it went out at his brest through his heart Vers 25. When I and thou rode together after Ahab his father the Lord laid this burden upon him c. To wit that dogs should lick the bloud of Ahab in the place where they had licked the bloud of Naboth 1 Kings 21.19 concerning which see the note there Now such prophecies as this that contained threatnings and curses were usually called burdens because the evil therein threatned was like to fall heavie upon those against whom they were denounced as is evident Isa 13.1 and so in many other places Vers 27. But when Ahaziah the king of Judah saw this he fled by the way of the garden house c. To wit choosing that as a secret way though he fled toward Jezreel yet he durst not enter the city but in the suburbs where their garden-houses were he turned aside into some by way hoping by that means to escape but what the successe was the following words do shew Jehu and his captains at last overtook him and so they smote him at a place by Ibleam a town that belonged to Manasseh Josh 17.11 and so flying further after he was wounded even to Megiddo there they found him out and slew him Indeed the words here would seem to import that he dyed in Megiddo of the wounds he received nigh Ibleam and he fled to Megiddo and dyed there but by the relation of this story in the book of the Chronicles it is evident that after the wound he received in his flight he hid himself in Samaria 2. Chron. 22.9 that is in the kingdome of Samaria to wit in Megiddo whither he fled and so Jehu with his men following him close at length by making diligent search in the city there they found him out and brought him to Jehu and he slew him there 2 Chron. 22.9 Vers 28. And his servants carried him in a chariot to Jerusalem and buried him in his sepulchre c. Which Jehu permitted for his father Jehoshaphats sake 2 Chron. 22.9 When they had slain him they buried him because said they he is the sonne of Jehoshaphat who sought the Lord with all his heart Vers 29. And in the eleventh yeare of Joram the sonne of Ahab began Ahaziah to reigne over Judah See the note chap. 8.25 Vers 30. Jezebel heard of it and she painted her face and tired her head and looked out at a window c. To wit as hoping with her stately and imperious looks to daunt the traitour or at least to expresse a brave spirit even in this her desperate condition and how little she feared what he or his could do to her Vers 31. And as Jehu entred in at the gate she said Had Zimri peace who slew his master Intimating that as Zimri enjoyed not the benefit of his conspiracy against his lord and master
sonne of Ahlai c. 2. Sam. 23. Uriah is the last mentioned but to those some other are here added because though they were not of the thirty yet they were captains of great note and esteem in Davids armies CHAP. XII Vers 3. THe chief was Ahiezer c. To wit of the children of Benjamin that came to help David as is said in the foregoing verse Vers 4. And Ishmaiah the Gibeonite a mighty man among the thirty and over the thirty That is among and over the thirty warriers of the tribe of Benjamin here mentioned that came to David to Ziglag whose colonell he was Vers 8. And of the Gadites there separated themselves unto David into the hold to the wildernesse c. This may be meant of the hold at Ziklag which was in the wildernesse of Judea whither these Gadites came men whose faces were like the faces of lions that is undaunted fierce and terrible to their enemies Vers 14. One of the least was over an hundred and the greatest over a thousand That is they were all captains of bands to wit before they came to David or after David began to reigne in Hebron some of them over an hundred some over a thousand Vers 15. These are they that went over Jordan in the first moneth when it had over-flown all his banks Jordan did usually in the first moneth overflow all his banks see Josh 3.15 and 4.19 yet these Gadites that must necessarily passe the river to come to the help of David because they dwelt in the land of Sihon and Og beyond Jordan would not hereby be kept from the succour of David but made some shift to get over either by swimming or by boats c. and this is here noted to shew how zealous they were in Davids cause yet were there any enemies appointed to hinder their passage happely this inundation of Jordan was an advantage to them as making the enemy secure when they thought because of the floud there was no danger of their coming over and to that end happely it is expressed And they put to flight all them of the valleys both toward the east and toward the west This is either meant of such of Sauls souldiers as were in these troublesome times appointed to be in the valleys that lay upon the banks of Jordan to guard the foords and passages of Jordan lest any well-affected to David should from those parts come over to his aid upon whom these Gadites came suddenly and scattered them some flying one way and some another or rather as some conceive it is meant of the Philistines and others who prevailing in the last warre wherein Saul was slain had seised upon certain towns and villages in the valleys whence they were immediately driven by these war-like Gadites Vers 18. Then the spirit came upon Amasai who was chief of the captains and he said Thine are we David c. That is God by his spirit moved him to answer with such confidence and detestation of all thoughts of treachery as is afterward expressed and that in the name of them all that all jealousies concerning those of the