but these and therefore it is probable he had no more onely Iacob speaks this upon supposition in case he should have any other and shall be called after the name of their brethren in their inheritance * Either Ephraimites or Manassites 7 And as for me * Gen. 35. 19. when I came from Padan Rachel died by me f Or beside me near me before mine eyes I seeing but not being able to help her in her extremity which makes the remembrance of it more grievous to me This story he here mentions partly because the sight of Ioseph and his children brought his beloved Rachel to his remembrance partly to give the reason of this action of his to the rest of his children which was not onely because Rachel was his first rightful wife by designation and contract and therefore the right of the first-born was truly Josephs but because by her early death he was cut off from all hopes of having more children by her and therefore it was but fit he should supply that defect by adopting Iosephs children in the land of Canaan in the way when yet there was but a little way to come unto Ephrath and I buried her there in the way of Ephrath g Not out of disrespect to her whose person was and memory yet is precious and honourable to me but either because dying in child-bed they could not keep her till they came to the burying-place of the Patriarchs at Hebron Gen. 23. 19. especially when they were tyed to the slow motion of the flocks and herds or because I would not bury her in the common burying-place with heathens and Idolaters in the city of Ephrath By which he tacitly implies that he would not have Ioseph joyned with the Egyptians in burial the same is Bethlehem 8 And Israel beheld Josephs sons and said who are these h For Iacobs eyes were dim through age and iâ—…rmity as is observed ver 10. and therefore he could not distinctly discern them 9 And Joseph said unto his father They are my sons whom God hath given me in this place and he said Bring them I pray thee unto me and I will bless them i Or that I may bless them not with a common but with a Paternal and Patriarchal and Prophetical blessing in the name and by the spirit of God praying for and foretelling those blessings which God will confer upon them 10 Now the eyes of Israel were †Heb. heavy dim for age so that he could not see and he brought them near unto him and he kissed them and imbraced them 11 And Israel said unto Joseph I had not thought to see thy face and loe God hath shewed me also thy seed 12 And Joseph brought them out from between his knees k Not his own knees from which they had been taken before but Iacobs knees between which they stood whilest Iacob kissed and embraced them from which Joseph removed them partly that they might not be burdensome to their aged and weak grandfather and principally that he might place them in fit order and reverend posture to receive the blessing for which he longed and he bowed himself with his face to the earth l Testifying thereby his reverence to his father his thankfulness for the favour which he had now shewed to him and his and his humble and earnest request for his blessing upon them 13 And Joseph took them both Ephraim in his right hand towards Israels left hand and Manasseh in his left hand towards Israels right hand and brought them near unto him 14 And Israel stretched out his right hand m Which was more honourable both in Scripture account and amongst the Gentiles and laid it upon Ephraims head n Which was a rite used often and in divers cases as in the conferring of offices either sacred or civil as Numb 8. 10. Deut. 34. 9. Act. 6. 6. and 13. 3. and among other things in giving benedictions as Mat 19. 13. who was the younger and his left hand upon Manassehs head guiding his hands wittingly o This proceeded not from chance or the mistake and weakness of his eyes but from design and the wisdom of his hands Heb. he disposed his hands prudently or he dealt wisely with his hands Here was a double wisdom shewed 1. Humane by which he gathered that Manasseh was the eldest because Ioseph placed him towards his right hand 2. Divine and prophetical by which he foresaw Ephraims advantages above Manasseh and wisely suited the ceremony to the substance giving the greater sign of honour to him to whom God designed the thing for Manasseh was the first-born 15 * Heb. 11. 21. And he blessed Joseph p Not now in his person but in his children which yet is called here a blessing of Ioseph because they were a part of himself In which sence and upon the same ground the land of Canaan is oft-times said to be not onely promised but given to Abraham and Isaac c. not as if they were in person to possess it but because it should be given to their children Thus Cham is said to be cursed when his son is cursed Gen. 9. 25. and said God * chap. 17. 1. and 24. 40. before whom my fathers Abraham and Isaac did walk the God which fed me * i. e. Protected sustained and directed me all my life long unto this day 16 The Angel q Not surely a created Angel but Christ Jesus who is called an Angel Exod. 23. 20. and the Angel of the covenant Mal. 3. 1. who was the conductor of the Israelites in the wilderness as plainly appears by comparing Exod. 23. 20 21. with 1 Cor. 10. 4 9. Add hereunto that this Angel is called Iacobs redeemer which is the title appropriated by God to himself Isa. 43. 14. and 47. 4. and that from all evil and therefore from sin from which no created Angel can deliver us but Christ onely Mat. 1. 21. and that Iacob worshippeth and prayeth to this Angel no less than to God for the blessing and that without any note of distinction the word bless being in the singular number and equally relating to God and to the Angel and that the Angel to whom he here ascribes his deliverances from all evil must in all reason be the same to whom he prayed for these very deliverances which he here commemorates and that was no other than the very God of Abraham as is evident from Gen. 28. 15 20 21. and 32. 9 10 11. and 35. 3. * chap. 31. 11 13. which redeemed me from all evil bless the lads and let my name be named on them r i. e Let them be called my name owned for my immediate children and invested with the same priviledges with my other children be the heads of distinct tribes and as such receive distinct inheritances And hence they are called the children of Iacob or Israel no less than the children of
thee and to thy seed with thee 20 And the LORD spake unto Aaron Thou shalt have no inheritance in their land r i. e. In the land of the children of Israel mentioned ver 19. You shall not have a distinct and separate portion of land as the other tribes shall The reason of this law was partly because God would have them wholly devoted to and employed in his service and therefore free from worldly encumbrances and businesses partly because God had abundantly provided for them otherwise by tithes and first-fruits and oblations of all sorts partly because God would have their worldly comfort and happiness depend singly upon him and his service and so would oblige them to use more zeal and diligence in the advancement of piety even for their own interest which was either better or worse as true religion flourished or decayed See Iudg. 17. 9 10. and 19. 18. 2 Chron. 13. 9. and 30. 22. and 31. 4. partly that this might be a firm bond of hearty love and affection between the people and their teachers the Levites who as they performed religious services for the people so they received their subsistence from them and partly that by this means being dispersed among the several tribes they might have the better opportunity for teaching and watching over the people which was their duty Deut. 33. 10. 2 Chron. 30 22. Mal. 2. 4 5 6 7. neither shalt thou have any part among them * Deut. 1â—… â—… 12. 12. 〈◊〉 2. Josh. 13. 14 33. Ezek 〈◊〉 28. I am thy part s i. e. I have appointed thee a liberal maintenance out of my oblations and thine inheritance among the children of Israel 21 And behold * Lev. 27. 32. I have given the children of Levi all the tenth t For the tithes were all given to the Levites and out of their tithes the tenth was given to the Priests here ver 26 c. and Neh. 10. 37 38. in Israel for an inheritance for their service which they serve eveâ—… the service of the tabernacle of the congregation 22 Neither must the children of Israel henceforth come nigh the tabernacle of the congregation u i. e. So nigh as to do any act proper to the Priests or Levites lest they bear sin †Heb. to 〈◊〉 and die 23 But the Levites shall do the service of the tabernacle of the congregation and they shall bear their iniquity x i. e. The punishment due not onely for their own but also for the peoples miscarriage if it be committed through their connivance or negligence And this was the reason why the Priests withstood their King Uzziaâ—… when he would have burnt incense to the Lord 2 〈◊〉 26. 17 18. it shall be a statute for ever throughout their generations that among the children of Israel they have no inheritance 24 But the tithes of the children of Israel which they offer as an heave-offering unto the LORD y i. e. As a rent-charge or an acknowledgment that they have and hold all their lands and the fruits of it from Gods bounty Note that the word heave-offering which is for the most part understood of a particular kind of offerings heaved or lifted up to the Lord is here used for any offering in general as before ver 8. I have given to the Levites to inherit therefore I have said unto them Among the children of Israel they shall have no inheritance 25 And the LORD spake unto Moses saying 26 Thus speak unto the Levites and say unto them When ye take of the children of Israel the tithes which I have given you from them for your inheritance then ye shall offer up an heave-offering of it for the LORD even a tenth part of the tithe 27 And this your heave-offering shall be reckoned unto you as though it were the corn of the threshing-floor z It shall be accepted of you as much as if you offered it out of your own lands and labours and as the fulness of the wine-press 28 Thus ye also shall offer an heave-offering unto the LORD of all your tithes which ye receive of the children of Israel and ye shall give thereof the LORDS heave-offering to Aaron the priest a And to his children which were one with him and were all to have their share herein 29 Out of all your gifts b Not onely out of your tithes but out of the other gifts which you receive from the people and out of those fields which shall belong to your cities ye shall offer c To wit to the Priest every heave-offering d i. e. As many gifts so many heave-offerings you shall reserve a part out of each of them for the Priest of the LORD of all the †Heb. â—…at best thereof even the hallowed part thereof e This may describe either 1 the nature and proportion of this offering and so peradventure he means the tenth part which was the part or proportion that God hallowed or sanctified to himself as his proper portion both here and elsewhere or 2. the reason or ground of this offering because it is a thing hallowed or appropriated by God to himself and given by him to the Priest and because the payment of this due doth hallow all the rest so as they may use it with comfort and good conscience as it follows ver 31 32. out of it 30 Therefore thou shalt say unto them When ye have heaved the best thereof from it then it shall be counted unto the Levites as the increase of the threshing floor and as the increase of the wine-press 31 And ye shall eat it in every place f i. e. In every clean place and not in the holy place onely ye and your housholds for * 1 Tim. 5. 18. it is your reward for your service in the tabernacle of the congregation 32 And ye shall bear no sin by reason of it when ye have heaved from it the best of it g Implying that if they neglected this duty they sinned in the use of such unhallowed food * Lev. 22. 15 16. neither shall ye pollute the holy things of the children of Israel h As you will do if you abuse their holy offerings by reserving that intirely to your selves which they offer to God to be disposed as he hath appointed to wit part to you and part to the Priests lest ye die CHAP. XIX 1 AND the LORD spake unto Moses and unto Aaron saying 2 This is the ordinance of the law a Or The constitution of the Law i. e. that which God hath ordained or established by Law which the LORD hath commanded saying speak unto the children of Israel that they bring thee b At their common charge because it was for the common good a red c A fit colour to shadow forth both the bloody nature and complexion of sin Isa. 1. 8. and the humane nature and
in Ios. 15. 3. may seem distinguished into two places Hezron and Addar which here are united because peradventure they were contiguous or joyned together Or the village of Addar and so this is the same place called Addar Ios. 15. 3. and for Hezron that may be another place here omitted and there supplied for more exactness and pass on to Azmon k Which is at the West end of the mount of Edom. 5 And the border shall fetch a compass from Azmon unto the river of Egypt l Called Sihon Ios. 13. 3. which divided Egypt from Canaan See Gen. 15. 18. and the goings out of it shall be at the sea m The midland sea called the sea emphatically whereas the other seas there as they are called are indeed but lakes 6 And as for the western border ye shall even have the great n The midland sea from the South to the North so far as runs parallel with mount Libanus sea for a border this shall be your west-border 7 And this shall be your north border from the great â—…ea ye shall poinâ—… oâ—… for you moâ—… Hâ—…r o Not that Hor where Aaron died Numb 20. 22. which was Southward and bordering upon Edom Numb 33. 37 38. and therefore could not be their northern border but another mountain and as it is conceived the mountain of Libanus which is elsewhere mentioned as the Northern border of the land and which in regard of divers parts or by divers people is called by divers names as Sirion and Senir Deut. 3. 9. and Sion Deut. 4. 48. and Hermon Ios. 13. 5. and here Hor which signifies a mountain and this may be called so by way of eminency Certain it is that as Hor here so Hermon Ios. 13. 5. is joyned with the entrance of Hamath which makes it probable they are one and the same place 8 From mount Hor ye shall point out your border unto the entrance of Hamath p Called Hamath the great Amos 6. 2. which is among the Northern borders Ezek. 47. 16 17. See Gen. 10. 15 18. Numb 13. 21. Iudg. 3. 3. 1 King 8. 65. and the goings forth of the border shall be to Zedad 9 And the border shall go unto Ziphron and the goings out of it shall be at Hazar-enan this shall be your north-border 10 And ye shall point out your east-border from Hazar-enan to Shepham 11 And the coast shall go down from Shepham to Riblah on the east-side of Ain and the border shall descend and shall reach unto the †Heb. shoulder side of the sea of Chinnereth q Of this name we have a city Ios. 19. 35. and a country Ios. 11. 2. 1 King 15. 20. and a Sea or Lake here and Ios. 12. 3. and 13. 27. which in the New Testament is called the sea of Genesareth Luk. 5. 1. and of Galilee and of Tâ—…otrias Ioh. 6. 1. eastward 12 And the border shall go down to Jordan r i. e. All along the river of Iordan even to the end of it which is the eastern border and the goings out of it shall be at the salt sea this shall be your land with the coasts thereof round about 13 And Moses commanded the children of Israel saying This is the land which they shall inherit by lot which the LORD commanded to give unto the nine tribes and to the half tribe 14 * chap. 32. 33. Josh. 14. 2 3. For the tribe of the children of Reuben according to the house of their fathers and the tribe of the children of Gad according to the house of their fathers have received their inheritance and half the tribe of Manasseh have received their inheritance 15 The two tribes and the half tribe have received their inheritance on this side Jordan near Jericho eastward toward the sun-rising 16 And the LORD spake unto Moses saying 17 These are the names of the men which shall divide the land unto you * Josh. 14. 1. and 19. 51. Eleazar the priest s Who was to act in Gods name to cast lots to prevent differences and contentions to consult with God in cases of difficulty to transact the whole business in a solemn and religious manner and Joshua the son of Nun. 18 And ye shall take one prince of every tribe to divide the land by inheritance 19 And the names of the men are these of the tribe of Judah t The order of the Tribes is here differing from that Numb 1 7 26. and in other places being here as also Ios. 16. and 17. and 18. and 19. conformed to the order of their several inheritances which afterwards fell to them by Lot Which is an evident demonstration of the infinite wisdom of Gods providence and of his exact and peculiar care over his people Caleb the son of Jephunneh 20 And of the tribe of the children of Simeon Shemuel the son of Ammihud 21 Of the tribe of Benjamin Elidad the son of Chisbon 22 And the prince of the tribe of the children of Dan Bukki the son of Jogli 23 The prince of the children of Joseph for the tribe of the children of Manasseh Hanniel the son of Ephod 24 And the prince of the tribe of the children of Ephraim Kemuel the son of Shiphtan 25 And the prince of the tribe of the children of Zebulun Elizaphan the son of Parnach 26 And the prince of the tribe of the children of Issachar Paltiel the son of Azzan 27 And the prince of the tribe of the children of Asher Ahihud the son of Shelomi 28 And the prince of the tribe of the children of Naphtali Pedahel the son of Ammihud 29 These are they whom the LORD commanded to divide the inheritance unto the children of Israel in the land of Canaan CHAP. XXXV 1 AND the LORD spake unto Moses in the plains of Moab by Jordan near Jericho saying 2 * Josh. 14. 3 4. and 21. 2. Command the children of Israel that they give unto the Levites of the inheritance of their possession cities to dwell in and ye shall give also unto the Levites suburbs for the cities round about them 3 And the cities shall they have to dwell in and the suburbs of them shall be for their cattel a For pasturage for their cattel where they might not build houses nor plant gardens orchards or vineyards no nor sow corn for which they were abundantly provided out of the first-fruits and tithes And these suburbs did not belong to the Levites in common but were distributed to them in convenient proportions as may appear from Ios. 21. 18. 1 Chron. 6. 60. and for their goods and for all their beasts 4 And the suburbs of the cities which ye shall give unto the Levites shall reach from the wall of the city and outward a thousand cubits round about b Obj. In the next verse it is two thousand How do these agree Ans. 1. The LXX Interpreters read both here and ver
my lord to give the land for an inheritance by lot to the children of Israel and * chap. 27. 1. Josh. 17. 3. my lord was commanded by the LORD to give the inheritance of Zelophehad our brother b i. e. Our kinsman one of our Tribe Ios. 17. 2 3. unto his daughters 3 And if they be married to any of the sons of the other Tribes of the children of Israel then shall their inheritance be taken from the inheritance of our fathers and shall be put to the inheritance of the Tribe †Heb. unto whom they shall be whereunto they are received c For their inheritance will pass to their children who will be of another Tribe by their fathers side which alone is considered â—…n this place so shall it be taken from the lot of our inheritance 4 And when the * Lev. 2â—… 10. jubile of the children of Israel shall be d Which God appointed principally for this end to preserve the inheritances in the hands of the Tribes and Families to which they were first given then shall their inheritance be put unto the inheritance of the Tribe whereunto they are received so shall their inheritance be taken away from the inheritance of the tribe of our fathers 5 And Moses commanded the children of Israel according to the word of the LORD saying The tribe of the sons of Joseph hath said well e Their plea is just and reasonable God did not take particular care about every occurrence that happened or might happen but left divers things to be found out by humane prudence which being his own gift it was meet there should be opportunities left for the exercise of it and God thought fit to approve and ratifie the prudent and profitable inventions of men by his own law or sanction as in the case of Iethro Exod 18. of Zelophehads Daughters Num. 27. and here of their brethren But it is observable that God allowed this onely in civil affairs but never in the matters of his worship where he utterly forbids it 6 This is the thing which the LORD doth command concerning the daughters of Zelophehad saying Let them †Heb. 〈◊〉 marry to whom they think best only to the family of the tribe of their father f They seem hereby to be confined not only to the same Tribe but also to the family of their Tribe as appears from the reason of the Law for God would have the inheritance of Families as well as Tribes kept intire and unmixed and this was one reason of that Law of marrying the Brothers wife Deut. 25. And although the next verse may seem to thwart this interpretation the reason of this Law being there given that inheritances might not go from Tribe to Tribe yet ver 8. confirms it where the very same phrase is repeated and that more emphatically that such shall marry one of the family of the Tribe of her Father and this further reason and restriction is added that they may enjoy every man the inheritance not onely of his Tribe but of his Fathers to wit belonging to his fathers family shall they marry 7 So shall not the inheritance of the children of Israel remove from tribe to tribe for every one of the children of Israel shall †Heb 〈◊〉 to 〈◊〉 〈◊〉 keep himself to the inheritance of the tribe of his fathers 8 And every daughter that possesseth an inheritance g By which clause it seems this Law was not general to forbid every woman to marry into another Tribe as may be reasonably concluded from the practise of so many Patriarchs Kings Priests and other holy men who have married women of other Tribes yea sometimes of other Nations which it is not likely they would have done if this had been a transgression of Gods Law but restrained to heiresses or such as were likely to be so See 1 Chron. 23. 22. But if they had brethren it is probable they were free to marry into any Tribe yet so that if their brethren dyed their punishment was that the inheritance went from them to the next a kin of their fathers Tribe and Family And the principal reason why God was solicitous to preserve tribes and families unmixed was that the Tribe and Family too out of which the Messiah was to come and by which he should be known might be evident and unquestionable in any tribe of the children of Israel shall be wife unto one of the family of the tribe of her father that the children of Israel may enjoy every man the inheritance of his fathers 9 Neither shall the inheritance remove from one tribe to another tribe but every one of the tribes of the children of Israel shall keep himself to his own inheritance 10 Even as the LORD commanded Moses so did the daughters of Zelophehad 11 * chap. 〈◊〉 For Mahlah Tirzah and Hoglah and Milcah and Noah the daughters of Zelophehad were married unto their fathers brothers sons h It is uncertain whether brothers or sons be taken strictly and properly or more large as those words are oâ—…t used in Scripture 12 And they were married †Heb. to 〈◊〉 that were families into the families of the sons of Manasseh the son of Joseph and their inheritance remained in the tribe of the family of their father 13 These are the commandments and the judgments which the LORD commanded by the hand of Moses unto the children of Israel in the plains of Moab by Jordan near Jericho ANNOTATIONS ON DEUTERONOMIE The ARGUMENT MOses in the two last Months of his life rehearseth what God had done for them and their frequent murmurings rebellions and constant ingratitude he begs to enter into the Land but is permitted onely to see it he forbiddeth any communion with the Nations for several reasons Chap. 7. He gives a short repetition of those sundry Laws Moral Ceremonial Iudicial and Military which he had given them from whence this Book is called Deuteronomy Then after many Exhortations he prophecieth of Christ afterwards he shews how matters of War are to be managed and giving many other particular directions with reference to Duties Conditions and Persons of both Sexes he pronounceth blessings on the obedient and Curses on the Disobedient he then gives a charge for the laying up and reading of the Law at certain times and every seven years to be solemnly read before all the people he composeth a Song for common use comprizing the wonderful things here mentioned he prophecieth of Christs coming and the calling of the Gentiles seeth the Land and dyeth leaving Josnua after he had consecrated him to succeed CHAP. I. 1 THese be the words which Moses spake a These are the Laws Counsels and Admonitions delivered by Moses from God to Israel which are here repeated for the instruction and obligation of those who by reason of their tender years were uncapable either of understanding them or of entring into Covenant with
and procurement him †Heb. â—…cate a copy of this law in a book out of that which is before the priests the Levites p i. e. Out of the true Original which was carefully kept by the Priests in the Sanctuary Deut. 31. 26. 2 King 22. 8. partly that it might be a true and perfect copy and partly that it might have the greater authority and influence upon him coming to him as from the hand and presence of God 19 And * Jos. 1. â—… it shall be with him and he shall read therein all the dayes of his life q i. e. Diligently and constantly neither the greatness of his place nor the weight and multitude of his business shall excuse or hinder him that he may learn to fear the LORD his God to keep all the words of this law and these statutes to do them 20 That his heart be not lifted up above his brethren r He intimates that the Scriptures diligently read and studied are a powerful and probable means to keep him humble because they shew him that though a king he is subject to an higher Monarch to whom he must give an account of all his administrations and actions and receive from him his sentence and doom agreeable to their quality which is sufficient to abate the pride of the haughtiest person in the world if he duly consider it and that he turn not aside from the commandment to the right hand or to the left to the end that he may prolong his dayes in his kingdom he and his children in the midst of Israel CHAP. XVIII 1 THE priests the Levites and all the tribe of Levi * Num. 1â—… 〈◊〉 Chap. 10. â—… shall have no part nor inheritance with Israel they * 1 Cor. 9. 〈◊〉 shall eat the offerings of the LORD made by fire a By which phrase we here manifestly see that he means not burnt-offerings which were wholly consumed by fire and no part of them eaten by the Priests but other Sacrifices whereof part was offered to the Lord by fire and part was allotted to the Priests for their food and his inheritance b i. e. The Lords portion or inheritance which God had reserved to himself as Tithes and first Fruits and other oblations distinct from those which were made by fire and so these two branches make up the whole of that which belonged to God and was by him given to the Levites 2 Therefore shall they have no inheritance among their brethren the LORD c i. e. The Lords part and right as was now said is their inheritance as he hath said unto them 3 And this shall be the priests due from the people from them that offer a sacrifice d To wit a Sacrifice of Thanksgiving or a Peace-Offering as appears from Levit. 7. 31 33. which is oft times called simply a Sacrifice as Exod. 18. 12. Levit. 17. 5 8. Numb 15. 3 Deut. 12. 27. whether it be ox or sheep and they shall give unto the priest the shoulder and the two cheeks and the maw e Qu. How doth this agree with other Texts in which the shoulder and the breast and those parts onely are the Priests due not the cheeks and maw Answ. 1. Who shall tie Gods hands what if he now makes an addition and enlargeth the Priests commons Nothing more usual than for one Scripture to supply what is lacking in another and for a latter Law of God to add to a former 2. The Breast may be here omitted because it is comprehended under the Shoulder to which it is commonly joyned and with which it was waved before the Lord. 3. The Hebrew word here rendred Maw or Stomach which was reckoned among dainties by the Antients is not to my remembrance used elsewhere and therefore it may have another signification and some render it the breast others take it for the uppermost part of the stomach which lies under the breast 4 The * Num. 18. 12 24. first fruit also of thy corn of thy wine and of thy oil and the first of the fleece of thy sheep shalt thou give him 5 For * Exod. 28. 1. Num. 3. 10. the LORD thy God hath chosen him out of all thy tribes to stand to minister in the Name of the LORD f i. e. Either by Authority and Commission from him or for his Honour Worship or Service him and his sons for ever 6 And if a Levite come from any of thy gates out of all Israel where he sojourned and come with all the desire of his mind unto the place which the LORD shall chuse g Either for any private occasions or to sojourn there for a season or rather with full purpose to fix his abode and to spend his whole time and strength in the service of God as appears by the sale of his patrimony mentioned v. 8. It seems probable that the several Priests were to come from their Cities to the Temple by turns before Davids time and it is certain they did so after it But if any of them were not contented with this seldom attendance upon God in his Tabernacle or Temple and desired more intirely and constantly to devote himself to Gods service there he was permitted so to do because this was an eminent act of piety joyned with self-denyal to part with those great conveniencies which he could and did enjoy in the City of his possession and to oblige himself to more constant and laborious work about the Sacrifices c. 7 Then he shall minister in the Name of the LORD his God as all his brethren the Levites do which stand there before the LORD 8 They shall have like portions h To wit with their Brethren who were in actual ministration as they share with them in the work so shall they also in the incouragements to eat beside †Heb. his sales by the fathers that which cometh of the sale of his patrimony i Though he have an estate whereby he may subsist raised by the sale of his House in his City and his Cattel and other moveables yet you shall not upon this ground either deny or diminish their part of your maintenance The reason of this Law was partly because he that waited on the Altar ought to live by the Altar and partly because it was fit he should keep his money wherewith he might redeem what he sold if afterwards he saw occasion for it Heb. Besides his sales by the fathers i. e. Of that which came to him by his Fathers or according to his Fathers or his Fathers house and these words may be joyned not with the word immediately foregoing but with the former part of the verse the next word coming in by a kind of parenthesis in this manner and order Besides that which cometh by the sale of their goods they shall havelike portions to eat to what their Brethren have each of them eating according to
or Battel as appears by comparing Numb 21. 23 24. with Numb 31. 8. but in the same manner And they are here mentioned partly because they were slain not long after and upon the same occasion even their enmity against Israel and partly because of their relation and subjection to Sihon as it here follows Evi and Rekem and Zior and Hur and Reba which were dukes of Sihon l â—…u How could they be so when they were Kings of Midian Numb 31. 8. Ans. There were divers petty Kings in those parts which were subject to greater Kings and such these were but are here called Dukes or Princes of Sihon because they were Subject and Tributaries to him and therefore did one way or other assist Sihon in this War though they were not killed at this time It is probable that when Sihon destroyed those Moabites which dwelt in these parts he frighted the rest of them and with them their Neighbours and Confederates the Midianites into some kind of Homage or Tribute which they were willing to pay to him dwelling in the countrey m Heb. inhabiting that Land namely Midian last mentioned whereby he signifies that though they were subject to Sihon yet they did not dwell in his Land but in another 22 * Num. 22. 25. Balaam also the son of Beor the †soothsayer n So he was in truth though a Prophet 2 Pet. 2. 16. in Title and Profession See Numb 24. 25. did the children of Israel slay with the ‡ Or diviner sword among them that were slain by them 23 And the border of the children of Reuben was Jordan and the border thereof o i. e. Those Cities or Places which bordered upon Iordan Compare Numb 34. 6 this was the inheritance of the children of Reuben after their families the cities and villages thereof 24 And Moses gave inheritance unto the tribe of Gad even unto the children of Gad according to their families 25 And their coast was Jazer and all the cities of Gilead p i. e. All the Cities of note and eminency all Cities properly so called which it seems lay in that part of Gilead and so this may well agree with v. 31. where half the Country of Gilead is said to be given to the Manassâ—…tes but there is no mention of any Cities there and half the land of the children of Ammon q Not of that which now was theirs for that they were forbidden to meddle with Deut. 2. 9. but of that which was anciently theirs but taken from them by the Amoâ—…ites Numb 21. 26. from whom the Israelites took it Iudg. 11. 15. unto Aroer r The border between them and Moab that is before Rabbah s The chief city of the Ammonites 2 Sam. 11. 1. and 12. 26 27. 26 And from Heshbon t Either exclusively or inclusively See before on v. 17. unto Ramath-mizpeh u Called Ramoth-Gilead or Ramoth in Gilead Jos. 20. 8. and elsewhere and Betonim and from Mahanaim x Exclusively for Mahanaim was in the portion of Manasseh beyond Iabbok which was the border of Gad and Manasseh unto the border of Debir 27 And in the valley Beth-aram and Bethnimrah and Succoth and Zaphon the rest of the kingdom of Sihon y The Northern part of his Kingdom king of Heshbon Jordan and his border even unto the edge of the sea of Cinnereth on the other side Jordan eastward 28 This is the inheritance of the children of Gad after their families the cities and their villages 29 And Moses gave inheritance unto the half tribe of Manasseh z Not that they desired it as Reuben and Gad did Numb 32. 1. but partly as a recompence to Machir the Manassite for his valiant acts against Og and partly for the better security and defence of the other two Tribes by so considerable an accession to them which also was without any inconvenience to them because the Country was too large for the two Tribes of Reuben and Gad. and this was the possession of the half tribe of the children of Manasseh by their families 30 And their coast was from Mahanaim all Bashan all the kingdom of Og king of Bashan and all the towns of Jair a Who though of the Tribe of Iudah by the Father 1 Chron. 2. 21 22. yet is called the Son of Manasseh Numb 32. 41. because he Married a Daughter of Manasseh and wholly associated himself with those valiant Manassites and with their help took Sixty Cities or great Towns Deut. 3. 4 14. which thence were called the Towns of Jair which are in Bashan threescore cities 31 And half Gilead and Ashtaroth and Edrei cities of the kingdom of Og in Bashan were pertaining unto the children of Machir the son of Manasseh even to the one half of the * Numb 〈◊〉 children of Machir b Whom before he called the Children of Manasseh he now calls the Children of Machir because Machir was the most eminent and as it may seem the onely surviving Son of Manasseh Numb 26. 29. 1 Chron. 7. 14 15 16. For the other half of Machirs or Manasseh's Children see Iosh. 17. 1. c. by their families 32 These are the countreys which Moses did distribute for inheritance in the plains of Moab on the other side Jordan by Jericho eastward 33 * Chap. 〈◊〉 But unto the tribe of Levi Moses gave not any inheritance the LORD God of Israâ—… was their inheritance * Numb 〈◊〉 as he said unto them CHAP. XIV AND these a Mentioned Chap. 14 15 16 17 18 19. are the countreys which the children of Israel inherited in the land of Canaan * Numb 34. 17. which Eleazer the Priest b See on Iosh. 8. 33. and 9. 15 18. and 19. 51. He best understood the Laws of God by which this division was to be regulated and he was to consult God upon any difficult occurrence and Joshua the son of Nun and the heads of the fathers of the tribes c Twelve persons each the head of his Tribe which were appointed and named by God Numb 34. 19. and if any of them were now dead no doubt Ioshua and Eleazar by Gods direction put others in their stead of the children of Israel distributed for inheritance to them 2 * Numb 26. 5â—… 33. 54. By lot was their inheritance d This course God ordained partly to prevent discontents Enmities Animosities and Quarrels among the Tribes about the quality of their several Portions and partly to demonstrate the Truth and Wisdom of his Providence by which alone those parts fell to each of them which Iacob long since and Moses lately foretold so that as a learned man saith He must be more stupid than stupidity and more impudent than impudence it self that doth not acknowledg and confess a divine Hand and Providence in this matter The Lot did only determine the several Parts or Provinces to the several Tribes
severally allotted to them was no more than was little enough for one of them to inherit seeing I am a great e Or numerous for so the Hebrew word oft signifies people forasmuch as the LORD hath blessed me hitherto 15 And Joshua answered them If thou be a great people f He reports their own Argument Seeing thou art a great and numerous People turn thy Complaints into Actions and valiant Exploits and enlarge thy Borders by thy own hand to which thou maist confidently expect Gods assistance then get thee up to the wood-countrey g To the Mountain as it is called v. 17. where among some Towns there is much Wood-land which thou maist without much difficulty possess and so get the more room and cut down h Either the Wood v. 18. for thy own advantage and use partly in building more Cities and Towns and partly in preparing the Land for the use of Pasture and Tillage for thy self there in the land of the Perizzites i Supposed to be a savage and brutish kind of people that lived in Woods and Mountains and of the ‖ Or Rephaims giants k Who lived in Caves and Mountains now especially when they were driven out of their Cities if mount Ephraim be too narrow for thee l Or seeing Mount Ephraim is too narrow for thee as thou complainest take to thy self the rest of that Hilly and Wood Countrey Mount Ephraim was a particular and eminent Portion of the Land belonging to the Tribe of Ephraim as appears from Iosh. 19. 50. and 20. 7. and 21. 21. Iudg. 4. 5. And this seems to be here mentioned Synecdochically for all the Portion allotted to Ephraim and Manasseh as appears from their complaint which was not that this part but that their whole Portion was too strait for them 16 And the children of Joseph said The hill is not enough for us m If we should Invade and Conquer it and cut down both Wood and Men yet it would not be sufficient for us Heb. The Hill will not be found i. e. obtained by us those fierce and strong people the Perizzites and the Giants will easily defend themselves and frustrate our attempts having the advantage of the Woods and Mountains and all the Canaanites that dwell in the land of the valley n i. e. And if thou sayest as we know thou wilt reply That if the Hill either cannot be Conquered or be not sufficient for us we may go down and take the more Land out of the pleasant and fruitful Valleys we shall meet with no less difficulty there than in the Mountains Or thus in going to the Hills to which thou directest us we must pass through Valleys where we shall be way-laid by powerful and armed Enemies have * Judg. 4. 3. charets of iron o Not all made of Iron but armed with Iron not only for Defence but for Offence also having as it were Sithes and Swords fastned to them to cut down all that stood in their way both they who are of Beth-shean and her towns and they who are of the valley of Jezzeel p Which was either in the Tribe of Issachar or upon the Borders of it Ios. 19. 18. 17 And Joshua spake unto the house of Joseph even to Ephraim and to Manasseh saying Thou art a great people and hast great power thou shalt not have one lot onely q Thou needest and deservest more than that Lot of which thou art actually possessed and thou hast Power to get more which if thou endeavourest to do God will bless thee and give thee more 18 But the mountain shall be thine for it is a wood and thou shalt cut it down and the out-goings of it r Either 1 The Productions or Fruits of that Land when it is cleared from the Wood and purged or rather 2. The Valleys and Fields belonging or adjoining to it for there the Canaanites were v. 16. shall be thine for thou shalt drive out the Canaanites though they have iron charets and though they be strong CHAP. XVIII ANd the whole Congregation of the children of Israel assembled together at Shiloh and set up the tabernacle of the congregation there a By Gods appointment as is manifest from Deut. 12. 5 c. Ier. 7. 12. Hither it was removed from Gilgal partly for the honour and conveniency of Ioshua that he being of the Tribe of Ephraim and seating himself there might have the opportunity of consulting with God as oft as he desired and needed and partly for the conveniency of all the Tribes that being in the heart and center of them they might more easily resort to it from all places Here the Tabernacle continued for above 300 Years even till Samuels days 1 Sam. 1. 3. and b Or for because these words contain a reason of the former action the Particle and is oft used for for as hath been shewed the land was subdued before them 2 And there remained among the children of Israel seven tribes which had not yet received their inheritance 3 And Joshua said unto the children of Israel How long are ye slack to go to possess the land c This slackness is supposed to arise partly from their dissatisfaction in the portions already allotted Iudahs being too large as it appeared and Iosephs too narrow as they complained partly from an opinion of the impossibility of making any regular and equal distribution of the Parts till the Whole were better known and more exactly Surveyed which accordingly is here done and partly because being weary of War and having sufficient plenty of all things in their present condition they grew slothful and secure and were unwilling to run into new Hazards and Wars as they perceived by Ioshua's answer to the Tribe of Ioseph Ios. 17. 15 c. they were likely to do when they entred upon their several Possessions which the LORD God of your fathers hath given you 4 Give out from among you three men d Three not One for more exact observation both of the measure and quality of the several Portions and for greater assurance and evidence of their care and faithfulness in giving in their Account of each tribe e Either One of each of these Tribes who were yet unprovided for or rather Two of all the Tribes even of them who had already received their Portions which was highly expedient that in case it should appear that there was not a sufficiency for each of these Tribes who wanted their Portions their Brethren might be more ready either to assist them in procuring more Land or to part with some of their own Portion to them and I will send them and they shall rise and go thorow the land f Which they might now safely do because the Terror of the late War was yet upon the Canaanites who were loath to rouse so near and potent an Enemy and describe it according to the
inheritance of them and they shall come again to me 5 And they shall divide it into seven parts f Which were of equal extent or worth for no Tribe was so great but one of these parts in its full extent would abundantly suffice them and there was no reason why the Portions should be greater or less according as the Tribes at present were more or fewer in number because of the various changes which happened therein successively it being usual for one Tribe to be more numerous than another in one Age which was fewer in the next And if the several Tribes had increased more and not diminished their Numbers by their Sins they might have sent forth Colonies and taken any part of the Land even as far as Euphrates all which the Lord of the whole Earth had given them a Right to which when they pleased they might take Possession of Judah shall abide in their coast on the south g They shall not be disturbed in their Possession but shall keep it except some part of it shall be adjudged to another Tribe and the house of Joseph shall abide in their coast on the north h In respect of Iudah not of the whole Land for divers other Tribes were more Northern than they 6 Ye shall therefore describe the land into seven parts and bring the description hither to me that I may cast lots for you here before the LORD i i. e. Before the Ark or Tabernacle that God may be Witness and Judge and Author of the Division that each may be contented with his Lot and that your several Possessions may be secured to you as things Sacred and not to be aâ—…enated our God 7 But the Levites have no part among you k Therefore it shall be divided only into Seven parts as I have said for the priesthood of the LORD is their inheritance and Gad and Reuben and half the tribe of Manasseh have received their inheritance beyond Jordan on the east which Moses the servant of the LORD gave them 8 ¶ And the men rose and went away and Joshua charged them that went to describe the land saying Go and walk through the land and describe it and come again to me that I may here cast lots for you before the LORD in Shiloh 9 And the men went and passed through the land and described it by cities l Or according to the Cities to which the several Parts or Territories belonged into seven parts in a book and came again to Joshua to the host at Shiloh 10 ¶ And Joshua cast lots for them in Shiloh before the LORD and there Joshua divided the land unto the children of Israel according to their divisions 11 ¶ And the lot of the tribe of the children of Benjamin came up according to their families and the coast of their lot came forth between the children of Judah and the children of Joseph m Wherein we see the wisdom of Divine Providence this being the onely place in which that Prophecy Deut. 33. 12. could have been accomplished 12 And their border on the north-side was from Jordan and the border went up to the side of Jericho on the North-side and went up through the mountains westward and the goings out thereof were at the wilderness of Beth-aven n A place distinct from but near unto Bethel as may be gathered from Ios. 16. 1. 13 And the border went over from thence toward Luz to the side of Luz * Gen. 28. 19. which is Beth-el southward and the border descended to Ataroth adar near the hill that lieth on the south-side of the nether Beth-horon 14 And the border was drawn thence and compassed the corner of the sea southward from the hill that lieth before Beth-horon southward and the goings out thereof were at Kirjath-baal which is Kirjath-jearim o The Israelites changed the name to blot out the remembrance of Baal Compare Ios. 15. 9. Numb 32. 38. a city of the children of Judah this was the west quarter 15 And the south quarter p The same with the North-quarter of Iudah See Ios. 15. 5 6 11. was from the end of Kirjath-jearim and the border went out on the west and went out to the well of waters of Nephtoah 16 And the border came down to the end of the mountain q i. e. The place where the Mountain ends and the Valley begins that lieth before the valley of the son of Hinnom r i. e. In the prospect of that Valley or that reacheth to that Valley on the South and which is in the valley of the giants on the north s Which extends to this other Valley on the North-side of it and descended to the valley of Hinnom * Chap. 15. 8. to the side of Jebusi t To that part where the Iebusites lived which was in and near Ierusalem on the south and descended to * Chap. 1â—… â—… Enrogel 17 And was drawn from the north and went forth to En-shemesh and went forth toward Geliloth u Called also Gilgal as appears from Ios. 15. 7. Iudg. 3. 19. but differing from that Gilgal by Iordan which is over against the going up of Adummim and descended to * Chap. 15. 6. the stone of Bohan the son of Reuben 18 And passed along toward the side over against ‖ Or the plain Arabah x Called Beth-arabah Ios. 15. 6. northward and went down unto Arabah 19 And the border passed along to the side of Beth-hoglah northward and the outgoings of the border were at the north ‡ Heb. tongue bay of the salt sea y Where an Arm of that Sea runs into the Land which is opposed to the South-bay that was in the South-border of the Tribe of Iudah Ios. 15. 2. at the south end of Jordan z Where it enters into the salt Sea which is here opposed to the North-end of it or the Spring-head which was in the North. this was the south coast 20 And Jordan was the border of it on the east side This was the inheritance of the children of Benjamin by the coasts thereof round about according to their families 21 Now the cities of the tribe of the children of Benjamin according to their families were Jericho a For though the City was destroyed the Territory remained and some Houses probably were built and inhabited there though it was not made a City with Walls and Gates which was the only thing forbidden Ios. 6. 26. and Beth-hoglah and the valley of Keziz b Or Emec-keziz the proper name of a City or great Town 22 And †Beth arabah and Zemaraim c Which either gave name to or took name from that Mountain 2 Chron. 13. 4. and ‡ Gr. Bethabara Joh. 1. 28. Bet-hel 23 And Avim and Parah and Ophrah 24 And Chephar-haammonai and Ophni and Gaba twelve cities with their villages 25 Gibeon and Ramah and Beeroth 26 And
Mizpeh d Near Ramah in the same Mountain where Silo was There were divers other Cities of that name and Chephirali and Mozah 27 And Rekem and Irpeel and Taralah 28 And Zelah Eleph and Jebusi which is Jerusalem e So it seems this City did properly and primarily belong to Benjamin although the Tribe of Iudah had also an Interest in it either because some part of it was allotted to them or because the Benjamites gave them a share in it for the Assistance which either they had received or did expect from that Potent Tribe for the getting or defending of that very Important Place See more on Ios. 15. 63. Gibeath and Kir-jath fourteen cities f It is more than probable that all the Cities belonging to this Tribe are here named because Anathoth and Almon are omitted â—…ere but expressed Ios. 21. 18. with their villages This is the inheritance of the children of Benjamin according to their families CHAP. XIX ANd the second lot came forth to Simeon even for the Tribe of the Children of Simeon according to their families and their inheritance was within the inheritance of the children of Judah a This was so ordered by Gods Providence partly to fulfil that threatning that he would divide and scatter this Tribe in Israel Gen. 49. 7. which was hereby done in part because they had no distinct part of their own but were as Inmates to Iudah partly because now upon the more exact survey of the Land it appeared to Ioshua and Eleazar and all the Princes and People even to the Tribe of Iudah themselves that the Part given to Iudah did far exceed the Proportion which either they needed and could occupy or which the other Tribes could expect and partly because this was the least of the Tribes as is evident from Numb 26. 14. and therefore fittest to be put within another Tribe 2 And they had in their inheritance Beersheba and b Or or 1. i. e. otherwise called for that Beersheba and Sheba were one and the same City is manifest both from v. 6. where all the Cities are reckoned to be but Thirteen and from 1 Chron. 4. 28. where Simeons Cities are enumerated and Sheba omitted as superfluous Sheba and Moladah 3 And Hazar-shual and Balah c Called also Billah 1 Chron. 4. 29. and Baalah Ios. 15. 29. For let this be observed once for all that the names of Persons or Places are frequently changed through length of time or difference of Dialects or study of brevity and easiness in Pronunciation or new accidents or other causes Thus Eltolad and Bethul v. 4. are called Tolad and Bethuel 1 Chron. 4. 29 30. and for Beth-lebaoth v. 6. is Beth-birei 1 Chron. 4. 31. and Azem 4 And Eltolad and Bethul and Hormah 5 And Ziklag and Beth-marcaboth and Hazar-susah 6 And Beth-lebaoth and Sharuhen thirteen cities d Or Towns as some of them are called 1 Chron. 4. 32. Nor are all Simeons Cities here numbred for Elam is added 1 Chron. 4. 32. unless that were built afterward and their villages 7 Ain Remmon and Ether and Ashan four cities and their villages 8 And all the villages that were round about these cities to Baalathbeer Ramath of the south This is the inheritance of the tribe of the children of Simeon according to their families 9 Out of the portion of the children of Judah was the inheritance of the children of Simeon for the part of the children of Judah was too much for them therefore the children of Simeon had their inheritance within the inheritance of them 10 ¶ And the third lot came up for the children of Zebulun e Who is here put before Issachar his elder Brother as he is also Gen. 49. 13 14. Deut. 33. 18. according to their families and the border of their inheritance was unto Sarid 11 And their border went up toward the Sea f i. e. The Midland Sea as on the other side it reached to the Sea of Galilee and so those Prophecies concerning him Gen. 49. 3. Deut. 33. 18. were abundantly fulfilled and Maralah and reached to Dabbasheth and reached to the river that is before Jokneam g Supposed to be Kishon Iudg. 4. 7. or Belus or Pagis 12 And turned from Sarid eastward toward the sun-rising unto the border of Chisâ—…oth-tabor and then goeth out to Daberath h A City in Issachar as appears from Ios. 21. 28. and goeth up to Japhia 13 And from thence passeth on along on the east to Gittah-hephir to Ittah-kazin and goeth out to Remmon ‖ Or which is drawn Methoar to Neah 14 And the border compasseth it on the north-side to Hannathon and the out-goings thereof are in the valley of Jiphthah-el 15 And Kattath and Nahallal and Shimron and Idalah and Beth-lehem i Not that where Christ was born which was in Iudah thence called Bethlehem Iudah Matt. but another twelve cities k There are more numbred here but the rest either were not Cities properly so called having Villages under their jurisdiction or were not within this Tribe but onely bordering upon it and belonging to other Tribes which is evident of some of them and may well be presumed of others with their villages 16 This is the inheritance of the children of Zebulun according to their families these cities with their villages 17 ¶ And the fourth lot came out to Issachar for the children of Issachar according to their families 18 And their border was toward Jezreel l The Royal City 1 King 21. 1. This Tribe because it lay between Benjamin on the South and Zebulun on the north is not here described by its borders which were the same with theirs but by some of its Cities and Chesulloth and Shunem m The Birth-place of Abishag 1 King 1. 3. 19 And Hapharaim and Shion and Anaharath 20 And Rabbith and Kishion and Abez 21 And Remeth and En-gannim n A different place from that Engannim in the Tribe of Iudah Ios. 15. 34. and En-haddah and Beth-pazzez 22 And the coast reacheth to Tabor and Shahazimah and Beth-shemesh and the out-goings of their border were at Jordan Sixteen cities with their villages 23 This is the inheritance of the tribe of the children of Issachar according to their families the cities and their villages 24 ¶ And the fifth lot came out for the tribe of the children of Asher according to their families 25 And their border o On the North-west side was Helkath and Hali and Beten and Achshaph 26 And Alammelech and Amad and Misheal and reacheth to Carmel westward p Or Carmel by the sea to distinguish it from that Carmel in the Tribe of Iudah 1 Sam. 25. 2. This was a place of eminent fruitfulness Isa. 33. 9. and 35. 2. and 37. 24. agreeable to the Prophecy concerning Asher Gen. 49. 20. Deut. 33. 24. and to Shihor-libnath 27 And turneth toward the sun-rising to Beth-dagon and reacheth to
