it shall not be in my dayes Vers 20. And how he made a pool c. This was it seems a great pool in the city of David and the water was brought in pipes under the ground from the fountain of Gihon when Sennacherib did first besiege Jerusalem 2. Chron. 32.30 Hezekiah also stopped the watercourse of Gihon and brought it to the west side of the citie of David and is therefore called the kings pool CHAP. XXI Vers 1. MAnasseh was twelve years old when he began to reigne c. So that he was borne three years after his fathers recovery from his dangerous sicknesse chap. 20.6 and he began to reigne about foure and twenty years after the ruine of the kingdome of the ten tribes for Samaria was taken in the sixth yeare of Hezekiah chap. 18.10 after which he reigned three and twenty years chap. 18.2 and then Manasseh succeeded him being then but a child of whose tender years it seems the princes took advantage that never in their hearts had approved the reformation that Hezekiah had made and so drew him to reestablish his grandfathers idolatry yet he reigned as is noted in the following words longer then any of the kings of Judah to wit fifty and five years Vers 2. And he did that which was evil in the sight of the Lord after the abominations of the heathen c. Considering all the particulars that are here afterwards mentioned it is evident that he did worse then all that had been before him it is noted chap. 20.5 that one of the chief things that made Hezekiah mourn so bitterly when the Prophet told him he should die of his sicknesse was because he had then no sonne to succeed him but alas could he have foreseen what a sonne hee should leave behind him the want of an heire could not be so bitter as this would have been Vers 5. And he built altars for all the host of heaven in the two courts of the house of the Lord. That is not onely in the peoples but in the priests court also he built altars for the worship of the sunne moon and starres Vers 6. And he made his sonne passe through the fire See the note chapter 16.3 Vers 7. And he set a graven image of the grove that he had made in the house c. That is one of the idols of the grove which he had made he set up in the Temple or a graven image made as a representation of the grove which he had made and indeed that there was an image with a carved grove about it seems to be most probable because it is said chap. 23.6 that Josiah brought out the grove from the house of the Lord without Jerusalem unto the brook Kidron and burnt it c. Vers 9. Manasseh seduced them to do more evil then did the nations whom the Lord destroyed c. To wit because the Israelites set up more idols then ever the Canaanites had but especially because they sinned against more light and means of grace then ever the other enjoyed Vers 13. And I will stretch over Jerusalem the line of Samaria and the plummet of the house of Ahab c. That is I will deal with Jerusalem as I have dealt with Samaria and with the house of Manasseh as with the house of Ahab as I did utterly destroy Samaria and the family of Ahab so will I utterly destroy Jerusalem and the house of Manasseh and indeed the posterity of Manasseh was cut off as was the posterity of Ahab Jer. 22.30 because workmen do try places which they would have to be levelled with the line and with the plummet therefore the Lord to imply that he would utterly pull down and destroy Jerusalem and lay it as it were levell with the ground as he had already dealt with Samaria and the house of Ahab he expresseth it with this phrase that he would stretch over Jerusalem the line of Samaria and the plummet of the house of Ahab the like phrase is used Isai 34.11 He shall stretch out upon it the line of confusion and the stones of emptinesse and to the same purpose is the next expression here used and I will wipe Jerusalem as a man wipeth a dish wiping it and turning it upside down that is as a man wipeth a dish that hath had some oyle or other thing in it turning it upside down and wiping it that he may be sure the least drop or crumb may no where be found upon it so the Lord will utterly overthrow the state of Jerusalem turning it upside down and will clear her of all her wealth yea of all her inhabitants so that there shall be nothing left not carried away Vers 14. And I will forsake the remnant of mine inheritance c. That is the tribes of Judah and Benjamin and because they flattered themselves in this that they were the Lords inheritance therefore by calling them the remnant of his inheritance he implies that though they were his inheritance yet he would forsake them Vers 16. Moreover Manasseh shed innocent bloud very much c. To wit the bloud of the prophets that condemned his evil courses and others that opposed his evil wayes Vers 17. Now the rest of the acts of Manasseh and all that he did c. Some of these we have added 2. Chron. 33. as first that the captains of the host of the king of Assyria invaded the land and carried away Manasseh prisoner to Babylon Secondly how being in that affliction he repented him of his sinnes and so the Lord brought him again to Jerusalem the king of Babylon being content as it may seem to set him free upon condition that he should oppose the Egyptian king which may be the cause why Josiah would needs fight against Pharaoh Necho 2. Chron. 35.20 And thirdly that being returned he fortified Jerusalem suppressed idolatry and did again set up the true worship of God Vers 18. And was buried in the garden of his own house in the garden of Uzzah It is likely this was done by the kings appointment after his repentance as judging himself unworthy to be buried in the sepulchre of the kings of Judah because of the abominations of his younger years Why this garden was called the garden of Uzzah we cannot say yet some Interpreters held that it was called so because it was in the place where Uzzah was smitten for touching the ark with his hand 2. Sam. 6.7 or because it had been formerly his garden Vers 26. And he was buried in his sepulchre in the garden of Vzzah That is Amon to wit because his father Manasseh was buried there CHAP. XXII Vers 2. ANd he did that which was right in the sight of the Lord c. Wherein doubtlesse he was much encouraged by the Prophet Zephaniah who prophecyed in his dayes Zephan 1.1 The word of the Lord came unto Zephaniah in the dayes of Josiah the sonne of Amon but especially by the prophet Jeremiah of whom it