tribe of Benjamin that were in their company vers 16. might be removed Vers 21. And they helped David against the band of the rovers c. To wit the Amalekites that had burnt Ziklag 1. Sam. 30.1 2. whom David with his foure hundred men pursued vers 10. taking these seven captains of Manasseh along with him that at that time were newly come to him for his help Vers 22. For at that time day by day there came to David to help him untill it was a great host like the host of God That is innumerable as the Angels Dan. 7.10 A fiery stream issued and came forth from before him thousand thousands ministred unto him and ten thousand times ten thousand stood before him the judgement was set and the books were opened Besides the Hebrews say a thing is of God when it is excellent as Cedars of God c. Vers 24. The children of Judah that bare shield and spear were six thousand and eight hundred c. In many of the other tribes there are many more yet was the tribe of Judah the greatest of all and most zealous for David but they had formerly anointed David to be their king neither was it therefore necessary that they should now approve their desire of him by coming in such multitudes to be present at Hebron at this solemnity of his being anointed king there over all Israel as the other tribes did Vers 27. And Jehoiada was the leader of the Aaronites The meaning of this is not that Jehoiada was the high priest for certainly Abiathar that came to David in his troubles and brought the Ephod with him 1. Sam. 23.6 was at this time high-priest but the meaning is that he was the chief of those of Aarons family that came now with the tribes of Israel to Hebron to submit themselves to Davids government and to attend the solemnity of his inauguration there Vers 28. And Zadok a young man mighty of valour c. That is he was another chief man and leader amongst these sonnes of Aaron in bringing them in to submit themselves to Davids government And the rather as I conceive is he and the two and twenty captains of his fathers house here particularly mentioned because he was afterward the high priest in the dayes of Solomon 1. Kings 2.35 Zadok the priest did the king put in the room of Abiathar Vers 29. For hitherto the greatest part of them had kept the ward of the house of Saul That is unto this time the greatest part of this tribe of Benjamin had sought to keep the kingdome in Sauls family and so could not yet be from their hearts contented with settling David in the throne and therefore there came but a few in comparison of this tribe to David Vers 31. And of the half tribe of Manasseh eighteen thousand c. That is of that half of Manasseh which was seated within Jordan for the other half are spoken of afterward vers 37. there were eighteen thousand which were expressed by name that is which were chosen by name to be imployed in this service Vers 32. And of the children of Issachar which were men that had understanding of the times to know what Israel ought to do c. Some referre this to their knowledge in Astrologie by which they might be able to foresee the aire and seasons a matter of great consequence in many affairs and this they judge the more probable because the children of Issachar were for the most part much exercised in husbandry as is noted upon Gen. 49.14 and Deut. 33.18 and such men in old time were very skilfull in the knowledge of the starres c. But I rather think it is meant of men that were singularly prudent and able to give advice for the doing of every thing that was to be undertaken in the fittest time and season and
32. Also we made ordinances for us to charge our selves yearely with the third part of a shekel for the service of the house of our God Vers 7. For the sonnes of Athaliah that wicked woman had broken up the house of God c. To promote the worship of Baalim they robbed the Temple and so there was not in the treasuries of the Temple any competent summe of money whereby the decayes thereof might be repaired Indeed the sonnes of Joram by Athaliah were all slain by the Arabians save onely Ahaziah chap. 21.17 But this might be done before that Vers 8. And at the kings commandment they made a chest The Levites being forbidden by Joash to meddle any more with the collection of the money because of their former neglect 2. Kings 12.7 And set it without the gate of the house of the Lord. To wit by the gate whereby they went out of the great court and on that side the gate where the altar stood 2. Kings 12.9 Vers 14. They brought the rest of the money before the king and Jehoiada whereof were made vessels for the house of the Lord c. See 2. Kings 12.13 Vers 16. And they buried him in the citie of David amongst the kings because he had done good in Israel both towards God and towards his house That is the house and family of David or rather the Temple the house of God Vers 17. Now after the death of Jehoiada came the princes of Judah and made obeysance to the king c. In the most fawning and flattering manner they presented themselves before him and withall petitioned him that every one might worship God as they pleased themselves namely in the high places after the manner of their fathers to wit because it was burthensome to go up from all places to the Temple or because every one desired to have his own proper place of devotion Now this request is implyed though not expressed in the following words then the king hearkned to them and they left the house of the Lord God of their fathers Vers 18. And wrath came upon Judah