and took it and smote it with the edge of the Sword and possessed it and dwelt therein and called Leshem ‡ Judg. 18. 29. Dan after the name of Dan their father 48 This is the inheritanee of the tribe of the children of Dan according to their families these cities with their villages 49 ¶ When they had made an end of dividing the land for inheritance by their coasts the children of Israel gave i i. e. They are said to give it because the whole Land was given to Ioshua and Eleazar and the Princes as joynt Trustees acting in the name and for the good of the People so that even Ioshua could take nothing without their gift an inheritance to Joshua the son of Nun among them 50 According to the word of the LORD k As God Promised or Commanded either First formerly as may be gathered from Ios. 14. 6. Where we read That the Lord said something unto Moses concerning me Caleb and thee Joshua though onely what is said to Caleb be there expressed the other not being to his purpose there for Ioshua having shewed the same courage and faithfulness which Caleb did did doubtless receive equal encouragement and comfort from God at that time Or Secondly now at this time by Eleazar they gave him the city which he asked even * Chap. 24. 30. Timnath-Serah l Called Timnath-heres Iudg. 2. 9. in mount Ephraim and he built m i. e. Repaired and enlarged it in which sense Nebuchadnezzar is said to have built Babylon Dan. 4. 30. the city and dwelt therein 51 * Numb 34. 17. These are the inheritances which Eliazar the priest and Joshua the son of Nun and the heads of the fathers of the tribes of the children of Israel divided for an inheritance by lot in Shiloh before the LORD at the door of the tabernacle of the congregation so they made an end of dividing the countrey CHAP. XX. THE LORD also spake unto Joshua saying 2 Speak to the children of Israel saying * Exod. 21. 13. Numb 35. 6 11 14. Deut. 19. 2 9. Appoint out a The Possessions being now divided among you do you reserve some of them for the use which I have commanded for you cities of refuge whereof I spake unto you by the hand of Moses 3 That the slayer that killeth any person unawares and unwittingly b Heb. Through Ignorance or Error or Mistake and without Knowledg The same thing twice repeated to cut off all the claims and expectations that Wilful Murderers might have of Protection here and God having declared That such should be taken even from his Altar that they might be killed Exod. 21. 14. and accordingly Ioab was by Solomons Order killed even at the Altar 1 King 2. 28 29 30 31 34 it is the more strange and impudent that any Christians should make their Sanctuaries give Protection to such persons whom God hath so expresly excepted from it which the Papists do and their Doctors are not ashamed to defend it upon frivolous reasons may flee thither and they shall be your refuge from the avenger of blood c The Kins-man who had right or power to demand or take vengeance of the slaughter 4 And when he that doth flee unto one of those cities shall stand at the entring of the gate d Where the Judges used to sit of that city and shall declare his cause e Or his matters or business what he hath done and why and how he shall give them a true relation of the Fact and all its circumstanâ—…es in the ears of the elders of that city they shall take him into the city f Understand if they are satisfied in the relation he makes concerning the Fact otherwise it had been a vain thing to examine his Cause unto them and give him a place g Which they might well allow him because God gave them the City with a reservation for such persons that he may dwell among them 5 And if the avenger of blood pursue after him then they shall not deliver the slayer up into his hand because he smote his neighbour unwittingly and hated him not before time 6 And he shall dwell in that city until he stand h Which was the posture of the Accused and Accusers Exod. 18. 13. Isa. 50. 8. Zech. 3. 1. before the congregation i Or Company or Assembly to wit the Councel appointed to judg of these matters not the Council of the City of Refuge for they had examined him before v. 4. but of the City to which he belonged or in or nigh which the Fact was committed as appears from Numb 35. 25. for judgment and * Numb 35. 12 25. until the death of the high priest k Of which see on Numb 35. 25. that shall be in those days then shall the slayer return and come unto his own city and unto his own house unto the city from whence he fled 7 ¶ And they ‡ Heb. Sanctified appointed Kedesh in Galilee in mount Naphtali and Shechem in mount Ephraim and Kirjath arba which is Hebron in the mountain of Judah l Concerning these Cities note 1. That they were all upon Mountains that they might be seen at a great distance and so direct those who fled thither 2. That they were seated at convenient distance one from another for the benefit of the several Tribes for Kedesh was in the North Hebron in the South and Shechem between them 3. That they all belonged to the Levites partly that these Causes might be more impartially examined and justly determined by them who are presumed best able to understand the Law of God and most obliged and likely to follow it in their Judgment and not to be biass'd by any affection or corrupt interest and partly that their just reputation with the people and their good Counsels might lay some restraint upon revengeful persons who might be inclined or tempted to follow the Man-slayer thither and endeavour to kill him there 8 And on the other side Jordan by Jericho eastward they assigned m Or gave or had assigned or given for they were given by Moses Deut. 4. 41 c. or they confirmed Moses his Grant and applied them to that use to which Moses designed and separated them * Deut. 4. 43. 1 Chron. 6. 78. Bezer in the wilderness upon the plain out of the tribe of Reuben and Ramoth in Gilead out of the tribe of Gad and Golan in Bashan out of the tribe of Manasseh 9 These were the cities appointed for all the children of Israel and for the stranger n Not onely Proselites but others also because this was a matter of common right that a distinction might be made between casual Man-slayers and wilful Murderers that sojourneth among them that whosoever killeth any person at unawares might flee thither and not die by the hand of the avenger of blood until he stood
before the congregation CHAP. XXI THen a When the whole Land was distributed unto the several Tribes but not actually possessed by them which was the proper season for them to put in their claim came near the heads of the fathers of the Levites b The Fathers of the Levites were Kohath Gershom and Merari and the heads of these were the chief persons now alive of these several Families unto Eleazar the priest and unto Joshua the son of Nun and unto the heads of the fathers of the tribes of the children of Israel 2 And they spake unto them * Chap. 〈◊〉 at Shiloh in the land of Canaan saying ‡ Numb 〈◊〉 The LORD commanded by the hand of Moses to give us cities to dwell in with the suburbs thereof for our cattel 3 And the children of Israel gave unto the Levites c It seems most probable that they gave to the Levites promiscuously such Cities as God commanded and that the Lot appropriated them to their several Houses or Families out of their inheritance d i. e. Out of their several Possessions partly that the burden and loss might be equally divided and principally that the Levites being dispersed among the several Tribes according to Iacobs Prediction Gen. 49. 7. might more easily and frequently and effectually Teach the Israelites Gods Law and Iudgments which they were engaged to do Deut. 33. 10. and that the People might upon all occasions resort to them and require the meaning of the Law at their mouths Mal. 2. 7. at the commandment of the LORD these cities and their suburbs e Not only the use but the absolute Dominion of them as is manifest both from v. 11 12. where a distinction is made between the City and Suburbs of Hebrâ—… and the Fields and Villages thereof and the former are given to the Levites the latter to Caleb and from the return of these Cities in the Iubilee unto the Levites as to their proper owners Levit. 25. 33 34. 4 And the lot came out for the families of the Kohathites and the children of Aaron the priest which were of the Levites had * See Châ—… 33. by lot out of the tribe of Judah and out of the tribe of Simeon and out of the tribe of Benjamin f Which three Tribes were nearest to the Temple where their business lay thirteen cities g For though the Priests were now few enough for one City yet respect was to be had to their succeeding numbers this division being made for all future Generations And seeing the Levites might sell their Houses until the Iubilee Levit. 25. 33. much more might they Let them and therefore it is probable their Cities were not very long uninhabited many being inclined to dwell with them by vertue of relations contracted with them or dependance upon or expectation from them or oâ—… of respect to the Service of God and the good of their Souls 5 And the rest of the children of Kohath h Who were not of Aarons Family or Priests but Levites onely had by lot out of the families of the tribe of Ephraim and out of the tribe of Dan and out of the half tribe of Manasseh i Which Tribes are nearest to the three former and so the Kohathites are placed next to their Brethren the Aaronites ten cities k Fewer than they gave out of the three former Tribes because their inheritance was no less than the former See Numb 35. 8. 6 And the children of Gershon had by lot out of the families of the tribe of Issachar and out of the tribe of Asher and out of the tribe of Naphtali and out of the half tribe of Manasseh in Bashan thirteen cities 7 The children of Merari by their families had out of the tribe of Reuben and out of the tribe of Gad and out of the tribe of Zebulun twelve cities 8 And the children of Israel gave by lot unto the Levites these cities with their suburbs k Of which see on Numb 35. 2. as the LORD commanded by the hand of Moses 9 ¶ And they gave out of the tribe of the children of Judah and out of the tribe of the children of Simeon l These are mentioned together because the Cities of Siâ—… lay within Iudah's Portion these cities which are here ‡ 〈◊〉 mentioned 〈◊〉 name 10 Which the children of Aaron being of the families m i. e. Of the family the Plural Number for the Singular which is not unusual of the Kohathites who were of the children of Levi had for theirs was the First lot 11 And they gave them ‖ Or Kiriathâ—… 〈◊〉 â—…3 2. the city of Arbah the father of Anak which city is Hebron in the hill â—…ntrey of Judah with the suburbs thereof round about it 12 But ‡ Chap. 14. 14. 1 〈◊〉 6. 56. the fields n i. e. All beyond the 2000 Cubits expressed Numb 35. 5. This is here mentioned not as his peculiar case but as one â—…ment Instance to shew that it was so in all the rest of the Cities here named that the Fields and Villages thereof still belonged to the several tribes from whom the Cities and their Suburbs were taken and to make the rest of the Israelites more contentedly and chearfully resign so great a part of their Possessions to the Levites because even Caleb did so though his Possession had been long before promised and now actually given to him by Gods special command as a mark of honour and compensation for his long and faithful Service of the city and the villages thereof gave they to Caleb the son of Jephunneh for his possession 13 ¶ Thus they * 1 Chro. 6. 57. gave to the children of Aaron the priest Hebron with her suburbs to be a city of refuge for the slayer and Libnah with her suburbs 14 ¶ And Jattir with her suburbs and Eshtemoa with her suburbs 15 And * 1 Chr. 6. 58. 〈◊〉 Holon o Called Hilen 1 Chron. 6 58. as Iuttah here is called Ashâ—… 1 Chron. 6. 59. and Kibzaim called Iokmeam 1 Chron. 6. 6â—… and so some others the names of the places being changed by length of time and upon special occasions as was frequent among the Jews Though their Doctors add that some of these places here mentioned being now in the Canaâ—…tes Possession and not speedily recovered from them there were others put in their stead with her suburbs and Debir with her suburbs 16 And * 1 Chro. 6. 59 â—…shan Ain with her suburbs and Juttah with her suburbs and Bethshemesh with her suburbs nine cities out of those two tribes â—…â—…in here and Gibeon v. 17. and some others here named are not named 1 Chron. 6. either because they were destroyed in some of those Hostile Invasions and Wars wherewith their Land was grievously harassed and wasted before that time or they appear there under other Names as was said 17 And out of
is called either because he was her husband for which cause Sarah called Abraham Lord 1 Pet. 3. 6. or because she had been his maid-servant as Concubines oftentimes were as Gen. 30. 3 9. 27 And her lord rose up in the morning and opened the doors of the house and went out to go his way and behold the woman his concubine was fallen down at the door of the house and her hands were upon the threshold f The posture either of one that had fallen down or of one that was layed down to sleep her hands or arms for the Hebrew word signifies both leaning upon the threshold and being put under her head and therefore he thought to awake her and raise her up 28 And he said unto her Up and let us be going But none answered g For she was dead as is said Iudg. 20. 5. then the man took her up upon an ass and the man rose up and gat him into his place 29 ¶ And when he was come into his house he took a knife and laid hold on his concubine and divided her together with her bones h Or according to her bones according to the joints of her Body for there he made the division This might seem to be a Barbarous and inhuman act in it self but may seem excusable if it be considered that the sadness of the Spectacle did highly contribute to stir up the zeal of all the Israelites to avenge his Concubines death and to execute Justice upon such profligate Offenders and was necessary especially in this time of Anarchy and general Corruption Iudg. 17. 6. to awaken them out of that Lethargy in which all the Tribes lay into twelve pieces i That one piece might be sent to every Tribe whereof none to Levi because they would meet with it in every Tribe being dispersed among them but one to Benjamin for he might well presume that they would as much abhor so villanous an Action though done by some of their own Tribe as any of the rest and sent her into all the coasts of Israel k By several messengers by whom also he sent a particular Relation of the Fact 30 And it was so that all that saw it said There was no such deed l So wicked and abominable done nor seen from the day that the children of Israel came up out of the land of Egypt unto this day consider of it take advice and speak your minds m Let us meet together and seriously consider and every one freely speak what is to be done in this case CHAP. XX. THEN all the children of Israel a i. e. A great number and especially the Rulers of all the Tribes except Benjamin v. 3 12. went out b From their several habitations and the congregation was gathered together as one man c i. e. With one consent from Dan even to Beersheba d Dan was the Northern border of the Land near Lebanon and Beersheba the Southern border Gen. 21. 33. Compare 1 King 4. 25. with the land of Gilead e Beyond Iordan where Reuben Gad and half Manasseh were unto the LORD f As to the Lords Tribunal for God was not only present in the place where the Ark and Tabernacle was but also in the Assemblies of the Gods or Judges Psal. 82. 1. and in all the places where Gods name is recorded Exod. 20. 24. and where two or three are met together in his name Matth. 18. 20. for his service and to seek for Counsel and mercy from him compare Iudg. 11. 11. in Mizpeh g A place in the borders of Iudah and Benjamin and therefore ascribed to both of them Ios. 15. 38. and 18. 26. This they chose as a place most fit and proper in many respects First as a place they used to meet in upon Solemn occasions See Iudg. 10. 17. and 11. 11. 1 Sam. 7. 5 16. and 10. 17. Secondly For its convenient Scituation for all the â—…ribes within and without Iordan Thirdly As being near the place where the Fact was done that it might be more throughly examined and not far from Shiloh where the Tabernacle was whither they might go or send if need were 2 And ‡ Hebr. the corners the chief h Heb. the corners i. e. the Nobles and Rulers which are oft so called because like corner-stones they both unite and support and adorn the whole Building Or and four hundred thousand It is an Ellipsis of the Particle and of which Examples have been given before for the chief of the People were not so many but the common Soldiers and these were all Foot-men whereas many of the Rulers rid upon Horses or Asses Iudg. 5. 10. and 10. 4. and 12. 14. The number is here set down to shew both their zeal and forwardness in punishing such a Villany and the strange blindness of the Benjamites that durst oppose so great and united a Body and that the success of Battelâ—… depends not upon great numbers seeing this great Host was twice defeated by the Benjamites but wholly upon Gods blessing of all the people even of all the tribes of Israel presented themselves in the assembly of the people of God four hundred thousand i foot-men k For horse-men they had few or none in their Armies that drew sword 3 Now the children of Benjamin heard l Like Persons unconcerned and resolved they neither went nor sent thither partly from their own pride and stubbornness and self-confidence partly because as they were loath to give up any of their Brethren to Justice so they presumed the other Tribes would never proceed to a War against them and partly from a Divine infatuation hardening that wicked Tribe to their own Destruction that the children of Israel were gone up to Mizpeh Then said the children of Israel Tell us m The Verb is of the Plural Number because they speak to the Levite and his Servant and his Host who doubtless were present upon this occasion how was this wickedness 4 And ‡ Hebr. the man the Lâ—…vite the Levite n To whose Relation the other two gave their consent the husband of the woman that was slain answered and said I came into Gibeah that belongeth to Benjamin I and my concubine to lodge 5 And the men of Gibeah rose up against me and beset the house round about upon me by night and thought to have slain me o Except I would either submit to their unnatural Lust which I was resolved to withstand even unto death or deliver up my concubine to them which I was forced to do and my concubine have they ‡ Hebr. humbled forced that she is dead 6 And I took my concubine and cut her in pieces and sent her throughout all the country of the inheritance of Israel for they have committed lewdness and folly p i. e. A lewd folly most ignominious and impudent Wickedness in Israel 7 Behold
Authors of the Sin but God was the chief Author of the Punishment and the Israelites were but his Executioners in the tribes of Israel 16 ¶ Then the elders of the congregation said How shall we do for Wives for them that remain q For the 200 who are yet unprovided of Wives seeing the women are destroyed out of Benjamin 17 And they said There must be an inheritance for them that be escaped out of Benjamin r The Inheritance promised by Iacob and Moses and given by Ioshua to the Tribe of Benjamin doth all of it belong to those few which remain of that Tribe and cannot be Possessed by any other Tribe and therefore we are obliged to procure Wives for them all that they may make up this breach and be capable of Possessing and managing all their Land that this Tribe and their Inheritance may not be confounded with or swallowed up by any of the rest Heb. the inheritance to wit belonging to the whole Tribe of Benjamin is or belongs to them that be escaped of Benjamin that a tribe be not destroyed out of Israel 18 Howbeit we may not give them wives of our daughters for the children of Israel have sworn saying Cursed be he that giveth a wife to Benjamin s i. e. To this Generation of Benjamites who have made themselves guilty of this foul Wickedness but this Oath did not extend to their Posterity And some think it had another exception to wit unless the surviving Benjamites could not otherwise be supplied with wives 19 Then they said Behold there is a feast of the LORD in Shiloh ‡ Heb. from year to year yearly t On the three solemn Feasts in which they used some honest and holy Recreations among which Dancing was one Exod. 15. 20. 1 Sam. 18. 6. and 2 Sam. 6. 14. and probably it was the Feast of Tabernacles which they did Celebrate with more than ordinary joy Deut. 16. 13 14 15. in a place which is on the north-side of Beth-el u Heb. Which is on the north of Bethel Which doth not relate to Shiloh which was so known a place that it was frivolous to describe it by such circumstances even by places much less known than it self but to the Feast which as to that part or exercise of the Feast here especially concerned and mentioned to wit the Dancing of the Virgins was not celebrated in Shiloh but in a Neighbouring place more convenient for that purpose ‖ Or towards the sun-rising on the east-side ‖ Or on of the high-way that goeth from Beth-el to Shechem and on the south of Lebonah 20 Therefore they commanded the children of Benjamin saying Go and lie in wait in the vineyards 21 And see and behold if the daughters of Shiloh x By whom he may possibly understand not those onely who were born or settled Inhabitants there as many conceive but all those who were come thither upon this occasion and for a time sojourned there For although only the Males were obliged to go up the Three solemn Feasts yet it is apparent that the Women had liberty to go and those who were most devout did usually go and others upon special reasons or occasions See 1 Sam. 1. 7 21 22 24. Luk. 2. 22 23 41 42 43. And it may be justly presumed especially concerning those women that lived at no great distance from the place of Publick Worship that they came thither in great numbers Moreover the daughters of Shiloh strictly so called are not onely they that liyed in that Town or City buâ—…n the Country belonging to it which oft comes under the name of the City to which it belongs And these may be here particularly named because though others might come yet they were under great obligations to come because of their nearness to the place come out to dance in dances then come ye out of the vineyards y Which were near to their Dancing-place and catch ye every man his wife of the daughters of Shiloh z Take them away by force or violence Which they might the better do because mixed Dances were not used by the People of God in their Solemnities but the Women danced by themselves and therefore were more liable to this Rape and go to the land of Benjamin 22 And it shall be when their fathers or their brethren come unto us to complain that we will say unto them ‖ Or Gratisie us in them Be favourable unto them a Pass by their offence if not for their sakes whom necessity forced to this course yet for our sakes and indeed for your own sakes for both you and we have done them a great injury in Prosecuting them with so much fury as to endanger the utter extinction of the whole Tribe and therefore this is the least we can do by way of reparation for our sakes because we reserved not to each man his wife in the war b Either First in the War with Iabesh-Gilead wherein they should have taken care to reserve a sufficient number which they might have done by sparing either so many of the Married Women as were necessary who their former Husbands being slain might have been married to those Benjamites or as many of the younger Virgins who within a little time might have been Married to them whom many suppose that they flew Or Secondly in the War with the Benjamites in which they acknowledge their cruelty in destroying the women with such fury as not to leave a competent number for the Men which were left See Iudg. 20. 48. for ye did not give unto them at this time that ye should be guilty c Qu. Whether this did really discharge them from their Oath 1. Answ. It seems to excuse those Parents of these Virgins who were not acquainted with the Plot and did neither directly nor indirectly give their Daughters to them but they were taken away by force without their knowledge and consent If it be said those Parents might and should have retaken their Daughters from them it may be replied that they could not do so before they were corrupted and the Rulers of Israel would not assist them with their Power to recover them And it is a Maxime That many things which ought not to be done when once they are done should not be undone And for those Parents who were conscious of the Design it is probable they kept their Daughters at home to avoid this Secondly Either the Oath was made with an Exception of the Case of the Total Extirpation of a Tribe or it was a rash Oath to do what was out of their Power or what they could not lawfully do to wit utterly to destroy a Tribe out of Israel which therefore they here speak of with horror v. 3 6. and if so as they Sinned in making it so they were not obliged to keep it it being an acknowledged truth That Rash and Sinful Oaths are better broken
than kept Thirdly Yet they cannot be wholly excused from Sin in this matter for as it was folly to take such an Oath as it is expressed so the manner of freeing themselves from their own Snare is fraudulent and injurious to the Parents in disposing of their Children without their consent 23 And the children of Benjamin did so and took them wives according to their number d i. e. Each Man his Wife as is said v. 22. By which we â—…ay see they had no very favourable opinion of Poligamy because they did not allow it in this case when it might seem most necessary for the reparation of a lost Tribe of them that danced whom they caught and they went and returned unto their inheritance e Which being very near the place they could speedily do before the Parents could obtain redress and repaired the cities and dwelt in them f Not at that instant which could not be but by degrees increasing their Buildings as their number increased 24 And the children of Israel departed thence at that time every man to his tribe and to his family and they went out from thence every man to his inheritance 25 * Chap. 〈◊〉 and 18. 〈◊〉 19. â—… In those days there was no king in Israel every man did that which was right in his own eyes RUTH The ARGUMENT THis little Book by whomsoever Written which is not material to know is annexed to the Book of Judges and by some of the Hebrew Doctors made a part of it It is useful as for many other points so especially to shew the Genealogy of David and consequently of Christ and the Rise of Christ from a Moabitish Woman which was an useful document and a great encouragement to the Gentiles to believe in Christ. CHAP. I. NOw it came to pass in the days when the Judges ‡ Heb. judged Ruled a Which is noted as the cause of the following Famine because in much of that time they were guilty of great defection from God But under which of the Judges this happened Scripture being silent it seems presumptuous to determine nor is it necessary to know what is said about this matter from the Genealogy mentioned Chap. 4. 18 c. it will be most proper to consider it there that there was a * 2 King 8. 1. famine in the land b Or in that land to wit of Canaan and a certain man of Bethlehem-Judah went to sojourn in the country of Moab c A Fruitful Land beyond Iordan Eastward he and his wife and his two sons 2 And the name of the man was Elimelech and the name of his wife Naomi and the name of his two sons Mahlon and Chilion Ephrathites d So called because this Bethlehem is otherwise called Ephrath or Ephratha Gen. 35. 19. Mich. 5. 2. either from Caleb's Wife of that name 1 Chron. 2. 19. and 4. 4. or from the fertility of the Soyl about it which title may therefore be used here to shew the greatness of the Famine which affected even fertile parts of Bethlehem-Judah e and they came into the countrey of Moab and ‡ Heb. were Numb 9. 21. continued there f To wit during the Famine 3 And Elimelech Naomies husband died and she was left and her two sons 4 And they took them wives of the women of Moab g Either these were Proselytes when they Married them which may well be doubted from v. 15. or they sinned in marrying them as appears from Deut. 7. 3. and 23. 3. Ezra 9. 1 2. Nehem. 13. 23. and therefore were punished with short Life and want of Issue v. 5 19 21. the name of the one was Orpah and the name of the other Ruth and they dwelt there about ten years h As long as the Famine lasted 5 And Mahlon and Chilion died also both of them and the woman was left of her two sons and her husband 6 Then she arose with her daughters in law that she might return from the country of Moab for she had heard in the country of Moab how that the LORD had visited his people in giving them bread i i. e. Food so she staid no longer there than necessity forced her 7 Wherefore she went forth out of the place where she was and her two daughters in law with her and they went on the way to return unto the land of Judah 8 And Naomi said unto her two daughters in law * See 〈◊〉 〈◊〉 15. Go return each to her mothers house k Not that they wanted Fathers Ruth 2. 11. but because Daughters used to converse more frequently with their Mothers and to be most endeared to them and to dwell in the same apartments with them which then were distinct from those parts of the House where the Men dwealt the LORD deal kindly with you as ye have dealt with the dead l With my Sons your Husbands whilest they lived and with me 9 The LORD grant you that ye may find rest m i. e. A quiet and happy life free from those cares vexations incumbrances and troubles which Widows are in a special manner exposed unto each of you in the house of her husband Then she kissed them n As the manner there was when friends parted and they lift up their voice and wept 10 And they said unto her Surely we will return with thee unto thy people 11 And Naomi said Turn again my daughters why will ye go with me are there yet any moe sons in my womb that they may be your husbands o According to the Ancient Custome Gen. 38. and the express Law of God Deut. 25. 5 which doubtless she had acquainted them with before among other branches of the Jewish Religion wherein she did instruct them 12 Turn again my daughters go your way p for I am too old to have an husband if I should say I have hope ‖ Or if I were 〈◊〉 an husâ—…d if I should have a husband also to night and should also bear sons n Qu. Why doth she disswade them from this journey and not rather perswade them to go with her and to embrace the Jewish Religion Answ. 1. Possibly she thought such disswasion might be the best way to perswade them as it oft happens especially in that Sex 2. She would not have them rashly and inconsiderately to embrace the Jewish Religion in hopes of some advantage from it which she justly thought they would be disappointed of and withal exposed to many straits and troubles and on that occasion revolt from the True Religon which would be far worse than never to have embraced it And therefore she doth justly and wisely and piously in representing to them the truth of the business and the outward inconveniences which would accompany the Change of their Place and Religion as also our Blessed Lord Christ did Mat. 8. 20. 13 Would ye ‡ Heb. hope tarry for them till
Gen. 26. 2. lest he should expose his children to manifold perils as of being infected with the vices and particularly the Idolatry which reigned there above all other countries and of being inveagled by the pleasantness and eminent fruitfulness of that soil to give up themselves to all manner of pleasures and to settle themselves there and give over all thoughts of returning to Canaan and of being brought into that grievous bondage and affliction which was spoken of Gen. 15. 13. and lest some mischief should befal him or his in so long and dangerous a journey to go down into Egypt for I will there make of thee a great nation 4 I will go down with thee into Egypt and I will also surely bring thee up again f Though not in thy person yet in thy body Gen. 47. 29 30. and 50. 5 13. and in thy posterity which are a part of thy self or thy self multiplyed and Joseph shall put his hand upon thine eyes g Shall close thy eyes which office was usually performed by the nearest and dearest relations of the dying party among the Iews Greeks and Romans Hereby Iacob is assured that he should die in peace and that Ioseph both now was alive and should survive his father 5 And * Act. 7. 15. Jacob rose up from Beer-sheba and the sons of Israel carried Jacob their father and their little ones and their wives in the wagons which Pharaoh had sent to carry him 6 And they took their cattle and their goods which they had gotten in the land of Canaan h And in Mesopotamia But Canaan onely is here mentioned because here they got the far greatest part of them which by a Synecdoche is put for the whole and came into Egypt * Josh. 24. 4. Psal. 105. 23. Isa. 52. 4. Jacob and all his seed with him 7 His sons and his sons sons with him his daughters i Either his daughter Dinaâ—… the plural number for the singular as ver 23. Gen. 21. 7. Numb 26. 8. or Dinaâ—… and her daughters for grandchildren are commonly called their grandfathers children or sons or daughters or his daughters in law his sons wives and his sons daughters and all his seed brought he with him into Egypt 8 And * Exod. 1. 1. and 6. 14. Numb 26. 8. 1 Chro. 5. 1. these are the names of the children of Israel which came into Egypt k This Genealogy is both here and elsewhere described exactly and particularly as well to shew the faithfulness of God in the performance of his promise concerning the vast multiplication of Abrahams seed and that in so short a time as to distinguish the tribes which was of great importance and necessary for the disposal of the Kingdome and Priesthood and above all for the discovery of the true Messias Compare this following catalogue with that Numb 26. and 1 Chron. 6. and 7. and 8 Jacob and his sons * Numb 26. 5. Reuben Jacobs first born 9 And the sons of Reuben Hanoch and Phallu and Hezron and Carmi. 10 * Exod. 6. 15. 1 Chron. 4. 24. And the sons of Simeon ‖ Or Nemuel Jemuel and Jamin and Ohad l Who is not mentioned in those parallel places because he was then dead and that without issue and ‖ Or Jarib Jachin and ‖ Or Zerah Zohar and Shaul the son of a Canaanitish woman m Which is here mentioned as a brand upon him and as an intimation that the rest of them except Iudah married to persons of a better race 11 And the sons * 1 Chron. 6. â—… 16. of Levi ‖ Or Gershom Gershon Kohath and Merari 12 And the sons of * 1 Chron. 2. 3. and 4. 21. Chap. 38. 3. Judah Er and Onan and Shelah and Pharez and Zerah but Er and Onan died in the land of Canaan n And therefore are contained in the following number ver 15. And the sons of Pharez were * 1 Chron. 2. 5. Hezron and Hamul o Who though they seem to have been born in Egypt yet are here set down amongst those who came into Egypt because they came thither in their fathers loyns as Levi is said to pay tithes in Abraham Heb. 7. 9. And the children may as well be said to come thither in their Parents as their father Iacob is said to return from thence ver 4. in his children Obj. If this be the sence why should these two be mentioned rather than the grandchildren of the other brethren who came into Egypt in the same manner Ans. This may be done either 1. From some special excellency or eminency in them above the rest as Hezron was eminent for being the progenitour of the Messiah and Hamul might be so for some other cause though unknown to us Or 2. Because they were the first grand-children that were born in Egypt and it may be all that were born whilst Iacob lived there and therefore are not unfitly named with Iacob and allotted to him as Iosephs two eldest sons Ephraim and Manasseh were by Iacob appropriated to himself and reckoned as his immediate sons when all the rest of Iosephs sons were excluded from that priviledge Gen. 48. 5 6. And the like may be said of the other two Grandchildren mentioned ver 17. 13 And * 1 Chron. 7. 1. the sons of Issachar Tola and ‖ Or Puah Jashub Phuvah and Job and Shimron 14 And the sons of Zebulun Sered and Elon and Jahleel 15 These be the sons of Leah which she bare unto Jacob in Padan-Aram p This is true properly and immediately of the sons who were indeed born there but improperly and mediately of the Grandchildren which are as truly said to be born of Leah in Padan as to be born of her at all because they were indeed born of them which were born of her and that in Padan with his daughter Dinah all the souls of his sons and his daughters q To wit which came into Egypt as before so that Er and Onan are excluded as dying before this journey into Egypt ver 12. Daughters is here put for daughter as ver 7. because Dinah was all the Daughters which Iacob had Heb. all the souls sons and daughters being reckoned together with their father were thirty and three 16 And the sons of Gad * Num. 26. 15. c. Ziphion Ziphion and Haggi Shuni and ‖ Ozni Ezbon Eri and ‖ Arod Arodi and Areli 17 * 1 Chron. 7. 30. And the sons of Asher Jimnah and Jshuah and Jshui and Beriah and Serah their sister and the sons of Beriah Heber and Malchiel 18 * chap. 30. 1â—… These are the sons of Zilpah * chap. 29. 24. whom Laban gave to Leah his daughter and these she bare unto Jacob even sixteen souls 19 The sons of Rachel Jacobs wife Joseph and Benjamin 20 And unto Joseph in the land of Egypt were born Manasseh
the noun mechirah derived from it signifies a spouse And so the words may be rendred thus their contracts or agreements or their nuptial contracts were instruments of cruelty Which Translation seems better than the other 1. because it keeps closest to the words of the text and leaves out that particle in which is not in the Hebrew Text but was added by our Translators to compleat the sense 2. Because this best agrees with the history recorded Gen. 34. where we read that they did cover their bloody design with 〈◊〉 pretence of an agreement and nuptial contract with the Sichemites which was a great aggravation of their villany that those things which to others are bonds of love and peace were made by them instruments of cruelty 6 O my soul come not thou into their secret k Or Counsel or company as the word is used Psal. 64. 2. Ier. 15 17. i. e. do not partake with them in their secret and wicked designs Hereby he signifies to all posterity that that bloody enterprize was undertaken without his consent or approbation and that he could not think of it without detestation nor let it pass without a severe censure Or O my soul thou wast not in their secret as the Chald. Syr. and Arab. take it by a common Enallage of the future tense for the past unto their assembly mine honour l Either 1. properly so called So the sense is let not my honour or good name be bound up with theirs They gloried in their wickedness which I abominate and which indeed is their shame Or 2. Improperly so he understands either 1. His Soul which is indeed the glory of a man Though I do not remember any place of Scripture where that word must necessarily be so understood So this is a repetition of the same thing in other words which is usual in Scripture Or rather 2. His tongue for which the word honour or glory is commonly put as Psal. 16. 9. compare with Acts 2. 26. Psal. 30. 12. and 57. 8. and 108. 1. because the Tongue or speech is the glory of a man by which he is distinguished from unreasonable creatures and if well used it brings much honour to God and to the man that speaks with it So the sense is as my Soul did not approve of that wicked action so my Tongue never gave consent to it nor shall it now by silence seem to own it but shall publickly witness my abhorrency of it be not thou united for in their anger they slew a man m i. e. Men the Sichenites Gen. 34. 25 26. the singular number for the plural as Gen. 3. 2. and 32. 5. 1 Chron. 10. 1. compared with 1 Sam. 31. 1. He saith man rather then men either with respect unto the Prince whose slaughter was principally designed or to shew that they slew them all to a man and in their self-will n It may note that this cruelty of theirs was committed 1. By their own will and choice not by Iacobs will or consent which they never asked nor obtained 2. Without any necessity or sufficient provocation but meerly by their own will and proper motion 3. Not rashly and hastily but wilfully and resolvedly after mature deliberation 4. Not unwillingly but chearfully and with delight and good will as that word commonly signifies they ‖ Or houghed Oxen. digged down a wall o Not the walls of the City but of private houses it may be onely of the Princes house who upon the first noise of the tumult might and probably did retire and secure himself in some strong room of the house whose wall they brake down that they might come at hâ—…m For neither were the walls of houses or Cities so strong then as now many are nor were Simeon and Levi destitute of fit instruments to break down a wall which doubtless they brought with them as easily foreseeing that difficulty in their enterprize But because the Hebrew word is not Shur a wall but Schor an Oxe others translate the words thus They houghed or killed an Ox or Bull meaning Shechem so called either from his lust or from his strength and power from which Princes are oft so called as Deut. 33. 17. Psal. 22. 12. and 68. 30. Or rather thus They rooted out or drove away an Ox i. e. the Oxen the singular number for the plural as before and under them are comprehended the other cattle of the Sichemites which they drove away as we read they did Gen. 34. 28. For as the words may bear this sense so it seems more reasonable to understand them of that which certainly was done by them then of their breaking a wall of which we do not read any thing in the history 7 Cursed be p Or Cursed was It was execrable and abominable both before God and Men such as deserved and brought the curse of God upon themselves which I as Gods instrument am now to pronounce against them their anger for it was fierce and their wrath for it was cruel I * Josh. 21. 5 6 7. will divide them in Jacob and scatter them in Israel q i. e. I do here declare in the name of God that they shall be divided and dispersed in Iacob c. that is among the children or Tribes of Iacob or Israel Prophets are said to do what they foretel that God will do as Ieremy is said to roâ—…t out and pull down Kingdomes Ier. 1. 10. and Ezekiel to dâ—…stroy the city Ezek. 43. 3. Adde Hos. 6. 5. Note here how suitable their punishment was to their crime They sinned by conspiracy and consederation in the counsel and action and they are punished with division or separation not onely of the two brethren and their tribes but of the children and families of the several Tribes one from another This was eminently fulfilled in the tribe of Levi which had no proper portion or inheritance but was scattered among all the Tribes Ios. 18. 7. though afterwards God turned this curse into a blessing And for Siâ—…on he had no part of his own in the division of the land but the portion of Iudah being too large for that Tribe he was taken into that lot and was as an inmate to them Ios. 19. 1 2 9. and afterwards part of them were forced to seek new seats and so were divided from the rest of their brethren 1 Chron. 4. 27 39 42. And moreover the Jewish Doctors write that that Tribe was so straitned in their habitations and conveniencies that a very great number of them were forced to scatter themselves amongst the other Tribes to get a subsistence by teaching their children 8 Judah thou art he whom thy brethren shall praise r Or rather Thou art Iudah thy brethren shall praise or celebrate thee So the expression is like that 1 Sam. 25. 25. as his name is so is he Nabal is his name and folly is with him or in him so here the sence
priests office 4 And these are the garments which they shall make a breast-plate and an ephod g This was a short upper garment made without sleeves which was girt about the body And it was twofold the one made of fine linnen which was common not onely to all the Priests as 1 Sam. 2. 18. and 22. 18. but to some others also upon solemn and sacred occasions as 2 Sam. 6. 14. the other made of divers stuffes and colours peculiar to the High-priest the parts whereof were not sewed but tied together and a robe h An upper garment like a surpliss and a broidered coat i An under coat curiously wrought with circular works like eyes as the word notes and richly adorned with gems and other things a mitre k A kind of bonnet or cap for the covering of the head supposed to be something like a Turkish Turband for the form of it and a girdle l To enclose and fasten all the other garments which were loose in themselves that he might be more expeditious in his work and they shall make holy garments for Aaron thy brother and his sons that he may minister unto me in the priests office 5 And they shall take gold and blue and purple and scarlet and fine linen 6 And they shall make the ephod of gold m Beaten out into plates and cut into wires of blue and of purple of scarlet and fine twined linen with cunning work 7 It shall have the two shoulder-pieces n Which were two parts of the Ephod going up from the body of the Ephod the one before the other behind which when the Priest had put over his head were tied together and covered the Priests shoulders and part of his back and breast thereof joyned at the two edges thereof and so it shall be joyned together 8 And the ‖ Or embroidered curious girdle of the ephod o Which was for the closer fastening and girding of it which is upon it p This is added to distinguish it from the other girdle ver 4. which was to gird all the garments and was tied in a lower place shall be of the same q Either 1. of the same piece or rather 2. of the same kind of materials and workmanship as the following words explain it according to the work thereof even of gold of blue and purple and scarlet and fine twined linen 9 And thou shalt take two onyx stones and grave on them the names of the children of Israel 10 Six of their names on one stone and the other six r Levi seems to be omitted here as being sufficiently represented by the High-priest himself names of the rest on the other stone according to their birth 11 * Wisd. 18 With the work of an engraver in stone like the engravings of a signet shalt thou engrave the two stones with the names of the children of Israel thou shalt make them to be set in ouches s Hollow places such as are made in golden rings to receive and hold the precious stones which are put into them of gold 12 And thou shalt put the two stones upon the shoulders of the ephod t i. e. In the place where the two shoulder-pieces were joyned together for stones of memorial unto the children of Israel And Aaron shall bear their names before the LORD u Into the holy of holies An evident type of Christs entring into heaven with the names and in the stead of his people the true Israel upon his shoulders and presenting them to his father with acceptance upon his two shoulders for a memorial x Not so much to the High-priest that he should not forget to pray for them as to God that he beholding their names there according to his order might graciously remember them and shew mercy unto them Such a memorial to God was the rainbow Gen. 9. 13. Such things are spoken of God after the manner of men 13 And thou shalt make ouches y Not for the stones ver 12. who had other ouches ver 11. but for the chains ver 14. of gold 14 And two chains of pure gold at the ends z Or with ends i. e. not like chains that are fastened about ones neck or arm which seem to have no end but two distinct chains with two several ends both hanging downward Compare ver 22. The Syriack render it double others equal or of equal length of wreathen work shalt thou make them and fasten the wreathen chains to the ouches 15 And thou shalt make the breast-plate of judgement a This was a square and curiously wrought piece put over the Ephod upon ones breast called of judgment because from thence the Israelites were to expect and receive their judgment and the mind of God in all those weighty matters of war or peace wherein they consulted God for direction with cunning work after the work of the ephod thou shalt make it of gold of blue and of purple and of scarlet and of fine twined linen shalt thou make it 16 Four square it shall be being doubled b For greater strength that it might better support and secure the precious stones which were put into it and that it might receive the Urim and Thummim Lev. 8. 8. a span shall be the length thereof and a span shall be the breadth thereof 17 And thou shalt †Heb. fill in iâ—… fillings of stone set in it settings of stones even four rows of stone c It is needless to trouble the reader with the explication of these stones which the Iewish Doctors themselves are not agreed in seeing this use of them is now abolished It may suffice to know that they were precious stones severally allotted to the names of the several tribes according to Gods good pleasure possibly with respect to some disposition or concernment of each tribe which at this distance we cannot learn the first row shall be a ‖ Or rubie sardius a topaz and a carbuncle this shall be the first row 18 And the second row shall be an emeraud a saphir and a diamond 19 And the third row a ligure an agate and an amethyst 20 And the fourth row a beryl and an onyx and a jasper they shall be set in gold in their †Heb. fillings inclosings 21 And the stones shall be with the names of the children of Israel twelve according to their names like the engravings of a signet every one with his name shall they be according to the twelve tribes d i. e. According to the order of their birth the first stone to the eldest the second to the next c. 22 And thou shalt make upon the breast-plate chains at the ends e Some think these are the same with those mentioned v. 14. But it seems improbable and without example that God should in this short description and that within a few verses give a new
workmen here spoken of but by others How then comes this to be mentioned here Ans. 1. The shew-bread may be here put for the vessels for the receiving of the shew-bread by an usual Metonymy of the adjunct the thing contained put for the thing containing as treasures are put for the place where the treasures are put Psal. 135. 7. Mat. 2. 11. and 12. 35. and the gifts or offerings of God for the treasury where they were put Luk. 21. 4. Hence Tremellius renders this place and the vessels of the shew-bread Obj. All the vessels of the Table are mentioned before of which this was one Ans. It is not unusual after a general expression comprehending all distinctly to name one eminent member of that kind such as this unquestionably was the table being made principally for this use Thus Mark 16. 7. Tell my disciples and Peter Like examples are in 2 Sam. 2. 30. 1 King 11. 1. Psal. 18. the Title Act. 1. 14. and in other Authors And for the particle Vau and which may seem to imply that these were things of another kind and not any vessels of the Table that is oft put for especially as Ios. 2. 1. Mark 16. 7. and so onely notes an eminent thing of the same kind as hath been said Ans. 2. Though God did not prescribe the making of the shew-bread yet he mentions it together with the table Exod. 25. 30. and therefore it is conveniently mentioned with the table in this place also where Moses to shew his exactness and fidelity doth punctually repeat the same things to the people which he had received in command from God In like manner the oil which fed the light of the lamps is mentioned here in the next verse because the lighting of the lamps was prescribed Exod. 25. 37. 14 The candlestick also for the light and his furniture and his lamps with the oil for the light 15 * 〈…〉 And the incense altar and his staves and the anointing oil and the sweet incense and the hanging for the door at the entring in of the Tabernacle 16 * chap. 27. 1. The altar of burnt-offering with his brazen grate his staves and all his vessels the laver and his foot 17 The hangings of the court his pillars and their sockets and the hanging for the door of the court 18 The pins of the tabernacle and the pins of the court and their cords 19 The clothes of service to do service in the holy place the holy garments for Aaron the priest and the garments of his sons to minister in the priests office 20 And all the congregation of the children of Israel departed from the presence of Moses 21 And they came every one whose heart stirred him up k i. e. Whose heart being desirous and ready to serve God ingaged his hand to offer what he had to his service and every one whom his spirit made willing and they brought the LORDS offering to the work of the tabernacle of the congregation and for all his service and for the holy garments 22 And they came both men and women as many as were willing-hearted and brought bracelets and ear-rings l Obj. Aaron had goâ—… these from them for the making of the calf Exod. 32. Ans. Though the generality of the people did then part with their ear-rings yet there was a considerable number who did not as being unsatisfied with that Idolatrous design and it may seem that the women would not part with theirs being more fond of their ornaments than of their Idols See the notes on Exod. 32. 3. and rings and tablets all jewels of gold and every man that offered offered an offering of gold unto the LORD 23 And every man with whom was found blue and purple and scarlet and fine linen and goats hair and red skins of rams and badgers skins brought them 24 Every one that did offer an offering of silver and brass brought the LORDS offering and every man with whom was found shittim-wood for any work of the service brought it 25 And all the women that were wise-hearted did spin with their hands and brought that which they had spun both of blue and of purple and of scarlet and of fine linnen 26 And all the women whose heart stirred them up in wisdom m This word seems better to agree with the following than with the foregoing word they spâ—… with wisdom i. e. with skill and art spun goats hair 27 And the rulers brought onyx-stones and stones to be set for the ephod and for the breast-plate 28 And * chap. 30. 23. spice and oil for the light and for the anointing oil and for the sweet incense 29 The children of Israel brought a willing offering unto the LORD every man and woman whose heart made them willing to bring for all manner of work which the LORD had commanded to be made by the hand of Moses 30 And Moses said unto the children of Israel See * chap. 31. 2. the LORD hath called by name Bezaleel the son of Uri the son of Hur of the tribe of Judah 31 And he hath filled him with the Spirit of God in wisdom in understanding and in knowledge and in all manner of workmanship 32 And to devise curious works to work in gold and in silver and in brass 33 And in the cutting of stones to set them and in carving of wood to make any manner of cunning work 34 And he hath put in his heart that he may teach n To wit others to work under him for the work required many hands and it is a peculiar gift of God to be apt to teach which every skilful man hath not both he and Aholiab the son of Ahisamach of the tribe of Dan. 35 Them hath he filled with wisdom of heart to work all manner of work of the ingraver and of the cunning workman and of the embroiderer in blue and in purple in scarlet and in fine linen and of the weaver even of them that do any work and of those that devise cunning work CHAP. XXXVI 1 THen wrought Bezaleel and Aholiab and every wise-hearted man in whom the LORD put wisdom and understanding to know how to work all manner of work for the service of the sanctuary a Or of the holy place to wit of the Tabernacle so called by a Prolepsis and Synecdoche according to all that the LORD had commanded 2 And Moses called b God had qualified them before but that is not sufficient without a call Bezaleel and Aholiab and every wise-hearted man in whose heart the LORD had put wisdom even every one whose heart stirred him up to come unto the work to do it 3 And they received of Moses all the offering which the children of Israel had brought for the work of the service of the sanctuary to make it withal And they brought yet unto him free-offerings every morning c Which time they chose as the first and
d The height relates to its standing or hanging upright and the breadth relates to the hanging it self and the height of the hanging was taken in the breadth was five cubits answerable to the hangings of the court 19 And their pillars were four and their sockets of brass four their hooks of silver and the overlaying of their chapiters and their fillets of silver 20 And all the * chap. 27. 19. pins of the tabernacle and of the court round about were of brass 21 This is the sum of the tabernacle e This doth not belong to the following account of Gold and Silver but to the foregoing particulars of holy things relating to the Tabernacle for these onely were committed to the care of the Levites as it here follows but this Gold and Silver was put into other hands even of the tabernacle of testimony as it was counted according to the commandment of Moses for the service of the Levites f i. e. For those holy uses and services which the Levites administred by the hand of Ithamar son to Aaron the priest 22 And Bezaleel the son of Uri the son of Hur of the Tribe of Judah made all that the LORD commanded Moses 23 And with him was Aholiab son of Ahisamach of the tribe of Dan an engraver and a cunning workman and an embroiderer in blue and in purple and in scarlet and fine linen 24 All the gold that was occupied for the work in all the work of the holy place even the gold of the offering was twenty and nine talents g Every talent contained three thousand shekels See Gen. 23. 15. Exod. 30. 13. It is not said that all this Gold and following Silver were used about the building of the Tabernacle for the people brought much more than enough Exod. 36. 5. And these remains it is probable were put into the sacred treasury to be used as occasion should require and seven hundred and thirty shekels after the shekel of the sanctuary 25 And the silver of them that were numbred of the congregation was an hundred talents and a thousand seven hundred and threescore and fifteen shekels after the shekel of the sanctuary 26 A * chap. 30. 〈◊〉 Bekah for †Heb. a poâ—… every man that is half a shekel after the sekel of the sanctuary for every one that went to be numbred from twenty years old and upward for * Num. 1. 46. six hundred thousand and three thousand and five hundred and fifty men 27 And of the hundred talents of silver were cast the * chap. 26. 19 21 25 32. sockets of the sanctuary and the sockets of the vail an hundred sockets of the hundred talents a talent for a socket 28 And of the thousand seven hundred seventy and five shekels he made hooks for the pillars and overlaid their chapiters and filletted them 29 And the brass of the offering was seventy talents and two thousand and four hundred shekels 30 And therewith he made the sockets to the door of the tabernacle of the congregation and the brazen altar and the brazen grate for it and all the vessels of the altar 31 And the sockets of the court round about and the sockets of the court-gate and all the pins of the tabernacle and all the pins of the court round about CHAP. XXXIX 1 AND of the blue and purple and scarlet they made clothes of service to do service in the holy place and * chap. 31. 10. and 35. 19. made the holy garments for Aaron as the LORD commanded Moses 2 And he made the ephod of gold blue and purple and scarlet and fine twined linen 3 And they did beat the gold into thin plates and cut it into wiers to work it in the blue and in the purple and in the scarlet and in the fine linnen with cunning work 4 They made shoulder pieces for it to couple it together by the two edges was it coupled together 5 And the curious girdle of his ephod that was upon it was of the same according to the work thereof of gold blue and purple and scarlet and fine twined linen as the LORD commanded Moses 6 * chap. 28. 9. And they wrought onyx-stones inclosed in ouches of gold graven as signets are graven with the names of the children of Israel 7 And he put them on the shoulders of the Ephod that they should be stones for a * chap. 28. 12. memorial to the children of Israel as the LORD commanded Moses 8 And he made the breast-plate of cunning work like the work of the ephod of gold blue and purple and scarlet and fine twined linen 9 It was foursquare they made the brest-plate double a span was the length thereof and a span the breadth thereof being doubled 10 And they set in it four rows of stones the first row was a ‖ Or Ruby Sardius a Topaz and a Carbuncle this was the first row 11 And the second row an Emeraud a Saphir and a Diamond 12 And the third row a Ligure an Agate and an Amethyst 13 And the fourth row a Beryl an onyx and a Jasper they were inclosed in ouches of gold in their inclosings 14 And the stones were according to the names of the children of Israel twelve according to their names like the ingravings of a signet every one with his name according to the twelve Tribes 15 And they made upon the Brest-plate chains at the ends of wreathen work of pure gold 16 And they made two ouches of gold and two gold rings and put the two rings in the two ends of a brest-plate 17 And they put the two wreathen chains of gold in the two rings on the ends of the brest-plate 18 And the two ends of the two wreathen chains they fastned in the two ouches and put them on the shoulder-pieces of the Ephod before it 19 And they made two rings of gold and put them on the two ends of the breast-plate upon the border of it which was on the side of the Ephod inward 20 And they made two other golden rings and put them on the two sides of the Ephod underneath toward the fore-part of it over-against the other coupling thereof above the curious girdle of the Ephod 21 And they did bind the brest-plate by his rings unto the rings of the Ephod with a lace of blue that it might be above the curious girdle of the Ephod and that the brest-plate might not be loosed from the Ephod as the LORD commanded Moses 22 And he made the robe of the Ephod of woven work all of blue 23 And there was a hole in the midst of the robe as the hole of an habergeon with a band round about the hole that it should not rent 24 And they made upon the hems of the robe pomegranates of blue and purple and scarlet and twined linen 25 And they made * chap. 28. 〈◊〉 bels of pure gold and put the bels between the pomegranates