affraid to commit such horrible sinnes and do what we can to divert the evil of punishment which God may else justly lay upon us even by cutting them off which have committed this crying villany But the children of Benjamin would not hearken to the voice of their brethren the children of Israel c. That is though the Israelites were their brethren whose advice therefore they might well think tended equally to the good of them all and against whom to fight in the defence of such wretches must needs be counted a most unnaturall and ungodly course yet because they thought it a dishonour to them that the other tribes should intermeddle with punishing any within their territories and were so proud of their strength and highly conceited of their abilities for martiall affairs that they thought themselves able enough to make good their part against all the tribes of Israel beside they would not hearken to their brethren but prepared to fight it out Vers 15. And the children of Benjamin were numbred at that time out of the cities twenty and six thousand c. This is added to imply what it was that made them despise the counsell of their brethren to wit their confidence in their own strength of this six and twenty thousand and seven hundred there were slain by the Israelites twenty five thousand and an hundred vers 35. and there were onely six hundred of them that saved themselves in the rock Rimmon vers 47. It seems therefore that the other thousand were slain in the two first battels wherein the Benjamites overcame the Israelites for it is not likely they should vanquish the Israelites in two set battells and kill so many thousand of them without any losse in their own army Vers 18. And the children of Israel arose and went up to the house of God c. The house of God was at this time in Shiloh see vers 27. thither therefore they went to ask counsell of God saying Which of us shall go up first to the battell c. It may seem strange that the people of God undertaking so just a warre as this was against the Benjamites out of a zeal to punish those that had committed so foul a sinne because the Benjamites did undertake the defence of them that they might not be punished should notwithstanding be twice beaten and vanquished by those Benjamites as we see afterwards they were not without the losse of fourty thousand of their men especially if we consider this which is here said that before they went to fight with them they were so carefull to go to the house of the Lord that there they might ask counsell of God but to remove this scruple we must know that God is wont in great wisdome and without any stain either to his justice or mercy towards his people to suffer a while those that have a just cause to go by the worst as first to prevent the ascribing of their victory to their own prowesse or strength by letting them see how little good their great armies could do if the Lord should withhold his help from them secondly to beat them off from that confidence in their great strength and in the justnesse of their cause which beforehand he perceives in them till men have learnt to go out of themselves and to rely onely upon God they are not fit for his aid thirdly to punish them for some sinnes wherein he perceives them to runne on without fear that so by their losse they may be brought to see bewail and forsake those sinnes And for these reasons doubtlesse God did suffer these Israelites to be so shamefully beaten by the Benjamites for both idolatry and many other sinnes were rife amongst them as we see chap. 17.6 and particularly in the idolatry of Micah and the Danites 2. trusting in the justnesse of their cause and the multitude of their men in regard of whom the Benjamites were but a handfull their spirits were too much puffed up with assurance of victory and hence it was that they never asked God whether they should go against the Benjamites or whether they should prevail they never prayed to God for his help they never sought by fasting humiliation by repenting of their own sinnes and by offering up sacrifices of atonement to make their peace with God but onely as men assured of victory to prevent variance amongst themselves they desired to know which of the tribes should go up first against Benjamin they concluded that having eleven tribes against one four hundred thousand against six and twenty thousand they must needs prevail Vers 21. And destroyed down to the ground of the Israelites that day twenty and two thousand men See the note before on vers 18. Vers 23. And the children of Israel went up and wept before the Lord untill even c. But they did not fast and afflict their souls and offer up sacrifices to make an atonement with God as afterwards they did vers 26. It seems their weeping now was more for their losse in the former battell then for their sinnes or at least that they were not so throughly humbled and so truly penitent as was fitting and therefore again after this their enemies prevailed Indeed now they began