and Jerusalem for this their trespasse For Hazael king of Syria as it is related 2. Kings 12.17 invaded the land and having taken Gath addressed himself to Jerusalem having sufficient pretence for what he did if his ambition cared for pretence because the kings of Judah had formerly assisted the Israelites against the Syrians at Ramoth Gilead and so formidable to Joash was this approch of Hazael towards Jerusalem that he took all the hallowed things and all the gold that was found in the treasures of the Temple and in his own house and with that present purchased his peace Some conceive that this invasion of Hazael mentioned in the Kings is the same with that inrode of the Syrians spoken of vers 23. of this chapter but that cannot be for this was before the slaying of Zachariah vers 20. that after it vers 23. in this the matter was compounded without a battel in that a battel was fought to Joash his great losse vers 24. in this Hazael was present 2. Kings 12.11 in that the Syrians sent the spoil they took to their king at Damascus vers 23. And last of all in this the Syrians had great forces else Joash would not have been afraid of them in that they came with a small band of men vers 24. Vers 20. And the spirit of God came upon Zechariah the sonne of Jehoiada the priest c. It is a great question amongst Expositours whether this were that Zechariah of whom our Saviour spake Matth. 23.35 From the bloud of righteous Abel unto the bloud of Zacharias sonne of Barachias whom ye slew c. Most conceive it is and that because this Zechariah was slain by the Jews and that as is expressed in the following verse in the court of the house Lord nor do we reade in Scripture of any other Zechariah that was so slain for though this was the sonne of Jehoiada and that Zachariah of whom Christ speaks is expressely called there the sonne of Barachias yet to this it may be answered that Jehoiada was so called Barachias or that he is called Barachias which signifies the blessed of the Lord because he was in his time such a blessed instrument of so much good to the people of God and it may well be the drift of Christs words to shew that the bloud of all that were long ago slain should be charged upon that generation and so in that regard this Zechariah is joyned there with Abel But now others hold that it is not this Zechariah of whom our Saviour speaks there but that Zachariah which is last but one of the small Prophets that was raised up of God to encourage the people that were come back from Babylon to rebuild the Temple And indeed first because that Zachariah is expressely called the sonne of Barachiah Zach. 1.1 as it were purposely to distinguish him from this Zechariah the sonne of Jehoiada And secondly because the words of our Saviour seem rather to imply that all the bloud of Gods righteous servants slain in former times from the first to the last should be charged upon them and so Abel is mentioned as the first and Zachariah as the last I cannot see but that very probably it may be understood of that Zachariah and that he after the reedifying of the Temple flying to the altar for Sanctuary when the Jews were for some cause enraged against him was there slain as our Saviour saith between the Temple and the altar Vers 25. For they left him in great diseases To wit by reason of wounds received in the fight or some exquisite tortures which happely the Syrians had put him to His own servants conspired against him for the bloud of the sonnes of Jehoiada the priest c. Hereby it may appear that having slain Zechariah they slew also his brethren the sonnes of Jehoiada perhaps lest they should avenge his death yet some conceive that the plurall number is put for the singular sonnes for sonne as it is also in many other places CHAP. XXV Vers 1. AMaziah was twenty and five years old when he began to reigne c. To wit in the second yeare of Joash king of Israel See the notes for this chapter 2. Kings 14.1 c. Vers 13. But the souldiers of the army which Amaziah sent back that they should not go with him to battel fell upon the cities of Judah from Samaria even unto Beth-horon Beth-horon was one of the cities of Ephraim Josh 15.3 but because some of the Israelites cities had been taken by the kings of Judah in the warres betwixt those two kingdomes therefore it is here said that in their return from Samaria they fell upon the cities of Judah from Samaria to Beth-horon Vers 23. And Joash the king of Israel took Amaziah king of Judah the sonne of Joash the sonne of Jehoahaz c. That is the sonne of Ahaziah
good part of the wall adjoyning even to the tower of Meah they sanctified it unto the tower of Hananeel where by the tower of Meah is meant a tower not farre from the sheep-gate so called as is thought because it had an hundred pinacles or was an hundred cubits high or some such like reason for Meah signifies an hundred and by the tower of Hananeel a tower further northward mentioned again Zach. 14.10 Vers 3. But the fish gate did the sonnes of Hassenaah build This was doubtlesse on the northwest of Jerusalem in the citie of David towards the sea as appears also by that which is said of Manasseh 2. Chron. 