were come out of the land of Egypt saying 2 * Exod. 30. 12. Take ye the sum c This is not the same muster with that Exod. 38. 26. as plainly appears because that was before the building of the Tabernacle which was built and setup on the first day of the first moneth Exod. 40. 2. but this was after it to wit on the first day of the second moneth as is said ver 1. And they were for differing ends that was to tax them for the charges of the Tabernacle but this was for other ends partly that the great number of the people might be known to the praise of Gods faithfulness in making good his promises of multiplying them and to their own comfort and encouragement partly for the better ordering of their camp and march for they were now beginning their journey and partly that this account might be compared with the other in the close of the book where we read that not one of all this vast number except Caleb and Ioshua were left alive which was an evident discovery of the mischievous nature of sin by which so vast a company were destroyed and a fair warning to all future generations to take heed of rebelling against the Lord for which their ancestours had been so dreadfully plagued even to extirpation It is true the sums and numbers agree in this and that computation which is not strange because there was not much time between the two numbrings and no eminent sin among the people in that interval whereby God was provoked to diminish their numbers Some conceive that in that number Exod. 30. and 38. the Levites were included which are here excepted ver 47. and that in that interval of time there were grown up as many more men of those years as there were Levites of the same age of all the congregation of the children of Israel d So the strangers mixed with them were not numbred after their families by the house of their fathers e The people were divided into twelve Tribes the Tribes into great Families Num. 26. 5. these great Families into lesser Families called the houses of their fathers because they were distinguished one from another by their fathers with the number of their names every male by their poll 3 From twenty years old and upward †Heb. 〈◊〉 that goith 〈◊〉 all that are able to go forth to war in Israel thou and Aaron shall number them by their armies 4 And with you there shall be a man of every tribe f To inspect the work that it might be faithfully and impartially done every one head of the house of his fathers 5 And these are the names of the men that shall stand with you g To wit with Moses and Aaron who were the chief managers of the work of the tribe of Reuben h The Tribes are here numbred according to the order or quality of their birth first the children of Leah then of Rachel and then of the handmaids Elizur the son of Shedeur 6 Of Simeon Shelumiel the son of Zurishaddai 7 Of Judah Nahshon the son of Amminadab 8 Of Issachar Nethaneel the son of Zuar 9 Of Zebulun Eliab the son of Helon 10 Of the children of Joseph of Ephraim Elishama the son of Ammihud of Manasseh Gamaliel the son of Pedahzur 11 Of Benjamin Abidan the son of Gideoni 12 Of Dan Ahiezer the son of Ammishaddai 13 Of Asher Pagiel the son of Ocran 14 Of Gad Eliasaph the son of Deuel i Called Reuel Numb 2. 14. the Hebrew letters Daleth and Resh being very like and oft changed 15 Of Naphtali Ahira the son of Enan 16 These were the renowned k Heb. the named or called to wit by Moses and by Gods appointment to manage this affair and others as there was occasion Compare Numb 16. 2. and 26. 9. of the congregation princes of the tribes of their fathers heads of thousands l See Exod. 18. 21. Numb 10. 4. in Israel 17 And Moses and Aaron took these men which are expressed by their names 18 And they assembled all the congregation together on the first day of the second month and they declared their pedigrees after their families by the house of their fathers according to the number of the names from twenty years old and upward by their poll 19 As the LORD commanded Moses so he numbred them in the wilderness of Sinai 20 And the children of Reuben Israels eldest son by their generations m Heb. to wit their generations i. e. the persons begotten of Reubens immediate Children who are here subdivided into families and they into houses and they into particular persons after their families by the house of their fathers according to the number of the names by their polls every male from twenty years old and upward all that were able to go forth to war 21 Those that were numbred of them even of the tribe of Reuben were fourty and six thousand and five hundred 22 Of the children of Simeon by their generations after their families by the house of their fathers those that were numbred of them according to the number of the names by their polls every male from twenty years old and upward all that were able to go forth to war 23 Those that were numbred of them even of the tribe of Simeon were fifty and nine thousand and three hundred 24 Of the children of Gad by their generations after their families by the house of their fathers according to the number of the names from twenty years old and upward all that were able to go forth to war 25 Those that were numbred of them even of the tribe of Gad were fourty and five thousand six hundred and fifty 26 Of the children of Judah by their generations after their families by the house of their fathers according to the number of the names from twenty years old and upward all that were able to go forth to war 27 Those that were numbred of them even of the tribe of Judah were threescore and fourteen thousand and six hundred n Far more than any other tribe in accomplishing of Iacobs prophecy Gen. 49. 28 Of the children of Issachar by their generations after their families by the house of their fathers according to the number of the names from twenty years old and upward all that were able to go forth to war 29 Those that were numbred of them even of the tribe of Issachar were fifty and four thousand and four hundred 30 Of the children of Zebulun by their generations after their families by the house of their fathers according to the number of the names from twenty years old and upward all that were able to go forth to war 31 Those that were numbred of them even of the tribe of Zebulun were fifty and seven thousand and four hundred 32 Of the children of Joseph namely of the children of Ephraim by their generations after their families by the
his service See Exod. 19. 10 15. Levit. 14. â—… them 7 And thus shalt thou do unto them to cleanse them sprinkle water †Heb. of sin chap. 19. 9. of purifying d Heb. Of sin i e. for the expiation of sin This water was mixed with the ashes of a red heiâ—…er Numb 19. 9. which therefore may seem to have been prescribed before though it be mentioned after such kind of transplacings of passages being frequent in Scripture upon them and †Heb. let them cause a rasor to pass over c. let them shave all their flesh e Which external rite signified the cutting off their inordinate concupiscences of earthly things and that singular purity of heart and life which is required in the Ministers of God See Isa. 52. 11. 2 Tim. 2. 21. and let them wash their cloths and so make themselves clean 8 Then let them take a young bullock with his * Lev. 2. 2. meat-offering even fine flour mingled with oil and another young bullock e The same sacrifice which was offered for a sin-offering for the whole congregation Levit. 4. because the Levites came in the stead of all the first-born which did in a manner represent the whole congregation shalt thou take for a sin offering 9 And thou shalt bring the Levites before the tabernacle of the congregation and thou shalt gather the whole assembly of the children of Israel together 10 And thou shalt bring the Levites before the LORD and the children of Israel f Not all of them which was impossible but some in the name and stead and by the appointment of all to wit either the first-born or rather the Princes or Chiefs of each Tribe who used to transact things in the name of their Tribes Whereby they signified their transferring of that right of Ministring to God from the first-born in whose hands it formerly was unto the Levites and their renouncing of their interest in the Levites from whom they might otherwise have expected help by their persons or purses as they diâ—… from other Tribes in their common concernments and 〈◊〉 intire resignation and dedication of them to God service as the person offering by laying his hand upon the head of his 〈◊〉 Levit. 1. 4. signified his translation of his guilt upon the beast and his dedication of it unto God shall put their hands upon the Levites g. 11 And Aaron shall †〈◊〉 offer the Levites before the LORD for an ‖ 〈◊〉 〈◊〉 offering h Heb. For a wave-offering Of which see Exod. 29. 24. Not that Aaron did so wave them which he could not do but that he caused or commanded them to imitate that motion and to wave themselves towards the several parts of the world whereby they might signifie their readiness to serve God according to their capacity wheresoever they should be Though the word may be taken more generally for any offering made to God as Exod. 35. 22. of the children of Israel that †Heb. 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 c. they may execute the service of the LORD 23 And the Levites shall lay their hands upon the heads of the bullocks i To signifie that they were offered by them and for them See Exod. 29. 16 19. Levit. 1. 4. and 3. 2. and 4. 4. and thou shalt offer the one for a sin offering and the other for a burnt-offering unto the LORD to make an atonement for the Levites 13 And thou shalt set the Levites before Aaron and before his sons k i. e. Put them into the power of Aaron and his sons to employ them in holy ministrations for so that phrase is sometimes used as Gen. 13. 9. the land is before thee i. e. in thy power to use or enjoy it Or setting the Levites before them did signifie the giving the Levites to them or to their service and offer them for an offering unto the LORD l For to him they were first properly offered and by him given to the Priests in order to his service 14 Thus shalt thou separate the Levites from among the children of Israel and the Levites shall be * chap. 3. 45. mine 15 And after that shall the Levites go in m To wit into the Court where they were to wait upon the Priests at the Altar of burnt-offering and at present into the Tabernacle to take it down and set it up to do the service of the tabernacle of the congregation and thou shalt cleanse them and offer them for an offering 16 For they are wholly given unto me n By the peoples consent as well as taken as it follows by my choice and command See Numb 3. 9. from among the children of Israel in stead of such as open every womb * chap. 3. 13. Exod. 13. 2. Luk. 2. 23. even in stead of the first-born of all the children of Israel have I taken them unto me 17 * Exod. 13. 2 12 15. chap. 3. 13. Luk. 2. 23. For all the first-born of the children of Israel are mine both man and beast on the day that I smote every first-born in the land of Egypt I sanctified them for my self 18 And I have taken the Levites for all the first-born of the children of Israel 19 And * chap. 3. 9. I have given the Levites as a †Heb. given gift to Aaron and to his sons from among the children of Israel to do the service of the children of Israel o i. e. To serve God in their stead and behalf to do what otherwise they had been obliged to do in their own persons in the tabernacle p How in it see on ver 15. of the congregation and * chap. 1. 53. to make an atonement for the children of Israel q Not by offering sacrifices which the Priests alone might do but by assisting the Priests in that expiatory work and by a diligent performance of all the parts of their office whereby God was pleased both with them and with the people that there be no plague r This is added as a reason why God appointed them to serve in or about the Tabernacle that they might watch and guard it and not suffer any of the people to come near it or meddle with holy things which if they did it would certainly bring a plague upon them among the children of Israel when the children of Israel come high unto the sanctuary 20 And Moses and Aaron and all the congregation of the children of Israel did to the Levites according unto all that the LORD commanded Moses concerning the Levites so did the children of Israel unto them 21 And the Levites were purified s Which was done by washing and sprinkling and sacrifices See Levit. 15. 13 14 15. Numb 19. 11 c. and they washed their clothes and Aaron offered them as an offering before the LORD and Aaron made an atonement for them to cleanse
the people press thee to do that they may search the land of Canaan which I give unto the children of Israel of every tribe of their fathers c i. e. Which comes from their several parents or Patriarchs shall ye send a man every one a ruler d A person of wisdom and authority which might make his witness more considerable with the people among them 3 And Moses by the commandment of the LORD sent them from the wilderness of Paran all those men were heads of the children of Israel 4 And these were their names Of the tribe of Reuben Shammua the son of Zaccur 5 Of the tribe of Simeon Shaphat the son of Hori 6 Of the tribe of Judah Caleb the son of Jephunneh 7 Of the tribe of Issachar Igal the son of Joseph 8 Of the tribe of Ephraim Oshea e Called also Ioshua ver 16. the son of Nun. 9 Of the tribe of Benjamin Palto the son of Raphâ—… 10 Of the tribe of Zebulun Gaddiel the son of Sodi 11 Of the tribe of Joseph namely of the tribe of Manasseh f i. e. Of that part of the tribe of Ioseph which is peculiarly called the tribe of Manasseh 〈◊〉 the other part of it was called the tribe of Ephraim ver 8. The name of Ioseph is elsewhere appropriated to Ephraim as Ezek. 37. 16 19. Rev. 7. 8. here to Manesseh possibly to aggravate the sin of the ruler of this tribe who did so basely degenerate from his noble ancestor Ioseph Gaddi the son of Susi 12 Of the tribe of Dan Ammiel the son of Gemalli 13 Of the tribe of Asher Shether the son of Michael 14 Of the tribe of Naphtali Nahbi the son of Vophsi 15 Of the tribe of Gad Geuel the son of Machi 16 These are the names of the men which Moses sent to spy out the land and Moses called Oshea the son of Nun Jehoshua g Oshea notes a desire of Salvation signifying Save we pray thee but Iehoshua or Ioshua includes a promise of Salvation that he should save or that God by his hands should save the people So this was a prophecy of his succession to Moses in the government and of the success of his arms 17 And Moses sent them to spie out the land of Canaan and said unto them Get ye up this way southward h i. e. Into the Southern part of Canaan which was the nearest part and the worst too being dry and desert Ios. 15. 1 3. Iudg. 1. 15. Psal. 126. 4. and therefore fittest for them to enter and pass through with less observation and go up into the mountain i i. e. Into the mountainous country and thence into the valleys and so take an exact survey of the whole land 18 And see the land what it is k Both for largeness and for nature and quality as is more particularly expressed ver 19 20. and the people that dwelleth therein whether they be strong or weak few or many 19 And what the land is that they dwell in whether it be good or bad l Healthful or unwholesome fruitful or barren and what cities they be that they dwell in whether in tents m As the Arabians did or in unwalled Villages which like tents are exposed to an enemy or in strong holds 20 And what the land is whether it be fat n Rich and fertile or lean whether there be wood therein or not And be ye of good courage o Doubt not but God will preserve you in this dangerous journey and be not dismayed nor discouraged if you find the people numerous and potent and well fortified and bring of the fruit of the land now the time was the time of the first ripe grapes 21 So they went up and searched the land from the wilderness of Zin p In the south of Canaan Numb 34. 3. Jos. 15. 3. differing from the wilderness of Sin which was nigh unto Egypt Exod. 16. 1. unto Rehob as men come to Hamath q i. e. From the South they passed through the whole land even to the Northern parts of it Rehob a city in the North-west part Ios. 19. 28. Iudg. 1. 31. and Hemath a city in the North-east part Ios. 19. 35. Ezek. 47. 17. And that they might more expeditiously and securely perform this office it is probable that they divided themselves into several small parties and informed themselves not onely by their eye but also by their ear and the information of persons of whom they enquired about the nature and condition of their land 22 And they ascended by the south r Here Moses having generally described their progress and course from South to North now returns more particularly to relate some memorable places and passages as that having entred the land in the southern parts they travelled then till they came to Hebron and came s Heb. He came to wit Caleb as appears from Ios. 14. 9 12 14. For as was now intimated the spies distributed their work among them and went either severally or by pairs and it seems the survey of this part was left to Caleb unto Hebron where * Josh. 15. 14. Judg. 1. 10. Ahiman Sheshai and Talmai the children of Anak t A famous giant so called whose children these are called either more generally as all giants sometimes were or rather more specially because Arbah from whom Hebron was called Kiriath-arbah was the father of Anak Ios. 15. 13. And this circumstance is mentioned as an evidence of the goodness of that land and soil because the giants chose it for their habitation were now Hebron was built seven years before Zoan in Egypt t A famous giant so called whose children these are called either more generally as all giants sometimes were or rather more specially because Arbah from whom Hebron was called Kiriath-arbah was the father of Anak Ios. 15. 13. And this circumstance is mentioned as an evidence of the goodness of that land and soil because the giants chose it for their habitation u This seems to be noted to confront the Egyptians who vainly boasted of the antiquity of their city Zoan above all places 23 * Deut. 1. 24. And they came unto the ‖ Or Valley brook of Eshcol and cut down from thence a branch with one cluster of grapes and they bare it between two upon a staff x Either for the weight of it considering the length of the way they were to carry it or for the preservation of it whole and entire In those Eastern and Southern countries there are vines and grapes of an extraordinary bigness as Strabo and Pliny affirm and they brought of the pomegranates and of the figs. 24 The place was called the ‖ Or Valley brook ‖ That is a cluster of grapes Eshcol because of the cluster of grapes which the children of Israel cut down from thence 25 And they returned from searching of
saying 2 Speak unto the children of Israel a That I may fully and finally satisfie all their scruples and take away all pretence and cause of murmuring and take of every one of them b Not of every person but of every Tribe as it follows a rod c Either an ordinary walking staff or rather that staff or rod which the Princes carried in their hands as tokens of their dignity and authority as may be gathered from Numb 21. 18. compared with Psal. 110. 2. Ier. 48. 16 17. according to the house of their fathers d i. e. According to each family proceeding from the Patriarch or father of that tribe of all their princes according to the house of their fathers twelve rods write thou every mans e i. e. Every princes for they being the first-born and the chief of their tribes might above all others pretend to the Priesthood if it was communicable to any of their tribes and besides each Prince represented and acted for all his tribe so that this was a full decision of the whole question And this place seems to confirm what was before observed that not onely Korah and the Levites but also those of other Tribes contested with Moses and Aaron about the Priesthood as that which belonged to all the congregation they being all holy as they said Numb 16. 3. name upon his rod. 3 And thou shalt write Aarons name f Rather than Levi's name for that would have left the controversie undecided between Aaron and the other Levites whereas this would justifie the appropriation of the Priesthood to Aarons family upon the rod of Levi for one rod shall be for the head of the house of their fathers g i. e. There shall be in this as there is in all the other Tribes onely one rod and that for the head of their Tribe who is Aaron in this Tribe whereas it might have been expected that there should have been two rods one for Aaron and another for his competitours of the same Tribe But Aarons name was sufficient to determine both the Tribe and that branch or family of the Tribe to whom this dignity should be affixed 4 And thou shalt lay them up in the tabernacle of the congregation before the testimony h i. e. Before the Ark of the testimony either mediately close by the vail behind which the Ark stood or rather immediately within the vail in the most holy place close by the Ark as may be gathered by comparing this place with ver 10. and with Heb. 9. 4. * Exod. â—… â—… where I will meet with you i And manifest my mind to you for the ending of this dispute 5 And it shall come to pass that the mans rod whom I shall choose shall blossom and I will make to cease from me the murmurings of the children of Israel whereby they murmure against you 6 And Moses spake unto the children of Israel and every one of their princes gave him †Heb. 〈◊〉 one priâ—… 〈◊〉 for one 〈◊〉 a rod a-piece for each prince one according to their fathers houses even twelve rods and the rod of Aaron was among their rods h i. e. Was laid up with the rest being either one of the twelve as the Hebrews affirm or the thirteenth as others think 7 And Moses laid up the rods before the LORD in the tabernacle of witness 8 And it came to pass that on the morrow Moses went into the tabernacle of witness l Into the most holy place which he might safely do under the protection of Gods command though otherwise none but the High-priest might enter there and that once in a year and behold the rod of Aaron for the house of Levi was budded and brought forth buds and bloomed blossoms and yielded almonds m This being as Iosephus with great probability affirms a staffe of an almond tree as the rest also were 9 And Moses brought out all the rods from before the LORD unto all the children of Israel and they looked and took every man his rod. 10 And the LORD said unto Moses * Heb. 9. â—… Bring Aarons rod again before the testimony to be kept for a token against the †Heb. 〈◊〉 of rebelies rebels and thou shalt quite take away their murmurings from me that they die not n For if after all these warnings and prohibitions backâ—… with such miracles and judgments they shall usurp the Priesthood they shall assuredly die for it 11 And Moses did so as the LORD commanded him so did he 12 And the children of Israel spake unto Moses saying Behold we die we perish we all perish o Words of consternation arising partly from the remembrance of these severe and repeated judgments partly from the threatning of death upon any succeeding murmurings partly from the sence of their own guilt and weakness which made them fear least they should relapse into the same miscarriages and thereby bring the vengeance of God upon themselves 13 Whosoever cometh any thing near p i. e. Nearer than he should do an errour which we may easily commit unto the tabernacle of the LORD shall die shall we be consumed with dying q Will God proceed with us in these severe courses according to his strict justice will he shew us no mercy nor pity till all the people be cut off and destroyed with dying one after another CHAP. XVIII 1 AND the LORD said unto Aaron Thou and thy sons and thy fathers house with thee shall bear * Lev. 18. 25. the iniquity of the sanctuary a i. e. Shall suffer the punishment of all the usurpations or pollutions of the Sanctuary or the holy things by the Levites or any of the people because you have authority and power from me to keep them all within their bounds and I expect you use it to that end Thus the people are in good measure secured against their fears expressed Numb 17. 12 13. Also they are informed that Aarons high dignity was attended with great burdens having not onely his own but the peoples sins to answer for and therefore they had no such reason to envy him as they might think if the benefits and encumbrances and dangers were equally considered and thou and thy sons with thee shall bear the iniquity of your priesthood b i. e. Of all the errours committed by your selves or by you permitted in others in things belonging to your Priesthood 2 And thy brethren also of the tribe of Levi the tribe of thy father bring thou with thee that they may be * See Gen. 29. 34. joyned unto thee and minister unto thee c About sacrifices and offerings and other things according to the rules and limits I have prescribed them The Levites are said to minister to Aaron here to the Church Numb 16. 9. and to God Deut. 10. 8. They shall not contend with thee for superiority as they have
for the Tribe they might give up part of their right to others with the Rulers consent as Iudah gave a share to Simeon and to Dan within his lot according to the names of the tribes of their fathers d i. e. The Lots shall go under the names of each tribe or each Patriarch they shall inherit 56 According to the lot shall the possession thereof be divided between many and few e i. e. That share which shall by Lot fall to each tribe shall be distributed to the several families and persons in such proportions as their numbers shall require 57 * Gen. 46. 11. Exod. 6. 16 17 18. 19. â—… Chro. 6. 1 16. And these are they that were numbred of the Levites of Gershon the family of the Gershonites of Kohath the family of the Kohathites of Merari the family of the Merarites 58 These are the families of the Levite f Which are here numbred by themselves because they were not to have a distinct share of the land whence it is that they are not so distinctly and exactly mentioned as the other tribes but confusedly and imperfectly some of them being wholly omitted here See Exod. 6. 17 18 19. the family of the Libnites the family of the Hebronites the family of the Mahlites the family of the Mushites the family of the Korhites and Kohath begat Amram 59 And the name of Amrams wife was * Exod. 2. 1 2. and 6. 20. Jochebed the daughter of Levi whom her mother g To wit Levi's wife which must necessarily be understood bare to Levi in Egypt and she bare unto Amram Aaron and Moses and Miriam their sister 60 And unto Aaron was born Nadab and Abihu Eleazar and Ithamar 61 And * Lev. 10. â—… chap. 3. 4. 1 Chron. 24. â—… Nadab and Abihu died when they offered strange fire before the LORD 62 And those that were numbred of them were twenty and three thousand h One thousand more than they were Numb 3. 39. all males from a month old and upward i The reason of which different way of numbring see on Numb 3. 15. for they were not numbred among the children of Israel because there was no inheritance given them among the children of Israel 63 These are they that were numbred by Moses and Eleazar the priest who numbred the children of Israel in the plains of Moab by Jordan near Jericho 64 But among these there was not a man of them whom Moses and Aaron the priest numbred when they numbred the children of Israel in the wilderness of Sinai 65 For the LORD had said of them They * chap. 14. 28 29. 1 Cor. 10. 5 6. shall surely die in the wilderness and there was not left a man of them i To wit of those who then murmured and rebelled against God as plainly appears both because this threatning and punishment is confined to those transgressours and because otherwise this had not been true for of those that were then numbred there were now left Eleazar and Ithamar and possibly many of the Levites and some others who being not guilty of that sin did not partake of their judgment Caleb and Ioshua are mentioned here as also Numb 14. not by way of exception as if these were murmurers which is utterly denied Numb 14. 24. but by way of opposition to signify that they though they were two of the spies and companions of them who were the chief authours and ringleaders of that mutiny yet they kept themselves from their sin and therefore God kept them from their plague and destruction as also he did some others for the same reason save Caleb the son of Jephunneh and Joshua the son of Nun. CHAP. XXVII 1 THen came the daughters of * chap. 26. 33. and 36. 11. Josh. 17. 3. Zelophehad a Perceiving that the males onely were numbred and that the land was to be divided to them onely they put in their claim for a share in their fathers inheritance the son of Hepher the son of Gilead the son of Machir the son of Manasseh of the families of Manasseh the son of Joseph and these are the names of his daughters Mahlah Noah and Hoglah and Milcah and Tirzah 2 And they stood before Moses and before Eleazar the priest and before the princes and all the congregation by the door of the tabernacle of the congregation b Nigh unto which it seems was the place where Moses and the chief rulers assembled for the administration of publick affairs which also was very convenient because they had frequent occasion of recourse to God for his assistance and direction therein saying 3 Our father * chap. 14. 35. and 26. 64 65. died in the wilderness and he was not in the company of them that gathered themselves together against the LORD * chap. 16. 1. in the company of Korah c Nor in any other rebellion of the people which must be understood because all of them are opposed to his own sin in which alone he is said to die But they mention this onely either 1. because he might possibly be accused to be guilty of this Or 2. because he being an eminent person might be thought guilty of that rather than of any other because the great and famous men were more concerned in that rebellion than others Or 3. to gain the favour of Moses against whom that rebellion was more particularly directed and more desperately prosecuted than any other Or 4. because peradventure he died about that time and therefore might be presumed guilty of that crime Or rather 5. because that sin and as it may seem that onely of all the sins committed in the wilderness was of such a flagitious nature that God thought fit to extend the punishment not onely to the persons of those rebels but also to their children and families Numb 16. 27 32. as was usual in like cases as Deut. 13. 15. Ios. 7. 24. Whence it is noted as a singular priviledge granted to the children of Korah that they died not Numb 26. 11. whereas the children of their confederates died with them And this makes their argument here more proper and powerful that he did not die in that sin for which his posterity were to be cut off and to lose either their lives or their inheritances and therefore their claim was more just but died in his own sin d Either 1. for that sin mentioned Numb 14. which they call his own sin in opposition not to the rest of the people for it was a common sin but to his children i. e. the sin for which he alone was to suffer in his person and not in his posterity as God had appointed Numb 14. 33. Or rather 2. for his own personal sins for 1. these were more properly his own sins 2. it was a truth and that believed by the Iews that death was a punishment for mens own sins 3. the punishment
LORD 7 And * Lev. 16. â—… and 23. 2â—… ye shall have on the tenth day of this seventh month an holy convocation and ye shall afflict your souls f i. e. Your selves by fasting and abstinence from all delightful things and by compunction and bitter sorrow for your sins and the judgments of God either deserved by you or inflicted upon you for your sins See Levit. 16. 29 30. and 23. 27. ye shall not do any work therein 8 But ye shall offer a burnt-offering unto the LORD for a sweet savour one young bullock one ram and seven lambs of the first year they shall be unto you without blemish 9 And their meat-offering shall be of flour mingled with oyl three tenth deals to a bullock and two tenth deals to one ram 10 A several tenth deal for one lamb throughout the seven lambs 11 One kid of the goats for a sin offering beside the * Lev. 16. 3â—… sin offering of atonement g By which the High-priest made atonement of which see Lev. 16. 9 29 30. and the continual burnt-offering and the meat-offering of it and their drink-offerings 12 And * Lev. 23. 3â—… on the fifteenth day of the seventh month ye shall have an holy convocation ye shall do no servile work and ye shall keep a feast h The feast of booths of which see Lev. 23. 34 35. Deut. 16. 13. unto the LORD seven dayes i Not by abstaining so long from all servile works but by offering extraordinary sacrifices each day 13 And ye * Ezra 3. â—… shall offer a burnt-offering a sacrifice made by fire of a sweet savour unto the LORD thirteen young bullocks k More sacrifices than at any other feast partly because this feast was in the close of the year when it was meet to supply the defects of the year past and when they had gathered in all their fruits Deut. 16. 13 15. and therefore ought to make the larger returns and acknowledgment to God partly because it was Gods pleasure so to order it for reasons known to himself in whose will we ought to acquiesce And the same reason holds why these sacrifices grew fewer and fewer every day two rams and fourteen lambs k More sacrifices than at any other feast partly because this feast was in the close of the year when it was meet to supply the defects of the year past and when they had gathered in all their fruits Deut. 16. 13 15. and therefore ought to make the larger returns and acknowledgment to God partly because it was Gods pleasure so to order it for reasons known to himself in whose will we ought to acquiesce And the same reason holds why these sacrifices grew fewer and fewer every day of the first year they shall be without blemish 14 And their meat-offering shall be of flour mingled with oyl three tenth-deals unto every bullock of the thirteen bullocks two tenth deals to each ram of the two rams 15 And a several tenth deal to each lamb of the fourteen lambs 16 And one kid of the goats for a sin offering beside the continual burnt-offering his meat-offering and his drink-offering 17 And on the second day ye shall offer twelve young bullocks two rams fourteen lambs of the first year without spot 18 And their meat-offering and their drink-offerings for the bullocks for the rams and for the lambs shall be according to their number after the manner l Of which see for meat-offerings ver 3 4 9 10. and for drink-offerings Numb 28. 7 14. 19 And one kid of the goats for a sin offering beside the continual burnt-offering and the meat-offering thereof and their drink-offerings 20 And on the third day eleven bullocks two rams fourteen lambs of the first year without blemish 21 And their meat-offering and their drink-offerings for the bullocks for the rams and for the lambs shall be according to their number after the manner 22 And one goat for a sin offering beside the continual burnt-offering and his meat-offering and his drink-offering 23 And on the fourth day ten bullocks two rams and fourteen lambs of the first year without blemish 24 Their meat-offering and their drink-offerings for the bullocks for the rams and for the lambs shall be according to their number after the manner 25 And one kid of the goats for a sin offering beside the continual burnt-offering his meat-offering and his drink-offering 26 And on the fifth day nine bullocks two rams and fourteen lambs of the first year without spot 27 And their meat-offering and their drink-offerings for the bullocks for the rams and for the lambs shall be according to their number after the manner 28 And one goat for a sin offering beside the continual burnt-offering and his meat-offering and his drink-offering 29 And on the sixth day eight bullocks two rams and fourteen lambs of the first year without blemish 30 And their meat-offering and their drink-offerings for the bullocks for the rams and for the lambs shall be according to their number after the manner 31 And one goat for a sin offering beside the continual burnt-offering his meat-offering and his drink-offering 32 And on the seventh day seven bullocks two rams and fourteen lambs of the first year without blemish 33 And their meat-offering and their drink-offerings for the bullocks for the rams and for the lambs shall be according to their number after the manner 34 And one goat for a sin offering beside the continual burnt-offering his meat-offering and his drink-offering 35 On the eighth day ye shall have a * Lev. 23. 36. solemn assembly ye shall do no servile work therein 36 But ye shall offer a burnt-offering a sacrifice made by fire of a sweet savour unto the LORD one bullock one ram seven lambs m This was the last and great day of the feast as it is called Ioâ—… 7. 37. and yet the sacrifices were fewer than any other day to teach them not to trust to the multitude of their sacrifices nor to expect remission of sins from them but from the one and onely sacrifice of Christ. of the first year without blemish 37 Their meat-offering and their drink offerings for the bullock for the ram and for the lambs shall be according to their number after the manner 38 And one goat for a sin offering beside the continual burnt-offering and his meat-offering and his drink-offering 39 These things ye shall ‖ offer do unto the LORD in your set feasts besides your * Lev. 7. 11 16. vows and your free-will-offerings n Your ordinary sacrifices shall not be omitted because of the extraordinary which ye offer on special occasions for your burnt-offerings and for your meat-offerings and for your drink-offerings and for your peace-offerings 40 And Moses told the children of Israel according to all that the LORD commanded Moses CHAP. XXX 1 AND Moses spake unto the heads of the tribes a
The chief Rulers of each Tribe who were to communicate it to the rest concerning the children of Israel saying This is the thing which the LORD hath commanded 2 If a man b Which notes both the Sex as appears by v. 3. and the Age that he be grown up for none can be so weak as to think the vow of a young Child would bind it vow a vow c i. e. A simple vow to do something possible and lawful unto the LORD d To the Honour and Service of God or swear an oath e Confirm his Vow by an Oath to bind his Soul with a bond f To restrain himself from something otherwise lawful as suppose from such a sort of Meat or Drink or to oblige himself to the performance of something otherwise not necessary as to observe a private day of fasting he shall not †Heb. profanâ—… break his word g Heb. not pollute or prophane his word as the same phrase is used Psal. 55. 20. and 89. 34. i. e. not render his word and consequently himself prophane or vile and contemptible in the eyes of others he shall do according to all that proceedeth out of his own mouth h And that without delay Deut. 23. 21. Eccles. 5. 4. provided the thing be not unlawful and forbidden by God Act. 23. 14. for it is an idle conceit that a man can give away Gods right or that he can make void Gods commands by his own vows which was the dotage of the Pharisees Mark 6. 23 26. 3 If a woman i Or a man in the same circumstances a son or a servant as plainly appears from hence because the reason of this Law is perfectly the same in both Sexes which is that such persons have given away what was not their own but anothers even their superiours right which is against the Rule and Law of Natural Reason and against the Word of God which binds all persons to give to every one their due He instanceth only in the Woman because that Sex is both by Creation and Sin put into a state of subjection but under the chief and most unquestionable kind all other Subjects in like circumstances are comprehended as is very usual also vow a vow unto the LORD and bind her self by a bond being in her fathers house k i e. Under his Care Power and Government which she is whilest she continues in her Fathers House being a Virgin as appears by the opposition of a married Woman v. 6. and of a Widow and Divorced Woman v 9. and by this Phrase of being in her Fathers house for when she marries she is removed into her Husbands house Ruth 1. 9. Or being in or of her Fathers Family the word House being commonly used for Family for when she marries she is translated and removed into another Family in her youth l When not onely her Sex but her Age disenables her for vowing and this clause is added not by way of restriction as if Virgins in their riper yearâ—… were freed from their Parents jurisdiction and at their own disposal which undoubtedly they are not but by way of addition or amplification q. d. especially which particle is here to be understood such defects of particles being frequent in the Hebrew Tongue in her youth which is commonly reckoned about her Twelfth or Thirteenth year 4 And her father m Under which Title seem to be comprehended as in other places of Scripture Masters Magistrates and all other superiours in such cases wherein their right is given away by the inferiour vow as for instance when a Servant vows to go a long journey for his Friend and his Master will not permit him to do so but not in other cases as if a Servant vows to do something for another in that time which his Master alloweth to his own use and disposal in this case his vow binds him but not in the former hear her vow and her bond wherewith she hath bound her soul and her father shall hold his peace at her n His silence being an interpretative consent and much more if he declares his approbation of it then all her vows shall stand and every bond wherewith she hath bound her soul shall stand o i. e. Be established or confirmed or be in force 5 But if her Father disallow her in the day that he heareth p i. e. Speedily or without delay allowing onely necessary and convenient time for deliberation And it is hereby intimated that the day or time he had for disallowing her vow was not to be reckoned from her vowing but from his hearing or knowledge of her vow not any of her vows or of her bonds wherewith she hath bound her soul shall stand and the LORD shall forgive her q Or will forgive either her rashness of making such vows or rather her not performing of it But this is to be understood only of such vows which could not be performed without invading the Fathers or Superiours right for if one should vow to forbear such or such a sin and all unnecessary occasions or means leading to it and to perform such or such duties when he had opportunity no Father nor Superiour can discharge him from such vows because her Father disallowed her 6 And if she had at all an husband r To whose Will and Authority she was thereby made subject when †Heb. Her vows were upon her she vowed s To wit when she was in her Fathers house as is evident by comparing v. 10. and this clause seems to be added by way of exception to that which was said v. 3 4. to signifie that though she were in her Fathers house yet if she were married her Husband onely and not her Father could disoblige her from her vow or uttered ought out of her lips t Either 1. By way of vow and so this clause explains and determines the former i. e. if she express her vow in words Or 2. By way of Oath concerning which this same phrase is used Levit. 5. 4. and so this clause is distinct from the former which the disjunctive particle or implies wherewith she bound her soul 7 And her husband heard it and held his peace at her in the day that he heard it then her vows shall stand and her bonds wherewith she bound her soul shall stand 8 But if her husband disallow her on the day that he heard it then he shall make her vow which she vowed and that which she uttered with her lips wherewith she bound her soul of none effect and the LORD shall forgive her 9 But every vow of a widow and of her that is divorced u Though she be in her Fathers house whether such persons oft returned which limitation may be gathered both from the opposition of her being in her Husbands house v. 10. and from hence that this was the onely doubtful case for if such a
to see the land 9 For * chap. 13. 24. when they went up into the valley of Eshcol and saw the land they discouraged the heart of the children of Israel that they should not go k That they should not attempt to go but rather return to Egypt Numb 14. 4. into the land which the LORD had given them 10 And the LORDS anger was kindled the same time and he sware saying 11 Surely none of the men that came up out of Egypt * chap. 14. 28 â—…9 from twenty years old and upward shall see the land which I sware unto Abraham unto Isaac and unto Jacob because * chap. 14. 24 30. they have not †Heb. fulfilled after me wholly followed me 12 Save Caleb the son of Jephunneh the Kenezite l So called from Kenaz his grand-father or one of his eminent ancestours Ios. 15. 17. 1 Chron. 4. 13 14 15. and Joshua the son of Nun for they have wholly followed the LORD 13 And the LORDS anger was kindled against Israel and he made them wander in the wilderness forty years until all the generation that had done evil in the sight of the LORD were consumed 14 And behold ye are risen up in your fathers stead an increase of sinful men m Succeeding your fathers as in their places and estates so also in their sins to augment yet the fierce anger of the LORD toward Israel 15 For if ye turn away from after him he will yet again leave them in the wilderness and ye shall destroy all this people n Who being moved by your counsel and example will refuse to go over Iordan and to possess the land of Canaan 16 And they came near unto him and said We will build sheep-folds here for our cattel and cities for our little ones 17 But we our selves o Either all or as many of us as shall be thought necessary leaving onely so many as may be necessary to provide for the sustenance and defence of our wives and children here See Ios. 4. 12 13. will go ready armed before the children of Israel until we have brought them unto their place and our little ones shall dwell in the fenced cities because of the inhabitants of the land p The Moabites and Edomites or other bordering people 18 * Josh 22. 2. We will not return unto our houses until the children of Israel have inherited every man his inheritance 19 For we will not inherit with them on yonder side Jordan or forward because our inheritance is fallen to us on this side Jordan eastward 20 And * Josh. 1. 13. Moses said unto them If ye will do this thing if ye will go armed before the LORD p Either 1. sincerely and heartily as in Gods presence Or rather 2. before the Ark. which was the token of Gods presence He alludes either to the order of the tribes in their march whereby Reuben and Gad marched next and immediately before the ark as appears from Numb 2. 10 14 16 17. Or to the manner of their passage over Iordan wherein the Ark went first into Iordan and stood there whilest all the tribes marched over Iordan by and before it Ios. 3. and 4. and these amongst the rest as is expresly noted in these very words that they passed over before the Lord Ios. 4. 13. to war 21 And will go all of you armed over Jordan fore the LORD until he hath driven out his enemies from before him 22 And * Deut. 3. 20. the land be subdued before the LORD q i. e. By his presence and gracious and powerful assistance then afterward ye shall return and be guiltless before the LORD and before Israel and * Deut. 3. 12 15 16. Josh. 1. 15 and 13. 8. this land shall be your possession before the LORD 23 But if ye will not do so behold ye have sinned against the LORD and be sure your sin r i. e. The punishment of your sin as that word is very oft used will find you out 24 Build you cities for your little ones and folds for your sheep and do that which hath proceeded out of your mouth s Which you have uttered and promised to do See this or the like phrase Numb 30. 2. Mat. 15. 18. 25 And the children of Gad and the children of Reuben spake unto Moses saying Thy servants will do as my lord commandeth 26 Our little ones our wives our flocks and all our cattel shall be there in the cities of Gilead t. r Largely so called as that word is oft used for that whole country beyond Iordan as in other places it is taken more strictly for a part of it as here below ver 39 40. and elsewhere 27 * Josh. 4. 12. But thy servants will pass over every man armed for war before the LORD to battel as my lord saith 28 So * Josh. 1. 13. concerning them Moses commanded Eleazar the priest and Joshua the son of Nun and the chief fathers of the tribes of the children of Israel 29 And Moses said unto them If the children of Gad and the children of Reuben will pass with you over Jordan every man armed to battel before the LORD and the land shall be subdued before you then ye shall give them the land of Gilead for your possession 30 But if they will not pass over with you armed they shall have possession among you in the land of Canaan u They shall forfeit and lose their possessions in Gilead and shall be constrained to go over Iordan and to seek possessions there among their brethren 31 And the children of Gad and the children of Reuben answered saying As the LORD hath said x Either at this time by thy mouth or formerly where he commandeth us as well as our brethren to go into Canaan and possess it unto thy servants so will we do 32 We will pass over armed before the LORD into the land of Canaan that the possession of our inheritance on this side Jordan may be ours 33 And * Deut. 3. 2. Josh. 13. 8. and 22. 4. Moses gave unto them even to the children of Gad and to the children of Reuben and unto half the tribe of Manasseh y Who are here added to the Tribes of Reuben and Gad either because upon the good success of the two Tribes of Reuben and Gad they were encouraged to make the same request for themselves as having much cattel as well as they or because upon further consideration it was found that this portion of land was more than sufficient for those two tribes and it was given by Moses â—…o these rather than to any other because these fought against the Amorites with great courage and success here ver 39. and Ios 17. 1. the son of Joseph the * chap. 21. 24 33. Kingdom of Sihon king of the Amorite and the kingdom of Og king of Bashan the land
this being no matter of religious priviledge but of common right and agreeable to the Law of nature and practise of wise heathens and for the sojourner among them that every one that killeth any person unawares may flee thither 16 * 〈◊〉 12 14. And if he smite him with an instrument of iron n Wittingly and wilfully though not with premeditated ma lice or design as appears by comparing this with ver 20 21 22 23. so that he die o To wit suddenly not so if he walked abroad afterward Exod. 21. 19 20. he is a murderer the murderer shall surely be put to death p Yea though he were fled into the City of refuge 17 And if he smite him †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with throwing a stone q Heb. with the stone of 〈◊〉 hand i. e. cast by the hand and that knowingly as appears by ver 23. wherewith he may die and he die he is a murderer the murderer shall surely be put to death 18 Or if he smite him with an hand-weapon of wood wherewith he may die and he die he is a murderer the murderer shall surely be put to death 19 The revenger of blood himself shall slay the murderer r Either 1. By himself as the following words shew so it is onely a permission that he may do it without offence to God or danger to himself Or 2. By the Magistrate from whom 〈◊〉 shall demand justice so it is a command as may appear by comparing this with ver 31. and Deut. 19. 12 13. when he meeteth him he shall slay him 20 But * Deut. 19. 11. if he thrust him of hatred or hurl at him by laying of wait that he die t Through sudden passion or provocation Or by 〈◊〉 or unawares 21 Or in enmity smite him with his hand that he die he that smote him shall surely be put to death for he is a murderer the revenger of blood shall slay the murderer when he meeteth him 22 But if he thrust him suddenly s * Exod. 21 1â—… without enmity or have cast upon him any thing without laying of wait 23 Or with any stone wherewith a man may die seeing him not and cast it upon him that he die and was not his enemy neither sought his harm 24 Then u If the man slayer flee to the city of refuge the congregation shall judge between the slayer and the revenger of blood according to these judgments 25 And the congregation shall deliver the slayer out of the hand of the revenger of blood and the congregation shall restore him to the city of his refuge whither he was fled and he shall abide in it x Be confined to it partly to shew the hatefulness of wilful murder in Gods account by so severe a punishment as this in many cases might prove inflicted upon the very appearance of it and partly for the security of the manslayer least the presence of such a person and his conversation among the kindred of the deceased might occasion reproach and blood-shed unto the death of the high priest y Partly because the publick grief for the loss of so publick a person was likely to asswage the private griefs and passions of men the rather because by this example they were minded of their own mortality and thereby withheld from taking vengeance and principally to shew that the death of Christ the true High-Priest whom the others did evidently and eminently represent and typifie is the onely mean whereby sins are pardoned and sinners are set at liberty * Exod. 29. â—… Lev. 4. 3. and 21. 10. which was anointed with holy oyl 26 But if the slayer shall at any time come without the border of his city of refuge whither he was fled 27 And the revenger of blood find him without the borders of the city of his refuge and the revenger of blood kill the slayer he †Heb. 〈◊〉 blâ—…d shall be to 〈◊〉 shall not be guilty of blood z i. e. Not liable to punishment from men though noâ—… free from guilt before God because he kiâ—…s an innocent person as appears from Deut. 19. 10. This God ordained to oblige the man-slayer to abide in his city of refuge See ver 22. 28 Because he should have remained in the city of his refuge until the death of the high priest but after the death of the high priest the slayer shall return into the land of his possession 29 So these things shall be for a statute of judgment unto you throughout your generations in all your dwellings 30 Whoso killeth any person the murderer shall be put to death by the * Deut. 17. 6. and 19. 15. Mat. 18. 16. 2 Cor. 13. 1. Heb. 10. 28. mouth of witnesses but one witness shall not testifie against any person to cause him to die a No Judge shall condemn any man to death upon a single testimony 31 Moreover ye shall take no satisfaction for the life of a murderer b No intercession nor ransome shall be accepted to save his life or procure him a pardon which is †Heb. faulty to die guilty of death but he shall be surely put to death 32 And ye shall take no satisfaction for him that is fled to the city of his refuge that he should come again to dwell in the land untill the death of the priest c Whereby God would signifie the absolute and indispensable necessity of Christs death to expiate sin and to redeem the sinner 33 So ye shall not pollute the land wherein ye are for blood it * Mic. 4. 11. defileth the land and †Heb. there can be no expiation for the land the land cannot be cleansed of the blood that is shed therein but by the blood of him that sheddeth it d These words are added as a reason not of the last Law ver 32. for in that case the land was cleansed without the blood of the man-slayer but of the Law next foregoing that verse 31. in which case it holds and the sense is if you shall spare the murderer or take any satisfaction for him you do together with your selves involve your Land and People in guilt and will certainly bring down Gods vengeance upon your selves and them 34 Defile not therefore the land which ye shall inherit e Be not cruel to your own Land by making it a den of murderers wherein I dwell for I the LORD dwell among the children of Israel CHAP. XXXVI 1 AND the chief fathers of the families a Who had the care and management of the publick affairs of that Tribe committed to them of the children of Gilead the son of Machir the son of Manasseh of the families of the sons of Joseph came near and spake before Moses and before the princes the chief fathers of the children of Israel 2 And they said * chap. 26. 55. the LORD commanded