to see that their multitude and strength was vain without Gods help and therefore enquired whether they should go forth to battell against the Benjamites or no but withall they pitched upon a wrong cause of their ill successe supposing it was onely because God was not pleased with their making warre against their brethren never thinking of their sinnes and therefore God answers them accordingly Go up against him which was no more in effect then this though he be your brother you may fight against him Vers 26. All the people came up and came unto the house of God and wept and sat there before the Lord and fasted c. Now they not onely wept as they did before vers 23. which might onely be for the losse they sustained but also fasted and offered burnt-offerings and peace-offerings before the Lord which shews that now they perceived that though God liked the cause they had undertaken yet he was displeased with their persons and that therefore they fasted and afflisted their souls in a most solemne manner repenting them of their sinnes and turning to the Lord and offered burnt-offerings and peace-offerings to make an atonement for their sinnes and to obtain Gods favour that he would now prosper them in this their warre against Benjamin Vers 27. For the ark of the covenant of God was there in those dayes That is in those parts about Gibeah to wit in Shiloh which was not farre from Gibeah chap. 21.12 And they found among the inhabitants of Jabesh-Gilead four hundred young virgins that had known no man by lying with any male and they brought them to the camp at Shiloh or rather the ark was there that is in the house of God whether in the
with all the servants of his Lord. That is with the kings guard whose custome it was to watch at the doore of his house all night Vers 11. And Vriah said unto David The ark and Israel and Judah abide in tents c They used in perillous warres to carry the ark with them into the camp both as a testimony of Gods presence and that they might ask counsel of God as occasion served as is evident 1. Sam. 4.4 and 14.18 and therefore the most of Expositours conceive that accordingly at this time the ark was with Joab in the camp at the siege of Rabbah and that this was the reason why Uriah spake of the arks abiding in tents together with Israel and Judah but yet because it seems not probable that they would carry the ark the signe of Gods presence amongst his people out of the land of Canaan into the countrey of the Ammonites I should rather think that being to speak of the abiding of Israel and Judah in tents in regard that the ark was also in the tent which David had set up for it chap. 6.17 Therefore onely it is that he joyns the ark with Israel and Judah The ark saith he and Israel and Judah abide in tents and my Lord Joab and the servants of my Lord are encamped in the open fields shall I then go into mine house to eat and to drink and to lie with my wife c. But however the drift of these words is evident to wit that Uriah herein rendred a reason why he would not go home to his house namely because he judged it unfit and unreasonable that he should take his ease and pleasure whilest his Generall and his brethren lay abroad in continuall danger in the open fields and then besides there was withall in these words by the providence of God a secret check given to David that Uriah should make conscience of taking pleasure with his own wife at a time when the people of God were in continuall danger and yet David had not scrupled at that very time to satisfie his lust with the wife of Uriah Vers 13. And when David had called him he did eat and drink before him and made him drunk It is not probable that Uriah that had so resolutely refused to feast and frolick with his wife would yeild to do that with the king which he had refused to do with his wife onely when David had invited him to his table he thought it too much to reject the kings favour and therefore resolved to yeild herein to the kings commandment no further then might stand with his resolved course of austerity fully purposing not to let loose himself to any delight or freedome in eating or drinking but we see the event by degrees he was overtaken and eâ—snared contrary to what he had purposed with himself and so was made drink which was that David aimed at hoping that when he was heated with wine he would then go home to his wife which hitherto he had refused to do And at even he went out to lie on his bed with the servants of his lord but went not down to his house He went not to sleep as the night before at the doore of the kings house vers 9. to wit because he had drunk too freely but yet he went not home to his wife but lay in the court amongst the kings houshold servants so that though he were a little overgone with excesse yet he still remembred and stuck to his former resolution of not going home to his wife A passage very observable whilest David used all his skill to get him home doubtlesse his wife was not wanting to act her part too it cannot be thought but that she sent and came to him again and again and solicited him earnestly to come home to her for it much concerned her and yet all this could not move him even when he was drunk he would not home to his house for whence was this doubtlesse there was a secret hand of Providence in it it is like enough he was displeased that he was so causelessely taken off from that noble enterprise of the siege of Rabbah and deemed it unfitting as he had said before to take his pleasure whilest his brethren and fellow souldiers were in such hard service but yet considering how many means were used to overcome him we may well conclude that there was a speciall hand of Providence in