33.14 He built a wall without the citie of David on the west side of Gihon in the valley even to the entring in of the fish gate c. It was called the fish gate because they brought in their fish from the sea coasts of Tyre and Sydon at that gate according to that chap. 13.16 There dwelt men of Tyre therein which also brought fish c. and had happely their market for the selling of their fish not farre from it it is mentioned again Zeph. 1.10 There shall be the noise of a cry from the fish gate Vers 5. And next unto them the Tekoites repaired c. That is some of the inhabitants of Tekoa for other of them also repaired in another place as it is expressed afterward vers 27. but yet it was onely the common people amongst them that did what was done for concerning their nobles there is a clause of exception added but the nobles put not their necks to the work of the Lord that is the nobles would not do any service herein to their Lord the God of Israel because their arrogancie in regard of their greatnesse was the cause of their refusing their help in this work as pretending they would not be taxed nor have any such burthen imposed upon them their folly is noted herein that they refused to put their necks to his work who is the nobles Lord as well as the common peoples Vers 6. Moreover the old gate repaired Jehoiada So called happely because it was the oldest of all the gates in Jerusalem and this was also as is generally held on the north-side of Jerusalem Vers 7. And next unto them repaired Melatiah c. unto the throne of the governour on this side the river It seems there was formerly in this part of the wall a palace or place of judicature where those that were appointed governours under the Babylonian and Persian kings over all the countrey on this side Euphrates did use to sit in judgement unto which place these men of Gibeah and Mizpah and others here mentioned did repair the wall and that palace where had been the throne of the governour some Expositours conceive was repaired by Nehemiah and his servants he being now governour of Judea whence are those expressions chap. 4.16 The half of my servants wrought in the work and the other half of them held both the spears the shields c. and 5.16 I continued in the work of this wall c. Vers 8. And they fortified Jerusalem unto the broad wall That is they repaired the wall unto that place where the wall was made much broader then in other places and therefore called the broad wall and so having brought the work so farre there they left off building because here it was not ruined and therefore needed no repairing in which sence it may be read according to the translation noted in the margin They left Jerusalem unto the broad wall Vers 9. And next unto them repaired Rephaiah the sonne of Hur the ruler of the half part of Jerusalem For Jerusalem being part in Judah and part in Benjamin had accordingly two severall rulers and this Rephaiah was ruler of one of them and Shallum vers 12. was ruler of the other Vers 11. And Hashub the sonne of Pahath-moab repaired the other piece and the tower of the furnaces That is the next portion of the wall set out to be repaired wherein also was the tower of the furnaces so called happely because either in the tower it self or in the street adjoyning there were many furnaces Vers 12. Shallum the sonne of Haloesh the ruler of the half part of Jerusalem See above vers 9. Vers 13. The valley gate repaired Hanun c. See chap. 2.13 Vers 14. But the dung-gate repaired Malchiah the sonne of Rechab That is of the famous familie of the Rechabites Vers 15. But the gate of the fountain repaired Shallun See chap. 2.14 Unto the stairs that go down from the citie of David That is from mount Sion which was called the citie of David into the lower part of Jerusalem Vers 16. After him repaired Nehemiah c. Here begins the repairing of the wall about mount Zion wherein stood the Temple and the palace of the kings of Judah and the first part of this wall was repaired by one Nehemiah the sonne of Azbuck the ruler of the half part of Bethzur and so as farre as to the pool that was made and unto the house of the mighty and by the pool that was made is meant a pool not naturall but made by art to wit by Hezekiah 2. Kings 20.20 yet this was not the pool of Siloah mentioned in the former verse for that was happely a naturall pool and was in the lower part of Jerusalem but another in mount Zion called therefore the upper pool 2. Kings 18.17 and by the house of the mighty is meant some house built for Davids worthies or some house where the garrison souldiers for the citie lay or where youths were taught to handle their arms Vers 17. After him repaired the Levites It may be because the wall here was over against the Temple Vers 19. The ruler of Mizpah another piece over against the going up to the armory at the turning of the wall To wit the citie armoury to which that place of Solomons seemeth to allude Cant. 4.4 Thy neck is like the tower of David builded for an armoury it is evident that the house of the forrest of Lebanon which Solomon built was for many generations a magazine of arms for the kings of Judah for thence is that Isa 22.8 Thou didst look in that day to the armour of the house of the forrest and therefore it may be it was that house that is here meant or if not so it may be they had severall arsenalls or armouries one for the citie armoury and another for the kings magazine or that this was some place where anciently there had been an armoury before the house of Lebanon was built Vers 22. And after him repaired the priests the men of the plain To wit the men that inhabited the plain countrey about Jerusalem 2. Sam. 2.28 chap. 12.28 Vers 24. Binnui the sonne of Henadad another piece from the house of Azariah unto the turning of the wall This is thought to be the turning of the