dwelt therein in times past a people great and many and tall as * Num. 13. 28 33. the Anakims 11 Which also were accounted giants as the Anakims but the Moabites call them Enims 12 * Gen. â—… 2â—… The Horims q Of whom see Gen. 14. 6. and 36. 2â—… also dwelt in Seir before-time but the children of Esau †Heb. 〈◊〉 〈◊〉 succeeded them when they had destroyed them from before them and dwelt in their ‖ Or 〈◊〉 stead as Israel did unto the land of his possession which the LORD gave unto them r Obj. God had not yet given it unto them Answ. 1. The past tense is here put for the future will giâ—… after the manner of the Prophets 2. Things are oft said to be done when they are onely resolved or decreed or attempted to be done in which sence Reuben is said to 〈◊〉 Joseph Gen. 37. 21. Balak to fight against Israel Ios. 24. 9. Abraham to have offered his son Heb. 11. 17. 3. God may well be said to have given it not onely because he had purposed and promised to give it but also because he was now about to give it and had already given them some part of it and that as an earnest of the whole 4. This may be particularly understood of that part of 〈◊〉 possession which was beyond 〈◊〉 which God had actually given to them that is to some of them for even the land of 〈◊〉 on this side Iordan was not given to all of them but onely to some of the tribes 13 Now rise up said I and get ye over * Num. 21. 12. the ‖ Or valley brook Zered and we went over the brook Zered 14 And the space in which we came from Kadesh-Barnea until we were come over the brook Zered was thirty and eight years until all the generation of the men of war were wasted out from among the host as the LORD sware unto them 15 For indeed the hand of the LORD was against them to destroy them from among the host until they were consumed 16 So it came to pass when all the men of war were consumed and dead from among the people 17 That the LORD spake unto me saying 18 Thou art to pass over through Ar the coast of Moab s Or to pass by the border of Moab by Ar. this day 19 And when thou comest nigh over against the children of Ammon distress them not nor meddle with them for I will not give thee of the land of the children of Ammon any possession because I have given it unto the children of Lot for a possession 20 That also was accounted a land of giants giants dwelt thereinin old time and the Ammonites call them * Gen. 14. 5. Zuzims Zamzummims t Which signifies men mâ—…st wicked and abominable or most presumptuous or mâ—…st crafty 21 A people great and many and tall as the Anakims but the LORD destroyed them before them u Who therefore will certainly do as much for his own people and they succeeded them and dwelt in their stead 22 As he did to the children of Esau * Gen. 32. 3. which dwelt in Seir when he destroyed the Horims from before them and they succeeded them and dwelt in their stead even unto this day 23 And the * Josh. 13. 3. Avims which dwelt in Hazerim even unto Azzah the Caphtorims x A people akin to the 〈◊〉 Gen. 10. 14. and confederate with them in this enterprize and so dwelling together and by degrees were probably uniâ—…â—…ether by Marriages or otherwayes and â—…came one people the Caâ—…torims being at last swallowed up in the 〈◊〉 See Iâ—…r 47. 4. Amos 9. 7. which came forth out of Caphtor y Which is by the Learned thought to be Cappadocia Whither these people might make an expedition out of Egypt either because of the report of the great Riches of part of that Countrey which drew others thither from places equally remote or after the manner of those antient times or for some other reason now unknown destroyed them and dwelt in their stead 24 Rise ye up take your journey and * Num. 21. 13 1â—… pass over the river Arnon behold I have given into thy hand Sihon the Amorite King of Heshbon and his land †Heb. 〈◊〉 〈◊〉 begin to possess it and contend with him in battel 25 This day will I begin to put the dread of thee and the fear of thee upon the nations that are under the whole heaven z Which is a Syneedoche and an Hyperbole but is explained by the following words which restrain the sentence to those nations that heard of them who shall hear report of thee and shall tremble and be in anguish because of thee 26 And I sent messengers out of the wilderness of Kedemoth a So called from a city of that name Ios. 13. 18. and called Iesimon Numo 21. 20. unto Sihon King of Heshbon * Chap. 2â—… â—… with words of peace b With offers of peace which they refusing their destruction was highly just and reasonable saying 27 * Num. 21. â—… 22. Let me pass through thy land I will go along by the high way c In my direct road to Canaan from which I will not turn aside into thy Fields or Vineyards or Houses I will neither turn unto the right hand nor to the left 28 Thou shalt sell me meat for money that I may eat and give me water for money that I may drink onely I will pass through on my feet d Or with my Foot 〈◊〉 or with 〈◊〉 〈◊〉 which are oâ—… foot which is added significantly because if their Army had consisted as much of Horsemen as many other Armies did their passage through his land might have been more mischievous and dangerous but they were generally on foot 29 As the children of Esau which dwell in Seir and the Moabites which dwell in Ar did unto me e Obj. The King of Edâ—… i. e. of the children of Esau did not grant them passage Numb 20. Answ. They did permit them to pass quietly by the borders though not through the heart of their Land and in their passage the people sold them meat and drink being it seems more kind to them than their King would have had them and therefore they here ascribe this favour not to the King though they are now treating with a King but to the people the children of Esau. until I shall pass over Jordan into the land which the LORD our God giveth us 30 But Sihon King of Heshbon would not let us pass by him f i. e. By his Borders for * Josh. 11. â—… the LORD thy God hardened his spirit and made his heart obstinate g Unmovable and inexorable to our desires that he might deliver him into thy hand as appeareth this day 31 And the LORD said unto me Behold I have begun to give Sihon
revenges upon the enemies i. e. I will take vengeance upon all mine enemies yea upon the head or heads of them 43 ‖ Or praise 〈◊〉 people ye 〈◊〉 or sing ye * Rom. 15. 10. Rejoyce O ye nations with his people c This translation is justified by St. Paul Rom. 15. 10. the particle with being oft understood as Lev. 26. 42. He calls upon the nations to rejoyce and bless God for his favours and especially for the last wonderful deliverance which shall be given to the Iews when they shall be converted unto the Gospel in the last days which they have all reason to do not onely from that duty of sympathy which they owe to all people and especially to Gods antient people whereby they are to rejoyce with them that rejoyce but because of that singular advantage and happiness which all nations will have at that time and upon that occasion Or rejoyce O ye Gentiles his people i. e. O you Gentiles who once were not Gods people but now are his people do you rejoyce for Gods mercies to the Iews his antient people bless God for their conversion and salvation for he will avenge the blood of his servants and will render vengeance to his adversaries and will be merciful unto his land and to his people 44 And Moses came and spake all the words of this song in the ears of the people he and ‖ Or Ioshua Hoshea d Or Ioshua who is here joyned with Moses in this action because though Moses onely spake the words yet Ioshua consented to them and it may be afterwards repeated them this being not a song to be sung once for all but a standing monument which was written and kept for future use Deut. 31. 22 c. and to be repeated again and again upon solemn occasions which Ioshua and other succeeding Magistrates were to take care of the son of Nun. 45 And Moses made an end of speaking all these words to all Israel 46 And he said unto them * chap. 6. 6. 11. 18. Set your hearts unto all the words which I testifie among you this day which ye shall command your children to observe to do all the words of this law 47 For it is not a vain thing for you e It is not an unprofitable or contemptible work I advise you to but well worthy of your most serious care oft to remember and diligently to consider it because it is your life and through this thing ye shall prolong your dayes in the land whither ye go over Jordan to possess it 48 * Num. 27. 12. And the LORD spake unto Moses that self-same day saying 49 Get thee up into this mountain Abarim unto mount Nebo f Nebo was a ridge or top of the mountains of Abarim See on Numb 27. 12. Deut. 3. 27. which is in the land of Moab that is over against Jericho and behold the land of Canaan which I give unto the children of Israel for a possession 50 And die in the mount whither thou goest up and be gathered unto thy people as * Num. 20. 25 28. 33. 38. Aaron thy brother died in mount Hor and was gathered unto his people 51 Because * Num. 20. 12 13. 27. 14. ye trespassed against me among the children of Israel at the waters of ‖ Or strife at Kadesh Meribah-kadesh in the wilderness of Zin because ye sanctified me not in the midst of the children of Israel 52 Yet thou shalt see the land before thee but thou shalt not go thither unto the land which I give the children of Israel CHAP. XXXIII 1 AND this is the blessing wherewith Moses the man of God blessed a He is said to bless them ministerially partly by praying to God with faith for his blessing upon them partly by foretelling the blessings which God would confer upon them for the Prophers are oft said to do what they foretel should be done as Gen. 49. 7. Ier. 1. 10. Ezek. 43. 3. Hos. 6. 5. And Moses calls himself here the man of God i. e. the servant or prophet or minister of God as this phrase signifies 1 Sam. 9. 6 7. 1 Tim. 6. 11. to acquaint them that the following prophecies were not his own inventions but divine inspirations the children of Israel b i. e The several tribes onely Simeon is omitted either 1. in detestation of their parent Simeon his bloody and wicked carriage for which Iacob also gives that tribe a curse rather than a blessing in Gen. 49. But as for Levi who is joyned with him in that censure and curse Gen. 49. 5 6 7. he is here separated from him and exempted from that curse and blessed with an eminent blessing for a singular and valuable reason expressed here v. 8 9. whereas Simeons tribe had been so far from expiating their fathers crime that they added new ones their Prince being guilty of another notorious crime Numb 25. 6 14. and his tribe too much concurring with him in such actions as Interpreters gather from the great diminution of the numbers of that tribe which were 59300 in Num. 1. 23. and but 22200 in Num. 26. 14. which was near 40 years after Or 2. because that Tribe had no distinct inheritance but was to have his portion in the Tribe of Iudah as he had Ios. 19. 1. and therefore he must needs partake with them in their blessings before his death 2 And he said The LORD came c To wit to the Israelites i. e. manifested himself graciously and gloriously among them from Sinai d i. e. Beginning at Sinai where the first and most glorious appearance of God was and so going on with them to Seir and Paran Or to Sinai the particle mem oft signifying to as is evident by comparing Isa. 59. 20. with Rom. 11. 26. 1 King 8. 30. with 2 Chron. 6. 21. and 2 Sam. 6. 2. with 1 Chron. 13. 6. See also Gen. 2. 8. and 11. 2. and 13. 11. 1 Sam. 14. 15. Or in Sinai mem being oft put for beth in as Exod. 25. 18. Deut. 15. 1. Iob 19. 26. Psal. 68. 29 and 72. 16. and rose up e He appeared or shewed himself as the Sun doth when it riseth from Seir f i. e. From the mountain or land of Edom which is called Seir Gen. 32. 3. and 36. 8. Deut. 2. 4. to which place the Israelites came Num. 20. 14 c. and from thence God led them on towards the land of promise and then gloriously appeared for them in subduing Sihon and Og before them and given their countries unto them Which glorious work of Gods is particularly celebrated Iudg. 5 4. But because the land of Seir or Edom is sometimes taken more largely and so reacheth even to the Red-sea as appears from 1 King 9. 26. and therefore mount Sinai was near to it and because Paran which here follows was also near Sinai as being the next
it Ruth 1. 22. 2 Sam. 21. 9. as is manifest from their keeping of the Passover at their first entrance Iosh. 5. 10. which Feast was kept on the fourteenth day of their first Month when they were to bring a Sheaf of their first-fruits Levit. 23. 10. Deut. 16. 9 10. which were of Barley as Iosephus affirms and is evident from the thing it self So that this Harvest in those hot Countreys fell very early in the Spring when Rivers use to swell most partly because of the rains which have fallen all the Winter and partly because of the Snows which then melt into Water and come into the Rivers for which Reasons the same overflowing of Water which is here ascribed to Iordan is by other Authors ascribed to Euphrates and Tigris and the Rhine and Main c. And this time God chose for this Work partly that the Miracle might be more glorious in it self more obliging to the Israelites and more amazing and terrible to the Canaanites and partly that the Israelites might be entertained at their first entrance with more plentiful and comfortable Provisions 16 That the waters which came down from above stood and rose up upon an heap g Which having been affirmed by Heathen Writers to have been done by Magicians it is great impudence to disbelieve or doubt of Gods power to do it very far from the city Adam that is beside Zaretan h The City Adam being more obscure is described by its nearness to a more known place Zaretan or Sarthan which some think is the same place mentioned 1 King 4. 12. and 7. 46. but it rather seems to have been another place then eminent but now unknown as many thousands are The meaning is That the Waters were stopped in their course at that place and so kept at a due distance from the Israelites whilst they passed over and those that came down toward the sea of the plain even the salt sea failed and were cut off and the people passed over right against Jericho i Here God carried them over because this part was 1. The strongest as having in its Neighbourhood an eminent City a potent King and a stout and Warlike people 2. The most pleasant and fruitful and therefore more convenient both for the Refreshment of the Israelites after their long and tedious Marches and for their Encouragement to their present Expedition 17 And the priests that bare the ark of the covenant of the LORD stood firm k i. e. In one and the same place and posture their â—…eet neither moved by any Waters flowing in upon them nor finking into any mire which one might think was at the bottom of the River And this may be opposed unto their other standing in the brink of the water when they came to it commanded v. 8. which was but for a while till the Waters were divided and gone away and then they were to go further even into the midst of Iordan as is here said where they are to stand constantly and fixedly as this Hebrew word signifies until all were passed over If it be said that what is prescribed v. 8. is here said to be executed and therefore the midst of Iordan here is the same place with the brink of the water of Iordan v. 8. It may be answered That the manifest variation of the Phrase shews that it is not absolutely the same thing or place which is spoken of there and here but what is there enjoyned is here executed with advantage for when it is said that they stood firm in the midst of Iordan it must needs be supposed that they first came to the brink of the water and that they stood there for a season till the Waters were cut off and dried up as appears from the nature of the thing and that they went further even into the midst of Iordan on dry ground in the midst of Jordan l Either 1. within Iordan as it is expressed above v. 8. for that Phrase doth not always signifie the exact middle of a place but any part within it as appears from Gen. 45. 6. Exod. 8. 22. and 24. 18. Iosh. 7. 13. and 10. 13. Prov. 30. 19. Or rather 2. in the middle and deepest part of the River For 1. words should be taken properly where they may without any inconveniency which is the case here 2. The Ark went before them to direct and encourage and secure them in the dangers of their Passages for which ends the middle was the fittest place 3. In this sense this same Phrase is used Iosh. 4. v. 3 8. For certainly those Stones which were to be Witnesses and Monuments of their Passage over Iordan should not be taken from the brink or brim of the River or from the shore which Iordan overflowed only at that season but from the most inward and deepest parts of the River and v. 16 17 18. where the Priests are said to ascend or come up out of Iordan and out of the midst of Iordan unto the dry land whereas had this been meant only of the first entrance into the River they must have been said first to go down into Iordan and then to go up to the land and all the Israelites passed over on dry ground until all the people were passed clean over Jordan CHAP. IV. AND it came to pass when all the people were clean passed * Deut. 27. 2. over Jordan that the LORD spak a This was commanded before Iosh. 31. 12. and is here repeated with enlargement as being â—…ow to be put in Execution unto * Chap. 3. 12. Joshua saying 2 Take ye twelve men out of the people out of every Tribe a man b For the greater evidence and certainty and the more effectual spreading of the Report of this marvellous work among all the Tribes 3 And command ye them saying Take ye hence out of the midst of Jordan c Of which see on Iosh. 3. 17. out of the place where the priests feet stood firm twelve stones and ye shall carry them over with you and leave them in the lodging-place where ye shall lodge this night d i. e. In Gilgal as is expressed below v. 19 20. 4 Then Joshua called the twelve men whom he had prepared e i. e. Appointed or chosen for that work and commanded them to be ready for it of the children of Israel out of every Tribe a man 5 And Joshua said unto them Pass over before the ark f i. e. Go back again to the place where the Ark stands of the LORD your God into the midst of Jordan and take ye up every man of you a stone upon his shoulder according unto the number of the Tribes of the children of Israel 6 That this may be a sign g A Monument or Memorial of this days work among you that when your children ask their fathers †in time to ‡ Heb. tomorrow come saying What mean ye by
these stones 7 Then ye shall answer them That the waters of Jordan were cut off before the ark h As it were at the sight and approach of the Ark to give it and the Israelites a safe passage of the covenant of the LORD when it passed over Jordan the waters of Jordan were cut off and these stones shall be for a memorial unto the children of Israel for ever 8 And the children of Israel did so as Joshua commanded and took up twelve stones out of the midst of Jordan as the LORD spake unto Joshua according to the number of the Tribes of the children of Israel and carried them over with them unto the place where they lodged and laid them down there 9 And Joshua set up twelve stones in the midst of Jordan i Properly so called as Iosh. 3. 17. Qu. How could these stones be a Monument of this work when they were not seen but generally covered with the Waters of Iordan Ans. These stones are not the same with those which a man could carry upon his shoulders v. 5. And therefore might be very much larger and being set up in two rows one above another they might possibly be seen at least some times when the Water was low and especially where the Water was commonly more shallow as it might be ordinarily in this place though not at this time when Iordan overflowed all its banks Add to this That the Waters of Iordan are said to be very pure and clear and therefore these stones though they did not appear above it might be seen in it either by those who stood upon the shore because that River was not broad or at least by those that passed in Boats upon the River who could easily discern them by the peculiar noise and motion of the Water occasioned by that heap of stones And this was sufficient especially considering that there was another more distinct and visible Monument of this Miracle set up in Gilgal in the place where the feet of the priests which bare the ark of the covenant stood and they are there unto this day k This might be written either 1. by Ioshua who wrote this Book near 20. years after this was done Or 2. by some other holy man divinely inspired and approved of by the whole Iewish Church who inserted this and some such passages both in this Book and in the Writings of Moses 10 For the priests which bare the ark stood in the midst of Jordan until every thing was finished that the LORD commanded Joshua to speak unto the people l i. e. To command the people to do according to all that Moses commanded Joshua m Which he did not particularly but in the general because he commanded Ioshua to observe and do all that God had commanded him by Moses and all that he should command him any other way and the people hasted and passed over n i. e. Passed over with haste which is noted as an Argument of their fear or weakness of their Faith as on the contrary the Priests are commended that they stood firm and fixed and settled in their minds as well as in the Posture of their Bodies 11 And it came to pass when all the people were clean passed over that the ark of the LORD passed over and the priests in the presence of the people o The people looking on and beholding this wonderful work of God with Attention and Admiration 12 And * Numb 32. 20 27. the children of Reuben and the children of Gad and half the Tribe of Manasseh passed over armed before the rest of the children of Israel as Moses spake unto them 13 About forty thousand †prepared for war ‡ Or ready armed passed over before the LORD p Either 1. before the Ark by which they as well as the rest passed when they went over Iordan Or 2. in the presence of God who diligently observed whether they would keep their Promise and Covenant made with their Brethren or not unto battel to the plains of Jericho 14 On that day the LORD * Chap. 3. 7. magnified Joshua in the sight of all Israel and they feared him as they feared Moses all the days of his life 15 And the LORD spake unto Joshua saying 16 Command the Priests that bear * Exod. 25. 16 22. the ark of the Testimony that they come up q For being now in the middle and lowest and deepest place of the River of which see on Iosh. 3. 17. they are most properly said to ascend or go up to the land which word is thrice used in this and the two next following Verses out of Jordan 17 Joshua therefore commanded the Priests r Who stayed contentedly in the River till God by Ioshua called them out saying Come ye up out of Jordan 18 And it came to pass when the priests that bare the ark of the Covenant of the LORD were come up out of the midst of Jordan and the soles of the priests feet were †lift up unto the dry land ‡ Heb. plucked up that the waters of Jordan returned unto their place s Came down from their heaps and returned with all convenient speed into their proper Channel according to their natural and usual course and †flowed over all his banks as they did ‡ Heb. went before 19 And the people came out of Jordan on the tenth day of the first month t To wit of Nisan which wanted but 5 days of 40 years from the time of their coming out of Egypt which was on the fifteenth day of this Month. So punctual is God in the performing of his word whether promised or threatned And this day was very seasonable for the taking up of the Lambs which were to be used four days after according to the Law Exod. 12. 3 6. and incamped in Gilgal u A place so called hereafter upon a following occasion Iosh. 5. 9. So here it is an Anticipation in the east border of Jericho 20 And those twelve stones which they took out of Jordan did Joshua pitch in Gilgal x Which most probably were placed severally and in order like so many little Pillars which was most proper to keep up the remembrance of this miraculous Benefit vouchsafed to this people 21 And he spake unto the children of Israel saying When your children shall ask their fathers †in ‡ Heb. tâ—… 〈◊〉 row time to come saying What mean these stones 22 Then ye shall let your children know saying Israel came over this Jordan on dry land 23 For the LORD your God dried up the waters of Jordan from before you until ye were passed over as the LORD your God did to the Red-sea * Exod. 〈◊〉 21. which he dried up from before us y i. e. My self and Caleb and all of us here present for this Benefit though done to their Fathers is justly and rightly said to be done
of that time when he took those places mentioned here and chap. 10. which History he here in part repeats and enlargeth with this memorable circumstance That together with the rest he destroyed also the Giants which were in those places from Anab q A place in the Tribe of Iudah Jos. 15. 50. and from all the mountain of Judah and from all the mountain of Israel r It doth not follow from hence which some conclude that this Book was written by some other person long after Ioshua's Death even after the division of the Israelites into two Kingdoms of Israel and Iudah but only that this was one of those clauses which were added or altered and suited to the stile of the present times by Ezra or some other Prophet though that be not necessary for since it was evident to Ioshua from Gen. 49. 10 c. That the Tribe of Iudah was to be the chief of all the Tribes and some dawnings of its Eminency appeared in that time in their having the first Lot in the Land of Canaan Ios. 15. 1. and the largest inheritanâ—…e Ios. 19. 9. It is no wonder that it is mentioned apart and distinguished from the rest of the Tribes of Israel though that also be one of them even as the Daughter of Pharaâ—…h is distinguished from the Strange Women 1 King 11. 1. and Saul from all Davids Enemies Psal. 18. title and Peter from the Disciples Mark 16. 7. though they were each of the same nature and quality with the rest Joshua destroyed them utterly with their cities s Qâ—… How could Ioshua utterly destroy these when Caâ—…eb and Othoniel destroyed some of them after Ioshua's Death Ios. 14. 12. Iudg. 1. 10 11 12. Ans. This might be either 1. 〈◊〉 these places being in part destroyed and neglected by the Israelites might be re-possessed by the Giants either in Ioshua's time or after his Death and by them kept till Caleb dispossessed and destroyed them Or rather 2. Because this work though done by the particular valour and industry of Caleb is ascribed to Ioshua as the General of the Army according to the manner of all Historians and therefore it is here attributed to Ioshua though afterwards that Caleb might not lose his deserved Honour the History is more particularly described and Caleb owned as the great Instrument in the atchievement of it Ios. 14. and Iudg. 1. 22 There was none of the Anakims left in the land of the children of Israel only in Gaza in Gath and in Ashdod t Three Cities of the Philistines to which they retired and where we find some of them afterwards 1 Sam. 17. 4. and 2 Sam. 21. 16. Which may be one reason why the Israelites durst not make an attempt upon these places though they were a part of their Possession there remained 23 So Joshua took the whole land u Synecdochically i. e. the greatest and the best part of it for some parts and places are expresly excepted in the following History according to all that the LORD said unto Moses and Joshua gave it for an inheritance unto Israel * Numb 26. 53. according to their divisions by their tribes and the land rested from war x From actual War so far that they could now quietly survey and distribute and possess the Land CHAP. XII NOW these are the kings of the Land which the children of Israel smote and possessed their land on the other side Jordan toward the rising of the Sun from the river Arnon unto mount Hermon and all the plain on the east a On the East of Iordan called the Plain Deut. 1. 1. and the Plains of Moab Deut. 34. 1. 2 * Numb 21. 24. Deut. 3. 6. Sihon king of the Amorites who dwelt in Heshbon and ruled from Aroer which is upon the bank of the river of Arnon and from the middle of the river b It is not unusual even amongst us for a River to be divided between two Lords and for their Territories or Jurisdictions to meet in the middle of the River And besides here is a very particular reason for this expression because the city Ar which was no part of Sihons Dominions but belonged to the Moabites Deut. 2. 9 18. was in the middle of the River Arnon Deut. 2. 36. and 3. 16. and therefore the middle of the River is most fitly and properly here mentioned as the bound of Sihons Dominion on that side and from half Gilead c Heb. and the half Gilead i. e. half of the Country of Gilead the particle from is not in the Original and this doth not seem to denote the term or bound from which his Dominion begun as our Version implies for so indeed it was not but the place or Country in and over which his Dominion was which as is here said began at Arnon and took in half Gilead and ended at Iabbok beyond which was the other half of Gilead which belonged to Og as is expresly said v. 5. where the words being wholly the same that are here it is most reasonable to understand and translate them in the same manner even unto the river Jabbok which is the border of the children of Ammon 3 And * Deut. 3. 17. from the plain unto the sea of Cinneroth on the east d Which words describe the scituation not of the sea of Cinneroth which was part of the Western border of Sihons Dominion but of the Plain which is here said to lye eastward from the sea of Cinneroth and also eastward from the Salt Sea as it here follows And this was indeed the scituation of the Plains of Moab which are here spoken of to wit that they lay between the two Seas that of Cinneroth and the Salt Sea and eastward to them both and unto the sea of the plain e The Salt Sea is so called because it was a famous Plain pleasant and fruitful before it was turned into a Salt Sea even the salt sea on the east the way to Beth-jeshimoth and from * Or Teman the south f Or on or towards the South under †* Deut. 3. 17. and 4. 49. Ashdoth-pisgah ‡ Or the springs of Pisgah or the hill 4 ¶ And the coast of Og king of Bashan which was of the †remnant of the giants that * Deut. 1. 4. dwelt at ‡ Deut. 3. 11. Chap. 13. 12. Ashtaroth and at Edrei g To wit successively sometimes at the one sometimes at the other City both being his Royal Mansions 5 And reigned in mount Hermon and in Salcah and in all Bashan unto the border of the Geshurite h Of which see Deut. 3. 13. Jos. 13. 13. 2 Sam. 13. 37. and 15. 8. and the Maacathite and half Gilead the border of Sihon king of Heshbon 6 * Num. 21. 33. Them did Moses the servant of the LORD and the children of Israel smite and * Numb 3â—… Deut. 3. 12
Chap. 13 â—… Moses the servant of the LORD gave it for a possession unto the Reubenite and Gadite and the half tribe of Manasseh 7 And these are the kings of the country which Joshua and the children of Israel smote on this side Jordan on the west from Baal-gad in the valley of Lebanon even unto * Chap. 1â—… the mount Halak that goeth up to Seir which Joshua gave unto the tribes of Israel for a possession according to their divisions 8 In the mountain and in the vale and in the plain and in the springs and in the wilderness i This word here and elsewhere in Scripture notes not a Land wholly desart and uninhabited but one thin of Inhabitants as 1 King 2. 34. and 9. 18. Mat. 3. 1 3. and in the south countrey the Hittite the Amorite and the Canaanite the Perizzite the Hivite and the Jebusite 9 ¶ * Chap. 〈◊〉 The king of Jericho one * Chap. 〈◊〉 the king of Ai which is beside Beth-el k This is added to distinguish it from Ai of the Ammonites of which Ier. 49. 3. one 10 * Chap. 〈◊〉 The king of Jerusalem one the king of Hebron one 11 The king of Jarmuth one the king of Lachish one 12 The king of Eglon one * Chap. 〈◊〉 the king of Gezer one 13 * Chap. 〈◊〉 The king of Debir one the king of Geder one 14 The king of Hormah one the king of Arad one 15 * Chap. 〈◊〉 The King of Libnah one the king of Adullam one 16 * Chap. 〈◊〉 The king of Makkedah one the king * Chap. 〈◊〉 of Beth-el one 17 The king of Tappuah one the king of Hepher one 18 The king of Aphek one the king of †Lasharon ‡ Or 〈◊〉 one 19 The king of Madon one * Chap. 〈◊〉 the king of Hazor one 20 The king of Shimron-meron one the king of Achshaph one 21 The king of Taanach one the king of Megiddo one 22 The king of Kedesh one the king of Jokneam of Carmel one 23 The king of Dor l Of which Ios. 11. 2. in the coast of Dor one the king of * Gen. 〈◊〉 the nations of Gilgal m Not of that Gilgal where Ioshua first Lodged after his passage over Iordan where it doth not appear that there was either King or City but of another City of the same Name as was frequent in those parts probably in Galilee towards the Sea whither divers people might possibly resort for Trade and Merchandise over whom this was King as formerly Tidal seems to have been Gen. 14. 1. one 24. The king of Tirzah one all the kings thirty and one n Each being confined to a narrow compass and being King only of one City or small Province belonging to it which was by the wise and singular Providence of God that they might be more easily and successively conquered by the Israelites one after another as they were CHAP. XIII NOW Joshua * See Chap. 14. 〈◊〉 was old and stricken in years and the LORD said unto him Thou art old a Therefore delay not to do the work which I have appointed and commanded thee to do and stricken in years and there remaineth yet very much land †to be possessed b To be conquered and so possessed by the people ‡ Heb. to posâ—… 2 * Judg. 3. 3. This is the land that yet remaineth c Unconquered by thee and to be conquered by the Israelites if they behave themselves aright all the borders of the Philistines and all Geshuri d A People in the North-east of Canaan of which see Deut. 3. 14. as the Philistines are on the South-west 3 From Sihor e A River of which see Isa. 23. 3. and Ier. 2. 18. which is before Egypt even unto the borders of Ekron northward which is counted to the Canaanite f i. e. Which though now possess'd by the Philistines who drove out the Canaanites the old Inhabitants of it Deut. 2. 23. Amos 9. 7. yet is a part of the Land of Canaan and therefore belongs to the Israelites five lords of the Philistines the * Zech. 9. 5. Gazathites and the Ashdothites the Eshkalonites the Gittites and the Ekronites also the * Deut. 2. 13. Avites g Or the Avims as they are called Deut. 2. 23. who though they were expelled out of their ancient Seat and most of them destroyed by the Caphtorâ—…ns or Philistines as is there said yet many of them probably escaped and planted themselves in some other place not very far from the former 4 From the south all the land of the Canaanites ‡ Or the Cave h i. e. From those Southern parts of the Sea-coast now possessed by the Philistines all the more Northern parts of the Sea-Coast being yet inhabited by the Canaanites almost as far as Sidon as it here follows For there is no mention made of any Conquests of Ioshua upon the Sea-Coast The Canaanites properly so called are said to awell by the Sea Numb 13. 29. and these are here spoken of though some of them dwelt in other parts of the Land and â—… Mearah i A strong place it matters not whether it was a City or an Impregnable Cave which some Writers mention to be in those parts that is beside the Sidonians unto Aphek k Not that of Iudea of which Ios. 15. 53. but another in the Tribe of Aser of which Ios. 12. 18. Iudg. 1. 31. to the border of the Amorite l The Amorites were a strong and very numerous people and we find them dispersed in several parts some within Iordan and some without it some in the South and others in the North of whom he speaks here 5 And the land of the * 1 Kin. 5. 18. Psal. 83. 7. Giblâ—…tes m A people dwelling near Sidon in Gebal of which see King 5. 18. Ezek. 27. 9. and all Lebanon toward the Sun-rising from Baal-gad under mount Hermon unto the entring into Hamath 6 All the inhabitants of the hill-countrey from Lebanon * Chap. 11. 8. unto Misrephoth-maim and all the Sidonians them will I drive out from before the children of Israel n Presently after thy Death if the Israelites do not hinder it by their unbelief or wickedness only divide thou it by lot unto the Israelites for an inheritance o Though they be now unconquered yet divide them partly as a pledg to assure them of my help in conquering them after thy Death partly to lay an obligation upon the Israelites to proceed in Conquering-work and to bear Witness against them in case they did not and partly as a Wall of partition between them and the Canaanites to prevent all Agreements Contracts and Confederacies with them to which God saw they began to encline as I have commanded thee 7 Now therefore divide this land for an inheritance unto the nine
but did not precisely fix all the bounds of it but these might be either enlarged or diminished according to the greater or smaller number of the Tribes Numb 26. 53 56. and 33. 54. and that by the direction of those persons mentioned v. 1. and Iosh. 17. 14. 18. as the LORD commanded by the hand of Moses for the nine tribes and for the half tribe 3 For Moses had given the inheritance of two tribes and a half tribe on the other side Jordan but unto the Levites he gave none inheritance among them 4 For the children of Joseph were two tribes e i. e. Had the double Portion or the Portion of two Tribes 1 Chron. 5. 1 2. and therefore though Levi was excluded there remained nine Tribes and a half as was said v. 2. to be provided for in Canaan Manasseh and Ephraim therefore they gave no part unto the Levites in the land save cities to dwell in with their suburbs for their cattel and for their substance 5 * Numb 35. 2â—… As the LORD commanded Moses so the children of Israel did and they divided the land f They i. e. the persons named v. 5. who represented and acted in the name of the Children of Israel divided it either now or presently after which is here spoken by Anticipation 6 ¶ Then g Either 1. at that time when Ioshua and the rest were consulting about the division of the Land though they did not yet actually and fully divide it Or 2. when Ioshua and himself and the Israelites were proceeding in their Conquests and were going against Hebron Iosh. 10. 36. which Expedition there mentioned in a general manner may be particularly described in this Chapter and Iosh. 15. 13 14. But the former seems more probable because this was done when Ioshua was in Gilgal and not when he was pursuing his enemies the children of Judah came h Not so much to intercede for Caleb which was not needful for Ioshua especially in a thing already promised by God but only to justifie and countenance him in his desire unto Joshua in Gilgal i Where the division of the land was designed and begun though it was executed and finished at Shiloh Iosh. 18. 1 c. and Caleb the son of Jephunneh k So he is called here and 1 Chron. 4. 15. to difference him from Caleb the Son of Hezron 1 Chron. 2. 18. the Kenezite l Of the Posterity of Kenaz of whom see Iudg. 1. 13. 1 Chron. 4. 13 15. said unto him Thou knowest the thing that the LORD said unto Moses m In general the gracious and comfortable promise he made us of possessing this land and in particular for my part that which is expressed here v. 9. the man of God n Whose words therefore thou art obliged to make good concerning me and thee in Kadesh-barnea 7 Forty years old was I o See on Iosh. 11. 18. when Moses the servant of the LORD sent me from Kadesh barnea to espy out the land and I brought him word again as it was in mine heart p I spake my opinion sincerely without flattery and fear when the other Spies were blassed by their own fears and the dread of the people to speak otherwise than in their Consciences they believed as appears from Numb 13. 30 31 32. and 14. 36. 8 Nevertheless * Numb 13. 31 32. my brethren that went up with me made the heart of the people melt but I wholly * Numb 14. 24. followed the LORD my God q Which self-commendation is justifiable because it was necessary as being the ground and foundation of his Petition 9 And Moses sware on that day saying Surely the land whereon thy feet have trodden shall be thine inheritance r See Numb 14. 24. Deut 1. 36. and thy childrens for ever because thou hast wholly followed the LORD my God 10 And now behold the LORD hath kept me alive as * Numb 14. 30. he said these forty and five years s Whereof 38. years were spent in the Wilderness and seven since they came into Canaan even since the LORD spake this word unto Moses while the children of Israel †wandred in the wilderness ‡ Heb. walked and now lo I am this day fourscore and five years old 11 * Eccles. 46. 9. As yet I am as strong this day as I was in the day that Moses sent me as my strength was then even so is my strength now for war t Not only for Counsel but for Action for marching and fighting And therefore this gift will not be cast away upon an unprofitable and unserviceable person both to go out and to come in u To perform all the Duties belonging to my place 12 Now therefore give me this mountain x i. e. This mountainous Countrey in which was Hebron Iosh. 11. 21. and 20. 7. and Debir and Anab. He names the Countrey rather than the Cities either 1. because the Giants here following were already driven out of their Cities but yet abode in their Caves or Holds in the mountains whence they much molested the Israelites Or 2. because the Cities were given to the Levites Iosh. 21. 11 13. whereof the LORD spake in that day for thou heardest y i. e. Didst understand both by the Reports of others and by thy own observation as I also did Hearing the sense by which we get knowledg is oft put for knowing or understanding as Gen. 11. 7. and 42. 23. 2 King 18. 26. in that day how the * Numb 13. 28 32 33. Anakims were there and that the cities were great and fenced if so be the LORD will be with me z A modest and humble and pious Expression signifying both the absolute necessity of Gods help and his godly fear lest God for his sins should deny his Assistance to him as he might justly do for although he was well assured in general that God would crown his people with success in this War yet he might doubt of his particular success in this or that Enterprize then I shall be able to drive them out z A modest and humble and pious Expression signifying both the absolute necessity of Gods help and his godly fear lest God for his sins should deny his Assistance to him as he might justly do for although he was well assured in general that God would crown his people with success in this War yet he might doubt of his particular success in this or that Enterprize as the LORD said a Out of their Fastnesses where they yet remain Caleb desires this difficult work as a Testimony of his own Faith and as a Motive to quicken and encourage his Brethren to the like attempts 13 And Joshua blessed him b Either 1. prayed to God to bless and help him according to his own desire Or 2. acknowledged his praise-worthy Carriage in the matter of the Spies and
the valley of Hinnom westward which is at the end of the valley of the giants northward 9 And the border was drawn from the top of the hill unto the fountain of the water of Nephtoah and went out to the cities of mount Ephron q i. e. Belonging to or bordering upon Mount Ephron and the border was drawn to Baalah which is Kirjath-jearim 10 And the border compassed from Baalah westward unto mount Seir s Not that of Edom but another so called from some resemblance it had with that in quality and passed along unto the side of mount Jearim which is Chesalon on the north side and went down to Beth-shemesh r Called Kiriath-baal v. 60. and Iosh. 18. 14. and passed on to Timnah t There were divers Cities of this name this in Iudah here and Iosh. 21. 16. 2 King 14. 11. another in Issachar and a third in Naphtali Josh. 19. 22 38. 11 And the border went out unto the side of Ekron northward and the border was drawn to Shicron and passed along to mount Baalah and went out unto Jabneel and the goings out of the border were at the sea 12 And the west border was to the great sea and the coast thereof this is the coast of the children of Judah round about according to their families 13 ¶ And unto Caleb the son of Jephunneh he u i. e. Ioshua as appears by comparing this with Iosh. 14. 6. 12. 13. gave a part among the children of Judah according to the commandment of the LORD to Joshua even * Chap. 14. 〈◊〉 †the city of Arba x Or Kiriath-arba Not the City which was the Levites but the Territory of it Iosh. 21. 13. the father of Anak which city is Hebron ‡ Or Kirjath-arbâ—… 14 And Caleb drove thence y i. e. From the said Territory from their Caves and Forts in it compare Iosh. 14. 12. This and the following work was done either in Ioshuahs life-time as may seem from Iosh. 11. 21. or after his death as is related Iudg. 1. 10. These Giants having either recovered their Cities or defended themselves in the mountains * â—…udges 1. 〈◊〉 the three sons of Anak Sheshai and Ahiman and Talmai z Either the same who are mentioned Numb 13. 33. and so they were long-liv'd men such as many were in those times and places or their Sons called by their Fathers names which is very usual the children of Anak 15 And he went up thence to the inhabitants of Debir a The same mentioned above v. 7. and the name of Debir before was Kirjath-sepher b This câ—…ause seems to be added to distinguish this from the other Debir subdued by Ioshua Josh. 10. 38 39. 16 ¶ And Caleb said He that smiteth Kirjath-sepher and taketh it to him will I give Achshah my daughter to wife c Which is to be understood with some Conditions as if he were one who could marry her by Gods Law for every Promise contrary to that is void and if she were willing for though Parents had a great Power over their Children they could not force them to marry any person against their own wills He might otherwise be an unfit and unworthy person but this was no ordinary motion propounded to the imitation of others but a divine impulse that Othniel's valour might be more manifest and so the way prepared for his future Government of the People Iudg. 3. 9. 17 And * Judg. 1. 13. and 3. 9. Othniel the son of Kenaz the brother of Caleb d Obj. This Marriage was unlawful Ans. No for it was not Othniel but Kenaz who was Caleb's Brother and besides the word Brother is commonly used for any Kinsman And that Caleb was not properly Othniels Brother sufficiently appears because Caleb is constantly called the Son of Iephunneh and Othniel the Son of Kenaz here and 1 Chron. 4. 13. took it and he gave him Achsah his daughter to wife 18 And it came to pass as she came unto him e Or as she went to wit from her Fathers house to her Husbands as the manner was See on Matth. 1. 18. that she moved him to ask f She perswaded her Husband either 1. That he would ask or rather 2. That he would suffer her to ask as she did of her father a field and she lighted off her ass g That she might address her self to her Father in an humble posture and as a Suppliant which he understood by her gesture and Caleb said unto her What wouldst thou 19 Who answered Give me a blessing h i. e. A gift as that word signifies Gen. 33. 11. for thou hast given me a south land i i. e. A dry Land which was much exposed to the South-wind which in those parts was very hot and drying as coming from the Desarts of Arabia give me also springs of water k i. e. A Field as she desired v. 18. wherein are Sgrings of Water which in that Countrey were of great Price for it is not probable that he would give her the Springs and give to another the grounds in which the Springs were who could thereby at their pleasure deprive her of the use and benefit of her Springs so she begs a well moistned Field which also might give some relief to that which was dry and barren And he gave her the upper springs and the nether springs l i. e. Springs both in the higher and in the lower grounds or two Fields one in high another in low grounds or rather one above and the other below that South and dry ground which she complained of that by this means it might be watered on both sides 20 This is the inheritance of the tribe of the children of Judah according to their families 21 And the uttermost cities m Those which were on the borders of the Land not the mid-land cities It is apparent that all the Cities belonging to this Tribe are not mentioned in this Catalogue of the tribe of the children of Judah toward the coast of Edom southward were Kabzeel n Called Iekabzeel Neh. 11. 25. and Eder and Jagur 22 And Kinah and Dimonah and Adadah 23 And Kedesh and Hazor and Ithnan 24 Ziph and Telem and Bealoth 25 And Hazor Haddattah o Possibly it should be read as one word Hazor-haddattah as there is Hazar-gaddah v. 27. and Hasar-shual v. 28. such compounded proper names being usual and this may seem the more probable because if Hazor and Haddattah were two different Cities the conjunction and would have been put between them as it is generally in the rest and Kerioth and Hezron which is Hazor p Or which also is called Hazor but to distinguish it from the other Hazor v. 23. this was called also Hezron 26 Aman and Shema q Called also Seba Jos. 19. 2. and Moladah 27 And Hazar-gaddah and Heshmon and Beth-palet 28 And Hazar-shual and Beersheba
Ephraim had one here v. 5. and Manasseh another Ios. 17. 1. but because in these first Verses he speaks of them in common and of the South border which seems to be the same either wholly or in a great part and then he comes to the particular description of their several portions It is here farther remarkable that God so disposed of these Lots that they came forth in decent and due order Iudah's first to whom the Sovereignty was promised and then Ioseph's who succeeded Reuben in the other Priviledg of the Birth-right the double-portion 1 Chron. 5. 1 2. * fell ‡ Heb. Wâ—… forth from Jordan by Jericho unto the †water of Jericho b Of which see 2 King 2. 19 20 21 22. on the east to the wilderness c The Wilderness of Beth-aven as appears by comparing Ios. 18. 12. which speaks of the very same border which was on the South of Ephraim and on the North of Benjamin that goeth up from Jericho throughout mount Peth-el 2 And goeth out from Beth-el to * Judg. 1. 〈◊〉 Luz d Or from Bethel-luzah as the LXX here join the words for Bethel was anciently called Luz Gen. 28. 19. and 48. 3. Though some think this was another Luz spoken of Iudg. 1. 26. Others make Bethel and Luz two neighbouring Towns which afterwards being more built and inhabited became one as oft hath happened and passeth along unto the borders of Archi to Ataroth 3 And goeth down westward to the coast of Japhleti unto the coast of Beth-horon the nether e Of the two Beth-horons see Jos. 10. 10 11. and to Gezer and the goings out thereof are at the sea 4 So the children of Joseph Manasseh f i. e. Half Manasseh by a Synecdoche and Ephraim took their inheritance g i. e. Their several Portions which here follow Some think that they had but one Lot between them and therefore they are now said to take their inheritance to wit by dividing it between them according to the direction of Ioshua and Eleazar c. For that Phrase being used of them and not to my remembrance of any other Tribes may seem to have some peculiar signification which doth not agree to the other Tribes But there being mention of a peculiar Lot taken out for Manasseh Josh. 17. 1. shews that their several inheritances fell to them as the rest did to the other Tribes even by several Lots and it is said of them that they took their inheritance which also Iudah had done before them because the Tribes of Iudah and Ioseph did take their Inheritances before the rest and it was fit they should do so for the security of the main Camp and the body of the people which were at Gilgal See Ios. 18. 5. g i. e. The North-east side It is no wonder if some of these Descriptions are dark and doubtful to us at this distance of time and place there having been so many alterations made in places and so many circumstances being now altogether undiscoverable But this is evident to every man of common sense that this and all the descriptions here mentioned were then certain and evident to the Israelites because these were the foundation of their present practice and of all the Possessions which then they took and peaceably possessed in succeeding Ages 5 ¶ And the border of the children of Ephraim according to their families was thus even the border of their inheritance on the east-side h was from Ataroth-addar unto Beth-horon the upper 6 And the border went out toward the sea i The Mid-land sea towards the West to Mickmethah on the north-side and the border went about eastward unto Taanath-shiloh and passed by it on the east to Janohah 7 And it went down from Janohah to Ataroth and to Naarath and came to Jericho k Not to the City of Iericho which belonged to Benjamin's Lot Ios. 18. 21. but to its Territory and went out at Jordan 8 The border went up from Tappuah westward unto the river Kanah and the goings out thereof were at the sea This is the inheritance of the tribe of the children of Ephraim by their families 9 And the * Chap. 17. 9. separate cities l i. e. Besides those Cities which were within Ephraim's bounds he had some other Cities to which also their Territories were annexed out of Manasseh's Portion because his Tribe was all here and was larger than Manasseh's for the children of Ephraim were among the inheritance of the children of Manasseh all the cities with their villages 10 And they * â—…udg â—… 29. drave not out the Canaanites that dwelt in Gezer m Nor were they driven out till Solomon's time 1 King 9. 16. but the Canaanites dwell among the Ephraimites unto this day and serveth under tribute n As Ios. 17. 13. 1 King 9. 16. CHAP. XVII THere was also a lot for the tribe of Manasseh for he was the * Gen. 41. 51. and â—…6 20. first born of Joseph a The sense is though Ephraim was to be more potent and numerous yet Manasseh was the First-born and had the priviledg of the First-born which was translated to Ioseph to wit a double portion and therefore though this were but half the Tribe of Manasseh yet they are not made Inmates to Ephraim but have a distinct Lot of their own as their Brethren or other half Tribe had beyond Iordan to wit for ‡ Gen. 50. 23. Numb 32. 39 40. Machir b The only Son of Manasseh who therefore is here and â—…udg 5. 14. put for the whole Tribe the first-born c So even onely Sons are sometimes called as Mat. 1. 25. See Exod. 4. 22. of Manasseh the father of Gilead d Or and the Father or who was also the Father of Gilead not of the Land of Gilead but of the man Gilead who was Machir's Son Numb 26. 29. because he was a man of war e He i. e. Machir had given great proof of his Valour in his Generation though the particular History be not mentioned and his Posterity were no degenerate Sons but had his valiant Blood still running in their Veins therefore he had Gilead and Bashan f i. e. Part of those Countreys for part of them also was given to the Reubenites and part to the Gadites as appears from Ios. 13. 30 31. This may be added as a reason either 1. Why he got those places from the Amorites or 2. Why they were allotted to him or his Posterity because this was a Frontier Country and the Out-works to the Land of Canaan and therefore required such valiant persons to defend it 2 There was also a lot g Or a Portion or distinct Inheritance for * Numb 26. â—…9 the rest of the children of Manasseh h To wit those of them which had not received their Possessions beyond Iordan Numb 26. 30 c. by their families for
Zebulun and to the valley of Jiphthah-el toward the northside of Bethemek and Neiel and goeth out to Cabul q Either 1. That Countrey called Cabul wherein were 20 Cities of which 1 King 9. 13. But this is not probable because that was not within nor belonging to any particular Tribe for then Solomon could not have alienated it from them and given it unto Hiram whereas this did belong to Asher or 2. A certain City so called on the left hand r i. e. On the North which when men look towards the East as is usual is on their left hand 28 And Hebron and Rehob and Hammon and Kanah s To wit Kanah the greater in the upper Galilee not Kanah the less which was in the lower Galilee even unto great Zidon t Called great for its Antiquity and Riches and Glory This City either was not given to the Israelites but is only mentioned as their border or at least was never possessed by them not without a singular Providence of God that they might not by the opportunity of so good a Port be ingaged in much Commerce with other Nations from which together with Wealth that great corrupter of Mankind they might contract their Errors and Vices 29 And then the coast turneth s From the North Southward to Ramah and to the strong city ‡ Heb. Tzoâ—… Tyre t Exclusively for this City was no part of the Land given them and the coast turneth to Hosah and the outgoings thereof are at the sea from the coast to * Gen. 38. 5. Judg. 1. 31. 〈◊〉 â—… 14. Achzib 30 Umma also and Aphek and Rehob twenty and two cities x Here are more named but some of them were not within this Tribe but only bordering places with their villages 31 This is the inheritance of the tribe of the children of Asher according to their families thâ—…se cities with their villages 32 ¶ The sixth lot came out to the children of Naphtali even for the children of Naphtali according to their families 33 And their coast y Their Northern Border drawn from West to East as appears because when this Coast is described and brought to its end the Coast is said to turn from the East Westward v. 34. was from Heleph from Allon to Zaanannim and Adami Nekeb and Jabneel unto Lakum and the out-goings z i. e. The end of that Coast. thereof were at Jordan 34 And then the coast turneth west-ward a This is unquestionably the Southern Border described from East to West to Aznoth-tabor and goeth out from thence to Hukkok and reacheth to Zebulun on the south-side and reacheth to Asher on the west-side and to Judah upon Jordan b Qu. How can this be when there were divers Tribes between this and Iudah all which reached to Iordan Ans. He doth not say of Iudah as he doth of Zebulun and Asher that it reacheth to it but as it seems purposely leaves out that word which he had used in both the former branches lest it should be understood of a Local Reaching to it or being Contiguous with it which was not true and that he might signifie that he meant this Clause in another sense to wit that it did in some sort go or reach to or converse with Iudah by Iordan And so this may be here added to shew the accomplishment of that famous and obscure Prophecy That Napthali though he should be planted in the utmost border of the Land on the North-east yet he should possess the riches of the West and South Deut. 33. 23. i. e. of those Tribes which were at great distance from him Westward and Southward and this he should do in way of Commerce with them by their famous River Iordan which he did not onely touch in a small part â—…s some of the other Tribes did but lay all along it for a good space together even from the very Fountain unto the Sea of Genesareth Some think that this is verified by that Royalty of this River which they suppose God gave to the Tribe of Iudah which extended as far as Napthali toward the sun-rising 35 And the â—…enced cities are Ziddim Zer and Hammath c Or Hamath of which see Numb 34. 8. 1 King 8. 65. 2 King 23. 33. Rakkath and Cinnereth d Whence the Lake of Cinnereth or Genesareth received its Name 36 And Adamah and Ramah and Hazor 37 And Kedesh and Edrei and En-hazor 38 And Iron and Migdal-el Horem and Beth-anath and Beth-shemesh nineteen cities e See on v. 15 22 30. with their villages 39 This is the inheritance of the tribe of the children of Napthali according to their families the cities and their villages 40 ¶ And the seventh lot came out for the tribe of the children of Dan according to their families 41 And the coast of their inheritance f Which is here described onely by its Cities not by its Borders which are in part the same with Iudah's and their Inheritance is in good part taken out of Iudah's too large Portion as appears from divers of the Cities here mentioned which are also reckoned as in Iudah's Portion was Zorah and Eshtaol and Ir-shemesh 42 And Shaalabbin and Ajalon and Jethlah 43 And Elon and Thimnathah and Ekron 44 And Eltekeh and Gibbethon and Baalath 45 And Jehud and Bene-berak and Gath-rimmon 46 And Me-jarkon and Rakkon with the border ‖ Or over against before ‖ Or Joppa Act. 9. 〈◊〉 Japho 47 And the coast of the children of Dan went out too little for them g Heb. Went out from them to wit out of their hands or Possession for so this Hebrew Word is used concerning those Lands which in the year of Jubilee are said to go out Levit. 25. 28 30 31 33. i. e. out of the hands of the present Possessor to the first and ancient Owner And so peradventure this may signifie that many of the Danites were forced by their powerful Neighbours the Philistins to relinquish their Coast and their allotted Habitations which put them upon the following course therefore the children of Dan went up to fight against Leshem h This was done after Ioshuah's death as appears from Iudg. 18. and seems to be here inserted partly that all the Chief Places where the Danites dwelt though far distant might be mentioned together and partly to give an account of this strange accident why they removed from their appointed Portion to so remote a Place which may be this That being much molested and terrified by their bad Neighbours they thought fit to go to some place remote from them which also they were in a manner constrained to do because otherwise they must have taken some part of the Portions of other Tribes whereas now going to the very utmost Northern Point of the Land they took that which did not belong to or at least was not in the Possession of any other Tribe See more on Iudg. 18.