the firmnesse of his resolution the Lord intending hereby to counterplot David and not to suffer him to smother his sinne as he desired to have done Vers 16. He assigned Uriah unto a place where he knew that valiant men were To wit that he might be slain by them as David had in his letter commanded There was no reason given in the letter why this plot must be laid for his life it was sufficient to Joab that the king commanded it he knew how much advantage it might be to him to have the favour of his prince and what danger there might be in opposing his commands and therefore he stuck not at doing what he had enjoyned yea and perhaps too remembring what himself had done in the murder of Abner he was the more willing that David should be involved in the same sinne as thinking that he would be the readier to pardon him when himself was become guilty in the sâ—e kind Vers 21. Whâ— smote Abimelech the sonne of Jerubesheth That is Gideon who was called Jerubbaal Judges 6.32 Vers 25. Let not this thing displease thee for the sword devoureth one as well as another c. The time was when Davids conscience smote him for cutting off tho lap of Sauls garment though he was his deadly enemy and yet now his heart being hardened upon his adultery with Bathsheba he could sleight the murder of Uriah and many other of Gods people slain by his means as if it had been a matter of nothing Vers 26. And when the wife of Vriah heard that Uriah her husband was dead she mourned for her husband Considering what shame would have fallen upon her if her husband had lived and the hope she might well conceive of becoming now the wife of so great a Prince as David was we may well think that she was inwardly glad of these tidings but yet the better to conceal her sinne she would not omit the customary wayes that were used in those times of mourning for her deceased husband Vers 27. But the thing that David had done displeased the Lord. This is added to shew the vanity of Davids comforting himself in what was done he chuckered himself now as concluding that now the shame he feared would be prevented and so all would be well But saith the text the thing that David had done displeased the Lord and this he found to be bitternesse in the end little cause had he therefore to be so well satisfied with the secresie of his sinne the Lord being so highly offended with him CHAP. XII
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
by building this citie again as it were blot out the memoriall of this miraculous work For that Joshua pronounced this curse by Gods command is evident 1. Kings 16.34 In his dayes did Hiel the Bethelite build Jericho he laid the foundation thereof in Abiram his first-born and set up the gates thereof in his youngest sonne Segub according to the word of the Lord which he spake by Joshua the sonne of Nun. He shall lay the foundation thereof in his first-born and in his youngest sonne shall he set up the gates of it That is let it cost him the losse of all his children the first when he begins it the other as he goeth forward with the work and the last when he finisheth it For the hanging up the gates is counted as it were the finishing of a citie How this curse fell upon Hiel the Bethelite who in Ahabs reigne built this citie again is noted in the place before cited 1. Kings 16.34 CHAP. VII Vers 1. BVt the children of Israel committed a trespasse in the accursed thing That is one of the Israelites The people being considered conjunctim as one entire body that which was done by one of the members is here ascribed to the whole body of Israel For Achan the sonne of Carmi the sonne of Zabdi the sonne of Zerah of the tribe of Judah took of the accursed thing This Achan is also called Achar 1. Chron. 2.7 which signifieth a troubler whence he is called there Achar the troubler of Israel as likewise the place where he was stoned is called the valley of Achar that is of trouble vers 26. of this chapter Partly the better to evidence the certain truth of the historie and partly to implie the stain he brought upon his ancestours his genealogie is here set down to wit that Carmi was his father and so Zabdi who is also called Zimri 1. Chron. 2.6 his grandfather and Zerah or Zarah who was the sonne of Judah Gen. 38.30 was his great grandfather Indeed considering that Zerah was at least fourteen years old when he went with his father Judah and his grandfather Jacob into Egypt about the yeare of the world 2298. as by computation of years gathered from the historie of Moses may be made evident and that from their going down into Egypt unto the destruction of Jericho are usually reckoned at the least two hundred fiftie and six years it may well seem strange that in all this time there should be but foure generations Zerah the sonne of Judah being but the great grandfather of Achan But this doubt may well be satisfied by yielding that each of these that are mentioned were born in their fathers latter dayes For if Zerah begat Zabdi when he was seventie and one years old fiftie seven years after his going into Egypt in the yeare of the world 2355. and Zabdi begat Carmi at seventie years old in the yeare of the world 2425. and Carmi begat Achan also at seventie years old in the yeare of the world 2495. then was Achan at their coming out of Egypt nineteen years old and at the sacking of Jericho about fiftie nine or threescore And the anger of the Lord was kindled against the children of Israel To wit because Israel had sinned as it is said before And indeed as in the bodie we use to beat the back for any offence committed by the tongue so in bodies politick civill societies it is no wonder that God should lay upon any of the members temporall punishments for a sinne committed by another of that body especially if we consider that God may have alwayes just cause to punish any of his people for sinne in themselves though for the present he take occasion to strike for the sinne of another that men may learn to hate sinne the more which brings ruine upon more many times then the sinner himself and be the more studious to bring others to fear God as themselves do Vers 2. And Joshua sent men from Jericho to Ai which is besides Beth-aven on the east side of Beth-el c. This Ai in Gen. 12.8 is written Hai and Nehem. 