the tribe of Benjamin Gibeon with her suburbs Geba with her suburbs 18 Anathoth with her suburbs and * 1 Chron. 6. â—…0 Alemeth Almon with her suburbs four cities 19 All the cities of the children of Aaron the priest were thirteen cities with their suburbs 20 ¶ And the families of the children of Kohath the Levites which remained of the children of Kohath q Oveâ—… and above those of them who were Priests even they had the cities of their lot out of the tribe of Ephraim 21 For they gave them Shechem with her suburbs in mount Ephraim to be a city of refuge for the slayer and Gezer with her suburbs 22 And Kibzaim with her suburbs and Beth-horon with her suburbs four cities 23 And out of the tribe of Dan Eltekeh with her suburbs Gibbethon with her suburbs 24 Aijalon with her suburbs Gath-rimmon with her suburbs four cities 25 And out of the half tribe of Manasseh r To wit that half which dwelt in Canaan by comparing this with v. 27. Tanach with her suburbs and Gath-rimmon with her suburbs two cities 26 All the cities were ten with their suburbs for the families of the children of Kohath that remained 27 ¶ And unto the children of Gershon of the familites of the Levites out of the other half tribe of Manasseh they gave Golan in Bashan with her suburbs to be a city of refuge for the slayer and Beeshterah with her suburbs two cities 28 And out of the tribe of Issachar Kishon with her suburbs Dabareh with her suburbs 29 Jarmuth with her suburbs En-gannim with her suburbs four cities 30 And out of the tribe of Asher Mishal with her suburbs Abdon with her suburbs 31 Helkath with her suburbs and Rehob with her suburbs four cities 32 And our of the tribe of Naphtali Kedesh in Galilee with her suburbs 〈◊〉 a city of refuge for the slayer and Hammoth-dor with her suburbs and Kartan with her suburbs three cities 33 All the cities of the Gershâ—… according to their families were thirteen cities with their suburbs 34 ¶ And unto the families of the children of Merari the rest of the Levites out of the tribe of Zebulun Jokneam with her suburbs and Kartah with her suburbs 35 Dimnah with her suburbs Nahalal with her suburbs four cities 36 And out of the tribe of Reuben Bezer s A City of Refuge as it is called Ios. 20. 8. and therefore needless to he here repeated with her suburbs and Jahazah with her suburbs 37 Kedemoth with her suburbs and Mephaath with her suburbs four cities 38 And out of the tribe of Gad Ramoth in Gilead with her suburbs to be a city of refuge for the slayer and Mahanaim with her suburbs 39 Heshbon with her suburbs Jazer with her suburbs four cities in all 40 So all the cities for the children of Merari by their families which were remaining of the families of the Levites were by their lot twelve cities 41 All the cities of the Levites within the possession of the children of Israel were forty and eight cities t Qu. Why hath this Tribe which was the least of all more Cities than any of them Answ. First It doth not appear that they had more for though all the cities of the Levites be expressed it is not so with the other Tribes but divers of their Cities are omitted as is evident Secondly The Levites were confined to their Cities and Suburbs the rest had large Territories belonging to their Cities which also they were in a capacity of improving which the Levites were not so that one of their Cities might be more considerable than divers of the Levites Thirdly God was pleased to deal liberally with his Ministers partly to put honour upon those whom he foresaw many would be prone to despise and partly that being free from all outward distractions they might more intirely and fervently devote themselves to the service of God and the instruction of Souls with their suburbs 42 These cities were every one with their suburbs round about them thus were all these cities 43 ¶ And the LORD gave unto Israel all the land u He gave them the right to All and the actual Possession of the greatest part of it and power to Possess the rest as soon as it was needful and convenient for them which was by degrees when their numbers were increased c. Exod. 23. 29 30. and the absolute dominion of all the people remaining in it which he sware to give unto their fathers and they possessed it and dwelt therein 44 And the LORD gave them rest round about according to all that he sware unto their fathers and there stood not a man of all their enemies before them x To wit all the days of Ioshua by comparing Ios. 1. 5. for afterwards it was otherwise with them the LORD delivered all their enemies into their hand 45 ‡ Chap. 21. 44 〈◊〉 There failed not ought of any good thing which the LORD had spoken unto the house of Israel all came to pass CHAP. XXII THen Joshua called the Reubenites and the Gadites and the half tribe of Manasseh 2 And said unto them Ye have kept * Num. 32 20. 〈◊〉 â—… 18. all that Moses the servant of the LORD commanded you and have obeyed my voice in all that I commanded you 3 Ye have not left your brethren these many days a i. e. For divers years together so long as the War lasted See Jos. 11. 18. and 14. 10. unto this day but have kept the charge of the commandment of the LORD your God 4 And now the LORD your God hath given rest unto your brethren as he promised them therefore now return ye and get ye unto your tents b i. e. To your settled habitations as appears from v. 8. which are oft called Tents as Iudg. 19. 9. 2 Sam. 18. 17. Hos. 9. 6. Mal. 2. 12. and unto the land of your possession ‡ Numb 32. 〈◊〉 Chap. 13. â—… which Moses the servant of the LORD gave you on the other side Jordan 5 But take diligent heed c Watch over your selves and all your actions to do the commandment and the law d Two words expressing the same thing the Law of Commandments delivered by Moses which Moses the servant of the LORD charged you * Deut. 10. 12. to love the Lord your God and to walk in all his ways and to keep his commandments and to cleaye unto him and to serve him with all your heart and with all your soul e With the whole strength of your Minds and Wills and Affections 6 So Joshua blessed them and sent them away and they went unto their tents 7 ¶ Now to the one half of the Tribe of Manasseh Moses had given possession in Bashan but unto the other half thereof gave Joshua among their brethren on this side Jordan westward And when Joshua sent them away also unto their tents then he
blessed them 8 And he spake unto them saying Return with much riches unto your tents and with very much cattel with silver and with gold and with brass and with iron and with very much raiment divide the spoil of your enemies with your brethren f i. e. With them who stay'd beyond Iordan for the defence of their Land and Wives and Children who therefore were to have a share though not an equal share with these See Numb 31. 27. But for them 1 Sam. 30. 24. their share was equal because their danger was equal 9 ¶ And the children of Reuben and the children of Gad and the half tribe of Manasseh returned and departed from the children of Israel out of Shiloh which is in the land of Canaan to go into the country of Gilead to the land of their possession whereof they were possessed according to the word of the LORD by the hand of Moses 10 ¶ And when they came unto the borders of Jordan that are in the land of Canaan the children of Reuben and the children of Gad and the half tribe of Manasseh built there g Or then as this Particle is elsewhere used and so Learned Interpreters understand it Psal. 14. 5. and 36. 12. Eccles. 3. 17. Hos. 2. 15. And in the Latin Tongue Adverbs of Place are sometimes put for Adverbs of Time So I take it here First Because this best answers to the when in the beginning of the Verse Secondly This seems to me to clear a great difficulty as to the place where this Altar was built which though according to our Translation it seems and is generally thought by Interpreters to have been in the Land of Canaan yet if things be more narrowly examined it may be thought to have been on the other side Iordan in Gilead and that both First from v. 11. where it is said to have been built over against or in the sight of the land of Canaan therefore not in it And Secondly From the reason they give for the building of this Altar for fear lest the Israelites within Iordan and in Canaan should say unto their Children dwelling beyond Iordan The Lord hath made Iordan a border between us and you c. Which jealousie would have been much confirmed by building the Altar in Canaan but would be satisfied and confuted by having on the other side of Iordan and in their own Land a pattern of that Altar at which God was served in the Land of Canaan as a Witness that they owned the same God and the same way of Worship with their Brethren that lived in Canaan But whether the Hebrew Particle be rendred then or there it is not to be taken too strictly if then the meaning is not that they did this as soon as ever they came to the borders of Iordan that are in the land of Canaan but about that time when they came to them they thought and designed it and as soon as ever they were got over Iordan which was in a very little time they effected and perfected it if it be rendred there it is not to be limited to the very same spot of ground mentioned before as if it was built at that border of Iordan that was in the Land of Canaan but to be a little more largely understood to be built at one or other of the borders of Iordan or in general by Iordan which is here purposely added for the Explication of the Word there and to prevent the restraint of it to the border of Iordan within Canaan an altar by Jordan a great altar to see to 11 ¶ And the children of Israel heard say Behold the children of Reuben and the children of Gad and the half tribe of Manasseh have built an Altar over against the land of Canaan in the borders of Jordan at the passage of the children of Israel h Where they passed over Iordan either at their first entrance into Canaan or afterwards and usually 12 And when the children of Israel i Not in their own persons but by their Elders who used to transact all Affairs of this kind in the name and stead of all the People heard of it the whole congregation of the children of Israel gathered themselves together at Shiloh to go up to war against them k As Apostates from God according to Gods command in that case Deut. 13. 13 c. 13 And the children of Israel sent unto the children of Reuben and to the children of Gad and to the half tribe of Manasseh into the land of Gilead * Exod. 6â—… Numb 2â—… 〈◊〉 Phinehas the son of Eleazar the priest 14 And with him ten Princes of each ‡ Heb. 〈◊〉 of the 〈◊〉 chief house a prince throughout all the tribes of Israel and each one was an head of the house of their fathers among the thousands of Israel 15 ¶ And they came unto the children of Reuben and to the children of Gad and to the half tribe of Manasseh unto the land of Gilead and they spake with them saying 16 Thus saith the whole congregation of the Lord l Who do and are resolved to cleave unto that God from whom you have revolted and who speak this to you in the name of the Lord. What trespass is this m How heinous a crime is this that ye have committed against the God of Israel to turn away this day n i. e. so soon after God hath obliged you by such wonderful favours and when God is now conducting you home to reap the fruits of all your pains and hazards from following the LORD in that ye have builded you an altar that ye might rebel o With a design to revolt from and rebel against God and against his express command of worshipping him at one onely Altar Exo. l. 20. 24. Levit. 17. 8 9. Deut. 12. 5 11 13. this day against the LORD 17 Is the iniquity ‡ Numb 25. 4. of Peor p i. e. Of our worshipping of Baal-Peor Numb 25. too little for us from which we are not cleansed until this day q For though God had pardoned it as to the National Punishment of it Numb 25. 11. Yet they were not yet thorowly purged from it partly because the shame and blot of that filthy and odious practise was not yet wiped of and partly because some of that corrupt leaven still remained among them and though smothered for a time yet was ready to break forth upon all occasions See Ios. 24. 23. And God also took notice of these Idolatrous inclinations in particular persons and found out ways to punish them one time or other although there was a plague in the congregation of the LORD 18 But that ye must turn away this day from following the LORD and it will be seeing ye rebel to day against the LORD that to morrow r i. e. Suddenly as that word is oft used as Matt. 6. 30. 1 Cor. 15. 32. he will be
wroth with the whole congregation of Israel s With you for doing so and with us for suffering or not punishing it 19 Notwithstanding if the land of your possession be unclean t If you apprehend it to be so for want of the Tabernacle and Altar there as the following words imply if you now repent of your former choice in preferring the worldly commodities of that Country before the advantage of Gods presence and favour and more frequent opportunities of his Service then pass ye over unto the land of the possession of the LORD wherein the LORD's tabernacle dwelleth and take possession among us u We will readily resign part of our possessions to you for the prevention of this sin and mischief wherein they shew great zeal for Gods honour and great pity and charity to their Brethren but rebel not against the LORD nor rebel against us in building you an altar beside the altar of the LORD our God u For all the tribes were united in one Body Politick and made one Commonwealth and one Church and each Tribe was subject to the Laws and Commands of the whole Society and of the Chief Ruler or Rulers thereof so its disobedience to their just commands was properly Rebellion against them 20 ‡ Chap. 7. 1 5. Did not Achan the son of Zerah x i. e. One of his Posterity Ios. 7. 17 18. commit a trespass in the accursed thing and wrath fell on all the congregation of Israel and that man perished not alone y But brought destruction upon his whole Family and part of our Forces sent against Ai. in his iniquity z Or for his sin of which see Ios. 7. 24. 21 Then the children of Reuben and the children of Gad and the half tribe of Manasseh answered and said unto the heads of the thousands of Israel a Either First properly each was a Governour of a thousand for there were among them divers Rulers some of Tens some of Hundreds and some of Thousands or rather Secondly improperly and indefinitely i. e. of the People of Israel which consist of so many Thousands more than you whose Authority therefore you owe a reverence to For by comparing v. 14. these seem to be greater Persons than those that were Rulers of thousands 22 The LORD God of gods b That Iehovah whom we no less than you acknowledge and adore as the God of gods infinitely superiour to all that are called Gods The multiplying of his Titles and the repetition of these words shew their zeal and earnestness in this matter and their abhorrency of the very thoughts of it the Lord God of gods he knoweth c To him we appeal who knoweth all things and the truth of what we are now saying and Israel he shall know if it be d Not onely our present words but our future and constant course shall satisfie all Israel of our perseverance in the true Religion d If this have been done by us with such design or in such a manner in rebellion or if in transgression against the LORD save us not this day e Thou O Lord to whom we have appealed and without whom we cannot be saved or preserved save us not from any of our Enemies nor from the Sword of our Brethren It is a sudden Apostrophe to God usual in such vehement speeches 23 That we have built us an altar to turn from following the LORD or if to offer thereon burnt-offering or meat-offering or if to offer peace-offerings thereon let the LORD himself require it f i. e. Call us to an account and punish us for it as that Phrase is oft used as Deut. 18. 19. 1 Sam. 20. 16. Iob 10. 6. Psal. 10. 13. 24 And if we have not rather done it for fear of this thing saying ‡ Heb. tomorrow In time to come your children might speak unto our children saying What have ye to do with the LORD g You have no relation to him nor interest in him or his Worship God of Israel 25 For the LORD hath made Jordan a border between us and you h To shut you out of the Land of Promise and consequently from the Covenant made between God and our fathers ye children of Reuben and Children of Gad ye have no part in the LORD i Nothing to do with him no right to serve him or expect favour from him See the like Phrase 2 Sam. 20. 1. Ezra 4. 8. Ioh. 13. 3. so shall your children make our children cease from fearing the LORD 26 Therefore we said Let us now prepare to build an altar not for burnt-offering nor for sacrifice 27 But that it may be * Gen. 31. 48. Chap. 24. 27. vers 34. a witness between us and you and our generations after us that we might do the service of the LORD before him k That we and ours may have and hold our Priviledge of serving and worshipping God not upon this Altar but in the place of Gods presence in your Tabernacle and upon your Altar with our burnt-offerings and with our sacrifices and with our peace-offerings that your children may not say to our children in time to come Ye have no part in the LORD 28 Therefore said we That it shall be when they should so say to us or to our generations in time to come that we may say again Behold the pattern l An exact representation and resemblance of the Altar of the LORD which our fathers made not for burnt-offerings nor for sacrifices but it is a witness between us and you m That we both serve one God and approve and make use of one and the same Altar 29 God forbid that we should rebel against the LORD and turn this day from following the LORD to build an altar for burnt-offerings for meat-offerings or for sacrifices besides the altar of the LORD our God that is before his tabernacle 30 And when Phinehas the priest and the princes of the congregation and heads of the thousands of Israel which were with him heard the words that the Children of Reuben and the children of Gad and the children of Manasseh spake Heb. it was 〈◊〉 in their eyes it pleased them n They were fully satisfied with this answer 31 And Phinehas the son of Eleazar the priest said unto the children of Reuben and to the children of Gad and to the children of Manasseh This day we perceive that the LORD is among us o By his gracious presence and preventing goodness in keeping you from so great an offence and all of us from those dismal calamities that would have followed upon it because ye have not committed this trespass against the LORD ‡ Heb. then now ye have delivered the children of Israel out of the hand of the LORD p i. e. From the Wrath and dreadful Judgments of God by avoiding that Sin which would have involved both you and
us in a most Bloody War you have delivered us from the evils we feared He that prevents an unexpected or approaching Disease or Mischief doth as truly deliver a man from it as he that cures or removes it after it hath been inflicted 32 ¶ And Phinehas the son of Eleazar the priest and the princes returned from the children of Reuben and from the children of Gad out of the land of Gilead unto the land of Canaan to the children of Israel and brought them word again 33 And the thing pleased the children of Israel and the children of Israel blessed God and did not intend to go up against them in battel to destroy the land p As they were by the Law of God obliged to do if they had been guilty and persisted therein as afterwards they did the Tribe of Benjamin for the same reason wherein the children of Reuben and Gad dwelt 34 And the children of Reuben and the children of Gad called the altar ‖ That is a Witness So chap. 24. 27. Ed for it shall be a witness between us that the LORD is God CHAP. XXIII AND it came to pass a long time a About 14 years after it after that the LORD had given rest unto Israel from all their enemies round about that Joshua waxed old and ‡ Heb. come into days stricken in age 2 And Joshua called b Either to his own City or rather to Shiloh the usual place of such Assemblies where his words being uttered before the Lord were likely to have the more effect upon them for all Israel c Not all the people in their own persons who could not either come thither or hear him there but in their Representatives by their Elders Heads Iudges and Officers which are here added for the restriction and explication of that general expression and for d Or even for c. their elders and for their heads and for their judges and for their officers and said unto them I am old and stricken in age 3 And ye have seen all that the LORD your God hath done unto all these Nations because of you e For your sake and good that you might gain by their losses for the * Exod. 14. 14. LORD your God is he that hath fought for you 4 Behold I have divided unto you by lot these nations that remain f Not yet Conquered to be an inheritance for your tribes g You shall certainly subdue them and inherit their Land as you have done the rest if you be not wanting to your selves from Jordan with all the Nations that I have cut off h i. e. With the Land of those Nations the People put for their Land as we have seen before and as sometimes on the contrary the Land is put for the People even unto the great sea ‡ Heb. at the sun-set westward i Where the Philistines your most formidable Adversaries yet survive but them also and their Land I have given to you and you shall undoubtedly destroy them if you will proceed vigorously in your work 5 And the LORD your God he shall expel them from before you and drive them from out of your sight and ye shall possess their land as the LORD your God hath promised unto you 6 Be ye therefore very couragious k For it will require great Courage and Resolution to execute all the Commands of Moses and particularly that of expelling and destroying the residue of the Canaanites to keep and to do all that is written in the book of the law of Moses * Deut. 5. 32. and 28. 14. that ye turn not aside therefrom to the right hand or to the left l i. e. In one kind or other by adding to the Law or diminishing from it as Moses speaks 7 That ye come not among these nations m i. e. Avoid all familiar converse and contracts but especially Marriages with them as it is explained v. 12. and as the Hebrew Verb intimates being oft used of coming or going in to a Woman these that remain amongst you neither * Psal. 16. 4. Jer. 5. 7. Zeph. 1. 5. make mention of the name of their gods n To wit unnecessarily and familiarly lest the mention of them breed discourse about them and so by degrees bring a man to the approbation and worship of them Compare Exod. 23. 13. Deut. 12. 3. Psal. 16. 4. Eph. 5. 3. nor cause to swear by them o Nor require or compel the Gentiles to swear by them as they used to do especially in Leagues and Contracts which therefore the Israelites are here implicitely forbidden to make with them neither serve them nor bow your selves unto them p Neither give them any inward reverence or outward adoration Here is an observable gradation whereby he shews what notable Progress Sin usually makes and what need there is to look to the beginnings of it forasmuch as a civil and common conversation with their persons was likely to bring them and indeed did actually bring them by insensible steps to the Worship of their gods So it is no wonder if some things not simply and in themselves evil be forbidden by God as here the naming of their gods is because they are occasions and introductions to evil 8 ‖ Or for if 〈◊〉 will cleave c. But * Deut. 11. 〈◊〉 cleave unto the LORD q By firm Affiance constant Obedience intire Affection faithful Service and Worship of him alone your God as ye have done unto this day r To wit since you came into Canaan since which time the body of the people for of them he speaks not of every particular person had behaved themselves much better than they did in the Wilderness and had not been guilty of any gross and general Apostacy from God or Rebellion against him 9 ‖ Or then the LORD 〈◊〉 drive For the LORD hath driven out from before you great nations and strong but as for you no man s To wit whom you have invaded otherwise some of those people did yet remain unconquered hath been able to stand before you unto this day 10 * Lev. 26. â—… Deut. 32. 〈◊〉 One man of you shall chase a thousand for the LORD your God he it is that fighteth for you t Impute not this therefore to your own valour as you will be apt to do but to Gods gracious and powerful assistance * Exod. 1â—… 1â—… and 23. 2â—… as he hath promised you 11 Take good heed therefore unto your ‡ Heb. 〈◊〉 selves u Now it requires more watchfulness and diligence than it did in the Wilderness because your Temptations are now more and stronger partly from the examples and insinuations of your bad Neighbours the remainders of this wicked people and partly from your own Peace and Prosperity and the Pride Security Forgetfulness of God and Luxury which usually attend
that with good Success ‡ Heb. was heavy prevailed so that they became tributaries 36 And the coast of the Amorites was from ‖ Or Maaleakrabbim the going up to Akrabbim s Which was in the Southern part of Canaan Ios. 15. 2 3. from whence it went up towards the North. This is added to shew the great power and large extent of this people from the rock and upward CHAP. II. AND an ‖ Or Messengeâ—… angel of the LORD a Either First a Created Angel Or Secondly a Prophet or man of God for such are sometimes called Angels which signifies onely Messengers of God and then the following words are spoken by him in the Name of God as may easily be understood Or Thirdly Christ the Angel of the Covenant who is oft called the Angel of the Lord as we have formerly seen to whom the conduct of Israel out of Egypt and thorough the Wilderness and into Canaan here spoken of is frequently ascribed as Exod. 14. 19. and 23. 20. and 33. 14. Ios. 5. 13 14. Iudg. 6. 12. and 13. 3. Who alone of all the Angels could speak the following words in his own Name and Person whereas created Angels and Prophets do universally usher in their Divine Messages with Thus saith the Lord or some equivalent Expression And this Angel having assumed the outward shape of a Man it is not strange that he imitates the local motion of a Man and comes as it were from Gilgal to the place where now they were by which motion he signified that he was the person that brought them to Gilgal the first place where they rested in Canaan and there renewed Covenant with them and protected them there so long and from thence went out with them to Battel and gave them success came up from Gilgal to Bochim b A place so called here by Anticipation for the reason expressed here v. 5. And it seems to be no other than Shilo where it seems probable that the people were met together upon some solemn Festival And this was the proper and usual place of Sacrificing v. 5. and said I made you to go up out of Egypt and have brought you unto the land which I sware unto your fathers and I said c i. e. I promised upon condition of your keeping Covenant with me I will never break my covenant with you 2 And * Deut. 〈◊〉 ye shall make no league with the inhabitants of this land * Deut. 1â—… â—… you shall throw â—…wn their altars but ye have not obeyed my voice Why have ye done this d i. e. Disobeyed these express Commands of mine 3 Wherefore I also said e With my self I have now taken up this peremptory resolution I will not drive them out from before you but they shall be as thorns in your sides f See on Numb 33. 55. Ios. 23. 13. and their gods shall be a * Exod. 2â—… 〈◊〉 and 34 1â—… sâ—…are unto you 4 And it came to pass when the angel of the LORD spake these words unto all the children of Israel that the people liâ—…t up their voice and wept g Some of them from a true sense of their sins but most of them from a just apprehension of their danger and approaching misery from the Canaanites growing Power and Gods forsaking of them as the following History makes most probable 5 And they called the name of that place ‖ That is â—…pers Bochim and they sacrificed h For the expiation of their sins by which they had provoked God to this resolution and for the regaining of Gods favour there unto the LORD 6 ¶ And when * Josh. 〈◊〉 Joshua had let the people go i When he had distributed their Inheritances and dismissed them severally to take Possession of them This was done before this time whilst Ioshua lived but is now repeated in order to the discovery of the time and cause or occasion of the Peoples defection from God and of Gods desertion of them the children of Israel went every man unto his inheritance to possess the land 7 And the people served the LORD all the days of Joshua and all the days of the elders that ‡ Heb. 〈◊〉 longed 〈◊〉 after 〈◊〉 out-lived Joshua who had seen all the great works of the LORD that he did for Israel 8 And * Josh. 〈◊〉 Joshua the son of Nun the servant of the LORD died being an hundred and ten years old 9 And they buried him in the border of his inheritance in Timnath-heres k Called Timnath-Sera Ios. 19. 50. and 24. 30. in the mount of Ephraim on the north-side of the hill Gaash 10 And also all that generation were gathered unto their fathers and there arose another generation after them which knew not l Which had no experimental nor serious and affectionate knowledge of God nor of his works the LORD nor yet the works which he had done for Israel 11 And the children of Israel did evil in the sight of the LORD m Which notes the hainousness and the impudence of their sins above other peoples sins because Gods presence was with them and his eye upon them in a peculiar manner and he did narrowly observe all their actions which also they were not ignorant of and therefore were guilty of more contempt of God than other People and served Baalim n i. e. False gods He 〈◊〉 the Plural Number because the gods of the Canaanites and adjoyning Nations which Israel Worshipped were divers 〈◊〉 most of them called by the name of Baal 12 And they forsook the LORD God of their fathers which brought them out of the land of Egypt and followed other gods of the gods of 〈◊〉 people that 〈◊〉 round about them and bowed themselves unto them and provoked the LORD to anger 13 And they forsook the LORD and served â—…aal and Ashtaroth n â—… e. The 〈◊〉 and the Moon whom many Heathens 〈◊〉 thâ—…gh under divers names and so they ran into that Error which God had so expresly warned them aâ—…st Deut. 4. 19. 14 ¶ And the anger of the LORD was hot against 〈◊〉 and he delivered them into the hand of 〈◊〉 that spoiled them and 〈◊〉 â—…4 1â—… 〈◊〉 〈◊〉 â—… sold them o i. e. Delivered them up as the seller doth his Commodities unto the buyer Thus the same Phrase is used Iudg. 3. â—… and 4. 9. comp with v. 14. Psal. 44. 13. into the hand of their enemies round about so that they could not any longer stand before their Enemies 15 Whithersoever they went out p i. e. Whatsoever expedition or business they undertook which is usually signified by going out and coming in the hand of the LORD was against them for evil as the LORD had said and 〈◊〉 26. 〈◊〉 〈◊〉 as the LORD had sworn unto them and they were greatly distressed 16 Nevertheless the LORD raised up q By inward
Kenaz Calebs younger brother m Of which see on Judg. 1. 13. 10 And * See Num. 27. 18. the spirit of the LORD ‡ Heb. was came upon him n With extraordinary Influences indowing him with singular wisdom and courage and resolution and stirring him up to this great undertaking Compare Iudg. 6. 34. and 11. 29. and he judged Israel o i. e. Pleaded and avenged the cause of Israel against their oppressors as that Phrase is oft used as Deut. 32. 36. Psal. 10. 18. and 43. 1. and went out to war and the LORD delivered Chushan-rishathaim king of ‡ Heb. Aram. Mesopotamia into his hand and his hand prevailed against Chushan-rishathaim 11 And the land had rest forty years p Either First it rested about Forty Years or the greatest part of Forty Years it being most frequent in Scripture to use Numbers in such a Latitude Thus the Israelites are said to bear their iniquities forty years in the wilderness Numb 14. 33. when there wanted near two years of that number and to dwell in Egypt 430 years when there wanted many years of that number Thus Ioseph's kindred sent for and called by him into Egypt are numbred Seventy five souls Act. 7. 14. although they were but Seventy as is affirmed Gen. 46. 27. Exod. 1. 5. So here the land is said to rest forty years although they were in servitude Eight of those Years v. 8. And in like manner the land is said to have rest eighty years though Eighteen of them they served the King of Moab v. 18. And so in some other instances Nor is it strange and unusual either in Scripture or in other Authors for things to be denominated from the greater part as here it was especially when they did enjoy some degrees of rest and peace even in their times of slavery which here they did Or Secondly it rested i. e. began to rest or recovered its interrupted rest in the fortieth year either after Ioshuahs Death or after that first and famous Rest procured for them by Ioshua as is noted Heb. 4. 9. when he destroyed and subdued the Canaanites and gave them quiet possession of the Land and the land had rest from war as is said Ios. 11. 23. and 14. 15. So there is this difference between the years of Servitude and Oppression and those of Rest that in the former he tells us how long it lasted in the latter when it began by which compared with the other years it was easie also to know how long the Rest lasted To strengthen this Interpretation two things must be noted 1. That resting is here put for beginning to Rest as to beget is put for beginning to beget Gen. 5. 32. and 11. 26. and to Reign for to begin to Reign 2 Sam. 2. 10. and to build 1 King 6. 15. 36. for to begin to build 2 Chron. 3. 1. 2. That forty years is put for the fortieth year the Cardinal Number for the Ordinal which is common both in the holy Scripture as Gen. 1. 5 and 2. 11. Exod. 12. 2. Hag. 1. 1. Mark 16. 1. and in other Authors and Othniel the son of Kenaz died 12 ¶ And the children of Israel did evil again in the sight of the LORD and the LORD strengthned * 1 Sam. 12. 9. Eglon p By giving him Courage and Power and Success against them the King of Moab against Israel because they had done evil in the sight of the LORD 13 And he gathered unto him the Children of Ammon and Amalek and went and smote Israel and possessed the city of Palm-trees q i. e. Iericho as may be gathered from Deut. 34. 3. Iudg. 1. 16. 2 Chron. 28. 15. Not the City which was Demolished but the Territory belonging to it Here he fixed his Camp partly for the admirable Fertility of that Soil and partly because of its nearness to the passage over Iordan which was most commodious both for the conjunction of his own Forces which lay on both sides of Iordan and to prevent the Conjunction of the Israelites in Canaan with their Brethren beyond Iordan and to secure his Retreat into his own Country which therefore the Israelites prevented v. 28. 14 So the children of Israel served Eglon the king of Moab eighteen years 15 But when the children of Israel cried unto the LORD the LORD raised them up a ‡ Heb. a saâ—…our deliverer Ehud the son of Gera ‖ Or the sâ—… of Jemini a Benjamite r Heb. the son of Iemini who was of the Tribe of Benjamin 2 Sam. 16. 11. and 19. 17. 1 King 2. 8. This Tribe was next to him and doubtless most Afflicted by him and hence God raiseth a Deliverer a man ‡ Heb. shut 〈◊〉 his right hand left handed s Which is here noted partly as a mark of his Courage and Strength and Activity See Iudg. 20. 16. and principally as a considerable Circumstance in the following Story whereby he might more advantagiously and unsuspectedly give the deadly blow and by him the children of Israel sent a present unto Eglon the king of Moab 16 But Ehud made him a dagger which had two edges of a cubit length t Long enough for his design and not too long for carriage and concealment and he did gird it under his raiment upon his right thigh u Which was most convenient both for the use of his left hand and for the avoiding of suspition 17 And he brought the present x Which was to be paid to him as a part of his Tribute unto Eglon king of Moab and Eglon was a very fat man y And therefore more unweildy and unable to ward of Ehud's blow 18 And when he had made an end to offer the present he sent away the people that bare the present z He accompanied them part of the way and then dismissed them and returned to Eglon alone that so he might have more easie access to him and privacy with him and that he might the better make his escape 19 But he himself turned again a As if he had forgot or neglected some important business from the ‖ Or gâ—… images quarries b Either First Whence they hewed stones Or Secondly The Twelve Stones which Ioshua set up there by the sight whereof he was animated to his Work Or Thirdly The Idols as the Word also signifies which that Heathen King might place there either in spight and contempt to the Israelites who had that place in great Veneration or that he might ascribe his Conquest of the Land to his Idols at the Israelites did to the true God by setting up this Monument in the entrance or beginning of it that were by Gilgal and said I have a secret errand unto thee O king who said Keep silence c Till my Servants be gone whom he would not have acquainted with a business which he supposed to be of great and close
give his daughter unto Benjamin to wise b They do not as some suppose here swear the utter extirpation of the Tribe which fell out beyond their expectation Iudg. 21. 3 6. but only not to give their Daughters to those Men who should survive justly esteeming them for their harbarous Villany to be as bad as the worst of Heathens with whom they were forbidden to Marry In this Case the Benjamites might have Married among themselves if any of their Men and Women were left alive 2 And the people came to the house of God c Partly to mourn for the common loss and partly to ask counsel from God about the repairing of it and abode there till even before God and lift up their voices and wept sore 3 And said O LORD God of Israel Why is this come to pass in Israel that there should be to day one tribe lacking in Israel d Why hast thou given them up to such wickedness and us to such rage that the whole Tribe should be in a manner lost Hence it appears that they did not swear to root them all out as is further manifest from the different matter and words of this Oath ver 1. which only denied them their Daughters in Marriage and that concerning the people of other Tribes who joyned not with them in this business which was that they should be put to death v. 5. And their sparing of those 600 Men in the Rock Rimmon v. 13 14. plainly shews that they were not obliged by any Oath or Vow to extirpate them 4 And it came to pass on the morrow that the people rose early and built there an altar e Not for a Monument of the Victory as some say but for Sacrifices as the next words shew Qu. What need was there of this when the ordinary Altar was there to which also they seem to be restrained Deut. 16. 2 Answ. They are not there restrained to one Altar but to one place of Worship as is expressed and therefore there might be in that place more Altars than one when the Multitude of Sacrifices so required which was the case 1 King 8. 64. and probably at this time when all the Tribes being met they had many Sacrifices to offer some in common for all and some peculiar to every Tribe Nay other Altars might be and oft-times were Erected in other places by Divine Direction or Dispensation as Iudg. 6. 24 26. 1 Sam. 7. 9 17. and 11. 15. and 16. 2 5. and offered burnt-offerings and peace offerings 5 And the children of Israel said Who is there among all the tribes of Israel that came not up with the congregation unto the LORD for they had made a great oath f i. e. A solemn Oath joyned with some terrible Execration against the Offenders herein concerning him that came not up to the LORD to Mizpeh saying He shall surely be put to death g Because by refusing to execute the Vengeance due to such Malefactors they were justly presumed guilty of their Crime and therefore liable to the same Punishment as was the case of that City that would not deliver up an Idolater dwelling among them to Justice 6 And the children of Israel repented them for Benjamin their brother h Not for the War which was just and necessary and good but for their immoderate severity in the Execution of it and for the dreadful consequences of it and said There is one tribe cut off from Israel this day 7 How shall we do for wives for them that remain seeing we have sworn by the LORD that we will not give them of our daughters to wives 8 And they said What one is there of the tribes of Israel that came not up to Mizpeh to the LORD And behold there came none to the camp from Jabesh-gilead i A City in Gilead and in the Tribe of Manasseh of which see 1 Sam. 11. 1 3 9 c. and 31. 11 c. to the assembly 9 For the people were numbred and behold there were none of the inhabitants of Jabesh-gilead there 10 And the congregation sent thither twelve thousand men of the valiantest and commanded them saying Go and smite the inhabitants of Jabesh-gilead with the edge of the sword with the women and the children k Who in such publick and scandalous Crimes were for the greater Terrour of such Transgressors and prevention of the like Sins oft involved in the same Punishment with the men as Deut. 13. 15. Ios. 7. 24 c. 11 And this is the thing that ye shall do * Numb 31 Ye shall utterly destroy every male and every woman that ‡ Heb. knoweth the lying with man hath lien by man l But not the Virgins as appears from the next Verses It is questionable whether they were not obliged to destroy these also by vertue of their Oath and of Gods express Command concerning Devoted Persons such as these certainly were that they should surely be put to death Levit. 27. 29. which was also particularly enjoyned and practised in such Cases as Deut. 13. Ios. 7. c. But the natural and necessary duty of preserving a Tribe from total Ruine might seem to render the case difficult and doubtful and incline their Opinions as well as their Affections to the more favourable side And it may be the Lord whom they were here consulting with upon all their occasions gave them a Dispensation thus to do though that be not expressed which is the case of many other things which were done though not Recorded as this very Oath was omitted in its proper place and had not been Recorded if this extraordinary occasion had not been offered 12 And they found among the inhabitants of Jabesh-gilead four hundred ‡ Heb. young women Virgins young virgins m Not Married yet marriageable it is probable there were other and younger Virgins but whether they were slain or spared Scripture determines not and the Learned do not agree But these could not serve the present and urgent occasion and therefore he takes notice onely of these 400 which were of riper Age. that had known no man by lying with any male and they brought them unto the camp to Shiloh which is in the land of Canaan 13 And the whole congregation sent some ‡ Heb. and â—…pake and called to speak to the children of Benjamin that were in the rock Rimmon and to call ‖ Or proclaim peace peaceably unto them 14 And Benjamin n The poor remainders of the Tribe of Benjamin came again at that time and they gave them wives which they had saved alive of the women of Jabesh-gilead and yet so they sufficed them not 15 And the people repented them for Benjamin o Were yet more grieved upon this unhappy disappointment for they supposed here would have been Wives sufficient for them because that the LORD had made a breach p The Benjamites were the onely
shall despair of me to seek me any more in any coast of Israel so shall I escape out of his hand 2 And David arose and he passed over with tâ—…e six hundred men that were with him unto Achish the son of Maoch king of Gath c it might seem a bold adventure but 1. He thought himself forced to it by Saul's inveterate Rage and continued resolutions to Persecute him 2. It is probable he had sent some persons to Treat with him and had agreed upon conditions and received assurance of his safe and peaceable abode with him 3. David reasonably thought that Achish would gladly receive him as indeed he 〈◊〉 partly because he saw Saul's implacable Enmity against him partly because by this means he should be freed from the most formidable Enemy which he had in all Israâ—…l who might do him most mischief in the Battel which it seems at this time he designed and partly because he came noâ—… now alone as he did before but brought with him sufficient Pledges of his Fidelity to Achish namely all his Souldiers and his and their Wives v. 3. 3 And David dwelt with Achish at Gath he and his men every man with his houshold even David with his two wives Ahinoam the Jezreelitess and Abigail the Carmelitess Nabals wiâ—…e 4 And it was told Saul that Davâ—…d was sled to Gath and he sought no more again for him d By which it is implyed That he would have gone on in Persecuting David if he had continued in his Dominions 5 ¶ And David said unto Achish If I have now found grace in thine eyes let them give me a place in some town in the country that I may dwell there e A prudent desire Hereby David designed 1. To preserve his People both from the Idolatry and other Vices which conversation with the Philistines would have exposed them to and from that envy and malice and mischief which diversity of Religion or other prejudices might have caused 2. That he might have opportunity of enterprizing something against Gods Enemies without the knowledge or observation of the Philistines â—…or why should thy servant dwell in the royal city with thee f Which is too great an honour for me and too burdensome to thee and may be an occasion of suspicion and offence to thy People and of many other inconveniences 6 Then Achish gave him Ziklag g Not onely to Inhabit but to Possess it as his own Which he did to lay the greater obligations upon David whom he knew so able to serve him that day wherefore Ziklag pertaineth unto the kings of Judah h It was given to the Tribe of Iudah before Iosh. 15. 31. and afterwards to the Tribe of Simeon Iosh. 19. 5. whose inheritance was given them within the 〈◊〉 of the children of Iudah Chap. 19. 1 But the Philistâ—…nes kept the Possession of it till this time and were hitherto 〈◊〉 to do so And being now given by them to David it now belonged not to the people of the Tribe of Iudah to whom it was allotted before but to the Kiâ—…g of Iudah David and his Heirs for ever unto this day i This and some such Clauses seem to have been added by some Sacred Writers after the main substance of the several Books was written 7 And ‡ 〈◊〉 〈◊〉 number 〈◊〉 days the time that David dwelt in the countrey of the Philistines was ‡ 〈◊〉 〈◊〉 〈◊〉 of dayes a full year and four months k Heb. days and four months days being put for a year as Levit. 25. 29. Or some days and four months i. e. Some days above four Months Or some days and for even or that is the Conjunction and being oft so used as hath been proved above four months 8 ¶ And David and his men went up and invaded the Geshurites and the ‖ Or 〈◊〉 Gezrites l Who were anciently seated in other places Iosh. 12. 12. and 16. 3. but for some reasons not now known they changed their Seats as was then very usual and seated themselves and had for some considerable time lived near the Amalekites and the Amalekites m The remnant of those whom Saul destroyed 1 Sam. 15. who fled from his Sword and retired into Remote and Desert places for those nations were ‡ Heb. 〈◊〉 eterniâ—…y 〈◊〉 5. 2. of old the inhabitants of the land as thou goest to Shur even unto the land of Egypt 9 And David smote the land and left neither man nor woman alive n To wit in that part where he came but there were more of the Amalekites yet left in another part of that land Chap. 30. 1. and took away the sheep and the oxen and the asses and the camels and the apparel and returned and came to Achish 10 And Achish said ‖ Or did 〈◊〉 make â—… 〈◊〉 c. Whither have ye made a rode to day And David said Against the south of Judah o These and the following Words are Ambiguous for they may be understood either of the Southern parts of Iudah c. which he would have Acâ—…ish understand or of another Country lying Southward from Iudah c. which David meant and which was the truth So though it was not a downright lye yet it was an Equivocation with an intention to deceive which is the formality of a Lye and was contrary to that simplicity which became David both as a Prince and as an Eminent Professor of the true Religion and p For that is for in the following words he particularly expresseth what part of the South of Iudah he went against even that which was Inhabited by the Ieraâ—…meelites and by the Kenites against the south of the Jerahmeelites q 〈◊〉 〈◊〉 of 〈◊〉 a Family of Iuâ—… â—… 〈◊〉 2 â—… 〈◊〉 and against the south of the Kenites r 〈◊〉 Posterity of Ieâ—…hro which chose to dwelâ—… in the South of Iudah Iudg. 1. 16. See Numb â—…4 21. 11 And David saved neither man nor woman alive to bring tidings to Gath saying Lest they should tell on us s That the tidings of this Action against this People who were it seems either tributaries to or confederates with Achish might neither come quickly nor certainly to Achish his Court which he might the rather promise himself because Achish and all his Men were now busily imployed in their Warlike preparations against the Israelites and if any flying rumour came thither he thought by his Interest and Artifices he could easily discredit and dash it Besides the consideration of Gods Curse denounced against the People whom he had now destroyed and of Gods particular Promises made to him and of his special Providence which he constantly experienced watching over him made him more secure and confident in this and in many other hazardous attempts saying So did David and so will be his manner all the while he dwelleth in the countrey of the Philistines 12 And Achish
Parenthesis to signifie That David did not so give up himself to Lamentation as to neglect his great business the care of the Commonwealth which now lay upon him but took particular care to fortifie them against such further Losses and Calamities as he bewails in the following Song and by his example and this counsel to instruct the People that they should not give up themselves to sorrow and despondency for their great and general Loss but should raise up their Spirits and betake themselves to Action he bade them s David being now Actually King upon Saul's Death takes his Power upon him and gives forth his Commands teach the children of Judah t These he more particularly teacheth because they were the Chief and now the Royal Tribe and likely to be the great Bulwark to all Israel against the Philistines upon whose Land they bordered and withal to be the most friendly and true to him and to his Interest the use of the bow u i. e. The use of their Arms which are all Synecdochically expressed under the name of the bow which then was one of the chief Weapons and for the dextrous use whereof Ionathan is commended in the following Song which may be one reason why he now gives forth this Order that so they might strive to imitate Ionathan in his Military Skill and to excel in it as he did behold it is written x Not the following Song as many think for that is written here and therefore it was needless to refer us to another Book for it but this foregoing counsel and course which David took to repair the last Loss which is here mentioned but briefly and in general terms but as it seems more largely and particularly described in the Book of Iasher of which See on Iosh. 10. 13. * Josh. 10. 13. in the book ‖ Or of the upright of Jasher 19 The beauty of Israel y Their Flower and Glory Saul and Ionathan and their Army consisting of young and Valiant Men. is slain upon the high places z Heb. upon thy high places i. e. Those which belong to thee O Land of Israel how are the mighty fallen a How strangely how suddenly how dreadfully and universally 20 * Mic. 1. 10. Tell it not in Gath b This is not a Precept but a Poetical wish whereby he doth not so much desire that this might not be done which he knew to be vain and impossible as express his great sorrow because it was and would be done to the great dishonour of God and of his People publish it not in the streets of Askelon lest the daughters c He mentions these because it was the custome of Women in those times and places to celebrate those Victories which their Men obtained with Triumphant Songs and Dances as Exod. 15. Iudg. 11. 34. 1 Sam. 18. 6. of the Philistines rejoyce lest the daughters of the uncircumcised triumph 21 Ye mountains of Gilboa let there be no dew neither let there be rain upon you d This is no proper Imprecation which he had no reason to inflict upon those harmless Mountains but onely a passionate representation of the Horror which he conceived at this publick Loss which was such as if he thought every person or thing which contributed to it were fit to bear the tokens of Divine displeasure such as this is when the Earth wants the blessed and necessary Influences of Dew and Rain nor fields of ‡ Heb. heave-offerings offerings e i. e. Fruitful fields which may produce fair and goodly Fruits fit to be offered unto God for there the shield of the mighty f The Shields of the Valiant men of Israel ‡ Heb. was loathed so Gr. is vilely g Dishonourably for it was a great Reproach to any Soldier to cast away or lose his Shield cast away h To wit by themselves that they might flee more swiftly away as the Israelites did and Saul with the rest as is said 1 Sam. 31. 1 2. the shield of Saul as though he had not been anointed with oyl i As if he had been no more nor better than a common Soldier he was exposed to the same kind of Death and Reproach as they were 22 From the blood of the slain from the fat of the mighty the bow of Jonathan turned not back k To wit without Effect comp Isa. 45. 23. and 55. 11. Their Arrows shot from their Bows and their Swords did seldom miss and commonly pierced Fat and Flesh and Blood and reached even to the Heart and Bowels and the sword of Saul returned not empty l i. e. Not filled and glutted with Blood for the Sword is Metaphorically said to have a mouth which we Translate an edge and to devour 2 Sam. 2. 26. and 11. 25. Ier. 2. 30. and 46. 10. And this their former successfulness is here mentioned as an aggravation of their last infelicity 23 Saul and Jonathan were lovely and ‖ Or sweet pleasant m Amiable and obliging in their Carriage and Conversation both towards one another and towards their People for as for Saul's fierce behaviour towards Ionathan it was onely a sudden Passion by which his ordinary temper was not to be measured and for his carriage towards David 1 Sam. 20. 30 33. that was from that jealousie and Reason of State which usually engageth even good-natured and well-nurtured Princes to the same Hostilities in like cases But it is observable That David speaks not a word here of his Piety and other Vertues but onely commends him for those things which were truly in him A fit pattern for all Preachers in their Funeral Commendations in theâ—…r lives n and in their death they were not divided o Ionathan was not false to his Father as was reported but stuck close to him and as he lived so he died with him at the same time and in the same common and good Cause they were swifter than Eagles p Expeditious and nimble in Pursuing their Enemies and Executing their Designs which is a great commendation in a Prince and in a Soldier they were stronger than lions q In regard of their bodily Strength and the Courage of their Minds 24 Ye daughters of Israel r These he mentions partly because the Women then used to make Songs both of Triumph and of Lamentation as occasion required and partly because they usually are most delighted with the Ornaments of the Body here following weep over Saul who clothed you in scarlet s This he did partly because he procured them so much Peace as gave them opportunity of enriching themselves and partly because he took these things as spoils from the Enemies and clothed his own People with them Comp. Psal. 68. 12. with other delights who put on ornaments of gold upon your apparel 25 How are the mighty fallen in the midst of the battel O
until the day of her death q i. e. Never for if she ever had any it must be before her death Compare 1 Sam. 15. 35. Matth. 1. 25. CHAP. VII AND it came to pass * 1 Chr. 17. â—… when the king sat in his house a i. e. Was settled and warm in the House which Hiram's men built for him chap. 5. 11. then he reflected upon the unhandsome and unsettled state of the Ark. and the LORD had given him rest round about from all his enemies b Philistines Moabites and others so that they durst not invade his Land as they had formerly done For though you read of David's Wars with them chap. 8. yet in them David was the Aggressor and entred their Lands 2 That the king said unto Nathan the prophet See now I dwell in an house of Cedar but the ark of God dwelleth within curtains c i. e. In a Tent or Tabernacle v. 6. composed of several Curtains Exod. 26. 1 c. 3 And Nathan said to the king Go do all that is in thine heart d Pursue thy intentions and Build an House for the Ark. The design being Pious and the thing not forbidden by God Nathan hastily approves it before he had either seriously considered it in his own mind or consulted God about it as both he and David certainly ought to have done in a matter of so great moment And therefore Nathan meets with this rebuke that he is forced to acknowledge his error and recant it For the Holy Prophets did not speak all things by Prophetical Inspiration but some things by an human spirit and prudent conjecture and therefore they were ignorant and mistaken in some matters as 1 Sam. 16. 6. 2 King 4. 27. for the LORD is with thee 4 ¶ And it came to pass that night e Because David's mistake was Fious and from an honest mind God would not suffer him to lie long in his mistake nor to disquiet his mind or run himself into inconveniencies in order to the Work before he gave a stop to it that the word of the LORD came unto Nathan f That the same Person who had confirmed David in his mistake might now rectify it saying 5 Go and tell ‡ Heb. to my servant to David my servant David Thus saith the LORD * See 1 Kin. 5. 3. 1 Chron. 22. 8. and 28. 3. Shalt thou build g i. e. Thou shalt not Or wiltst thou build c Dost thou purpose it me an house for me to dwell in 6 Whereas I have not dwelt in any house * 1 King 8. 16 since the time that I brought up the children of Israel out of Egypt even to this day but have walked in a tent and in a tabernacle h These two seem thus to be distinguished the one may note the Curtains and Hangings within the other the Frame of Boards and Coverings upon it 7 In all the places wherein I have walked with all the children of Israel spake I a word i Did I ever give any command about it without which neither they did nor thou shouldst attempt it with ‖ 1 Chr. 17. 6. any of the Judges any of the tribes k In 1 Chron. 17. 6. it is of the Iudges and to them not to the Tribes the following words agree whom I commanded to feed my people Israel Either therefore the Tribes are here put Synecdochically for the Rulers of the Tribes as the word Church is sometimes used for the Governors of it or the word here rendred Tribes may be rendred Scepters as it is used Gen. 49. 10. and Scepters put for Scepter-bearers or Rulers as is very frequent of Israel whom I commanded to feed my people Israel saying Why build ye not me an house of cedar 8 Now therefore so shalt thou say unto my servant David l Lest David should be too much discouraged or judge himself neglected and forsaken of God as one thought unworthy of so great an honour God here gives him the honourable title of his Servant thereby signifying that he accepted of his service and of his good intentions which also was expressed at this time as it may seem from 1 King 8. 18. though not in this place Thus saith the LORD of hosts * 1 Sam. 16. 11 12. Psal. 78. 71. I took thee from the sheep-coat ‡ Heb. from after from following the sheep to be ruler over my people over Israel m I advanced thee and I do not repent of it 9 And I was with thee whithersoever thou wentest and have cut off all thine enemies ‡ Heb. from thy face out of thy sight and have made thee a great name like unto the name of the great men that are in the earth 10 Moreover I will appoint a place n i. e. I will make room for them whereas hitherto they have been much straitned and distressed by their Enemies Or I will establish for so that Verb sometimes signifies a place for them i. e. I will establish them in their Place or Land Some learned Men render the Verse thus and the Hebrew words will bear it And I have appointed or assigned or given a place for my people Israel to wit the Land of Canaan and have planted them in it that they may dwell in their own place and be no more driven to and fro or rather and they shall dwell in their own place c. i. e. As I did long ago appoint it to them and afterwards planted them or put them into actual possession so now they shall continue or dwell in it in spight of all their Enemies for my people Israel o Among the favours which God had vouchsafed and would vouchsafe to David he reckons his Blessings to the people of Israel because they were great Blessings to David partly because the strength and happiness of a King consists in great part in the multitude and happiness of his People and partly because David was a Man of a pious and publick spirit and therefore no less affected with Israel's felicity than with his own and will plant them that they may dwell in a place of their own p i. e. In their own Land not in strange Lands nor mixed with other people and move no more neither shall the children of wickedness afflict them any more as before-time q Either First As in the Land of Egypt and so he goes downward to the Judges Or Secondly As in Saul's time and so he ascends to the Judges 11 And as since the time that I commanded judges to be over my people Israel r Nor as they did under the Judges neither so oft nor so long But all this is to be understood with a condition except they should notoriously forsake God or rebel against him which being so oft declared by God in other places it was needless to mention it here Or this may relate to the
their hearts bethink themselves q Heb. bring back their hearts to wit their Sin Expressed ver 46. and implied in the following word Repent in the land whither they were carried captives and repent and make supplication unto thee in the land of them that carried them captives saying r Sensibly and with an honest heart We have sinned and have done preversly we have committed wickedness 48 And so return unto thee with all their heart and with all their soul s i. e. Sincerely Universally and Stedfastly in the land of their enemies which led them away captive and * Dan. 6. 10. pray unto thee toward their land which thou gavest unto their fathers the city which thou hast chosen and the house which I have built for thy Name 49 Then hear thou their prayer and their supplication in heaven thy dwelling-place and maintain their ‖ Or right Heb. judgment cause t Heb. their right against their Invaders and Oppressors For they had forfeited all their Rights to God onely but not to their Enemies whom though God used as scourges to chastise his Peoples Sins yet they had no pretence of Right to their Land nor any regard to it but onely minded the satisfaction of their own Lusts and Interests See Isa. 10. 5 6. and 47. 6. Zech. 1. 15. 50 And forgive thy people that have sinned against thee and all their transgressions wherein they have transgressed against thee and * Psa. 106. 46. give them compassion before them who carryed them away captive that they may have compassion on them u i. e. May gently use them whilst they are there and proclaim Liberty to their Captives to go to their own Land 51 For they be thy people x For howsoever they may sin against thee or suffer from men yet still remember that they are thy peculiar People and therefore do thou pity and pardon and save them and thine inheritance which thou broughtest forth out of Egypt from the * Jer. 11. 4 midst of the furnace of iron y So called either from the Metal melted in it or rather from the Matter of which it consisted an Iron Furnace being more hot and terrible than one of Brick or Stone He understands hereby their cruel Bondage and painful Labours See on Deut. 4. 20. 52 That thine eyes may be open unto the supplication of thy servant and unto the supplication of thy people Israel to hearken unto them in all that they call for unto thee 53 For thou didst separate them from among all the people of the earth to be thine inheritance z Thou hast begun to build a Work of great and glorious Mercy to them do not give occasion to thine Enemies to think thou wast unable to finish it or that thou art unstable in thy ways and Counsels or unkind to thine own Children * Exod. 19. â—… as thou spakest by the hand of Moses thy servant when thou broughtest our fathers out of Egypt O LORD GOD. 54 And it was so that when Solomon had made an end of praying all this prayer and supplication unto the LORD he arose from before the altar of the LORD from kneeling on his knees with his hands spread up to heaven 55 And he stood and blessed all the congregation of Israel with a loud voice saying 56 Blessed be the LORD that hath given rest unto his people Israel according to all that he promised * Deut. 12. 10. there hath not ‡ Heb fallen failed one word of all his good ‡ Heb. word Jer. 29. 1â—… promises a See the like Iosh. 21. 45. and 23. 14. 2 King 10. 10. which he ‡ Heb. spake promised by the hand of Moses his servant 57 The LORD our God be with us b By the presence of his Grace and Mercy as he was with our fathers let him not leave us nor forsake us 58 That he may incline our heart unto him c That he may not onely bless us with outward Prosperity and Glory but especially with Spiritual Blessings and that as he hath given us his Word and Statutes to teach and direct us so he would by his Holy Spirit effectually incline and engage our Hearts to keep and obey them to walk in all his ways and to keep his commandments and his statutes and his judgments which he commanded our fathers 59 And let these my words wherewith I have made supplication before the LORD be nigh unto the LORD our God day and night that he ‡ Heb. do the judgment maintain the cause of his servant d i. e. Of me as ver 28 29 30. their King and consequently of all my Successors and the cause of his people Israel e According to mine or their various necessities and exigencies ‡ Heb. the thing of a day in his day at all times as the matter shall require 60 That all the people of the earth may know f Both by our vertuous and holy Lives to which thou inclinest us by thy Grace and by the eminent manifestations of thy Power and Goodness in defending and delivering us from all the assaults and devices of our Enemies that * 35 the LORD is God and that there is none else 61 Let your heart therefore be perfect g i. e. Sincere and serious in your purposes of Obedience for sinless Perfection he himself taught them was not to be expected here Eccles. 7. 20. with the LORD our God to walk in his statutes and to keep his commandments as at this day 62 ¶ And * 2 Chron. 7. 4. the king and all Israel with him offered sacrifice before the LORD 63 And Solomon offered a sacrifice h By the hands of the Priests of peace-offerings which he offered unto the LORD two and twenty thousand oxen and an hundred and twenty thousand sheep i Not all in one day but in the 7 or it may be in the 14 days mentioned ver 65. so k i. e. By these Sacrifices and Holy Exercises the king and all the children of Israel dedicated the house of the LORD l i. e. Began to set it apart for the Work and Service of God 64 The * 2 Chron. 7. 7. same day did the king hallow the middle of the court m To wit of the Priests Court in which the great Altar was This he Consecrated as he did the great Altar to wit by Sacrifices but with this difference That he Consecrated That for lasting and perpetual use but This onely for the present time and occasion being warranted to do so both by the necessity of it for God's Service and for the present Solemn Work for which the Brazen Altar was not sufficient as it here follows and by the direction of God's Spirit where with Solomon was endowed as being a Prophet as well as a King Here therefore he suddenly reared up divers Altars which after this
Family neither have we inheritance in the son of Jesse s So they call David in contempt q. d. Rehoboam hath no reason to carry himself with such Pride and Contempt toward his People for if we trace his Original it was as mean and obscure as many of ours And since he abuseth his Power let us reduce him to his former Obscurity to your tents O Israel t i. e. Let us all forsake him and go to our own homes there to consider and then to meet and conclude how to provide otherwise for our selves now see to thine own house David u i. e. Govern thy own Family for thou shalt no longer Rule over us Thus they brake out into Actual Rebellion against him whom God had made their Lawful Soveraign wherein though they fulfilled God's Counsel yet they Violated his Authority and Command And they do again make an opprobrious mention of David whom they should not have named without Honour So Israel departed unto their tents 17 But * Chap. 11. 32. as for the children of Israel which dwelt in the cities of Judah x By which Phrase he principally understands the Tribe of Iudah but withal those parts and parcels of the Tribes of Levi and Simeon and Benjamin whose dwellings were within the Confines of Iudah or intermixed with them Rehoboam reigned over them 18 Then king Rehoboam sent Adoram who was over the tribute y Him he sent either 1. To pacifie the People and promise them Relief now when it was too late But then he would not have sent a person so ungrateful to the People as that sort of men use to be Or rather 2. To pursue the Counsel which he had resolved upon and to execute his Office and exact their Tribute with Rigor and Violence if need were and all Israel stoned him with stones that he died therefore king Rehoboam ‡ Heb. strengthned himself made speed to get him up to his chariot to flee to Jerusalem z From Shechem where it seems he yet staid and his Guards and friends with him that being there in the midst of his Kingdom and among the Seditious Tribes he might over-awe them by his Presence and repress any Tumults in their first rise 19 So Israel ‖ Or fell away rebelled a Their Revolt is called Rebellion and therefore was sinful because it was contrary to God's Authority and Command of subjection to David and his Seed for ever from which the People were not freed by God's Promise and Grant made to Ieroboam which was but a Secret Transaction not yet sufficiently Revealed to them and was not a grant of present and actual Possession but onely a Promise That God would give it to him in his own time and way which might have been done though neither Ieroboam nor the People had used these indirect and evil Courses to bring it about as it befel David upon the same occasion Besides the People did not this in compliance with God's Counsel but to gratifie their own Passions and get themselves a little ease against the house of David unto this day 20 And it came to pass when all Israel heard that Jeroboam was come again b To wit from Egypt which was known before to the chief of the Tribes and to them who met at Shechem and now was more universally known by all the People that they sent c To his Tent or Habitation to which he had retired himself as others also generally did see above ver 16. and called him unto the congregation d Which was summoned by the Elders of the several Tribes to take advice how to settle their Affairs which they easily agreed to do by conferring the Crown upon Ieroboam according to God's Promise made to him and made him king over all Israel there was none d i. e. No intire Tribe See on Chap. 11. 13 31 32. that followed the house of David but the Tribe of Judah * Chap. 11. 〈◊〉 onely 21 And * 2 Chrâ—… 11. 1. when Rehoboam was come to Jerusalem he assembled all the house of Judah with the tribe of Benjamin e i. e. That part of it which was next to Iudah and joyned with them See on Chap. 11. 13. an hundred and fourscore thousand chosen men which were warriours to fight against the house f i. e. The Families or Tribes for these Words are promiscuously used one for the other of Israel of Israel to bring the kingdom again to Rehoboam the son of Solomon 22 But * 2 Chroâ—… 〈◊〉 2. the word of God came unto Shemaiah the man of God g i. e. The Propher so called partly to distinguish him from others of that Name See Nehem. 6. 10. Ier. 29. 31. And partly to add the more weight to his words saying 23 Speak unto Rehoboam the son of Solomon king of Judah and to all the house of Judah and Benjamin and to the remnant of the people saying 24 Thus saith the LORD Ye shall not go up nor fight against your brethren the children of Israel return every man to his house for this thing is from me h This event is from my Counsel and Providence to punish Solomon's Apostacy though they procured it by sinful means and therefore if you proceed you must fight with me as well as them They hearkned therefore to the word of the LORD i Either from conscience of their duty or because they durst not oppose so Potent an Adversary and returned to depart according to the word of the LORD 25 ¶ Then Jeroboam built Shechem k i. e. He repaired and enlarged and fortified it for it had been ruined long since Iudg. 9. 45. He might chuse it as a place both auspicious because here the Foundation of his Monarchy was laid and commodious as being near the Frontiers of his Kingdom in mount Ephraim and dwelt therein and went out from thence and built Penuel l A place beyond Jordan of which see Gen. 32. 30. Iudg. 8. 17. to secure that part of his Dominions 26 And Jeroboam said in his heart m i. e. Reasoned within himself The Phrase discovers the Fountain of his Error That he did not consult with God who had given him the Kingdom as in all reason and â—…ustice and gratitude he should have done nor believed God's Promise Chap. 11. 38. but his own imaginations and carnal policies Now shall the kingdom return to the house of David 27 If these people go up to do sacrifice in the house of the LORD at Jerusalem then shall the heart of this people turn again unto their LORD n Which in it self might seem a prudent conjecture for this would give Rehoboam and the Priests and Levites the sure and faithful friends of David's House many opportunities of alienating their minds from him and of reducing them to their former Allegiance But considering God's Providence by which the hearts of all
6. of the congregation with singing until Solomon had built the house of the LORD in Jerusalem and then they waited on their office according to their order s Which David had appointed by the Spirit as it follows in this Book 33 And these t To wit Heman here mentioned and Asaph v. â—…9 and Ethan v. 44. are they that †Heb. stâ—…od waited with their children of the sons of the Kohathite Heman a singer the son of Joel the son of Shemuel u Or Samuel the Prophet 34 The son of Elkanah the son of Jeroham the son of Eliel the son of ‖ Ver. 26. Nahâ—…th Toah 35 The son of ‖ or Zophai Zuph the son of Elkanah the son of Mahath the son of Amasai 36 The son of Elkanah the son of ‖ Ver. 24. Shaul Uzziah Uriel Joel the son of Azariah the son of Zephaniah 37 The son of Tahath the son of Assir the son of * Exod. 6. 24. Ebiasaph the son of Korah 38 The son of Izhar the son of Kohath the son of Levi the son of Israel 39 And his brother x Asaph is here called Hemans Brother both by birth being of the same Tribe and Father Levi and by his Office and Employment which was the same with his Asaph who stood on his right hand even Asaph the son of Berechiah the son of Shimea 40 The son of Michael the son of Baasiah the son of Melchiah 41 The son of Ethni the son of Zerah the son of Adajah 42 The son of Ethan the son of Zimmah the son of Shimei 43 The son of Jahath the son of Gershom the son of Levi. 44 And their brethren the sons of Merari stood on the left hand Ethan y Called also Ieduthun 1 Chron. 9. 16. 2 Chron. 35. 15. and in the Titles of divers Psalms the son of ‖ Or Kushajah Ch. 15. 17. Kishi the son of Abdi the son of Malluch 45 The son of Hashabiah the son of Amaziah the son of Hilkiah 46 The son of Amzi the son of Bani the son of Shamer 47 The son of Mahli the son of Mushi the son of Merari the son of Levi. 48 Their brethren also the Levites z Such of them as had no skill in Singing were otherwise employed were appointed unto all manner of service of the tabernacle of the house of God 49 But a Having mentioned the Work and Employment of the High-Priests he briefly rehearseth the Names of the Persons who successively performed it Aaron and his sons offered * Lev. 1. 9. upon the altar of the burnt-offering and * Exod. 30. 7. on the altar of incense and were appointed for all the work of the place most holy and to make an atonement for Israel according to all that Moses the servant of God had commanded 50 And these are the sons of Aaron Eleazar his son Phinehas his son Abishua his son 51 Bukki his son Uzzi his son Zerahiah his son 52 Merajoth his son Amariah his son Ahitub his son 53 Zadok his son Ahimaaz his son 54 Now these are their dwelling places throughout their castles in their coasts of the sons of Aaron of the families of the Kohathite for theirs was the lot b Or this Lot or Portion which here follows Or the first Lot as appears by the sequel 55 And they gave them Hebron in the land of Judah and the suburbs thereof round about it 56 But the fields of the city and the villages thereof they gave to Caleb the son of Jephunneh 57 And to the sons of Aaron they gave the cities c Or out of the Cities the Hebrew eth being put for meeth as hath been oft noted of Judah namely Hebron the city of refuge and Libna with her suburbs and Jattir and Eshtemoa with their suburbs 58 And ‖ Or Holon Josh. 21. 15. Hilen with her suburbs Debiâ—… with her suburbs 59 And ‖ Or Ain Josh. 21. 16. Ashan with her suburbs and Beth-shemesh with her suburbs 60 And out of the tribe of Benjamin Geba with her suburbs and ‖ Or Almon Josh. 21. 18. Alemeth with her suburbs and Anathoth with her suburbs All their cities throughout their families were thirteen cities d Whereof 11. are here numbred and two more added to them Ios. 21. 13. 61 And unto the sons of Kohath which were left e Over and above the Priests who were of the same Family of Kohath and Tribe of Levi. of the family of that tribe were cities given out of the half tribe namely out of the half tribe of Manasseh * Josh. 21. 5. by lot ten cities f Or by lot with a full Point for there the Sense ends All their Cities were ten cities as it is expresly said Ios. 21. 26. Those words all their cities were are to be understood out of the former Verse which is not unusual in the Holy Scripture And so this sacred Writer explains himself v. 66 c. where eight of these Cities are named whereof onely two are taken out of this half Tribe of Manasseh v. 70. the other two being named Ios. 21. 21 c. where these things are more plainly and fully declared 62 And to the sons of Gershom g Understand here cities were given which is also understood v. 61 and expressed v. 64. throughout their families out of the tribe of Issachar and out of the tribe of Asher and out of the tribe of Naphtali and out of the tribe of Manasseh in Bashan thirteen cities 63 Unto the sons of Merari were given by lot throughout their families out of the tribe of Reuben and out of the tribe of Gad and out of the tribe of Zebulun * Josh. 21. 7 34. twelve cities 64 And the children of Israel gave to the Levites h i. e. To the Tribe of Levi consisting of Priests and other Levites these cities i Which are numbred or named in this Chapter with their suburbs 65 And they gave k To wit to those Levites of the Family of Kohath who were Priests as appears both by v. 57 c. where the Cities given to the Aâ—…ronites are said to be taken out of the Tribes here named even out of Iudah under which Simeon is comprehended because his Lot lay within that of Iudah and Benjamin and by the next Verse where the other Kohathites who were not Priests are called the Residue of the Families of the Sons of Kohath by way of distinction from those of them to whom this v. 65. relates by lot out of the tribe of the children of Judah and out of the tribe of the children of Simeon and out of the tribe of the children of Benjamin these cities which are called by their names l Which are expressed by their Names above v. 57 c. 66 And the residue of the families of the sons of Kohath had cities of their coasts m Or of their borders i.
e. of their Country contained within its Borders as that word is oft used as hath been noted before out of the tribe of Ephraim 67 * Josh. 21. 21. And they n Either the Ephraimiter or rather the Children of Israel as it is expressed v. 64. who gave part out of Ephraim and part out of the half-half-tribe of Manasseh as it here follows But the Ephâ—…aimites could not give away any Cities belonging to the Manassites gave unto them o i. e. To the residue of the Kohathites last mentioned of the cities of refuge p Or the cities i. e. the City the plural Number used of one of which frequent Examples have been given before see ch 7 3 12 14. of refuge Or cities the construct form being put for the absolute of which there wants not Examples in the Hebrew Language the City of refuge As to the Names of these Cities divers of them are differing from those Names which were given to them Ios. 21. 15. Nor is it at all strange that the Names of Places should be changed in so many hundreds of years as were between Ioshua and this time And to the Cities themselves this is further to be observed that they are dispersed among all the Tribes partly that Iacobt Prophecy might be fulfilled concerning the scattering of Levi Gen. 49. 7. and partly that every Tribe might have Teachers among them by whom they might be directed in and quickned to the observation of Gods Laws upon which their safety and happiness wholly depended Shechem in mount Ephraim with her suburbs they gave also Gezer with her suburbs 68 And * Seâ—… 〈◊〉 22 〈◊〉 〈◊〉 where 〈◊〉 these 〈◊〉 have 〈◊〉 names Jokmeam with her suburbs and Beth-horon with her suburbs 69 And Ajalon with her suburbs and Gath-rimmon with her suburbs 70 And out of the half-tribe of Manasseh Aner with her suburbs and Bileam with her suburbs for the family of the remnant of the sons of Kohath 71 Unto the sons of Gershom were given out of the family of the half-tribe of Manasseh Golan in Bashan with her suburbs and Ashtaroth with her suburbs 72 And out of the tribe of Issachar Kedesh with her suburbs Deberath with her suburbs 73 And Ramoth with her suburbs and Anem with her suburbs 74 And out of the tribe of Asher Mashal with her suburbs and Abdon with her suburbs 75 And Hukok with her suburbs and Rehob with her suburbs 76 And out of the tribe of Naphthali Kedesh in Galilee with her suburbs and Hammon with her suburbs and Kirjathaim with her suburbs 77 Unto the rest of the children of Merari â—…rt given out of the tribe of Zebulun Rimmon with her suburbs Tabor with her suburbs 78 And on the other side Jordan by Jericho oâ—… the east-side of Jordan were given them out of the tribe of Reuben Bezer in the wilderness with her suburbs and Iahzah with her suburbs 79 Kedemoth also with her suburbs and Mephaath with her suburbs 80 And out of the tribe of Gad Ramoth iâ—… Gilead with her suburbs and Mahanaim with her suburbs 81 And Heshbon with her suburbs and Iazer with her suburbs CHAP. VII 1 NOw the sons of Issachar were * Gen. 〈◊〉 1â—… Numb 〈◊〉 Tola and ‖ Or 〈◊〉 〈◊〉 Puah Jashub a called by way of contraction Iob Gen. 46. 13. and Shimron â—…our 2 And the sons of Tola Uzzi and Rephajah and Jeriel and Jahmai Jibsam and Shemuel heads of their fathers house to wit of Tola they were valiant men of might in their generations * 2 〈◊〉 1 2. whose number was in the days of David b When he numbred the People 2 Sam. 24. 1 c. two and twenty thousand and six hundred 3 And the sons c For the son for he names buâ—… one Son of Uzzi Izrahiah and the sons of Izrahiah Michael and Obadiah and Joâ—…h Ishiah five d Including their father Izrahiah all of them chief men 4 And with them by their generations after the house of their fathers were bands of souldiers for war six and thirty thousand men e To wit of the Posterity of Uzzi as the other 22600 v. 2. were the Posterity of Tobah for they had many wives and sons 5 And their brethren among all the families of Issachar were men of might reckoned in all by their genealogies four score and seven thousand 6 The sons of * 〈◊〉 16. 21. Benjamin Bela and Becher and Jediael three f They were Ten Gen. 46. 21. and five of them are named ch 8. 1. but here onely three are mentioned either because these were most Eminent for Courage or Fruitfulness or because the other Families were now extinct 7 And the sons of Bela Ezbon and Uzzi and Uzziel and Jerimoth and Iri five heads of the house of their fathers g Each of them Head or Chief or Commander of that House or Family from which he was descended or to which he belonged For it may seem by comparing this with ch 8. 3 c. that these were not the immediate sons of Belah but his Grandchildren descended each from a several Father and their Fathers are here omitted peradventure because they were obscure persons as their sons are mentioned for their Eminency mighty men of valour and were reckoned by their genealogies twenty and two thousand and thirty and four 8 And the sons of Becher Zemira and Joash and Eliezer and Elioenai and Omri and Jerimoth and Abiah and Anathoth and Alameth All these are the sons of Becher 9 And the number of them after their genealogy by their generations heads of the house of their fathers mighty men of valour was twenty thousand and two hundred 10 The sons also of Jediael Bilhan and the sons of Bilhan Jeush and Benjamin and Ehud and Chenaanah and Zethan and Tarshish and Ahishahar 11 All these the sons of Jediael by the heads of their fathers mighty men of valour were seventeen thousand and two hundred souldiers fit to go out for war and battel 12 Shuppim also and Huppim h Called Muppim and Huppim Gen. 46. 21. also Hupham and Shupham Numb 26. 39. the children of 〈◊〉 1. Ir and Hushim the sons of ‖ 〈◊〉 〈◊〉 〈◊〉 16. 18. Aher i But divers take the Hebrew word 〈◊〉 for a Common not Proper Name and render the words thus â—…uther son or the son of another Family or Tribe to wit of Dan as may be gathered 1. from Gen. 46. 23. where Hushim is mentioned as the onely Son of Dan where also the word sons is used of that one Man as it is here 2. From the Clause of the next Verse the sons of Bilhah who was Mother both to Dan and Napthali 3. Because otherwise the Genealogy of Dan is quite left out 4. From the word another which is used in the Hebrew Writers to design an Abominable thing which the Writer disdained to mention whence they call a Swine which to
captain for the twelfth month was ‖ Or Heled Ch. 11. 30. Heldai the Netophathite of Othniel and in his course were twenty and four thousand 16 Furthermore over the children of Israel q i. e. These were the Princes of the Tribes as they are called below v. 22. who were the most ancient and constant Rulers of the Tribes at all times whether of War or Peace who seem to have had a Superiour Power to these 24 Captains and therefore are named before them ch 28. 1. being probably the Kings Chief Counsellours and Assistants in the great Affairs of his Kingdom the ruler of the Reubenites was Eliezer the son of Zichri of the Simeonites Shephatiah the son of Maacha 17 Of the Levites * Ch. 26. 30. Hashabiah the son of Kemuel †Heb. Aaron of the Aaronites Zadok 18 Of Judah Elihu r Called also Eliaâ—… 1 Sam. 16. 6. one of the brethren of David of Issachar Omri the son of Michael 19 Of Zebulun Ishmajah the son of Obadiah of Naphtali Jerimoth the son of Azriel 20 Of the children of Ephraim Hashea the son of Azaziah of the half-half-tribe of Manasseh Joel the son of Pedajah 21 Of the half tribe of Manasseh in Gilead Iddo the son of Zechariah of Benjamin Jaâ—…siel the son of Abner 22 Of Dan Azareel the son of Jeroham These were the princes of the Tribes s Of the most of the Tribes not of all for Gâ—…d is omitted probably because that Tribe was joyned with tho Reubenites under one Prince and Asher for some such reason or for some other Causes now unknown and not worth our Enquiry of Israel 23 But David took not the number of them from twenty years old and under t The meaning is David when he desired to number the people he designed to number onely those who were from twâ—…nty years old and upward or which is the same thing thosâ—… that drew sword 1 Chron. 21. 5. and not those who were from 20 years old and under because * Gen. 15. 5. the LORD had said he would increase Israel like to the stars of the heavens u And therefore to number them all both above and under twenty years old had been both an infinite trouble and a tempting of God or a questioning of the Truth of his Promises And possibly this Circumstance might in part deceive or quiet Davidâ—… Conscience that his desire of knowing the number of his People did not proceed from distrust of Gods Promise or Providence but from a prudent Care to know the true State and Strength of his Kingdom 24 Joab the son of Zerujah began to number x To wit All from 20 years old and upward as David commanded him but he finished not y For Levi and Benjamin he counted not 1 Chron. 21. 6. because * 2 Sam. 24. 15. Ch. 21. â—… there fell wrath for it against Israel z Whilst he was doing the Work which was one reason which made him to cease Heb. And there fell c. Though David numbred them with Caution and Limitation as was noted before yet this did not hinder Gods Wrath from falling upon Israel for this Sin neither †Heb. asâ—…ended was the number put in the account of the chronicles of king David a The sence is either 1. That the full number was not registred because Levi and Benjamin were not counted by Joab Or rather 2. That David being sensible of and smarting for his Sin would not have the number brought in by Joab to him put into the publick Register though God would have it recorded in Scripture for the instruction of succeeding Ages For he speaks not here of the Account given in to the King which was done and was Joabs Act but of the putting of the Account into the publick Records which was not done and which could not be done but by Davids Command or Permission 25 And over the kings treasures b Of Gold or Silver or other things of great price which for greater security were kept in Jerusalem and in the Kings Palace and thither the Tribute-money also was sent and committed to his Care was Azmaveth the son of Adiel and over the storehouses c Of the Fruits of the Earth or that share of them which belonged to the King which were laid up in the Fields or Cities or Villages or Castles as there was conveniency and occasion in the fields in the cities and in the villages and in the castles was Jehonathan the son of Uzziah 26 And over them that did the work of the field d Over the Kings Husbandry for tillage of the ground was Ezri the son of Chelub 27 And over the vineyards e i. e. Over the Workmen and Labourers in the Vineyards as the next Officer is over the Fruit of the Vineyards In like manner one man was over the Labourers in the Fields v. 26. and another over the Fruits of the Fields put into Stores after the manner v 25. was Shimei the Ramathite †Heb. over that which was of the Vineyards over the increase of the vineyards for the wine-cellars was Zabdi the Shiphmite 28 And over the olive-trees and the sycamore-trees that were in the low plains was Baal-hanan the Gederite and over the cellars of oil was Joash 29 And over the herds that fed in Sharon f A place Famous for its Fruitfulness See Isa. 33. 9. 35. 2. was Shitrai the Sharonite and over the herds that were in the valleys was Shaphat the son of Adlai 30 Over the camels also was Obil the Ishmeelite g So called either because he was born of that People or had lived among them or from some notable Exploit which he did against them and over the asses was Jehdeja the Meronothite 31 And over the flocks was Jaziz the Hagerite All these were the rulers of the substance which was king Davids 32 Also Jonathan Davids uncle was a counseller a wise man and a ‖ Or Secretary scribe h Either one learned in the Laws of God which were also the Laws of the Land by which all their Counsels were to be ruled Or the Kings Secretary and Jehiel the ‖ Or Hachmoniâ—…e son of Hachmoni was with the kings sons i As their Tutor or Governour 33 And * 2 Sam â—…5 12. Ahithophel was the kings counseller k The Person whose Counsel in matters of State the King most prized and followed and * 2 Sam 〈◊〉 Hushai the Archite was the kings companion l Or his Friend as he is called a Sam. 15. 37. The Person whom he most trusted with all his Secrets and whose Conversation was most pleasant and acceptable to him 34 And after Ahithophel m i. e. After his death these were his Chief Counsellers was Jâ—…hojada the son of Benajah and Abiathar and the general of the kings army was * Ch. 11 â—… Joab CHAP.
e Mentioned also ch 12. 15. supposed to be the same who is called Obed ch 15. 1. This and the other Prophets mentioned were also Historians and wrote some Annals or Histories of their times out of which these Sacred and Canonical Books were taken either by these or other Prophets against Jeroboam the son of Nebat 30 And Solomon reigned in Jerusalem over all Israel forty years 31 And Solomon slept with his fathers and he was buried in the city of David his father and Rehoboam his son reigned in his stead CHAP. X. 1 ANd * Rehoboam went to Shechem a The Contents of this Chapter are in 1 King 12. where see the Notes for 1 Kin. 12. â—… c. to Shechem were all Israel come to make him king 2 And it came to pass when Jeroboam the son of Nebat who was in Egypt whither he had fled from the presence of Solomon the king heard it that Jeroboam returned out of Egypt 3 And they sent b Or For as that Particle is oft used as hath been noted before they had sent c. So this is the Reason why he returned as was said v. 2. and called him So Jeroboam and all Israel came and spake to Rehoboam saying 4 Thy father made our yoke grievous now therefore ease thou somewhat the grievous servitude of thy father and his heavy yoke that he put upon us and we will serve thee 5 And he said unto them come again unto me after three days And the people departed 6 And king Rehoboam took counsel with the old men that had stood before Solomon his father while he yet lived saying What counsel give ye me to return answer to this people 7 And they spake unto him saying If thou be kind to this people and please them and speak good words to them they will be thy servants for ever 8 But he forsook the counsel which the old men gave him and took counsel with the young men that were brought up with him that stood before him 9 And he said unto them What advice give ye that we may return answer to this people which have spoken to me saying Ease somewhat the yoke that thy father did put upon us 10 And the young men that were brought up with him spake unto him saying thus shalt thou answer the people that spake unto thee saying thy father made our yoke heavy but make thou it somewhat lighter for us thus shalt thou say unto them My little finger shall be thicker than my fathers loins 11 For whereas my father †Heb. 〈◊〉 put a heavy yoke upon you I will put more to your yoke my father chastised you with whips but I will chastise you with scorpions 12 So Jeroboam and all the people came to Rehoboam on the third day as the king bade saying Come again to me on the third day 13 And the king answered them roughly and king Rehoboam forsook the counsel of the old men 14 And answered them after the advice of the young men saying My father made your yoke heavy but I will add thereto my father chastised you with whips but I will chastise you with scorpions 15 So the king hearkened not unto the people for the cause was of God that the LORD might perform his word which he spake by the * 1 Kin. 11 〈◊〉 hand of Abijah the Shilonite to Jeroboam the son of Nebat 16 And when all Israel saw that the king would not hearken unto them the people answered the king saying What portion have we in David and we have none inheritance in the son of Jesse every man to your tents O Israel and now David see to thine own house So all Israel went to their tents 17 But as for the children of Israel that dwelt in the cities of Judah Rehoboam reigned over them 18 Then king Rehoboam sent Hadoram that was over the tribute and the children of Israel stoned him with stones that he died but king Rehoboam †〈…〉 made speed to get him up to his chariot to â—…lee to Jerusalem 19 And Israel rebelled against the house of David unto this day CHAP. XI 1 ANd * â—… Kin. 12. 21 â—… when Rehoboam was come to Jerusalem he gathered of the house of Judah and Benjamin a Of this verse and v. 2 3 4. see the Notes on 1 King 12. 21. c. an hundred and fourscore thousand chosen men which were warriours to fight against Israel that he might bring the kingdom again to Rehoboam 2 But the word of the LORD came to Shemajah the man of God saying 3 Speak unto Rehoboam the son of Solomon king of Judah and to all Israel in Judah and Benjamin saying 4 Thus saith the LORD Ye shall not go up nor fight against your brethren return every man to his house for this thing is done of me And they obeyed the words of the LORD and returned from going against Jeroboam 5 And Rehoboam dwelt in Jerusalem and built cities b i. e. Repaired and enlarged and fortified them as building is oft used in Scripture as hath been formerly proved For these Cities or divers of them were built before as appears from Ios. 10. 10. 12. 15. 15. 24 33 35 58. 19. 42. for defence in Judah 6 He built even Beth-lehem and Etam and Tekoa 6 And Beth-zur and Shoco and Adullam 8 And Gath and Maresha and Ziph 9 And Adoraim Lachish and Azekah 10 And Zorah and Ajalon and Hebron which are in Judah and in Benjamin fenced cities 11 And he â—…ortified the strong holds and put captains in them and store of victuals and oyl and wine 12 And in every several city c To wit so fortified as he said v. 11. he put shields and spears and made them exceeding strong having Judah and Benjamin on his side 13 And the priests and the Levites that were in all Israel †resorted to him out of all their coasts 〈…〉 14 For the Levites left their * suburbs and their possession and came to Judah and Jerusalem for * 〈◊〉 â—…5 2. 〈◊〉 13. 9. Jeroboam and his sons had cast them off from executing the priests office unto the LORD d They would not suffer them to instruct and assist the Israelites in the worship and service of God nor to go up to Jerusalem to worship in their Courses and these Priests would not joyn with them in the Worship of the Calves as they were desired and commanded to do and therefore they willingly forsook all their Patrimonies and Possessions for Gods Sake 15 And he ordained him priests for the high places and for the devils and for the calves e Or for the high places both for the Devils i. e. the Baals or false gods which divers of his People worshipped whom he permitted and encouraged to do so giving them liberty to do any thing 〈◊〉 to serve God at Jerusalem and for the Calves So he erected two sorts of High places
many of Ephraim and Manasseh Issachar and Zebulun had not cleansed themselves yet did they eat the passover otherwise than it was written z They had so eager a Desire to partake of this Ordinance that rather than neglect it they would venture upon it with some Ceremonial Uncleanness upon them but Hezekiah prayed for them saying †〈…〉 The good LORD pardon every one 19 That prepareth his heart to seek God the LORD God of his fathers though he be not cleansed according to the purification of the sanctuary a i. e. With that Ceremonial Purification which was required of them that came into Gods Sanctuary So he calls it to distinguish from that Moral and Internal Purity which they are here acknowledged to have 20 And the LORD hearkened to Hezekiah and healed the people b From their Uncleanness which it self was a Spiritual Disease and which probably produced a Disease or Distemper or Trouble in their Minds and Consciences which also had formerly brought and might justly now bring even outward Diseases upon the Body or at least Guilt which is a Disease upon the Soul From all which the Lord was pleased now to heal them by pardoning this their Sin and accepting them and their Services as if they had been clean Which it is likely God was pleased to manifest by some outward Sign possibly by fire from Heaven consuming the Sacrifices which was the usual Token of Gods Approbation as hath been formerly noted more than once 21 And the children of Israel that were †Heb. found present at Jerusalem kept the feast of unleavened bread seven days with great gladness and the Levites and the priests praised the LORD day by day singing with †loud instruments unto the LORD 22 And Hezekiah spake †Heb. instruments of strength comfortably unto all the Levites c Encouraged them to a chearful and diligent Attendance upon their Holy Ministrations by the Promise of his Favour and utmost Care for them which he faithfully performed ch 31. 4 c. that taught the good knowledge of †Heb. to the heart of all c. the LORD d Who by their Office were to instruct and build up the People in the Knowledge and Fear of God which is mentioned as the Cause of his Respect and Kindness to them which was for their works sake as it is said 1 Thes. 5. 13. and they did eat throughout the feast seven days offering peace-offerings and making confession e Either 1. Confessing their Sins which Work was to accompany many of their Sacrifices of which see Levit. 5. 5. 16. 21. Or rather 2. Confessing Gods Goodness or praising of God which oft goes under this Name as 1 Chron. 16. 8 24. which also seems to be more proper work for this Season of Joy unto the LORD God of their fathers 23 And the whole assembly took counsel to keep * See 1 Kin. 8. 65. other seven days and they kept other seven days with gladness f Not in the same manner as they had done the former with offering new Paschal Lambs and eating onely Unleavened Bread of which there is not the least intimation in the Text but onely in the solemn Worship of God by Sacrifices and Prayers and Praises and publick Instruction of that great Congregation in the Good Knowledge of the Lord which was so dear to Hezekiah v. 22. and at this time most seasonable and necessary for the People after so long and dismal a Night of Ignorance Superstition and Idolatry as both Israel and Judah had been involved in 24 For Hezekiah king of Judah †Heb. lifted up or offered did give to the congregation g First to God to whom the parts appointed were offered in way of Thanksgiving and then to the People who feasted upon the Relicks as the Offerer used to do in Peace-offerings and Hâ—…zekiah who was the Offerer gave away his Right in the Remains of the Sacrifices to the People a thousand bullocks and seven thousand sheep h Which Generosity is the more considerable because it was in the Beginning of his Reign when he found the Royal Exchequer exhausted and empty and when he had been at great Expence about the Cleansing and refitting of the Temple and making Preparations for this great Feast and the princes gave to the congregation a thousand bullocks and ten thousand sheep and a great number of priests sanctified themselves i Having now both more Time and further Need of sanctifying themselves to offer these Numerous Sacrifices 25 And all the congregation of Judah with the priests and the Levites and all the congregation that came out of Israel and the strangers that came out of the land of Israel and that dwelt in Judah rejoyced 26 So there was great joy in Jerusalem for since the time of Solomon the son of David king of Israel there was not the like in Jerusalem 27 Then the priests the Levites k Those of the Levites who were Priests also for to them onely this Work belonged 1 Chron. 23. 13. Or the Priests and the Levites For as the Levites did some other part of the Priests Work at this time it is not strange if they did this also Or the Priests might bless by solemn pronunciation of the Blessing and the Levites by their Acclamations or with their Musical Instruments arose and * Numb 6. 23. blessed the people l Either commended them for their great Zeal and Diligence in Gods Service Or rather solemnly prayed to God to bless them and their Prayer was not in vain as the following words shew and their voice was heard and their prayer came up to †Heb. the habitation of his holiness his holy dwelling place even unto heaven CHAP. XXXI 1 NOw when all this was finished all Israel that were †Heb. found present went out to the cities of Judah and * 2 Kin. â—… 〈◊〉 brake the †Heb. 〈◊〉 images in pieces and cut down the groves and threw down the high places and the altars out of all Judah and Benjamin in Ephraim also and Manasseh †Heb. until to make an end until they had utterly destroyed them all Then all the children of Israel returned every man to his possession into their own cities a Either 1. In those Cities belonging to Ephraim and Manasseh which the Kings of Judah had formerly taken from the Kings of Israel Or 2. In the Tribes of Ephraim and Manasseh For although these were a part of Hoshea's Kingdom yet Hezekiah presumed to do this partly by vertue of the Law of God to which both Israel and Judah owed Subjection which commanded the extirpation of these things out of the whole Land of Canaan Partly by the special Impulse and Direction of Gods Spirit which sometimes did put persons upon Heroical and Extraordinary Actions not to be drawn into Imitation And partly because he knew that Hoshea
womb is his reward o Not a reward of debt merited by good men but a reward of grace of which we read Rom. 4. 4. which God gives them graciously as Iacob acknowledgeth of his children Gen. 33. 5. And although God give children and other outward comforts to ungodly men in the way of common providence yet he gives them onely to his people as favours and in the way of promise and covenant 4 As arrows are in the hand of a mighty man p When they are shot out of a bow by a man of great strength against his enemy which are of great use and power both to offend the enemy and to defend himself so are children of the youth q Children begotten in youth as an husband or wife married in their youth are called an husband or wife of youth Prov. 5. 18. Isa. 54. 6. Ioel. 1. 8. and as a son begotten in old age is called a son of old age Gen. 37. 3. And these he prefers before other children in this point partly because such are commonly more strong and vigorous than others and partly because they live longest with their parents and to their comfort and support whereas children born in old age seldom come to any maturity of years before their parents death 5 Happy is the man that †Heb. hath filled his quiver with them hath his quiver full of them r Who hath a numerous issue which as it is a great blessing in it self so Solomons want of it made it more valuable in his eyes they shall not be ashamed s Such parents fear not the reproach of barrenness which was grievous especially among the Jews of which see Luke 1. 25. nor any other shame from their enemies but they ‖ Or shall subdâ—… as Psal. 18. 47. or destroy shall speak with the enemies in the gate t They shall couragiously plead their cause in Courts of Judicature which were in the gates Deut. 21. 19. 25. 7. not fearing to be crushed by the might of their adversaries as weak and helpless persons frequently are PSAL. CXXVIII A song of degrees This Psalm contains a description of the blessedness of good men 1 BLessed is every one that feareth the LORD that walketh in his ways 2 * Isai. 3. 10. For thou shalt eat the labour of thine hands a Thy labour shall not be vain and fruitless and the fruit of thy labours shall not be taken away from thee and possessed by others as God threatned to the disobedient Deut. 28. but enjoyed by thy self with comfort and satisfaction happy shalt thou be and it shall be well with thee b Both in this world and in the world to come as even the Chaldee Paraphrast explains these words 3 Thy wife shall be as a fruitful vine c Like the vine for fruitfulness or like that sort of vines known by this name for its eminent fruitfulness as some trees amongst us are for the same reason called the great bearers by the sides of thine house d Where the vines are commonly planted for support and other advantages Which being applied to the wife may signifie either 1. the wife's duty to abide at home Tit. 2. 5. as the harlot is deciphered by her gadding abroad Prov. 7. 11 12. or rather 2. the legitimateness of the children which are begotten at home by the husband and not abroad by strangers thy children like olive-plants e Numerous growing and flourishing good both for ornament and manifold uses as Olive-trees are round about thy table f Where they shall sit at meat with thee for thy comfort and safety 4 Behold that thus shall the man be blessed that feareth the LORD 5 The LORD shall bless thee out of Zion g From the Ark in Zion and with those spiritual and everlasting blessings which are to be had no where but in Zion and from the God who dwelleth in Zion and with all other mercies which thou shalt ask of God in Zion and thou shalt see the good of Jerusalem h The prosperity of that City to which thou belongest and which is the onely seat of Gods special presence and of his Worship whose felicity therefore is very delightful to every good man and upon whose peace the peace and safety of every member of it depends as every seaman is concerned in the safety of the ship in which he is all the days of thy life 6 Yea thou shalt see thy childrens children and * Psal. 125. 5. peace upon Israel i Not onely upon Ierusalem and the parts adjacent but upon all the Tribes and people of Israel PSAL. CXXIX A song of degrees This Psalm contains a joyful and thankful remembrance of the Churches former and manifold calamities from barbarous enemies and of Gods wonderful mercy in delivering them out of their hands 1 ‖ Or much MAny a time have they a Mine enemies or oppressors which is easily understood both from the nature of the thing and from v. 3. where they are expressed under the name of plowers afflicted me from my youth b From the time that I was a people when I was in Egypt and came out of it which is called the time of Israels youth Ier. 2. 2. Ezek. 23. 3. may * Psal. 124. 1. Israel now say 2 Many a time have they afflicted me from my youth yet they have not prevailed against me 3 The plowers plowed upon my back c They have not onely thrown me down and trod me under foot but have cruelly tormented me wounded and mangled me and had no more pity upon me than the plowman hath upon the earth which he cuts up at his pleasure He saith upon my back either because they did literally scourge the Captives upon their backs with such cords as are mentioned v. 4. although we do not read that the Israelitish Captives were thus used by any of their enemies or by way of allusion to that usage which made a sort of furrows in their backs upon which they used to lay on their strokes they made long their furrows d They oft repeated their injuries and prolonged my torments 4 The LORD is righteous e Faithful or merciful as that word is frequently used he hath cut asunder the * Psal. 140. 5. cords f Wherewith the plow was drawn by which means they were stopped in their course So he persists in the same Metaphor of a plough By these cords he understands all their plots and endeavours of the wicked 5 Let them all be confounded and turned back g Forced to retreat with shame and disappointment that hate Zion 6 Let them be as the grass upon the house-tops h Which there were flat and therefore more capable of grass or green corn growing between the stones than ours are which withereth afore it groweth up i Which having no deep root never comes to maturity
future Or and be thou admonished For they may be the words of Abimelech 17 So Abraham prayed unto God and God healed Abimelech and his wife and his maid-servants and they bare children 18 For the LORD had fast closed up all the wombs k This phrase elsewhere notes barrenness as 1 Sam. 1. 5 6. and so many understand it here Against which some learned men object that that could not so soon be discovered for all this happened between the Conception and birth of Isaac Which objection may seem not valid because the evidences of of Womens being with Child go so long before the birth of the Child and those evidences not appearing in any of their Women who before that time were generally fruitful and child-bearing they might discern Gods hand in it especially upon Gods admonition to their King But because this history seems to have been done in a far less space of time it not being probable either that God would suffer Sarah to be long with Abimelech ere he warned him or that he being warned and so severely threatned and actually punished would delay the execution of Gods command or that upon his obedience to God the mercy and deliverance promised would be delayed by God That seems more probable which others think that this was an indisposition or plague or sore in the secret parts by which they were hindred from cohabitation and mutual converse and consequently from hopes of conception and Child-bearing upon the removal whereof it is said that they bare Children where as oft-times in Scripture the last and consummating act is put for all the proceeding acts q. d. And they were restored to the Conjugal use and Conception and in due time to Child-bearing of the house of Abimelech because of Sarah Abrahams wife CHAP. XXI 1 AND the LORD visited Sarah a i. e. Performed his gracious promise of giving her strength to Conceive and Bear a Child Gods visitation of a person in Scripture use is the manifestation and execution of his purpose or word towards that person and that either for evil and so it is an inflicting of evils threatned as the word visiting is used Exod. 20. 5. Psal. 59. 5. or for good and so it is used for the actual giving of mercies promised as here and Gen. 50. 24. Exod. 4. 31. Ruth 1. 6. as he had said and the LORD did unto Sarah * Chap. 17. 19. and 18. 10. as he had spoken 2 For Sarah * Acts 7. 8. Gal. 4. 22. Heb. 11. 11. conceived and bare Abraham a son in his old age b Or For his old age i. e. for the comfort of his old age at the set time of which God had spoken to him 3 And Abraham called the name of his Son that was born unto him whom Sarah bare to him * Chap. 17. 19. Isaac 4 And Abraham circumcised his son Isaac being eight days old * Chap. 17. 12. as God had commanded him 5. And * Chap. 17. 17. Abraham was an hundred years old when his son Isaac was born unto him 6 And Sarah said God hath made me to laugh c i. e. Before my own distrustful Heart made me to laugh now God makes me laugh not through diffidence and irreverence as before chap. 18. 12. but through excess of holy joy so that all that hear will laugh with me d Or At me some through sympathy rejoycing with me and for me laughter being oft put for joy as Isa. 54. 1. Gal. 4. 27. c. others through scorn and derision as at a thing which well may seem incredible to them because it did so to me See Gen. 17. 17. and 18. 12 13 15. 7 And she said who would have said e i. e. What Man or Woman could believe so improbable a thing Or who but a God could have foreseen and foretold it upto Abraham that Sarah should have given children f She saith Children though she had but one Child either by an usual Enallage of the plural number for the singular whereby the word Sons or Daughters is used when there was but one as Gen. 36. 25. and 46. 23. Numb 26. 8. or presaging that having received from God a new strength she might have more Children suck g By which expression she sheweth all Mothers what their duty is viz to give their Children suck when they are able to do it and that neither greatness of quality nor multitude of business nor other difficulties and inconveniences will be a sufficient excuse to those that neglect it for I have born him a Son in his old age 8 And the child grew and was weaned h It doth not appear how old Isaac was because the time for the weaning of Children is very various according to the differing tempers and necessities of Children or inclination of Parents and in those times when mens lives were longer than now they are proportionably the time was longer ere Children were weaned and Abraham made a great feast the same day that Isaac was weaned 9 And Sarah saw the son of Hagar the Egyptian which she had born unto Abraham mocking i Signifying either by words or gestures his contempt of Isaac and his derision of all that magnificence then shewed towards his younger Brother and this carriage proceeding from a most envious and malitious disposition and being a sufficient indication of further mischief intended to him if ever he should have opportunity it is no wonder it is called persecution Gal. 4. 29. Although the Hebrew word may be rendred beating him as it is used 2 Sam. 2. 14. 10 Wherefore she said unto Abraham k Being enraged by this fact and perceiving it was but a beginning and earnest of greater evil designed by him against her beloved Isaac being also guided by the wise counsel and providence of God as appears from ver 12. * Gal. 4. 30. cast out this bond-woman l Though the fact was done by Ismael yet Sarah plainly saw that this and other like carriages were from his Mothers instigation and encouragement who being of an imperious and petulant disposition as appears from Gen. 16. 4 9. in all probability comforted her self and animated her Son by that right he had to his Fathers inheritance as he was his first-born as may be gathered both from the custom of Women in such cases and from the last words of this verse Besides if the Mother had been continued she would easily have prevailed with Abraham to fetch the Child back again and her son for the son of this bond-woman shall not be heir with my son even with Isaac 11 And the thing was very grievous in Abrahams sight m Because of his tender affection to him and Gods promise concerning him See Gen. 17. 18 20. He who chearfully parted with Isaac was hardly brought to part with Ismael because the former was done by Gods command which he was obliged to obey the latter
c. or in general other rare and excellent things In those dayes men gave portions for their wives as now they have portions with them 54 And they did eat and drink he and the men that were with him and tarried all night and they rose up in the morning and he said * Vers. 56. and 59. send me away unto my master 55 And her brother and her mother said let the damsel abide with us ‖ Or a full year or ten months a few days at the least ten s Others thus a year or at the least ten months the word days being put for a year as elsewhere But it is very improbable that they would demand or expect such a thing from this man whom they saw bent so much upon expedition after that she shall go 56 And he said unto them hinder me not seeing the LORD hath prospered my way send me away that I may go to my master 57 And they said we will call the damsel and inquire at her mouth t i. e. Understand her mind by her words not so much concerning the marriage it self in which she resigned up her self to the disposal of her Parents and Friends and to which she had given an implicit consent by her acceptance of those presents which were made to her for that end as concerning the hastiness of her departure 58 And they called Rebekah and said unto her wilt thou go with this man And she said I will go 59 And they sent away Rebekah their sister and her nurse u Deborah by comparing chap. 35. 8. In this corrupt Family the Mother and the Nurse are two distinct persons but in Abrahams pious Family there was no such principle or practise See Gen. 21. 7. and Abrahams servant and his men 60 And they blessed Rebekah and said unto her Thou art our sister x i. e. Our near Kinswoman distance of place shall not alienate our affections from thee but we shall still own thee as our sister and as far as we can be ready to perform all the duties of brethren to thee be thou the mother of thousands of millions and * Chap. 22. 17. let thy seed possesse the gate of those which hate them 61 And Rebekah arose and her damsels and they rode upon the camels and followed the man and the servant took Rebekah and went his way 62 And Isaac came from the way of the * Chap. 16. 14. and 25. 11. well Lahai-roi for he dwelt in the south-country y In the Southern part of Canaan as Gen. 12. 9. at Beersheba whither it seems Abraham returned after Sarahs death 63 And Isaac went out to ‖ Or to pray meditate z To converse with God and with himself by pious and profitable thoughts and ejaculations and fervent prayers as for other things so particularly for Gods blessing upon this great affair and so his prayers are eminently answered in the field a He chuseth a solitary place wherein he might more freely attend upon God without any interruption or distraction at the even-tide b That as he had begun the day with God so he might close it with him and commit himself to his protection Compare Psal. 55. 17. and he lift up his eyes and saw and behold the camels were coming 64 And Rebekah lift up her eyes and when she saw Isaac she lighted off the camel c As a testimony of her respect to him whom by the servant she understood to be her Lord and Husband Compare Ios. 15. 18. 1 Sam. 25. 23. 65 For she had said unto the servant what man is this that walketh in the field to meet us And the servant had said It is my master therefore she took a vail and covered her self d In token of modesty reverence and subjection See Gen. 20. 16. 1 Cor. 11. 10. 66 And the servant told Isaac all things that he had done 67 And Isaac brought her into his mother Sarahs tent e Partly to give her possession of it and partly to consummate the Marriage Women then had their tents apart from Men. See Gen. 18. 10. and 24. 67. and 31. 33. and took Rebekah and she became his wife and he loved her and Isaac was comforted after his mothers death f A sorrowful sense whereof he yet had retained though she died three years before this time CHAP. XXV 1 THen a After Sarahs death and Isaacs Marriage again Abraham took b Not from any inordinate lust which his age and eminent grace may sufficiently evince but from a desire of more Children and of accomplishing Gods promise concerning the great multiplication of his seed a wife c A secondary Wife or a Concubine as she is called ver 6. and 1 Chron. 1. 32. and her name was Keturah d A distinct person from Hagar as appears from ver 6. and 12. and as it seems of better quality and younger for Hagar was now eighty years old and not likely to be a mother of six Children 2 And she bare him e Quest. How could Abraham being now about one hundred years old have so many Children when his body was dead in his hundredth year Answ. Because that renewed strength which was miraculously conferred upon him did still in a great measure remain in him being not a temporary action but a durable habit or power Zimran and Jokshan and Medan f These persons were the heads of several people dwelling in Arabia and Syria where we shall find evident footsteps of their names amongst antient Geographers onely a little changed which could not be avoided in their translation into another Language and Midian g The Father of those Midianites of whom we read Gen. 36. 35. Iudg. 6. 2. Isa. 10. 26. and Ishbak and Shuah h From whom Bildad seems to be descended Iob 2. 11. 3 * 1 Chron. 1. 32. And Jokshan begat Sheba and Dedan And the sons of Dedan were Asshurim and Letushim and Leummim 4 And the sons of Midian Ephah i Of whom see Isa. 60. 6. and Epher k From whom some think Africa received its name and Hanoch and Abidah and Eldaah all these were the Children of Keturah 5 And Abraham gave l Which before he purposed and promised to give Gen. 24. 36. And now actually gave all that he had m Except that which is excepted in the following verse and except the use and enjoyment of his estate during his own life unto Isaac 6 But unto the sons of the concubines n Hagar and Keturah Concubines are sometimes called Wives as Gen. 16. 3. Iudg. 19. 1 2 3. 29. but their Children had no right to the inheritance For though the Children of Iacobs Concubines did equally partake of the inheritance with the other Children that was done by divine appointment and Iacobs voluntary act and upon special reason because of the vast inheritance promised and
AND Isaac called Jacob and blessed him a Confirm'd his former blessing being now thoroughly sensible both of Gods purpose and of his own Duty wishing him also a prosperous and successful journey as the word is used Ios. 22. 7. and charged him and said unto him * chap. 24. 3. Thou shalt not take a wife of the daughters of Canaan 2 * Hos. 12. 12. Arise go to Padan-aram to the house of Bethuel ‖ See Gen. 22. 22 23. and 25. 20. thy mothers father and take thee a wife from thence of the daughters of * chap. 24. 29. Laban thy mothers brother 3 And God Almighty bless thee and make thee fruitful and multiply thee that thou mayest be †Heb. an assembly of people a multitude of people 4 And give thee * chap. 12. 2. the Blessing of Abraham to thee and to thy seed with thee that thou mayest inherit the Land †Heb. of thy sojourning wherein thou art a stranger which God gave unto Abraham 5 And Isaac sent away Jacob and he went to Padan-aram unto Laban son of Bethuel the Syrian b Obj. He was no Syrian but a Mesopotamian Ans. Syria is sometimes largely taken and so it comprehends Mesopotamia or Chaldea yea and Assyria as appears from Isa. 36. 11. Dan. 2. 4. the brother of Rebekah Jacobs and Esaus mother 6 When Esau saw that Isaac had blessed Jacob and sent him away to Padan-aram to take him a wife from thence and that as he blessed him he gave him a charge saying Thou shalt not take a wife of the daughters of Canaan 7 And that Jacob obeyed his Father and his mother and was gone to Padan-aram 8 And Esau seeing that the daughters of Canaan * Heb. were evil in the eyes c. pleased not Isaac his Father 9 Then went Esau unto Ishmael c Either to his Person or rather to his Family called Ishmael by their Fathers name as David is sometimes put for Davids posterity for Ishmael seems to have been dead before this from Gen. 25. 17. though that may possibly be a Prolepsis and then this may be Ishmael himself and took unto the wives which he had Mahalath d Called also Bashemath Gen. 36. 3. He thought by this means to ingratiate himself with his Father and so to get another and a better blessing but he takes no care to reconcile himself to God nor observes his hand in the business Besides he mends one fault by committing another and taking a third wife when he had one too many before and her too he unwisely fetcheth out of that stock which was begotten to bondage and was utterly uncapable of the inheritance the daughter of Ishmael Abrahams son the sister of Nebajoth e Ishmaels eldest son Gen. 25. 13. who alone is here mentioned either in the name of all the rest whose Sister she is by consequence supposed to be or because peradventure she and Nebajoth were Ishmaels children by the same Mother and the rest by another to be his wife 10 And Jacob went f It is not strange that Iacob went alone as it appears that he did from Gen. 32. 10. when his Grandfathers servant was attended with a great retinue Gen. 24. because attendance was then necessary to procure him Reputation and to obtain the consent of the Virgin and her Parents to so long a journey but here as it was unnecessary so it would have been troublesome and prejudicial exposing him both to the envy and snares of his brother Esau which by this private departure he did avoid Besides God in his wise Providence did so order this and some other matters of the like nature for the greater illustration of his care and kindness towards his Children Add to this the great simplicity humility and innocency of those times if compared with ours which made many things then usual which now would be ridiculous * Hos. 12. 12. out from Beer-sheba and went toward * called Acts 7. 2. Charran Haran 11 And he lighted upon a certain place and tarried there all night because the sun was set and he took of the stones of that place and put them for his pillows and lay down in that place to sleep 12 And he dreamed and behold a ladder set upon the earth and the top of it reached to heaven and behold * Heb. 1. 14. the Angels of God ascending and descending on it g This Ladder may be considered either 1. Literally and so it represented to Iacob the Providence of God who though he dwell in heaven extends his care and government to the earth and particularly makes use of the Angels as ministring Spirits for the good of his People And these Angels do not appear idle or standing still but always in motion either ascending to God to receive his commands or descending to Earth for the Execution of them Which was a most seasonable Vision for Iacob in his sad and sorrowful condition that he might see that though he was forsaken and persecuted by men and forced to flee away secretly for fear of his life yet he neither was nor should be neglected or forsaken by God in this whole Journey Or 2. Mystically and so it represents Christ by whom Heaven and Earth are united who is called the way to Heaven which this Ladder was who as the head of Angels is perpetually sending them forth either to God or from God to Minister to the Heirs of Salvation Heb. 1. 14. And this explication or accommodation of this Vision is warranted by our Saviour himself Ioh. 1. 51. 13 * chap. 35. 1. and 48. 3. And behold the LORD stood above it and said I am the LORD God of Abraham thy father and the God of Isaac the land whereon thou liest to thee will I give it and to thy seed 14 And thy seed shall be as the dust of the earth and thou shalt †Heb. break forth spread abroad * Deut. 12. 20. to the west and to the east and to the north and to the south and in thee and * chap. 12. 3. and 18. 18. and 22. 18. 26. 4. in thy seed shall all the Families h i. e. The Nations as that word is used of the earth be blessed 15 And behold I am with thee and will keep thee in all places whither thou goest and will bring thee again into this land for I will not leave thee untill I have done that which I have spoken to thee of i Nor ever after for so the word until is frequently used as 2 Sam. 6. 23. Mat. 1. 25. not so as to exclude the time following but so as to include all the foregoing time wherein the thing spoken of might be most suspected or feared as here the worst and most dangerous state in which Iacob was or was like to be was this time of his Banishment from his Country and Kindred against which he
crime would be the more apt to suspect him and deal more severely with him 31 And they took Josephs coat and killed a kid of the goats and dipped the coat in the bloud 32 And they sent the coat of many colours and they brought k They brought it by a messenger whom they sent Men are commonly said to do what they cause others to do it to their father and said This have we found know now whether it be thy sons coat or no. 33 And he knew it and said It is my sons coat an * chap. 44. 28. evill beast hath devoured him Joseph is without doubt rent in pieces 34 And Jacob rent his clothes and put sackcloth l i. e. A course and mournful habit This is the first example of that kind but afterwards was in common use upon these occasions See 2 Sam. 3. 31. 1 King 20. 31. and 21. 27. c. upon his loins and mourned for his son many days 35 And all his sons and all his daughters m Dinah and his daughters in law and his sons daughters rose up to comfort him but he refused to be comforted and he said For I will go down into the grave n This Hebrew word Sheol is taken sometimes for hell as Iob 11. 8. Prov. 15. 11. but most commonly for the grave Or the place or state of the dead as Gen. 42. 38. and 44. 29 31. Psal. 6. 5. and 16. 10. c. And whether of those it signifies must be determined by the subject and the circumstances of the place here it cannot be meant of Hell for Iacob neither could believe that good Ioseph was there nor would have resolved to go thither but the sense is I will kill my self with grief or I will never leave mourning till I dye unto my son o Or For my Son so the preposition El is oft used for Al as 1 Sam. 1. 27. and 4. 19 21 22 and 2 Sam. 21. 2. mourning thus his father wept for him 36 And the Midianites sold him into Egypt unto Potiphar an †Heb. Eunuch But the word doth signifie not only Eunuchs but also chamberlains Courtiers and Officers officer of Pharaohs and †Heb. chief of the slaughter-men oâ—… Executioners ‖ Or chief Marshall captain of the guard p Whose office it was to apprehend and punish criminal persons See Gen. 40. 3. Ier. 39. 9. Mark 6. 27. CHAP. XXXVIII 1 AND it came to pass at that time a This story is not without difficulty if we consider how little time is allowed for all the events of this chapters there being not above twenty three years between Iudahs marriage and the birth of Pharez yea and the birth of his sons too Esrom and Hamul who are said to go into Egypt with Iacob Gen. 46. 12. But there are two ways proposed for the resolution of it as the phrase at that time may be understood two ways either 1. More largely for the time since Iacobs return from Padan to Canaan and so the History may be conceived thus Iudah was married some years before the selling of Ioseph though it be here mentioned after it and so out of its place as being the foundation of all the following events which are here placed together because they followed the selling of Ioseph Iudah and Er and Onan and afterward Pharez are supposed each to marry and have a Child at fourteen years old which though unusual wants not examples both in sacred and prophane Writers And they that will quarrel with the Scripture and question its authority for some such uncustomary occurrences which it relates shew more of impiety then wisdom in it and shall do well to consider that God might so order things by his Providence and record such things in his word upon the same account on which he hath put several other difficult passages in Scripture partly to try and exercise mens Faith Humility and Modesty and partly to punish the evil minds of ungodly men and for their sins to lay an occasion of stumbling and cavilling at the Scriptures before them that greedily seek and gladly catch at all such occasions Or 2. More strictly for the time following the sale of Ioseph which seems the more probable way and so the story lies thus Iudah was now about twenty years old when he married and the three first years he hath three sons Er Onan and Shelah The two first marry each when they were about seventeen years old Three years after both their deaths and when Shelah had been marriageable a year or two and was not given to Tamar Iudah lies with Tamar and begets upon her Pharez But as for Esrom and Hamul they are said to go into Egypt with Iacob as also Benjamins ten sons are said to go with him thither to wit in their fathers loins because they were begotten by their Father in Egypt whilest Iacob lived there of which more in its proper place that Judah went down from his brethren b Probably in discontent upon occasion of quarrels arisen among them about the selling of Ioseph whereof Iudah was a great promoter if not the first mover and turned in to a certain Adullamite c Of the City of Adullam Of which see Ios. 12. 15. and 15. 35. whose name was Hirah 2 And Judah saw there a daughter of a certain Canaanite d Whom he married against the counsel and example of his Parents But when Iudah had committed so great a crime as the selling of his Brother and God had forsaken him no wonder he adds one sin to another whose name was * 1 Chron. 2. 3. Shuah e The name not of the daughter but of her father ver 12. and he took her and went in unto her 3 And she conceived and bare a son and he called his name Er. 4 * Num. 26. 19. And she conceived again and bare a son and she called his name Onan 5 And she yet again conceived and bare a son and called his name Shelah and he was at Chezib f A place near Adullam called also Aâ—…zib Ios 19. 29. Mich. 1. 14. when she bare him 6 And Judah took a wife for Er his first-born whose name was Tamar 7 And * Num. 26. 19. Er Judahs first-born was wicked in the sight of the LORD g i. e. notoriously wicked Compare Gen. 10. 9. and 13. 13. and the LORD slew him h In some extraordinary and remarkable manner as ver 10. 8 And Judah said unto Onan Go in unto thy brothers wife and marry her i This as also divers other things was now instituted and observed amongst Gods people and afterwards was expressed in a written law Deut. 25. 5 6. See also Numb 36. 6 7. Ruth 1. 11. Mat. 22. 24 and raise up seed to thy brother k Beget a child which may have thy brothers name and inheritance and may be reputed as his child So