11.31 Aijah It is said here to have been near both to Beth-el and Beth-aven Beth-el therefore was not farre from Beth-aven which signifieth the house of vanity or of a lie and in regard whereof it was that when Jeroboam had set up his idols in Beth-el by signification the house of God the prophets were wont to call it in contempt and scorn by the name of this neighbour town Beth-aven the house of vanity Hos 4.15 Though thou Israel play the harlot yet let not Judah offend and come not ye unto Gilgal neither go ye up to Beth-aven nor swear The Lord liveth 10.5 The inhabitants of Samaria shall fear because of the calves of Beth-aven Now to this Ai Joshua sent spies as before to Jericho yet these men were not to go into Ai as before into Jericho but into the countrey about â—t where they might view the passages and observe afarre off the strength and fortifications of the city Go up saith he view the countrey Vers 3. And they returned to Joshua and said unto him Let not all the people go up c. And thus by the confidence and resolution of these men and by their slighting of Ai as a place of no strength that might easily be taken by a few of the Israelites the Lord did secretly make way to that which he had purposed to do in the chastising of the Israelites for the sinne of Achan Doubtlesse the spies spake what they thought to wit that it was needlesse to carry up the whole host of Israel against so small a city as Ai was Let about two or three thousand go up say they and smite Ai and make not all the people to labour thither for they are but few But God had a further end in this which they knew not of namely that the Israelites might be smitten by the men of Ai whereas had all the armie of Israel gone up the inhabitants of Ai would not have dared to have sallied out and withall that this might be done but to a small company of the Israelites to speak of that the losse and dishonour might be the lesse And hence it was too that Joshua and the rest did so presently approve of this advice of the spies whenas otherwise much might have been said against it Vers 4. So there went up thither of the people about three thousand men and they fled before the men of Ai. Notwithstanding the men of Ai were doubtlesse as the rest of the inhabitants of Canaan greatly dejected with fear of the Israelites and the Israelites on the other side much imboldned with the late wonders God had wrought for them and particularly with the overthrow and destruction of Jericho and though they went not rashly against this city for he had sent spies beforehand to search out the passages and advantages of the countrey and whereas the
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.
incense God against them as he conceived they had done But why doth he say that the Israelites were not yet unto that day cleansed from the iniquitie of Peor since at that time when Phinehas had slain Zimri and Cozbi the Lord said unto Moses Num. 25.11 Phinehas the sonne of Eleazar the sonne of Aaron the Priest hath turned my wrath away from the children of Israel c. I answer 1. Because the stain and infamy of that sinne lay still upon them it was a mighty dishonour to the Israelites unto that day that they had so basely forsaken the living God to go after the base idol-gods of the heathen as many as were guilty of it yea all indeed had cause to blush at the remembrance of it unto that day 2. Because the infection of that sinne did still cleave unto them The governours of the people did no doubt find that the infection of Idolatry which the Israelites had contracted at that time when they were drawn by the daughters of Moab to worship their false gods did ever and anon still break forth in some particular persons who were found lingring still after that idolatrous worship whence it was that after this Moses gave them that charge chap. 24.23 Now therefore put away the strange gods that are among you c. and hence it is that they now tell their brethren that they were not throughly cleansed from the iniquity of Peor unto that day Indeed the people and state in generall continued uncorrupt all the dayes of Joshua chap. 24.31 And Israel served the Lord all the dayes of Joshua But they spake here of that which they found in particular persons to wit that though they did what they might to punish and suppresse idolatry yet now and then there was still some found that shewed they were not wholly purged from that infection which they had taken so long since in the worship of Baal-Peor and 3. Because they were not fully cleared from the guilt and punishment of that sinne For though upon that zealous act of Phinehas it is said that he had turned away Gods wrath from the children of Israel yet the meaning of that was onely this that Gods wrath was thereby staid from proceeding on any further in that slaughter which he had enjoyned the Judges to make amongst those that had committed fornication with that Idol Baal-Peor Num. 25.5 Moses said unto the Judges of Israel Slay ye every one his men that had joyned themselves unto Baal-Peor all which notwithstanding there might be many particular persons that God