friend with Pharaoh in this and upon all other occasions and we will be Pharaohs servants * To manage his land for him upon the terms which thou hast proposed 26 And Joseph made it a law over the land of Egypt unto this day that Pharaoh should have the fifth part f That the propriety of the land should be Pharaohs and that in token thereof the people should pay the fifth part of the products of it to Pharaoh except the land of the ‖ Or Princes Priests only which became not Pharaohs 27 And Israel dwelt in the land of Egypt in the country of Goshen and they had possessions g i. e. Lands not for the dominion or propriety of them for that rested in Pharaoh but for the use and profit of them for their present subsistence therein and grew and multiplyed exceedingly 28 And Jacob lived in the land of Egypt seventeen years so †Heb. the days of the years of his life the whole age of Jacob was an hundred fourty and seven years 29 And the time drew â—…igh that Israel must die and he called his son Joseph and said unto him If now I have found grace in thy sight * chap. 24. 2. put I pray thee thy hand under my thigh h i. e. Swear to me as ver 31. that thou wilt do what I am now desiring of thee See the notes on Gen. 24. 2. He requires this not out of any distrust of Iosephs promise but partly as a more solemn protestation of his right to and affection for that promised land partly as a motive to all his children to have their minds and hearts there even when their bodies were in Egypt and partly to give Ioseph an argument and excuse to Pharaoh that he might more willingly permit Ioseph to fulfil his fathers desire because of his own oath and deal i Or that thou wilt deal as the Hebrew Vau joyned with the future tense is elsewhere used as Psal. 24. 7. and 35. 24. and 51. 15. kindly and truly k Kindly in promising and truly in performing thy promise with me * See chap. 50 25. bury me not I pray thee in Egypt 30 But I will lie with my fathers l Abraham and Isaac in Canaan See Gen. 23. 19. and 25. 9. and 35. 29. Which he desired not so much for himself as knowing that wherever he was buried he should rise to Glory as for his children to shew his own and confirm their faith in Gods promise of Canaan to discover his high valuation of that land not onely for it self but as it was a type and pledge of the heavenly inheritance to keep his childrens minds and hearts loose from Egypt a place of so much sin and danger and fixed upon Canaan that they might be more willing to go thither when God called them by vertue of that inclination which is in most persons to be buried with their Fathers and in the mean time to declare his detestation of Idolaters with whom he would have no communion either in life as far as he could avoid it or in the place of burial and on the contrary to profess his communion with his godly Ancestours by his desire to be joyned with them in burial And for the same reasons Ioseph desired the translation of his bones thither Gen. 50. 25. and thou shalt carry me out of Egypt and bury me in their burying-place and he said I will do as thou hast said 31 And he said Swear unto me and he sware unto him And * Heb. 11. 21. Israel bowed himself m Not to Ioseph who being now not upon his throne nor amongst the Egyptians but in his fathers house was doubtless more ready to pay that reverence as he did chap. 48. 12. than to receive veneration from him which he owed to his father but to God who is here to be understood as he is in the same phrase 1 King 1. 47. whom with this gesture he worshipped and praised as for the promise of Canaan and the assurance which he had now received from Ioseph of his being buried there so for all his favours to him and to Ioseph and by him to all his family upon the beds head n Iacob at this time was bed-rid through age and infirmity but being now to give God solemn thanks though the words and manner of it be not here expressed he raised himself and sâ—…t upon the head or uppermost part of his bed as he did also Gen. 48. 2. that he might express his reverence to God as much as he could by bowing when he could not do it as much as he would being unable to do it kneeling Others for bed read staff the discussion whereof I refer unto its proper place Heb. 11. 21. CHAP. XLVIII 1 AND it came to pass after these things that one told Joseph Behold thy father is sick and he took with him his two sons a To obtain his venerable and religious fathers blessing for them Manasseh and Ephraim 2 And one told Jacob and said Behold thy son Joseph cometh unto thee and Israel strengthned himself b He got new strength his spirits being quickned and refreshed by the tidings of Iosephs approach and he put forth all the strength which he had and sate upon the bed 3 And Jacob said unto Joseph God Almighty appeared unto me at * chap. 28. 13. and 35. 6. Luz in the land of Canaan and blessed me 4 And said unto me Behold I will make thee fruitful and multiply thee and I will †Heb. make thee a multitude of peoples make of thee a multitude of people and will give this land to thy seed after thee for an evelasting possession 5 And now thy * chap. 41. 50. and 46. 20. Iosh. 13. 7. two sons Ephraim and Manasseh which were born unto thee in the land of Egypt before I came unto thee into Egypt are mine c By Adoption I shall own them as if they were my immediate children and each of them shall have equal share both in my present estate and future inheritance of Canaan with the rest of my children Thus Iacob transfers the double portion which was the right of the first-born from which Reuben by his transgression fell Gen. 49. 4. upon Ioseph 1 Chron. 5. 1. as Reuben and Simeon d Which two he names as the eldest who if any might seem to claim a greater priviledge than the rest they shall be mine 6 And thy issue which thou begettest after them shall be thine e Shall be reputed as thy children and my grandchildren and shall not have any distinct share in my present or future inheritance but shall have a part of their brethrens lot in such manner and proportion as thou shalt think fit or as their succeeding Parents or Governours shall determine But it doth not appear nor doth Scripture any where mention that Ioseph had any other sons
was gone the Lawgiver remained there still Nor was their Government and Commonwealth quite destroyed until the destruction of Ierusalem by Titus And therefore some translate the place thus and that with great probability The Scepter shall not depart until the Shiloh come and until which word is repeated out of the former member as is most usual in the Scripture the gathering of the people be to him i. e. until the Gentiles be converted and brought in to Christ. And this interpretation receiveth countenance from Mat. 24. 14. The Gospel shall be preached in all the world and then shall the end come not the end of the whole world as it is evident but the end of the Commonwealth and Government of the Iews when the Scepter and Lawgiver should be wholly taken away from that tribe and people be 11 Binding his foale unto the vine and his asses colt unto the choice vine i He signifies the plenty of vines in Iudahs portion that they shall be planted every where even in the commons and high-ways where men travel and where upon occasion they use to tie the beasts on which they ride to any tree which is near them he washed his garments in wine k Such shall be the plenty of it that if it were convenient men might use wine in stead of water to wash their garments and his cloathes in the blood of grapes l So the wine is called also in Dâ—…t 32. 14. 1 Macc. 6. 34. and by Pliny Hesiod and others As oil is called the blood of the olive 12 His eyes shall be red with wine m Which shews not onely the plenty of wine but also the excellency and strength of it which though not drunk in great quantity or to excess will make the eyes red See Prov. 23. 29. and his teeth white with milk 13 * Deut. 33. 18. Josh. 19. 10. Zebulun shall dwell at the haven of the sea n Acknowledge here and adore the divine providence which directed Iacob thus exactly to foretell the portion 〈◊〉 Zebulon which fell to them 200 years after this and that not by choice or any design of men but meerly by lot His portion was extended from the sea of Galilee to the great Mediterranean sea and to such parts of it where there were convenient havens and he shall be for an haven of ships and his border shall be unto Zidon o Or his side or coast to wit that which is upon the Mediterranean sea is near Sidon understanding not the city but the territory belonging to it unto which that Tribe reached upon the sea-coast For though Aher might seem to intercept them yet he did not reach to the sea Or his coast looks towards Sidon hath it in view and lies commodiously for commerce with that great City which then was the mart of the Nations 14 Issachar is a strong ass p Heb. an ass of bone i. e. of great bulk and bones and strength of body but of little spirit and courage couching down between two burdens q Which are laid upon his back and which he is contented to bear Or lying down i. e. enjoying his ease and rest between the borders to wit of the other Tribes with which he was encompassed and secured from forreign enemies which made him more secure and slothful Or between the orders or folds of cattle as a word very near akin to it and proceeding from the same root signifies Iudg. 5. 16. to the feeding and minding whereof he wholly gave himself neglecting more generous things 15 And he saw that rest r Or rather his resting place as this very word signifies Gen. 8. 9. Psal. 116. 7. and 132. 8. Isa. 11. 10. i. e. his portion or habitation as the Chald. and Syr. translate it So this agrees with the following member where after the manner of the Hebrews the same thing is repeated in other words And if it be objected against this version that it is not said his rest but rest in the general it may be replyed that so it is in the following branch the land though it be apparently meant of his land or portion of land allotted to him Besides the pronouns are often omitted and to be understood in the Hebrew text as may appear by comparing 1 King 10. 7. with 2 Chron. 9. 6. and Psal. 41. 9. with Ioh. 13. 18. and Mat. 3. 12. with Luk. 3. 17. was good and the land that it was pleasant and bowed his shoulder to bear and became a servant unto tribute s Willingly paying whatsoever Tributes were imposed upon him either by the neighbouring Tribes or by forreign powers rather than to forfeit his pleasant and fruitful country and his sweet repose 16 Dan shall judge t i. e. Rule and govern them Though he be the son of my Concubine yet he shall not be subject to any other Tribe but shall have an absolute power within himself What is said of him is to be understood of the rest of the sons of the Concubines and hereby all difference between the sons of the Wives and Concubines is taken away It is said of Dan because he is the first-mentioned of that sort his people as one of the tribes of Israel u As the rest of the Tribes do having distinct Governments and Governours amongst them See Numb 1. 4 16. 17 Dan shall be a serpent by the way an †Heb. an arrow-snake adder in the path x Which covereth and hideth it self in the sand or dust of the high-way watching for men or beast that pass that way He notes the subtilty of that Tribe which should conquer their enemies more by craft and cunning than by strength or force of armes that biteth the horse heels so that his rider shall fall backward 18 I have waited for thy salvation O LORD y I do earnestly wait and hope and pray for thy helping hand to save me and my posterity from the manifold temporal calamities which I foresee will come upon them and especially from spiritual and eternal mischiefs by that Messiah which thou hast promised Iacob in the midst of his great work doth take a little breathing and finding himself weakned by his speech to his children and drawing nearer death he opens his arms to receive it as the thing for which he had long waited as the onely effectual remedy and mean of Salvation or deliverance from all his pains and miseries and particularly from his present horrours upon the contemplation of the future state of his children And this pathetical exclamation may look either 1. backward to the state of the tribe of Dan which he foresaw would be deplorable both for its great straits and pressures of which see Ioâ—… 19. 47. Iudg. 1. 34. and especially for that Idolatry which that Tribe would introduce and promote Iudg. 18. 30. and 1 King 12. 29. whereby they would ruine themselves and most of the other tribes with them
the sons of Uzziel Mishael and Elzaphan and Zithri 23 And Aaron took him Elisheâ—…a daughter * Ruth 4. 19 20. 1 Chro. 2. 10 of Aminadab m A Prince of the Tribe of 〈◊〉 Numb 1. 7. and â—… 3. Marriages were not yet confined to their own Tribes and when they were the Levites seem to have had this priviledge thâ—… they might marry a daughter of any other tribe because indeed the reason of that law did not concern them there being no danger of confusion or loss of inheritance on their part And especially there were many marriages made between the Tribes of Iudah and Levi to signifie that both were united in Christ who was to be both King and Priest It is observable that Moses is here silent in his own progeny but gives a particular account of his brothers not onely from his great humility and modesty which shines forth in many other passages but because it was of more concernment and the honour of Priesthood given to Aaron was to be hereditary and peculiar to his seed and therefore it was necessary they should be exactly known whereas Moses his honour and government was onely personal and did not pass to his children Sister of Naashon to wife and she bare him * Num. 3. 2. 26. 60. 1 Chron. 6. 3. and 24. 1. Nadab and Abihu Eleazar and Ithamar 24 And the sons of Korah Assir and Elkanah and Abiasaph these are the families of the Korhites 25 And Eleazar Aarons son took him one of the daughters of Putiel to wife and * Numb 25. 11. she bare him Phinehas these are the heads of the fathers of the Levites according to their families 26 These are that Aaron and Moses to whom the LORD said Bring out the children of Israel from the land of Egypt according to their armies n i. e. According to their numerous families which were equal to great Armies and which went out of Egypt like several Armies in military order and with great power See Exod. 12. 41 51. and 13. 18. and 14. 8. 27 These are they which spake to Pharaoh king of Egypt to bring out the children of Israel from Egypt These are that Aaron and Moses 28 And it came to pass on the day when the LORD spake unto Moses in the land of Egypt 29 That the LORD spake unto Moses saying I am the LORD speak thou unto Pharaoh King of Egypt all that I say unto thee 30 And Moses said before the LORD Behold I am of uncircumcised lips and how shall Pharaoh hearken unto me CHAP. VII 1 AND the LORD said unto Moses See I have made thee a god to Pharaoh a To represent my person to act like God by requiring his obedience to thy commands and by punishing his disobedience with such punishments as none but God can inflict to which end thou shalt have my omnipotent assistance and Aaron thy brother shall be thy Prophet b i. e. Thy Interpreter or spokesman as chap. 4. 16. to deliver thy commands to Pharaoh 2 Thou shalt speak all that I command thee and Aaron thy brother shall speak unto Pharaoh that he send c Heb. and he will send or dismiss to wit at last being forced to it Success shall attend your endeavours the children out of his land 3 And I will harden Pharaohs heart and multiply my signs and my wonders in the land of Egypt 4 But Pharaoh shall not hearken unto you that I may lay my hand upon Egypt and bring forth mine armies and my people the children of Israel out of the land of Egypt * chap. 6. â—… by great judgments 5 And the Egyptians shall know that I am the LORD when I stretch forth mine hand upon Egypt and bring out the children of Israel from among them 6 And Moses and Aaron did as the LORD commanded them so did they d An emphatical repetition to shew their courage in attempting to say and do such things to so great a Monarch in his own dominions and their fidelity in the execution of all Gods commands 7 And Moses was fourscore years old and Aaron fourscore and three years old when they spoke unto Pharaoh e The ages of Moses and Aaron here as of Levi and Kohath chap. 6. 16 18. and before them of Iacob and Ioseph are so exactly set down that thence we may understand the accomplishment of Gods prediction Gen. 15. 13. and the time of Israels being in Egypt 8 And the LORD spake unto Moses and unto Aaron saying 9 When Pharaoh shall speak unto you saying Shew a miracle for you then thou shalt say unto Aaron f By whose hands this and other miracles were to be done and not by Moses immediately partly to take off the suspition that these miracles were wrought by some magical artifice of Moses and partly for the greater honour of Moses that he might be what God had said ver 1. a God to Pharaoh who not onely could work wonders himself but also give power to others to do so * chap. 4. 2 17. Take thy rod g The same rod is called the rod of God and of Moses and of Aaron here and ver 12. because it was appointed and as it were consecrated by God and used both by Moses and Aaron in their great works And this rod Moses ordinarily held in his hand and delivered it to Aaron upon occasion for the execution of his commands and cast it before Pharaoh and it shall become a serpent h Heb. A dragon which is a great serpent Others a Crocodile to whose jaws he had exposed the Israelitish Infants 10 And Moses and Aaron went in unto Pharaoh and they did so as the LORD had commanded and Aaron cast down his rod before Pharaoh and before his servants and it became a serpent 11 Then Pharaoh also called the wisemen * Under which general title he seems to comprehend all who were most eminent in any sort of wisdom either natural or civil or divine who were all called to give their opinion and advice in these matters and the sorcerers now the Magicians i The same now called sorcerers who acted by the power of the Devil whom by certain rites and ceremonies they engaged to their assistance Of these the two chief were Iannes and Iambres 2 Tim. 3. 8. of Egypt they also did in like manner k In shew and appearance which was not difficult for the devil to do either by altering the air and the spectatours sight and by causing their rods both to look and move like serpents or by a sudden and secret conveyance of real serpents thither and removing the rods Nor is it strange that God permitted those delusions partly because it was a just punishment upon the Egyptians for their horrid and manifold Idolatry and barbarous cruelty towards the Israelites and their other wickedness and partly because there was a sufficient difference made between their
you the land of Canaan and to be your God 39 And * Exod. 21. 2. Deut. 15. 12. Jer. 34. 14. if thy brother that dwelleth by thee be waxen poor and be sold unto thee thou shalt not †Heb. 〈◊〉 〈◊〉 〈◊〉 of him with the service c. compel him to serve as a bond-servant b Neither for the time for ever nor for the manner with the hardest and vilest kinds of service rigorously and severely exacted from him 40 But as an hired servant and as a sojourner he shall be with thee and shall serve thee unto the year of jubile 41 And then shall he depart from thee c Thou shalt not suffer him or his to abide longer in thy service as thou mightest do in the year of release Exod. 21. 2 6. both he and his children with him and shall return unto his own family and unto the possession of his fathers shall he return 42 For they are my servants d They no less than you are members of my Church and People such as I have chosen out of all the world to serve me here and to enjoy me hereafter and therefore are not to be oppressed or abused neither are you absolute Lords over them to deal with them as you please which I brought forth out of the land of Egypt they shall not be sold †Heb. with the sale of a bondman as bondmen 43 * Eph. 6. 9. Col. 4. 1. Thou shalt not rule over him with rigor but shalt fear thy God e Though thou dost not fear them who are in thy power and unable to right themselves yet fear that God who hath commanded thee to use them kindly and who can and will avenge their cause if thou dost oppresse them 44 Both thy bond-men and thy bond-maids which thou shalt have shall be of the heathen that are round about you of them shall ye buy bondmen and bond-maids 45 Moreover of the children of the strangers that do sojourn among you of them shall ye buy and of their families that are with you which they begat in your land and they shall be your possession 46 And ye shall take them as an inheritance for your children after you to inherit them for a possession †Heb. 〈◊〉 〈◊〉 your 〈◊〉 of 〈◊〉 they shall be your bond-men for ever but over your brethren the children of Israel ye shall not rule one over another with rigor 47 And if a sojourner or stranger wax rich by thee and thy brother that dwelleth by him wax poor and sell himself unto the stranger or sojourner by thee or to the stock f Heb. root i. e. one of the root or stock So the word roâ—…t is elsewhere used for the branch or progeny growing from it as Numb 13. 28. 2 Chron. 22. 10. He seems to note one of a forreign race and countrey transplanted into the land of Israel and there having taken root amongst the people of God yet even such an one though he hath some priviledge by it yet he shall not have power to keep an Hebrew servant from the benefit of Redemption of the strangers family 48 After that he is sold he may be redeemed again one of his brethren may redeem him 49 Either his uncle or his uncles son may redeem him or any that is nigh of kin unto him of his family may redeem him or if he be able he may redeem himself 50 And he shall reckon with him that bought him from the year that he was sold to him unto the year of jubile and the price of his sale shall be according unto the number of years according to the time of an hired servant g Allowance shall be made for the time wherein he hath served proportionable to that which is given to an hired servant for so long service because his condition is in this like theirs that it is not properly his person but his work and labour that was sold. shall it be with him 51 If there be yet many years behind according unto them he shall give again the price of his redemption out of the mony that he was bought for 52 And if there remain but few years unto the year of jubile then he shall count with him and according unto his years shall he give him again the price of his redemption 53 And as a yearly hired servant shall he be with him and the other shall not rule with rigor over him in thy sight h Thou shalt not suffer this to be done but whether thou art a Magistrate or a private person thou shalt take care according to thy capacity to get it remedied 54 And if he be not redeemed ‖ Or by 〈◊〉 means in these years then he shall go out in the year of jubile both he and his children with him 55 For unto me the children of Israel are servants they are my servants whom I brought forth out of the land of Egypt I am the LORD your God CHAP. XXVI 1 YE shall make you * Exod. 20. 4. Deut. 5. 8. and 16. 12. and 27. 15. Psal. 77. 7. no idols nor graven image neither rear you up a ‖ Or pillar standing image a Or pillar to wit to worship it or bow down to it as it follows Otherwise this was not simply prohibited being practised by holy men both before and after this Law Compare Exod. 23. 24. Deut. 16. 22. So Exod. 20. 4. They are forbidden to make images not simply or for any use but for worship neither shall ye set up any ‖ Or figâ—… stone †Heb. 〈◊〉 〈◊〉 of picture image of stone in your land to bow down unto it for I am the LORD your God 2 * chap. 19. 3â—… Ye shall keep my sabbaths and reverence my sanctuary b By purging and preserving it from all uncleanness by approaching to it and managing all the services of it with reverence and in such manner onely as God hath appointed I am the LORD 3 * Deut. 23. 1 If ye walk in my statutes and keep my commandments and do them 4 Then I will give you rain c Therefore God placed them not in a land where there were such rivers as Nilus to water it and make it fruitful but in a land which depended wholly upon the rain of heaven the key whereof God kept in his own hand that so he might the more effectually oblige them to obedience in which their happiness consisted in due season and the land shall yield her increase and the tâ—…es of the field shall yield their fruit 5 And * Amos. 9. 13. your threshing shall reach unto the vintage d i. e. You shall have so plentiful an harvest that you shall not be able to thresh out your corn in a little time but that work will last till the vintage and the vintage shall reach unto the sowing time and ye shall eat your bread to the
house of their fathers according to the number of the names from twenty years old and upward all that were able to go forth to war 33 Those that were numbred of them even of the tribe of Ephraim were fourty thousand and five hundred o Above 8000 more than Manasseh towards the accomplishment of that promise Gen. 48. 20. which the Devil in vam attempted to defeat by stirring up the men of Gath against them i Chron. 7. 21 22. 34 Of the children of Manasseh by their generations after their families by the house of their fathers according to the number of the names from twenty years old and upward all that were able to go forth to war 35 Those that were numbred of them even of the tribe of Manasseh were thirty and two thousand and two hundred 36 Of the children of Benjamin by their generations after their families by the house of their fathers according to the number of the names from twenty years old and upward all that were able to go forth to war 37 Those that were numbred of them even of the tribe of Benjamin were thirty and five thousand and four hundred p The smallest number except one though Benjamin had more immediate children than any of his brethren Gen. 46. 21. whereas Dan had but one immediate son Gen. 46. 23. yet now his number is the biggest but one of all the Tribes and is almost double to that of Benjamin Such great and strange changes God easily can and frequently doth make in families 1 Sam 2. 5. And therefore let none boast or please themselves too much in their numerous off-spring 38 Of the children of Dan by their generations after their families by the house of their fathers according to the number of the names from twenty years old and upward all that were able to go forth to war 39 Those that were numbred of them even of the tribe of Dan were threescore and two thousand and seven hundred 40 Of the children of Asher by their generations after their families by the house of their fathers according to the number of the names from twenty years old and upward all that were able to go forth to war 41 Those that were numbred of them even of the tribe of Asher were forty and one thousand and five hundred 42 Of the children of Naphtali throughout their generations after their families by the house of their fathers according to the number of the names from twenty years old and upward all that were able to go forth to war 43 Those that were numbred of them even of the tribe of Naphtali were fifty and three thousand and four hundred 44 These are those that were numbred which Moses and Aaron numbred and the princes of Israel being twelve men each one was for the house of his fathers 45 So were all those that were numbred of the children of Israel by the house of their fathers from twenty years old and upward all that were able to go forth to war in Israel 46 Even all they that were numbred were * Exod. 38 26. See Exod. 12. 37. chap. 26. â—…1 six hundred thousand and three thousand and five hundred and fifty 47 But the Levites after the tribe of their fathers were not numbred among them 48 For the LORD had spoken unto Moses saying 49 Onely thou shalt not number the tribe of Levi q Because they were not generally to go out to war which was the thing principally eyed in this muster ver 3 20 45. but were to attend upon the service of the Tabernacle and therefore are reserved to another distinct muster Numb 3. 15. and 4. 2. c. And least this should be thought to be designed and done through Moses his ambition to give his own Tribe the preeminence he assures them it was done by Gods express command neither take the sum of them among the children of Israel 50 But thou shalt appoint the Levites over the tabernacle of testimony r So called here and Exod. 38. 21. because it was made chiefly for the sake of the Ark of the Testimony 2 Sam. 7. 2. which is oft called the Testimony as hath been observed before and over all the vessels thereof and over all things that belong to it they shall bear the tabernacle and all the vessels thereof and they shall minister unto it and shall encamp round about the tabernacle 51 And when the tabernacle setteth forward the Levites shall take it down and when the tabernacle is to be pitched the Levites shall set it up and the stranger s The stranger elsewhere is one of another Nation here one of another Tribe one no Levite that cometh nigh t So as to do the offices mentioned ver 50. shall be put to death 52 And the children of Israel shall pitch their tents every man by his own camp and every man by his own standard throughout their hosts 53 But the Levites shall pitch round about the tabernacle of testimony that there be no wrath u To wit from God who is very tender of his worship and will not suffer the profaners of it to go unpunished whose wrath is called simply Wrath by way of eminency as the most terrible kind of wrath upon the congregation of the children of Israel and the Levites shall keep the charge x i. e. Shall suffer no stranger to approach through curiosity or any other motive of the tabernacle of testimony 54 And the children of Israel did according to all that the LORD commanded Moses so did they CHAP. II. 1 AND the LORD spake unto Moses and unto Aaron saying 2 Every man of the children of Israel shall pitch by his own standard a Or ensign by that to which he is allotted by the following order It is manifest that there were four great Standards or Ensigns which here follow distinguished by their colours or figures or otherwise also that there were other particular Ensigns belonging to each of their Fathers Houses or Families as is here said with the ensign of their fathers house †Heb. over against far off b Partly out of reverence to God and his Worship and the portion allotted to it and partly for caution least their vicinity to it might tempt them to make too near approaches to it It is supposed they were at 2000 cubits distance from it which was the space between the people and the Ark Ios. 3. 4. and it is not improbable because the Levites encamped round about it between them and the Tabernacle about the tabernacle of the congregation shall they pitch 3 And on the east-side toward the rising of the Sun shall they of the standard of the camp of Judah pitch throughout their armies and Nahshon the son of Amminadab shall be captain of the children of Judah 4 And his host and those that were numbred of them were threescore and fourteen thousand and six hundred 5 And those that do pitch
next unto him shall be the tribe of Issachar c He and Zebulun were Leah's two youngest sons and therefore would more contentedly submit to Iudah and Nethaneel the son of Zuar shall be captain of the children of Issachar 6 And his host and those that were numbred thereof were fifty and four thousand and four hundred 7 Then the tribe of Zebulun and Eliab the son of Helon shall be captain of the children of Zebulun 8 And his host and those that were numbred thereof were fifty and seven thousand and four hundred 9 All that were numbred in the camp of Judah were an hundred thousand and fourscore thousand and six thousand and four hundred d This was the most numerous camp because they marched first as being placed on the East and going towards the East and because they guarded the Sanctuary throughout their armies these shall first set forth 10 On the south-side shall be the standard of the camp of Reuben e Who being the first-born was the leader of the second camp according to their armies and the captain of the children of Reuben shall be Elizur the son of Shedeur 11 And his host and those that were numbred thereof were fourty and six thousand and five hundred 12 And those which pitch by him shall be the tribe of Simeon and the captain of the children of Simeon shall be Shelumiel the son of Zurishaddai 13 And his host and those that were numbred of them were fifty and nine thousand and three hundred 14 Then the tribe of Gad and the captain of the sons of Gad shall be Eliasaph the son of Reuel f Called Devel Numb 1. 14. the Hebrew letters Daleth and Resh being very like and oft changed as appears by comparing Gen. 10. 3. with 1 Chron. 1. 6. and Gen. 36. 26 38. with 1 Chron. 1. 41 50. 15 And his host and those that were numbred of them were fourty and five thousand and six hundred and fifty 16 All that were numbred in the camp of Reuben were an hundred thousand and fifty and one thousand and four hundred and fifty throughout their armies and they shall set forth in the second rank 17 Then the tabernacle of the congregation shall set forward with the camp of the Levites in the midst of the camp g Which is not to be understood strictly or exactly but largely for in their march they were divided and part of that Tribe marched next after Iudah Numb 10. 17. and the other part exactly in the midst of the camp as they encamp so shall they set forward every man in his place by their standards 18 On the west-side shall be the standard of the camp of Ephraim h Who is here preferred before his brother according to the prophesie Gen. 48. 19 20. according to their armies and the captain of the sons of Ephraim shall be Elishama the son of Ammihud 19 And his host and those that were numbred of them were fourty thousand and five hundred 20 And by him shall be the tribe of Manasseh and the captain of the children of Manasseh shall be Gamaliel the son of Pedahzur 21 And his host and those that were numbred of them were thirty and two thousand and two hundred 22 Then the Tribe of Benjamin and the captain of the sons of Benjamin shall be Abidan the son of Gideoni 23 And his host and those that were numbred of them were thirty and five thousand and four hundred 24 All that were numbred of the camp of Ephraim were an hundred thousand and eight thousand and an hundred throughout their armies and they shall go forward in the third rank 25 The standard of the camp of Dan shall be on the north-side by their armies and the captain of the children of Dan shall be Abiezer the son of Ammishaddai 26 And his host and those that were numbred of them were threescore and two thousand and seven hundred 27 And those that encamp by him shall be the tribe of Asher and the captain of the children of Asher shall be Pagiel the son of Ocran 28 And his host and those that were numbred of them were fourty and one thousand and five hundred 29 Then the tribe of Naphtali and the captain of the children of Naphtali shall be Ahira the son of Enan 30 And his host and those that were numbred of them were fifty and three thousand and four hundred 31 All they that were numbred in the camp of Dan were an hundred thousand and fifty and seven thousand and six hundred i The strongest camp next after Iudah and therefore he comes in the rear as Iudah marched in the front that the Tabernacle might be best guarded where there was most danger they shall go hindmost with their standards 32 These are those which were numbred of the children of Israel by the house of their fathers all those that were numbred of the camps throughout their hosts were six hundred thousand and three thousand and five hundred and fifty 33 But the Levites were not numbred k Because their warfare was of another kind among the children of Israel as the LORD commanded Moses 34 And the children of Israel did according to all that the LORD commanded Moses so they pitched by their standards l i. e. Each of them under his principal standard and so they set forward every one after their families according to the house of their fathers CHAP. III. 1 THese a Which follow in this chapter also are the generations b i. e. Either 1. The things done by them as the word generation is sometimes used as Gen. 6. 9. and 25. 19. and 37. 2. Or rather 2. The Kindred or Family for that is the subject of this chapter and not their events or actions Obj. Aarons Family indeed is here mentioned but not Moses his Family Answ. Moses his Family and Children are here included under the general name of the Amramite ver 27. which includes all the Children and Grand-chilfiren of Amram the persons onely of Aaron and Moses being excepted And the generations of Moses are thus obscurely mentioned because they were but common Levites the Priesthood being given solely to Aarons posterity whence Aaron is here put before Moses who elsewhere is commonly named after him of Aaron and Moses in the day that the LORD spake with Moses in mount Sinai c This seems to be added because Nadab and Abihu mentioned ver 2. were then alive though dead at the time of taking this account 2 And these are the names of the sons of Aaron Nadab the * Exod. 6. 23. first-born and Ablhu Eleazar and Ithamar 3 These are the names of the sons of Aaron the priests which were anointed †Heb. whose hand â—…e filled whom he consecrated to minister in the priests office 4 * Lev. 10. 1. chap. 26. 61. 1 Chron. 24. 2. And Nadab and Abihu died before the LORD when they offered strange fire before
host of the tribe of the children of Issachar was Nethaneel the son of Zuar 16 And over the host of the tribe of the children of Zebulun was Eliab the son of Helon 17 And * chap. 1. 51. the tabernacle was taken down and the sons of Gershon and the sons of Merari set forward * ch 4. 24 31. bearing the tabernacle 18 And the * chap. 2. 10. standard of the camp of Reuben set forward according to their armies and over his host was Elizur the son of Shedeur 19 And over the host of the tribe of the children of Simeon was Shelumiel the son of Zurishaddai 20 And over the host of the tribe of the children of Gad was Eliasaph the son of Deuel 21 And the Kohathite set forward bearing the * chap. 4. 4. sanctuary and ‖ That is the Gershonites and the Merarites See ver 17. the other p i. e. The Gershonites and Merarites as is evident both from their work and office which was to take down and set up the Tabernacle Numb 3. 25. 26. and 4. 22. 33. and from ver 17. who therefore marched after the first camp a good distance from and before the Kohathites that they might prepare the Tabernacle for the reception of its utensils which the Kohathites brought some time after them did set up the tabernacle against they came 22 And * chap. 2. 1â—… the standard of the camp of the children of Ephraim set forward according to their armies and over his host was Elishama the son of Ammihud 23 And over the host of the tribe of the children of Manasseh was Gamaliel the son of Pedahzur 24 And over the host of the tribe of the children of Benjamin was Abidan the son of Gideoni 25 And * chap. 2. 2â—… the standard of the camp of the children of Dan set forward which was the rereward of all the camps throughout their hosts and over his host was Ahiezer the son of Ammishaddai 26 And over the host of the tribe of the children of Asher was Pagiel the son of Ocran 27 And over the host of the tribe of the children of Naphtali was Ahira the son of Enan 28 †Heb. Tui Thus were the journeyings q i. e. In this manner and order they marched of the children of Israel according to their armies when they set forward 29 And Moses said unto Hobab the son of Raguel r Called also Revel Exod. 2. 18. who seems to be the same who is called Iethro Exod. 3. 1. it being usual in Scripture for one person to have two or three names And therefore this Hobab not Iethro but his son which may seem more probable because Iethro was old and unfit for travel and desirous as may well be thought to die in his own Countrey whether he returned Exod. 18. 27. but Hobab was young and fitter for these journeys and therefore intreated by Moses to stay and bear them company the Midianite Moses father in law s Which words are ambiguous but seem to belong to Raguel or Revel not to Hobab though others are of another mind We are journeying unto the place of which the LORD said I will give it you come thou with us and * Judg. â—… 〈◊〉 we will do thee good for the LORD hath spoken good concerning Israel 30 And he said unto him I will not go t So he might truly and sincerely say though after this speech he was overcome by the intreaties and perswasions of Moses Or he did go and settle his affairs and afterwards return for we find his posterity settled among the Israelites See Iudg. 1. 16. and 4. 11 18. c. but I will depart to mine own land and to my kindred 31 And he said Leave us not I pray thee forasmuch as thou knowest how we are to encamp in the wilderness and thou mayest be to us in stead of eyes u To direct and guide us for though the cloud determined them to a general place yet many particulars might be uncertain and unknown to Moses wherein Hobab having long lived in those parts might be able to advise him as concerning the conveniences of water for their Cattle concerning the safety or danger of the several parts by reason of Serpents or Wild-beasts or Enemies in the parts adjoyning to them that so they might guard themselves better against them Or this is to be understood of his directing them not so much in their way as about great and difficult matters wherein the counsel he had from God did not exclude the advise of men as we see in Hobabs father Iethro Exod. 18. And it is probable this was the wise son of a wise Father 32 And it shall be if thou go with us yea it shall be that what goodness the LORD shall do unto us the same will we do unto thee 33 And they departed from the mount of the LORD three days journey x With continued journeys onely it seems most probable that the cloud made little pauses that they might have time for sleep and necessary refreshments which their natures required And thus all writers when they relate the continued journeys of persons for many days together are to be understood with this exception and the ark of the covenant of the LORD went before them y Not so much in place say some for so it went in the midst or at least after the first camp as may seem from ver 21. as in office and authority as a general who is said to go before or lead his Army though he do not go in the very first place But others more probably think that the Ark which indeed is not mentioned ver 21. albeit in their stations it was in the middle where also the cloud was yet in their marches it went before them as also the cloud did and so the cloud was constantly over the Ark whether it stood or went and therefore the Ark is said to go before and direct them not as if the Ark could be seen of all the camps which being carried onely upon mens shoulders was impossible but because the cloud which always attended upon the Ark and did together with the Ark constitute in a manner one sign of Gods presence did lead and direct them in the three dayes journey to * Deut. 1. 33. Jer. 31. 2. Ezek. 20. 6. search out a resting place z Where they might safely and commodiously rest But this is a metaphorical expression for discovering to them for otherwise the Ark could not search and God who knew all places and things needed not to search for them 34 And the cloud of the LORD was upon them by day †And by night too as was expressed before So we must learn to compare places of Scripture and to supply the defects of one out of another as we do in all authors when they went out of the camp 35 And it came to pass when
of that common sin was not directly and properly death but exclusion from the land of Canaan and death onely by way of consequence upon that and had no sons 4 Why should the name of our father be †Heb. diminished done away e As it will be if it be not preserved by an inheritance given to us in his name and for his sake Hence some gather that the first son of each of these heiresses was called by their fathers name by vertue of that law Deut. 25. 6. whereby the brothers first son was to bear the name of his elder brother whose widow he married from among his family because he hath no son give unto us therefore a possession f In the land of Canaan upon the division of it which though not yet conquered they concluded would certainly be so and thereby gave glory to God by believing among the brethren of our father 5 And Moses brought their cause before the LORD g i. e. Into the Tabernacle where God was pleased to speak with Moses upon occasions Exod. 25. 22. Numb 7. 89. For it was an hard case and though their plea seemed reasonable yet Moses shewed his humility and modesty that he would not determine it himself without Gods particular direction 6 And the LORD spake unto Moses saying 7 The daughters of Zelophehad speak right thou shalt surely give them h In Hebrew it is of the masculine gender to shew that women in this case should enjoy the mans priviledge and that the heavenly Canaan whereof this was a type did belong no less to women than to men Gal. 3. 28. a possession of an inheritance among their fathers brethren and thou shalt cause the inheritance of their fathers i i. e. Which belonged to their fathers in case they had lived to pass unto them 8 And thou shalt speak unto the children of Israel saying If a man die and have no son then ye shall cause his inheritance to pass unto his daughter 9 And if he have no daughter then ye shall give his inheritance unto his brethren 10 And if he have no brethren k Nor sisters as appears from ver 8. then ye shall give his inheritance unto his fathers brethren 11 And if his father have no brethren then ye shall give his inheritance unto his kinsman that is next to him of his family and he shall possess it and it shall be unto the children of Israel a statute of judgment l A statute or rule by which the Magistrate shall give judgment in such cases as the LORD commanded Moses 12 And the LORD said unto Moses * Deut. 3. 2â—… and 32. 4â—… Get thee up into this mount Abarim m The whole tract of mountains was called Abarim Numb 33. 47. whereof one of the highest was called Nebo Deut. 32. 49. and the top of that Pisgah Deut. 34. 1. and see the land which I have given unto the children of Israel 13 And when thou hast seen it thou also shalt be gathered unto thy people n Of which phrase see Gen. 15. 15. and 25. 8. as * chap. 2â—… 〈◊〉 and 31. 2. Deut. 10. 6. Aaron thy brother was gathered 14 For * chap. 〈◊〉 〈◊〉 Deut. 1. 3â—… Psal. 1â—… 〈◊〉 ye rebelled against my commandment in the desert of Zin in the strife of the congregation to sanctifie me at the water before their eyes that is the * Exod. 〈◊〉 water of Meribah in Kadesh o This is added to distinguish this miscarriage of Moses from that of the people in Rephidim Exod. 17. 7. in the wilderness of Zin 15 And Moses spake unto the LORD p The words here following and others too which are recorded Deut. 3. 23 26. saying 16 Let the LORD * chap. 16. 〈◊〉 God of the spirits of all flesh q i. e. Of all men the searcher of spirits that knowest who is fit for this great employment the father and giver and governour of spirits who canst raise and suit the spirits of men to the highest and hardest works as thou didst those Numb 11. 16 17. See Numb 16. 22. set a man over the congregation 17 Which may go out before them and which may go in before them r i. e. Which may wisely conduct them in all their affairs both when they go forth to war or upon other occasions and when they return home and live in peace A metaphor from shepherds as it here follows which in those places used not to go behind their sheep as ours now do but before them and to lead them forth to their pasture and in due time to lead them home again Of this phrase see Deut. 28. 6. Act. 1. 21. and which may lead them out and which may bring them in that the congregation of the LORD be not * Zech. 〈◊〉 Matth. â—… 〈◊〉 as sheep which have no shepherd 18 And the LORD said unto Moses Take thee Joshua the son of Nun a man in whom is the spirit s The spirit of government of wisdom and of the fear of the Lord c. and lay thine hand upon him t By which ceremony Moses did both design the person and confer the power and by his prayers which accompanied that rite obtain from God all the spiritual gifts and graces necessary for his future employment as appears from Deut. 34. 9. See of this custom Gen. 48. 14. Levit. 1. 4. Numb 8. 10. 1 Tim. 4. 14. 19 And set him before Eleazar the priest and before all the congregation u That they may be witnesses of the whole action and may acknowledge him for their supream ruler and give him a charge x Thou shalt command him in my name to undertake the government of my people which otherwise he will be afraid and unwilling to do and thou shalt give him counsels and instructions for the right management of that great trust in their sight 20 And thou shalt put some of thine †Heb. 〈◊〉 〈◊〉 honour upon him y Thou shalt not now use him as a servant as thou hast done but as a brother and thy partner in the government shewing respect to him and causing others to do so and thou shalt impart to him the ensigns and evidences of thy own authority whatsoever they be Some understand this honour of those spiritual endowments which did adorn Moses which Moses was now to confer upon him But this Ioshua had before for in him was the spirit ver 18. and he received a further measure of the spirit by Moses his laying on of hands from both which this honour is distinguished and had he meant this he would not have expressed it in so dark and doubtful a phrase but have called it a putting not of honour but of the spirit upon him as it is called Numb 11. 17. And seeing the word honour here may very well be properly understood why should we run to
5. two thousand cubits whence some suppose this to be an errour in the Hebrew Text which being in a matter neither concerning faith nor good manners is not prejudicial to the authority of the holy Scriptures Ans. 2. The one thousand cubits may be in length from the city and the two thousand cubits in breadth on each side of the city and so they well agree for a line of a thousand cubits being drawn in length eastward and another westward and another northward and another southward a line drawn at a thousand cubits distance from the city from east to west must needs contain two thousand cubits and so must the other line from north to south and so on every side of the city there must be two thousand cubits Ans. 3. This verse and the next do not speak to the same thing this speaks of the space or place from whence the suburbs shall be measured the next verse speaks of the space unto which that measure shall be extended and the words may very well be read thus And the suburbs shall be so it is onely an ellipsis of the verb substantive which is most frequent and the meaning is shall be taken or accounted from the wall of the city and from that particle being supplied oâ—… understood from the foregoing words which is very usual without it or from the outward parts of it which being a general and indefinite expression is limited and explained by the following word even from a thousand cubits round about Which are mentioned not as the thing measured for as yet there is not a word of measuring but as the term or space from which the measuring line should begin And then it follows ver 5. And ye shall measure from without the city not from the wall of the city as was said before ver 4. but from without it i. e. from the said outward part or space of a thousand cubits without the wall of the city round about on the east-side two thousand cubits c. So in truth there were three thousand cubits from the wall of the city whereof one thousand probably were for out-houses stalls for cattel gardens vineyards and olive-yards and the like and the other two thousand for pasture which are therefore called the field of the suburbs Lev. 25. 34. by way of distinction from the suburbs themselves which consist of the first thousand cubits from the wall of the city 5 And ye shall measure from without the city on the east-side two thousand cubits and on the south-side two thousand cubits and on the west-side two thousand cubits and on the north-side two thousand cubits and the city shall be in the midst this shall be to them the suburbs of the cities 6 And among the cities which ye shall give unto the Levites there shall be * â—…eut 4. 41. â—… 20. 2. 〈◊〉 21. 3. 21. six cities for refuge c Or or receit or escape or resort to wit for man-slayers And these cities are assigned among the Levites partly because they might be presumed to be the most proper and impartial Judges between man-slayers and wilful murderers partly because their presence and counsel and authority would more effectually bridle the passions of the avenger of blood who might pursue him thither and partly to signifie that it is onely in Christ whom the Levitical Priests did represent that sinners find refuge and safety from the destroyer The names of these Cities we have Deut. 4. 41 43. Ios. 2â—… 8. which ye shall appoint for the man-slayer d Such as is here described ver 11 15 22 23. that he may flee thither and †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to them ye shall add forty and two cities 7 So all the cities which ye shall give to the Levites shall be forty and eight cities them shall ye give with their suburbs 8 And the cities which ye shall give shall be of the possession of the children of Israel * â—…ap 2â—… 54. from them that have many ye shall give many e Compare Numb 33. 54. Ios. 20. 2. but from them that have few ye shall give few Every one shall give of his cities unto the Levites according to his inheritance which †〈◊〉 〈◊〉 inâ—… he inheriteth 9 And the LORD spake unto Moses saying 10 Speak unto the children of Israel and say unto them * 〈◊〉 19. 2. 〈◊〉 2â—… 2. when ye be come over Jordan into the land of Canaan 11 Then * 〈◊〉 21. 13. ye shall appoint you cities to be cities of refuge for you that the slayer may flee thither which killeth any person †〈◊〉 〈◊〉 at unawares f i. e. Not wilfully designedly or maliciously but inconsiderately through mistake or indiscretion or carelessness See Levit. 4. 2. 12 And they shall be unto you cities for refuge from the avenger g To wit of the party sâ—…ain or of blood as it is fully expressed below ver 19 25. Heb. from the redeemer or from the next 〈◊〉 to whom by the law belonged the right of redemption of the lands of and vindication of the injury done to the person acceased that the man-slayer die not h i. e. Be not killed by the avenger meeting him in some other place until he stand before the congregation i i. e. Before the society or convention of Judges or Elders who were appointed in every City for the decision of criminal causes who were 23 who were to examine the matter and that publickly before the people whether the murder was wilful or casual Quest. In what City was this cause to be tried Answ. Some say in the City of refuge others say in the City in or near which the fact was committed It seems to me it was done in both at first in the City of refuge as is manifest from Ios. 20. 4. but if that trial and sentence did not satisfie the avenger of blood it was fully and finally determined in the other City as is sufficiently evident both by comparing this place with ver 25. and Ios. 20. 6. and from the usual and most reasonable course of Justice which is that facts should be examined as far as may be in or near the places where they were committed and where the witnesses and evidences were at hand in judgment k Or for judgment i. e. to receive sentence there according to the nature of the fact 13 And of these cities which ye shall give six cities shall ye have for refuge 14 Ye shall give three cities on this side Jordan l Because that Land was as long as Canaan though not so broad and besides these might be convenient for many of them that lived in Canaan and three cities shall ye give in the land of Canaan which shall be cities of refuge 15 These six cities shall be a refuge both for the children of Israel and for the stranger m Not the proselyte onely but all strangers