was pleased to spare at that time whom he might afterwards call to account and correct them sharply even for that sinne and so in this regard it might be here said that unto that day they were not fully cleansed from that iniquity For just such an expression we have Num. 14.20 23. And the Lord said I have pardoned according to thy word But as truly as I live c. Surely they shall not see the land which I sware unto their fathers Vers 18. And it will be seeing ye rebell to day against the Lord that to morrow he will be wrath c. That is immediately or forthwith for so this word to morrow is often taken Matt. 6.30 Wherefore if God so clothe the grasse of the field which to day is and to morrow is cast into the oven shall he not much more clothe you 1. Cor. 15.32 Let us eat and drink for to morrow we shall die Vers 19. Notwithstanding if the land of your possession be unclean then passe ye over into the land of the possession of the Lord c. That is if you think the land without Jordan unclean because ye have not Gods Tabernacle and Altar with you as we have then passe over into the land of Canaan where the Lord dwells in his Tabernacle Doubtlesse the countrey without Jordan was a part of the land of promise onely the land within Jordan is peculiarly called the land of the possession of the Lord because the Lord dwelt there in his Sanctuary Now though it would have been a great imparing to all their inheritances that were seated within Jordan to have admitted these two tribes and a half without Jordan to come and have a share with them especially at this time when as yet the Canaanites were amongst them and held so great a part of their land from them yet this they willingly offered them rather then they should fall off from the true worship of God which shewed how singularly zealous they were both for Gods glory and their brethrens salvation But rebell not against the Lord nor rebell against us They call their building of an altar a rebellion not against the Lord onely but against their brethren also within Jordan because thereby they had as they apprehended separated themselves from having communion with them as the true Church of God and by this their idolatrous practise had provoked the Lord as much as in them lay to destroy them all or to cast them off from being his people Vers 22. The Lord God of gods the Lord God of gods he knoweth and Israel he shall know In these words the tribes without Jordan do first appeal to God who knew with what intention they built that altar as comforting themselves with this that however it might be suspected whether that which they should say were true or no God who was the searcher of all hearts knew that they had not done it with any such purpose as their brethren suspected and the vehemency they use in expressing this The Lord God of gods the Lord God of gods he knoweth implies how hatefull the very thought of that was to them of which they were suspected and then in that next clause and Israel he shall know they professe that this in time to come should be clearly manifested to their brethren too for those words and Israel he shall know are not meant thus that they would now tell the Israelites for what cause they had built it but the meaning is that in time to come by their constancy in the true worship of God they would make the Israel of God know how farre they were from building an altar with any purpose to sacrifice thereon If it be in rebellion or if in transgression against the Lord save us not this day These words save us not this day are an imprecation wherein they desire that the Lord should not spare them but punish them according to the hainousnesse of so foul a sinne if they in setting up the altar intended any such thing as they were charged with Vers 24. In time to come your children might speak unto our children saying What have you to do with the Lord God of Israel That is in the generations to come your children might happely deny to suffer our children to offer their sacrifices at Gods altar alledging that they were none of the Church and people of God none of Abrahams seed that
of great importance to settle peace in the kingdome and to establish the kingdome to David that this his wife should be restored to him again because she was Sauls daughter and fourthly that by this means he should make triall of the fidelity of Abner Vers 14. And David sent messengers to Ishbosheth Sauls sonne saying deliver me my wife Michal c. Thus it seems David and Abner had contrived the businesse that David should send to Ishbosheth for his wife and that then Abner should second the motion and procure it to be done for that Abner had a hand in causing Ishbosheth to restore David his wife is evident vers 16. because Abner went along with her to Bahurim Now in the challenge that he makes of his wife Deliver me my wife Michal which I espoused to me for an hundred foreskins of the Philistines he mentions onely a hundred foreskins because so many onely David was by covenant bound to bring though he brought two hundred 1. Sam. 18.25 27. Vers 16. And her husband went with her along weeping behind her to Bahurim A town in the tribe of Benjamin chap. 19.16 Vers 17. And Abner had communication with the elders of Israel saying Ye sought for David in times past to be king over you Hereby it appears that many of the Israelites would have followed David before this but that they durst not for fear of Abner For the least we can conclude from hence is that before Ishbosheth was made king by Abner the Israelites were divided some standing for David others for Ishbosheth Sauls sonne Vers 19. And Abner went also to speak in the ears of David in Hebron all that seemed good to Israel and that seemed good to the whole house of Benjamin That is to the greatest part of them 1. Chron. 12.29 Abner having treated with the elders of Israel about their accepting of David to be their king and more particularly with those of Benjamin because they were like to be hardliest wonne in regard of their especiall relation to the house of Saul who was of their tribe he went to David perhaps under pretence of carrying his wife Michal to him to which Ishbosheth had consented and so then acquainted him how tractable he had found the Israelites and how willing to submit to his government yea even the men of Benjamin amongst the rest of whom David had most cause to fear that he should have found them refractory Vers 25. Thou knowest Abner the sonne of Ner that he came to deceive thee c. And thus though Joab doubtlesse was chiefly enraged because he feared Abner would insinuate himself into David and prove a corrivall to him in his honours and preferments and withall because his heart was full of revengefull thoughts against him for the death of his brother Asahel yet he alledged none of this to David but onely that he was solicitous for him as being confident that Abner came onely as a spie and sought to get some advantage against David Vers 26. And when Joab was come out from David he sent messengers after Abner c. Having spoken his mind to David it may seem that he flung away in an anger not vouchsafing to hear what David would answer and so being come out he sent messengers after Abner to bring him back and happely he sent in the name of the king which might be one cause why David was so carefull afterward to clear himself of it but doubtlesse he pretended that he had some businesse of importance to impart to him or else it is not like that Abner would have come back again Vers 27. Joab took him aside in the gate to speak with him quietly and smote him there under the fifth rib c. Thus Joab and Abishai had plotted the businesse before hand whence is that vers 30. So Joab and Abishai slew Abner because he had slain their brother Asahel at Gibeon in the battell c. by this means though the fact in Joab was foul and wicked God punished Abner for his rising up against David and making so light account of shedding so much bloud chap. 2.14 And Abner said to Joab let the young men now arise and play before us and withall God removed him out of the way that David might come to have all Israel submit themselves to him without the help of Abners treachery for that phrase of smiting under the fifth rib see the note chap. 2.23 Vers 28. I and my kingdome are guiltlesse before the Lord for ever from the bloud of Abner c. Because the Lord many times plagues the whole land for the magistrates shedding innocent bloud therefore David in this protestation that he makes of his innocencie mentions the kingdome together with himself I and my kingdome are guiltlesse c. Vers 29. Let there not fail from the house of Joab one that hath an issue c. David knew well that it was much to be suspected that the people would think that Abner was slain by his command or at least not without his consent and how likely this was to alienate the hearts of the people from him In a businesse therefore that so nearly concerned him no marvell though in the bitternesse of his spirit he poured forth these heavy imprecations against Joab and all his posterity Let there not fail from the house of Joab one that hath an issue that is the running of the reins see the note Lev. 15.21 or that is a leper or that leaneth on a staff through lamenesse or weaknesse and why he did not proceed further to do justice upon Joab which would have been of all the best way to clear his own innocencie himself sheweth vers 39. I am this day weak though anointed king and these men the sonnes of Zeruiah be too hard for me the Lord shall reward the doer of evil according to his wickednesse Vers 30. So Joab and Abishai his brother slew Abner because he had slain their brother Asahel at Gibeon in the battell These words in the battell are added as an aggravatian of Joabs sinne For Abner slew Asahel in open battell and was forced thereto by Asahels pursuite of him but Joab slew Abner treacherously when he pretended to speak peaceably with him why Abishai is here joyned with Joab see the note above verse 27. Vers 31. And David said to Joab and to all the people that were with him Rent your clothes c. That is he enjoyned them to bury Abner with a solemn funerall thereby testifying his sorrow for his death and clearing himself before all the people from having any hand in it Neither was it unfit that Joab amongst others should be enjoyned to be a publick mourner at his exequies for first he had more cause to mourn then any man because of his sinne David therefore requiring him thereunto did that which was fit if Joab therein dissembled it was his own fault Secondly it might be imposed as a kind of punishment that he should
some other action of disloyalty towards David which is not expressed in the Scripture but more probable it is either that it is meant of Joabs insolency towards him in generall of which he often complained as 2. Sam. 3.39 And I am this day weak though anointed king and these men the sonnes of Zeruiah be too hard for me or else of that which here followeth his treacherous killing Abner and Amasa wherein David professeth himself to have been much wronged first because good Princes look upon the injuries done to their subjects as done to themselves and so doth Christ Acts 9.9 And he fell to the earth and heard a voice saying unto him Saul Saul why persecutest thou me secondly because David had engaged his faith both to Abner and Amasa that they should be safe so that it redounded much to his dishonour when they were afterward so treacherously slain it was enough to make the people think that he had secretly a hand in it however these things he alledgeth here against Joab both to shew how justly Solomon might put him to death though he had spared him as also to imply how dangerous it was for Solomon to let him live how il-affected he was towards him was evident by his conspiracy with Adonijah and what mischief might not be feared from him that had his hands already so fouly embrued in bloud now to aggravate his murthering of these two captains he saith first that he shed the bloud of warre in peace that is when there was peace made with them he slew them as if they had been in open hostility against David and secondly that he put the bloud of warre upon his girdle that was about his loins and in his shoes that were on his feet to wit when embracing them he stabbed them with the sword that hung at his girdle and so they fell down dead at his feet and this expression I conceive is used in describing these his impious facts either to set forth the base perfidious manner of his murthering them to wit that stabbing them when he pretended to embrace them their bloud by that means gushed out upon his girdle and ranne down upon his shoes or else his boldnesse and impudencie in that he was not ashamed thus treacherously to slain himself with the bloud of these men but did rather glory in it going up and down with their bloud upon his girdle or upon his sword hanging at his girdle which he had put up all bloudy into the scabbard and so also on the shoes he wore stained with their bloud Vers 6. Do therefore according to thy wisdome and let not his hoar head go down to the grave in peace As if he should have said be sure to cut him off and let the bloud of Abner and Amasa be returned into his own bosome for the time and occasion of doing this that must be left to thine own wisdome wherein do as thou feest cause a man he is of a turbulent spirit and will soon some way or other give the occasion enough to take away his life and therefore observe him wisely and take the occasion as it shall be offered to thee onely be sure it be done some time or other let not his hoar head go down to the grave in peace where also he mentions his hoar head to intimate that he would not have him spared for his old age lest Solomon should think alas he hath not long to live by the ordinary course of nature let him alone and within a while he will die of himself and then the world will be rid of him to prevent this David expresseth his charge thus that his hoar head must not go down to the grave in peace but why did not David cut off Joab himself but put it now upon his sonne Solomon I answer first because Joab had alwayes been faithfull to David whereas he had already shown his ill will to Solomon by siding with Adonijah against him and therefore it was now more dangerous to let him live secondly David could never so well do it as now Solomon might in his younger years Joab had more power and esteem amongst the souldiery of the kingdome whose generall he was then he had now in his old age especially since he had lost his credit so much amongst them by conspiring with Adonijah against his bedrid father and besides David being continually encumbred with warres was thereby constrained to comply with Joab in regard of his great authoritie and power amongst the souldiers which Solomon in regard of the peaceablenesse of his reigne of which God had assured David would have no need to do and therefore though David durst not proceed against him the sonnes of Zeruiah saith he be too hard for me 2 Sam. 3.39 yet Solomon might safely enough doe it and thirdly though David failed in sparing Ioab yet now at his death he repented him of it and so enjoyned his sonne to do that which he had neglected to do Vers 7. For so they came to me when I fled because of Absalom thy Brother This word so hath reference to that he said before let them be of those that eat at thy table it is as if he had said they shewed me the very same kindnesse which I desire thou shouldest shew to them they brought for me and my followers when I was in distresse and therefore it is no lesse then just that thou shouldest alwayes bid them welcome to thy table Vers 8. Thou hast with thee Shimei the sonne of Gera a Benjamite of Bahurim which cursed me with a grievous curse c. David calls the reviling and the reprochfull speeches of Shimei against him a grievous curse first because he called him a bloudie man and did in effect say that he had been the cause of the death of Saul and all his sonnes and to him that knew what a grievous sinne bloudshed was and that was deeply at that time wounded for shedding the bloud of Uriah and others though he were innocent in regard of that he charged him with concerning Saul and his sonnes it must needs be very greivous to have such an aspersion cast upon him secondly because he called him a man of Belial an ungracious wretch that had no fear of God in him and to a man of so tender a conscience as David was how bitter must this needs be and thirdly because he upbraided him with the rebellion of his sonne Absalom as the just curse and vengeance of God upon him for the wrong he had done to Saul his father-in-law then which nothing could possibly wound his heart more deeply 2. Sam. 16.7 8. Come out come out then bloudy man thou man of Belial the Lord hath returned upon thee all the bloud of the house of Saul c. Now however afterwards this Shimei came and fauned upon David yet considering how bitterly he had vented his spleen against David in the time of his distresse he was exceeding jealous lest encouraged by