when the Iews would not exceed 39 stripes 2 Cor. 11. 24. least through mistake or forgetfulness or eagerness they should go beyond their bounds which they were commanded to keep but they were not obliged to go to the utmost extent of them lest if he should exceed and beat him above these with many stripes then thy brother g Who though faulty and chastized yet still is thy brother by nation and probably by religion too should seem vile unto thee h i. e. Should be made contemptible to his brethren either by this cruel usage of him as if he were a slave or brute beast or by the desormity or infirmity of body which excessive beating might produce 4 * 1 Cor. 9. 9. 1 Tim. 5. 18. Thou shalt not muzzle the ox when he treadeth out the corn i As the Gentiles used to do having divers devices to keep them from eating when they trod out the corn which they did in those parts and times by oxen Hos. 10. 11. either immediately by their hoofs Isa. 28. 28. Mich. 4. 13. or by drawing carts or other instruments over the corn Isa. 25. 10. and 28. 27. and 41. 15. Amos 1. 3. Hereby God taught them humanity and kindness even to their beasts that served them Prov. 12. 10. and much more to their servants or other men who laboured for them and especially to their Ministers 1 Cor. 9. 9. †Heb. thresheth 5 * Mat. 22. 24. Mar. 12. 19. Luk. 20. 28. If brethren k Strictly so called as is evident from ver 7. Gen. 38. 8. Ruth 1. 15. Mat. 22. 24 25. dwell together l Either 1. strictly in the same house or family which is not probable because the married brother may be presumed to have left his fathers house and set up a family of his own Or 2. more largely in the same town or city or at least countrey This is added for a releif of their consciences that if the next brother had removed his habitation into remote parts or were carried thither into captivity which God foresaw would be their case then the wife of the dead had her liberty to marry to the next kinsman that lived in the same place with her and one of them m Either 1. the first and eldest of them as it was practised Gen. 38. 6 c. and expounded Mat. 22. 25. one being oft put for the first as Gen. 1. 5. and 2. 11. Hag. 1. 1. Mark 16. 2. And the chief care was about the first-born who were invested with singular priviledges and were types of Christ. Or 2. any of them for the words are general and so the practise may seem to have been Ruth 3. and the reason of the law may seem to be in a great measure the same which was to keep up the distinction as of tribes and families that so the Messias might be discovered by the family from which he was appointed to proceed so also of inheritances which were divided among all the brethren the first-born having onely a double portion die and have no child n Heb. no son But son is oft put for any child male or female both in Scripture and other authours and therefore the Hebrew no son is rendred no child here as it is in effect Mat. 22. 24. Mark 12. 19. Luk. 20. 28. And indeed this caution was not necessary when there was a daughter whose child might be adopted into the name and family of its grandfather the wife of the dead shall not marry without unto a stranger o i. e. To one of another family as that word is oft used her ‖ Or next kinsman husbands brother shall go in unto her p Except he was married himself as may appear by other Scriptures and by the reason of the thing and as some adde from the phrase of dwelling together to wit in their fathers family and take her to him to wife and perform the duty of an husbands brother unto her 6 And it shall be that the first-born which she beareth shall succeed in the name of his brother q Shall be called and reputed his son See Ruth 4. 17. which is dead that his name be not put out of Israel r That a family be not lost So this was a provision that the number of their families might not be diminished 7 And if the man like not to take his ‖ Or next kinsmans wife brothers wife then let his brothers wife go up to the gate unto the elders and say * Ruth 4. 7. My husbands brother refuseth to raise up unto his brother a name s To revive his brothers name and memory in Israel he will not perform the duty of my husbands brother 8 Then the elders of his city shall call him and speak unto him t To convince him of the duty and perswade him to it and if he stand to it u If he obstinately refuse it and say I like not to take her 9 Then shall his brothers wife come unto him in the presence of the elders and loose his shoe from off his foot x Partly as a sign of his resignation of all his right to the woman and to her husbands inheritance for as the shoe was a sign of ones power and right Psal. 60 8. and 108. 9. so the parting with the shoe was a token of the alienation of such right and that he would not and henceforth might not enter upon his brothers land and partly as a note of infamy to signify that by this unnatural and disingenuous action he was unworthy to be amongst free-men and fit to be reduced to the condition of the meanest servants or captives who used to go bareâ—…oot Isa. 20. 2 4. and spit in his face y As a return of his contempt upon himself See Numb 12. 14. Isa. 50. 6. Mat. 26. 67. and 27. 30. This was not done Ruth 4. either because he was not a brother but a remoter kinsman and so deserved less shame or because Ruth did not prosecute him to the utmost but freely consented to this exchange and shall answer and say So shall it be done unto that man that will not build up z A phrase oft used for the procreation of children and the increase of a family See Gen. 16. 2. Exod. 1. 21. 1 King 11. 38. 1 Chron. 17. 25. his brothers house 10 And his name a i. e. His person names being oft put for persons and his posterity also So it was a lasting blot shall be called in Israel The house of him that hath his shoe loosed 11 When men strive together one with another and the wife of the one draweth near for to deliver her husband out of the hand of him that smiteth him and putteth forth her hand and taketh him by the secrets 12 Then thou shalt cut off her hand b Partly because of the great mischief she did to him
station into which they came from the wilderness of Sinai Numb 10. 12. all this verse may belong to Gods appearance in mount Sinai where that glorious light which shone upon mount Sinai directly did in all probability scatter its beams into the adjacent parts such as Seir and Paran were and so this is onely a Poetical and Prophetical variation of the phrase and expression of the same thing in diverse words and Gods coming or rising or shining from or to or in Sinai and Seir and Paran note one and the same illustrious action of God appearing there with ten thousands of his Saints or holy Angels and there giving a fiery law to them as it here follows And this interpretation may receive some strength from Hab. 3. 3. where this glorious march of God before his people is remembred onely Teman which signifies the South is put for Seir which is here possibly to signify that that Seir which is here mentioned was to be understood of the Southern part of the country of Seir or Edom which was that part adjoyning to the Red Sea Others refer this of Seir to the brasen Serpent that eminent type of Christ which was erected in this place unto them he shined forth from mount Paran g A place where God eminently manifested his presence and goodness both in giving the people flesh which they desired and in appointing the 70 Elders and pouring forth his Spirit upon them Num 11. Though the exposition mentioned in the foregoing branch may seem more probable and he came with †Heb. holy myriads or ten thousands So Gr. See Jude v. 14. ten thousands of Saints h i. e. With a great company of holy Angels Psal. 68. 17. Daâ—… 7. 10. which attended upon him in this great and glorious work of giving the law as may be gathered from Act. 7. 53. Gal. 3. 19. Heb. 2. 2. and 12. 22. from his right hand i Which both wrote the law and gave it to men An allusion to men who ordinarily write and give gifts with their right and not with their left hand went †Heb. a fire of Law a fiery law k The law is called fiery partly because it is of a fiery nature purging and searching and inflaming for which reasons Gods word is compared to fire Ier. 23. 29. partly to signify that fiery wrath and curse which it inflicteth upon sinners for the violation of it 2 Cor. 3. 7 9. and principally because it was delivered out of the midst of the fire Exod. 19. 16 18. Deut. 4. 11. and 5. 22 23. for them 3 Yea he loved the people l i. e. The tribes of Israel which are called People Gen. 48. 19. Iudges 5. 14. Act. 4. 27. The sense is This Law though delivered with Fire and Smoke and Thunder which might seem to portend nothing but hatred and terrour yet in truth it was given to Israel in great love as being the great mean of their temporal and eternal Salvation And although God shews a general and common kindness to all men yet he loved this people in a singular and peculiar manner all his saints m All Gods Saints or holy ones i. e. his People as they are now called the people of Israel who are all called holy Exod. 19. 6. Num. 16. 3. Deut. 7. 6. Dan. 7. 25. and 8. 24. and 12. 7. because they all professed to be so and were obliged to be so and many of them were such Though some appropriate this to the true Saints in Israel are in thy hand n Or were in thy hand i. e. under Gods care to protect and direct and govern them as that phrase signifies Numb 4. 28 33. Ioh. 10. 28 29. These words are spoken to God and for the change of persons his and thy that is most frequent in the Hebrew tongue See Dan. 9. 4. This clause may further note Gods kindness to Israel in upholding and preserving them when the fiery law was delivered which was done with so much dread and terrour that not onely the people trembled and were ready to sink under it Exod. 20. 18 19. but even Moses himself did exceedingly fear and quake Heb. 12. 21. But in this fright God sustained both Moses and the people in or by his hand whereby he in a manner hid and covered them that no harm might come to them by this terrible apparition and they sat down at thy feet o Like Scholars to receive instructions and counsels from thee He alludes either 1. To the manner of disciples among the Jews who used to sit at their masters feet Luk. 10. 39. Acts 22. 3. See also Gen. 49. 10. 2 King 4. 38. But it is doubtful whether this custom was so antient as Moses Or 2. To the place where the people waited when the Law was delivered which was at the foot of the mount every one shall receive of thy words p The people easily understood from the foregoing words did or will receive or submit to thy instructions and it commands This may respect either 1. The peoples promise when they heard the Law that they would hear and do all that was commanded Deut. 5. 27. Or 2. The peoples duty to do so 3. The peoples priviledge that they were admitted to receive so great a priviledge as the words and Laws of God were 4 Moses commanded us a law q Moses speaks this of himself in the third person which is very usual in the Hebrew language even the inheritance of the congregation of Jacob r The Law is called their Inheritance partly because the obligation of it was hereditary passing from Parents to their Children and partly because this was the best part of all their inheritance and possessions the greatest of all those gifts and favours which God bestowed upon them 5 And he was * See Gen. 36. 31. chap. 32. 15. king s Moses was their King not in Title but in reality being under God their supream and uncontroulable Governour and Lawgiver Though the word oft signifies onely a prince or chief Ruler as Iudg. 19. 1. Ier. 19. 3. and 46. 25. in Jeshrun t i. e. In Israel so called Deut. 32. 15. when the heads of the people and the tribes of Israel were gathered together u When the Princes and People met together for the management of publick affairs Moses was owned by them as their King and Lawgiver and he directed and ruled them as their superiour This he saith to shew that the people approved of and consented to the Authority and Laws of Moses 6 Let Reuben live and not die and let not his men be few x Though Reuben deserve to be cut off or greatly diminished and obscured according to Iacobs prediction Gen. 49. 4. Yet God will spare them and give them a name and portion among the Tribes of Israel and bless them with increase of their numbers 7 And this is the blessing
of Judah and he said Hear LORD the voice of Judah y i. e. God will hear his prayer for the accomplishment of those great things promised to that Tribe Gen. 49. 8 9 10 11. This implies the delayes and difficulties Iudah would meet with herein which would drive him to his prayers and that those prayers should be crowned with success and bring him unto his people z Either 1. When he shall go forth to Battel against Gods and his Enemies and shall fall fiercely upon them as was foretold Gen. 49. 8 9. bring him back with honour and victory and safety to his people i. e. either to the rest of his Tribe who were left at home when their brethren went to Battel or to his brethren the other Tribes of Israel Or 2. When that Tribe shall go into captivity let them not be always kept in captivity as the ten Tribes are like to be but do thou bring him again to his people Or 3. As thou hast promised the gathering of the people to him even to the Shiloh who was to come out of his loyns Gen. 49. 10. so do thou bring him i. e. the Messias who may be understood out of that parallel prophesie and who may be here called Iudah because he was come from him as he is for that reason called David in divers places to his people i. e. to that people which thou hast given to him Or 4. Bring him in to wit as Prince and Governour as thou hast promised Gen. 49. to his people i. e. to thy people of Israel now to be reckoned as his people because of their subjection to him Or rather 5. Bring him in to his people to that people which thou hast promised and given to him i. e. to that portion of Land which thou hast allotted to him settle him in his possession the people or inhabitants being here put for the Land inhabited by them as the Israelites are told they should possess the Nations or people of Canaan Deut. 11. 23. and 12. 2. i. e. their Land as it is explained Deut. 17. 14. and 30. 18. for the people they were not to possess but to dispossess and to root out let his hands be sufficient for him a This Tribe shall be so numerous and potent and valiant that it shall suffice to defend it self without any aid either from forreign Nations or from other Tribes as appeared when this Tribe alone was able to grapple with nine or ten of the other Tribes and be thou an help to him from his enemies b Thou wilt preserve this Tribe in a special manner so as his enemies shall not be able to ruine it as they will do other Tribes and that for the sake of the Messias who shall spring out of it 8 And of Levi he said * Exod. 28. 30. Let thy Thummim and thy Urim be with thy holy one c The Thummim and the Urim which are thine O Lord by special institution and consecration by which he understands the Ephod in which they were put Exod. 28. 30. by a synecdoche and the High-Priesthood to which they were appropriated by a Metonymie and withal the gifts and graces signified by the Urim and Thummim and necessary for the discharge of that high-office shall be with thy holy one i. e. with that Levite that Priest which thou hast consecrated to thy self and which is holy in a more peculiar manner than all the people were i. e. The Priesthood shall be confined to and continued in Aarons Family * Num. 20. 13. whom thou didst prove d This seems added by way of anticipation Although thou didst try him and rebuke him and shut him out of Canaan for his miscarriage about fetching water out of the rock yet thou didst not therefore take away the Priesthood from him at Massah e Not at that Massah mentioned Exod. 17. which is also called Meribah where neither Moses nor Aaron are reproved nor is Aaron so much as named but at that other Meribah Numb 20. where this is expressed which as it is called by one of the names of that place Exod. 17. to wit Meribah Numb 20. so it may be here called by its other name Massah and well may the same names be given to those two places because the occasion of them was in a great measure one and the same Though this place may be otherwise rendred whom thou didst try in trying or with tryal i. e. whom thou didst exactly and thoroughly try such repetitions being very frequent and elegant in the Hebrew language And it may be observed that in the Hebrew text here are two several prepositions though the English translation render them both by at here beth in or with and in the next branch al at or near or concerning the waters of Meribah which may seem to intimate that the former is not the name of the place as the latter is why else should they not have been expressed by the same preposition and with whom thou didst strive f Or contend i. e. whom thou didst reprove and chastise as that phrase signifies Isa. 49. 25. Ier. 2. 9. at the waters of Meribah 9 Who said unto his father and to his mother I have not seen him g i. e. I have no respect unto them for so knowledge is oft used as Iob 9. 21. Prov. 12. 10 11. 1 Thess. 5. 12. The sense is who followed God and his command fully and executed the judgment enjoyned by God without any respect of persons Exod. 32. 26 27. This seems better than to refer it either to their not mourning for their next kindred for that was allowed to all but the High-Priest in case of the Death of Father or Mother and that was onely a ceremonial rite and no matter of great commendation or to their impartiality in executing the judgments committed to them Deuteronomy 17. 9. of which they had as yet given no considerable proof neither did he acknowledge his brethren nor knew his own children * Mal. 2. 5. for they have observed thy word and kept thy covenant h i. e. When the rest broke their covenant with God by that soul sin of Idolatry with the calf that Tribe kept themselves more pure from that infection and adhered to God and his Worship and Service as appears from Exod. 32. 26 28. Compare Mal. 2. 6 7. 10 ‖ Or let ixâ—… teach c. They i i. e. The Priests and Levites shall teach Jacob thy judgements and Israel thy law ‖ Or let 〈◊〉 put 〈◊〉 they shall put incense †Heb. aâ—… 〈◊〉 nose before thee k i. e. Upon thine Altar of incense which stood before the Ark the place of Gods special presence and whole burnt-sacrifice upon thine altar 11 Bless LORD his substance l i. e. His outward estate as Deut. 8. 18. because he hath no inheritance of his own and therefore wholly depends upon thy
tribes and the half tribe of Manasseh 8 With whom p Heb. With him i. e. with the half Tribe of Manasseh not that half which is expressed v. 7. as is evident from the thing but the other half which is sufficiently and necessarily understood the relative being here put for the antecedent understood as it is Numb 7. 89. Psal. 114. 2. Isa. 8. 21. Ionah 1. 3. the Reubenites and the Gadites have received their inheritance * Numb 32. 33. Deut. 3. 12 13. Chap. 22. 4. which Moses gave them beyond Jordan eastward even as Moses the servant of the LORD gave them q Which Moses gave them by my Command and therefore do not thou disturb them in their Possessions but proceed to divide the other Possessions to the rest 9 From Aroer that is upon the bank of the river Arnon and the city that is in the midst of the river r Of which see the notes on Deut. 3. 16. and on Ios. 12. 2. and all the plain of Medeba unto Dibon s Either this is the same City now mentioned even Aroer which is said to have been a double City as the very name seems to import whereof one part was on the bank of the River and the other part in the middle of it whence we read of the cities of Aroer Isa. 17. 2. or it is another city possibly Ar as it is elsewhere named s Two Cities anciently belonging to the Moabites and taken from them by the Amorites Numb 21. 30. and from them by the Israelites and after the Israelites were gone into Captivity recovered by the first Possessors the Moabites as may seem from Isa. 15. 2. 10 And all the cities of Sihon king of the Amorites which reigned in Heshbon unto the border of the children of Ammon 11 And Gilead and the border of the Geshurites and Maacathites t Whose Land God had given to the Israelites without Iordan though they had not yet used the Gift of God nor taken Possession of it as is noted v. 13. and all mount Hermon and all Bashan unto Salcah 12 All the kingdoms of Og in Bashan which reigned in Ashtaroth and in Edrei who remained of * Deut. 3. 11. Chap. 12. 4. the remnant of the giants for these u Not all now mentioned as appears from v. 13. but Sihon and Og and their people and the generality of them which he had now named some of them being excepted did Moses smite and cast them out 13 Nevertheless the children of Israel expelled noâ—… the Geshurites nor the Maacathites but the Geshurites and the Maacathites dwell among the Israelites unto this day x This seems added by way of anticipation and reflection upon the present Israelites implying that although Moses did and might permit them to remain both because the Land which he had Conquer'd was more than enough for the Israelitish Possessors and because being intent upon their passage over Iordan into the Land of Canaan he would not delay them by searching their Enemies out of all their corners yet they were in fault in not going on and perfecting the work which was begun by Moses and carried on so far by Ioshua 14 Onely unto the tribe of Levi y i. e. Moses as is expressed v. 33. he gave none inheritance z To wit in the Land beyond Iordan where yet a considerable part of the Levites were to have their settled abode This is mentioned as the reason both why Moses gave all that Land to the Reubenites and Gadites and Manassites and why Ioshua should divide the Land onely into Nine parts and an half as was said v. 7. because Levi was otherwise provided for the sacrifices of the LORD God of Israel made by fire a Which by a Synecdoche are here put for all those Sacrifices and Oblations including First fruits and Tithes which were assigned to the Levites And this passage is so oft repeated and urged to prevent those Calumnies and Injuries which God foresaw the Levites were likely to meet with from the Malice Envy and Covetousness of their Brethren and to oblige all the other Tribes to a Chearful and Conscionable giving to the Levites their Dues to which they had as good a Right and Title as they had to their several Possessions are their inheritance * Ver. 33. as he said unto them 15 And Moses gave unto the tribe of the children of Reuben inheritance according to their families b Dividing the Inheritance into as many parts as they had Families But this is only spoken of the greater Families for the lesser Divisions or Distributions to the several small Families was done by inferior Officers according to the Rules which Moses gave them 16 And their coast was from Aroer that is on the bank of the river Arnon and the city that is in the midst of the river c Of which see Deut. 3. 16. and Ios. 12. 2. and all the plain by Medeba 17 Heshbon d This City and Dibon and Ataroth were upon the borders of Reuben and Gad and therefore sometimes are ascribed to Reuben as here and Numb 32. 37. sometimes sometimes to Gad as Numb 32. 34. 1 Chron. 6. 81. by whom Heshbon is said to be given to the Levites Ios. 21. 39. Possibly it and the rest were jointly inhabited by both Tribes as Ierusalem was by Iews and Benjamites and all her cities that are in the plain Dibon and * Or thy 〈◊〉 〈◊〉 of Bâ—…l and house of Baal-meon Bamoth-baal e Of which Numb 21. 28. and Beth-baal-meon f Called Beth-meon Jer. 48. 23. and Baal-meon Ezek. 25. 9. part of the Name being cut off as is usual with the Hebrews 18 And Jahazah and Kedemoth and Mephaath 19 And Kirjathaim and Sibmah and Zareth-shahar in the mount of the valley g In the mountain bordering upon that Valley which then was famous among the Israelites whether that where Moses was buried which was near to the place here following Bethpeor Deur 34. 1 6. or some other And this 〈◊〉 is thought to belong to all the Cities now mentioned 20 And Beth-peor and * Deut. 3. â—…7 †Ashdoth-Pisgah and Beth-jeshimoth ‡ Or springs of 〈◊〉 or the hiâ—…l 21 And all the cities of the plain h Opposed to the foregoing Cities of the Mountain of the Valley and all the kingdom of Sihon i â—… Synecdochical expression for a great part of it in which sense we read of all judea and all the Region round about Jordan Mat. 3. 5. and all Gâ—…lilee â—…lat 4. 23. and many others Or which all were the Kingdoms of Sihon i. e. belonged to his Kingdom The Hebrew conjunction and is oft put for the relative particle which as Iudg. 2. 21. Prov. 19. 1. Eccles. 6. 12. king of the Amorite which reigned in Heshbon whom Moses smote * Numb 31. 8. with the princes of Midian k Not in the same time
and Bizjothjah 29 Baalah and lim and Azem 30 And Eltolad and Chesil and Hormah 31 And Ziklag and Madmannah and Sansannah 32 And Lebaoth and Shilhim and Ain and Rimmon all the cities are twenty and nine r Obj. Here are 37 or 38 Cities named before how then are they only reckoned 29 Ans. There were only 29 of them which either 1. Properly belonged to Iudah the rest fell to Simeons Lot or 2. Were Cities properly so called i. e. walled Cities or such as had Villages under them as it here follows the rest being great but unwalled Towns or such as had no Villages under them with their villages 33 And in the vale Eshtaol and Zoreah and Ashnah 34 And Zanoah and Engannim Tappuah and Enam 35 Jarmuth and Adullam Socoh and Azekah 36 And Sharaim and Adithaim and Gederah * Or or and Gederothaim fourteen cities s Obj. There are 15 numbred Ans. Either one of them was no City strictly called or Gederah and Gederothaim is put for Gederah or Gederothaim so called possibly because the City was double as there want not instances of one City divided into two parts called the old and the new City So the conjunction and is put for the disjunctive or whereof examples have been given before with their villages 37 Zenan and Hedashah and Migdal-gad 38 And Dilean and Mizpeh and Joktheel 39 Lachish and Bozkath and Eglon 40 And Cabbon and Lahmas and Kithlish 41 And Gederoth Beth-dagon and Naamah and Makkedah sixteen cities with their villages 42 Libnah t Heb. Libnah See Ios. 10. 29. and Ether and Ashan 43 And Jiphta and Ashnah and Nezib 44 And Keilah and Achzib and Mareshah nine cities with their villages 45 Ekron u Here and in the following Verses are contained all the Cities of the Philistines among which are Gath and Askelon which peradventure are here omitted because they were not at this time places of such Power and Eminency as afterwards they were but were the Daughters of some of these following Cities though afterwards the Daughter might overtop the Mother as is usual with her †Towns x Heb. Her Daughters i. e. lesser Cities or great Towns subject to Ekrons Jurisdiction and her villages ‡ Heb. Daughters Numb 21. 25. y i. e. Lesser Towns or Hamlets 46 From Ekron even unto the sea all that lay †near Ashdod with their villages ‡ Heb. by the place of 47 Ashdod with her †towns and her villages Gaza with her * Heb. Daughters * Heb. Daughters towns and her villages unto the river of Egypt and the great sea and the border thereof z i. e. The Sea-Coast and all other Cities Towns and Villages upon it 48 ¶ And in the mountains a i. e. In the higher grounds called Mountains or Hills in comparison of the Sea-Coast Shamir and Jattir and Socoh 49 And Dannah and Kirjath-sannah which is Debir b Which also is called Kiriath-sepher above v. 15. So this City had three Names 50 And Anab and Eshâ—…emoh and Anim 51 And Goshen c See Ios. 10. 41. and Holon and Giloh eleven cities with their villages 52 Arab and Dumah and Eshean 53 And * Janum and Beth-tappuah and 〈◊〉 Janus Aphekah 54 And Humtah and * Chap. 14. 15. Kirjath-arba which is Hebron and Zior nine cities with their villages 55 Maon d Of which see 1 Sam. 23. 25. and 25. 2. Carmel e Nabals Country 1 Sam. 25. and Ziph f Which gave its name to the Neighbouring Mountain 1 Sam. 26. 1. and Juttah 56 And Jezreel and Jokdeam and Zanoah 57 Cain Gibeah and Timnah ten cities with their villages 58 Halhul Bethzur and Gedor 59 And Maarath and Beth-anoth and Eltekon six cities with their villages 60 Kirjath-baal which is Kirjath-jearim and Rabbah two cities with their villages 61 ¶ In the wilderness g So the Hebrews call places either uninhabited by men or having but few Inhabitants Beth-arabah Middin and Secaâ—…ah 62 And Nibshan and the city of salt h So called either from the Salt Sea which was near it or from the Salt which was made in it or about it and Engedi six cities with their villages 63 As for the Jebusites the inhabitants of Jeruâ—…em i For though Ierusalem was in part taken by Ioshua before this yet the upper and stronger part of it called Zion was still kept by the Iebusites even until Davids time and it seems from thence they descended to the lower Town called Ierusalem and took it so that the Israelites were forced to win it a second time yea and a third time also for afterwards it was possessed by the Iebusites Iudg. 19. 11. 2 Sam. 5. 6 7. the children of Judah could not drive them out k Namely because of their unbelief as Christ could do no mighty work because of the peoples unbelief Mark 6. 5 6. Mat. 13. 58. and because of their Sloth and Cowardise and Wickedness whereby they forfeited Gods help and then they must needs be imporent but this inability was wilful and brought upon them by themselves but the Jebusites dwell with the children of Judah at Jerusalem l The same things which are here said of the children of Iudah are said of the Benjamites Iudg. 1. 21. Hence ariseth a question To which of the Tribes Ierusalem belonged whether to Benjamin as is gathered from Gen. 49. 27. Deut. 33. 12. Ier. 6. 1. or to Iudah as is implied here and Psal. 78. 68 69. Some think that being in the Borders of both it was common to both and promiscuously inhabited by both and it is certain that after the Captivity it was possessed by both Neh. 11. 4. But for the present though it did belong to Benjamin yet the Children of Iudah being possibly very active in the first taking of it by Ioshua as they certainly were after his Death Iudg. 1. 8. they might thereby get some right to share with the Benjamites in the Possession of it It seems most probable that part of it and indeed the greatest part and main body of it stood in the Tribe of Benjamin and hence this is mentioned in the List of their Cities and not in Iudah's List and part of it stood in Iudah's share even Mount Moriah on which the Temple was built and Mount Sion when it was taken from the Iebusites unto this day m When this Book was written whether in Ioshuah's Life and Old Age which continued many years after the taking of Ierusalem or after his Death when this Clause was added here and elsewhere in this Book by some other man of God which must needs be done before Davids time when the Iebusites were quite expelled and their Fort taken CHAP. XVI AND the lot of the children of Joseph a i. e. Of Ephraim and the half Tribe of Manasseh which are here put together in one not because they had but one Lot for
The LORD our God will we serve and his voice will we obey 25 So Joshua made a covenant with the people that day and set them a statute and an ordinance p Either 1. He set or propounded or declared unto them the Statute and Ordinance i. e. the summ of the Statutes and Ordinances of God which their Covenant obliged them to Or 2. He set or established it to wit that Covenant with them i. e. the People for a Statute or an Ordinance to bind themselves and their Posterity unto God for ever as a Statute and Ordinance of God doth in Shechem 26 And Joshua wrote these words q i. e. This Covenant or Agreement of the people with the Lord. in the book of the law of God r i. e. In that Volume which was kept in the Ark Deut. 31. 9 26. whence it was taken and put into this Book of Ioshua This he did partly for the perpetual remembrance of this great and solemn Action partly to lay the greater obligation upon the people to be true to their engagement and partly as a Witness for God and against the people if afterwards he severely punished them for their defection from God to whom they had so solemnly and freely obliged themselves and * See Judg. 9. 6. took a great stone and set it up there s As a witness and monument of this great transaction according to the custom of those ancient times as Gen. 28. 18. and 31. 45. and 35. 14. Exod. 24. 4. Deut. 27. 2. Ios. 4. 3. and 8. 32. Possibly this agreement was written upon this Stone as was then usual under * Gen. 35. 4. an oak that was by the sanctuary of the LORD t i. e Near to the place where the Ark and Tabernacle then were for though they were forbidden to plant a Grove of Trees near unto the Altar Deut. 16. 21. as the Gentiles did yet they might for a time set up an Altar or the Ark near a great Tree which had been planted there before 27 And Joshua said unto all the people Behold this stone shall be a witness unto us for it hath heard u It shall be as sure a Witness against you as if it had heard This is a common Figure called Prosopopoeia whereby the sense of hearing is oft ascribed to the Heavens and the Earth and other senseless creatures as Deut. 32. 1. Isa. 1. 2. Ier. 2. 12. all the words of the LORD which he spake unto us it shall be there for a witness unto you lest ye deny your God 28 So * Judg. 2. 6. Joshua let the people depart every man unto his inheritance 29 ¶ And it came to pass after these things that Joshua the son of Nun the servant of the LORD died being an hundred and ten years old 30 And they buried him in the border of his inheritance in * Chap. 19. 50. Judg. 2. 9. Timnath-serah which is in mount Ephraim on the north-side of the hill of Gaash 31 And * Judg. 2. 7. Israel served the LORD all the days of Joshua and all the days of the elders that * Heb. prolonged their days after Joshua over-lived Joshua and which had known all the works of the LORD that he had done for Israel 32 ¶ And * Gen. 50. 25. Exod. 13. 19. the bones of Joseph which the children of Israel brought up out of Egypt buried they in Shechem x Not in the city of Shechem but in a Field near and belonging to it as appears from the following words and from Gen. 33. 18. and from the ancient custom of the Israelites to have their Burying places without Cities in Fields or Gardens in a parcel of ground which Jacob bought of * Gen. 33. 19. the sons of Hamor the father of Shechem for an hundred ‖ Or Lambs pieces of silver and it became the inheritance of the children of Israel 33 And Eleazar the son of Aaron died and they buried him in a hill that pertained to Phinehas his son which was given him x By special favour and for his better conveniency in attending upon the Ark which then was and for a long time was to be in Shiloh which was near to this place whereas the Cities which were given to the Priests were in Iudah Benjamin and Simeon which were remote from Shiloh though near to the place where the Ark was to have its settled abode to wit to Ierusalem in mount Ephraim JUDGES The ARGUMENT THE Author of this Book is not certainly known whether it was Samuel or Ezra or some other Prophet nor is it material to know 1. It matters not who was the Kings Secretary or with what Pen it was written if it be once known that it was the King who made the Order or Decree It is sufficient that unto the Iews were commited the Oracles of God Rom. 3. 2. i. e. the Holy Scriptures of the Old Testament one part of which this was by confession of all and that the Iews did not falsify their trust therein but kept those Holy Books themselves and delivered them to the World entire without addition or diminution for neither Christ nor his Apostles who severely rebuke them for their mistakes and misunderstandings of some passages of Scripture ever charge them with any perfidiousness about the Canon or Books of the Scripture This Book is called the Book of Judges because it treats of the Iudges or of the state of the Commonwealth of Israel under all the Iudges except Eli and Samuel who being the last of the Iudges and the occasions or instruments of the change of this Government are omitted in this Book The Iudges were a sort of Magistrates inferior to Kings and could neither make new Laws nor impose any Tributes but were the supreme Executors of Gods Laws and Commands and the Generals of their Armies NOW after the death of Joshua a Not long after it because Othniel the first Judge lived in Ioshuah's time it came to pass that the children of Israel asked the LORD b Being assembled together at Shiloh they enquired of the High-priest by the Urim and Thummim See Numb 27. 21. Iudg. 20. 18. 1 Sam. 23. 9. saying Who shall go up for us against the Canaanites first c Being sensible that the Canaanites are troublesome to them and expected great advantage against them by their heedless condition and finding their People to encrease and multiply exceedingly and consequently the necessity of enlarging their Quarters they renew the War They do not enquire who shall be the Captain General to all the Tribes but as appears by the answer What Tribe shall first undertake the Expedition that by their success the other Tribes may be encouraged to make the like attempt upon the Canaanites in their several Lots to fight against them 2 And the LORD said Judah d Not a person so called but the Tribe of Iudah as is manifest
by Moses to their Father Numb 10. 31 32. and whence they might remove either to avoid the Society or Molestation of the Neighbouring Canaanites or out of love to the children of Iudah whom they went to or to avoid temptations to Luxury and exercise themselves in self-denial and contempt of the present evil World and the Lusts thereof as may be thought from Ier. 35. 6 c. Or for some other cause unknown to us at this distance and they In the Southern part of the Land of Canaan where Arad was Numb 21. 1. u i. e. Some of them for others of them dwelt in the contrary quarter in the most Northern part of the Land went and dwelt among the people x Heb. that people to wit those Children of Iudah that lived there 17 And Judah went with Simeon his brother y According to his Promise v. 3. and the Laws of Justice and Gratitude and they slew the Canaanites that inhabited Zephath and utterly destroyed it and the name of the city was called Hormah z Either 1. The same place so destroyed and called Numb 21. 3. and so what was there Vowed â—… here Executed Or 2. Some other place called by the same Name upon the like occasion which was frequent among the Hebrews This seems more probable 1. Because this was but one City that divers Cities Numb 21. 2 3. 2. Because that seems to have been done in Moses his time though Interpreters generally think otherwise of which see my Notes there 18 Also Judah took Gaza with the coast thereof and Askelon with the coast thereof and Ekron with the coast thereof a The principal Cities of the Philistines Qu. How could this be when among the people leâ—…t to try Israel are the five Lords of the Philistines Judg. 3. 3 Ans. It is onely said that they took the Cities and probably contented themselves with making them Tributary but it is not said that they slew the people as they ought to have done and as it is said of the other Cities here v. 5 8 17 25. And the people being thus spared did by Gods Just Judgment recover their strength and expel the Iews out of their Cities as we find afterwards It is further observable that Ekron here taken was one of Dan's Cities Ios. 19. 43. and it was attempted and taken here by Iudah and Simeon partly out of love to their Brother Dan and partly to secure their new Conquests and other adjoining Territories from such potent Neighbours 19 And the LORD was with Judah and ‖ Or he 〈◊〉 the mountain he drave out the inhabitants of the mountain but could not b Because of their unbelief whereby they doubted and distrusted Gods power to destroy those who had Chariots of Iron and so gave way to their own fear and sloth whereby God was provoked to withdraw his helping hand from them and so they were really made impotent as they were unwilling See Ios. 17. 16. drive out the inhabitants of the valley because they had charets of iron 20 * Numb 14. 24. Josh. 14. 9 13. and 15. 13. And they gave Hebron unto Caleb as Moses said and he expelled thence the three sons of Anak c Above mentioned v. 10. 21 And the children of Benjamin did not drive out the Jebusites that inhabited Jerusalem but the Jebusites dwell with the children of Benjamin d See on Ios. 15. 36. in Jerusalem unto this day 22 ¶ And the house of Joseph e i. e. The Tribe of Ephraim as appeaars from their opposition to the Tribe of Manasseh v. 27. they also went up against Bethel and the LORD was with them 23 ¶ And the house of Joseph sent to descry Bethel now the name of the city before was * Gen. 28. 19. Luz 24 And the spies saw a man come forth out of the city and they said unto him Shew us we pray thee the entrance into the city f On which side it is weakest that we may best invade and take it and * Josh. 2. 12 14. we will shew thee mercy 25 And when he shewed them the entrance into the city they smote the city with the edge of the sword but they let go the man and all his family g Together with his Estate as the following Verse manifests 26 And the man went into the land of the Hittites h Where the Hittites seated themselves after they were driven out of Canaan which seems to be Northward from Canaan and near unto it See 1 King 11. 1. 1 Chron. 1. 17. and built a city and called the name thereof Luz which is the name thereof unto this day 27 ¶ * Josh. 17. 11 12 13. Neither did Manasseh i i. e. That half of this Tribe which dwelt in Canaan drive out the inhatants of Beth-shean k A place near Iordan Ios. 17. 11. and her ‡ Heb. daughters towns nor Taanach l Of which see Ios. 1â—… 21. and 17. 11. and her towns nor the inhabitants of Dor m A great City with large Territories See Ios. 11. 2. and 12. 23. and 17. 11. and her towns nor the inhabitants of Ibleam and her towns nor the inhabitants of Megiddo n A Royal City See Ios. 12. 21. and 17. 11. and her towns but the Canaanites would dwell in that land 28 And it came to pass when Israel was strong that they put the Canaanites to tribute and did not utterly drive them out 29 ¶ * â—…sh 16. 10. Neither did Ephraim drive out the Canaanites that dwelt in Gezer but the Canaanites dwelt in Gezer o Which they possessed till Solomons time 1 King 9. 16. among them 30 ¶ Neither did Zebulun drive out the inhabitants of Kitron nor the inhabitants of Nahalol but the Canaanites dwelt among them and became tributaries 31 ¶ Neither did Asher drive out the inhabitants of Accho nor the inhabitants of Zidon nor of Ahlab nor Achzib nor Helbah nor Aphik nor of Rehob 32 But the Asherites dwelt among the Canaanites the inhabitants of the land for they did not drive them out 33 ¶ Neither did Naphtali drive out the inhabitants of Beth-shemesh nor the inhabitants of Beth-anath but he dwelt among the Canaanites the inhabitants of the land nevertheless the inhabitants of Beth-shemesh p A place differing from that Bethshemesh Ios. 15. 10. and of Beth-anath became tributaries unto them 34 And the Amorites forced the children of Dan into the mountain for they would not suffer them to come down to the valley q i. e. Into the Plain Countrey which was the occasion of that Expedition for the getting of new quarters of which we read Ios. 19. and Iudg. 18. 35 But the Amorites would dwell in mount Heres in Ajalon and in Shaalbim yet the hand of the house of Joseph r i. e. Of the Ephraimites who helped their Brethren the Danites against the Amorites and
ye are all children of Israel q The Sons of that Holy man who for one filthy action left an Eternal brand upon one of his own Sons a People in Covenant with the holy God whose Honour you are obliged to vindicate and who hath expresly commanded you to punish all such notorious Enormities give here your advice and counsel 8 ¶ And all the people arose as one man saying We will not any of us go to his tent r i. e. His habitation to wit until we have revenged this Injury neither will we any of us turn into his house 9 But now this shall be the thing which we will do to Gibeah we will go up by lot against it 10 And we will take ten men of an hundred throughout all the tribes of Israel and an hundred of a thousand and a thousand out of ten thousand to â—…etch victual for the people that they may do when they come to Gibeah of Benjamin accord ing to all the folly that they have wrought s That we may punish them as such a wickedness deserves in Israel t This is added as an aggravation that they should do that in Israel or among Gods peculiar People which was esteemed abominable even among the Heathen 11 So all the men of Israel were gathered against the city ‡ Heb. fellows knit together as one man 12 ¶ And the tribes of Israel sent men through all the tribe u Heb. tribes Either the Plural Number for the Singular or rather tribe is put for family as was noted before as families are elsewhere put for tribes They take a wise and a just course in sending to all the parts and families of the tribe to separate the Innocent from the Guilty and to give them a fair opportunity of preventing their ruin by doing nothing but what their Duty Honour and Interest obliged them to even by delivering up those vile Malefactors whom they could not keep without horrid guilt and shame and bringing the Curse of God upon themselves of Benjamin saying What wickedness is this that is done among you 13 Now therefore deliver us the men the children of Belial which are in Gibeah that we may put them to death and put away evil x Both the Guilt and the Punishment wherein all Israel will be Involved if they do not Punish it from Israel but the children of Benjamin would not hearken y Partly from the Pride of their Hearts which made them scorn to submit to their Brethren or to suffer them to meddle in their Territory partly from a conceit of their own Valour and Military skill and partly from Gods just judgment to the voice of their brethren the children of Israel 14 But the children of Benjamin gathered themselves together out of the cities unto Gibeah to go out to battel against the children of Israel 15 And the children of Benjamin were numbred at that time out of the city twenty and six thousand men that drew sword beside the inhabitants of Gibeah which were numbred seven hundred chosen men z Object This agrees not with the following numbers for all that were slain of Benjamin were 25100 men v. 35. and there were only 600 that survived v. 47. which make only 25700. Ans. The other thousand men were either left in some of their cities where they were slain v. 48. or were cut off in the two first Battels wherein it is unreasonable to think they had an unbloody Victory and as for these 25100 men they were all slain in that day i. e. the day of the third Battel as is affirmed v. 35. 16 Among all this people there were seven hundred chosen men * Chap. 3. 15. left handed a Heb. shut up on their right hand i. e. using their left hand instead of their right every one could sling stones at an hairs breadth and not miss b An Hyperbolical expression signifying that they could do this with great exactness There are many Parallel Instances in Historians of Persons that could throw Stones or shoot Arrows with great certainty so as seldom or never to miss Of which see my Latin Synopsis And this was very considerable and one ground of the Benjamites confidence because in those times they had no Guns 17 And the men of Israel c To wit such as were here present v. 2. for otherwise it is most probable they had a far greater number of men being 600000 before their entrance into Canaan Num. 1. 2. beside Benjamin were numbred four hundred thousand men that drew sword all these were men of war 18 ¶ And the children of Israel d i. e. Some sent in the name of all arose and went up to the house of God e To wit to Shiloh which was not far from Mizpeh where they were and * Chap. 1. 1. asked counsel of God and said Which of us shall go up first to the battel f This they ask to prevent Emulations and Contentions but they do not ask whether they should go against them oâ—… no for that they knew they ought to do by the will of God already revealed nor yet do they seek to God for his help by Prayer and Fasting 〈◊〉 〈◊〉 〈◊〉 in all reason they ought to have done but were confident of Success because of their great Numbers and Righteous Cause against the children of Benjamin And the LORD said Judah shall go up first 19 And the children of Israel rose up in the morning and encamped against Gibeah 20 And the men of Israel went out to battel against Benjamin and the men of Israel put themselves in aray to fight against them at Gibeah 21 And the children of Benjamin came forth out of Gibeah and destroyed down to the ground of the Israelites that day twenty and two thousand men g Quest. Why would God suffer them to have so great a loss in so Good a Cause Ans. Because they had many and great Sins reigning amongst themselves and they should not have come to so great a Work of God as this with polluted hands but should have pulled the Beam out of their own Eye before they attempted to take that out of their Brother Benjamin's Eye which because they did not God doth it for them making them by this loss more clearly to see their own Sins and their need of Gods help without which their great Numbers were insignificant and bringing them through the Fire that they might be purged from their Dross it being probable that the great God who governs every stroke in Battels did so order things that their worst and rotten Members should be cut off which was a great Blessing to the whole Common-wealth 22 And the people the men of Israel incouraged themselves h Heb. strengthned themselves partly by supporting themselves with the Conscience of the Justice of their Cause and the hopes of success and partly by putting themselves in better order for
LORD smote Benjamin before Israel and the children of Israel destroyed of the Benjamites that day twenty and five thousand and an hundred men i This is the Total Sum whereof the particulars are related v. 44 45. and for the odd hundred not there mentioned they were killed in other places not their expressed all these drew the sword 36 So the children of Benjamin saw that they were smitten for the men of Israel gave place to the Benjamites because they trusted unto the liers in wait which they had set beside Gibeah 37 And the liers in wait hasted and rushed upon Gibeah and the liers in wait ‖ Or made a long sound with the trumpet drew themselves along k Or extended themselves i. e. whereas before they lay close and contracted into a narrow compass now they spread themselves and Marched in Rank and File as Armies do Or marched or went Heb. drew their Feet So this Verb is oft used as Gen. 37. 28. Exod. 12. 21. Iudg. 4. 6. Iob 21. 33. and smote all the city with the edge of the sword 38 Now there was an appointed ‖ Or time sign between the men of Israel ‡ Heb. with and the liers in wait that they should make a great ‡ Hebr. elevation flame with smoke to rise up out of the city 39 And when the men of Israel retired in the battel Benjamin began ‡ Heb. to smite the wounded to smite and kill of the men of Israel about thirty persons for they said Surely they are smitten down before us as in the first battel 40 But when the flame began to rise up out of the city with a pillar of smoke the Benjamites looked behind them and behold the ‡ Heb. the whole consumption flame of the city ascended up to heaven 41 And when the men of Israel turned again the men of Benjamin were amazed l Because of their great disappointment and the present danger wherewith they were surrounded on every side for they saw that evil ‡ Heb. touched them was come upon them 42 Therefore they turned their backs before the men of Israel unto the way of the wilderness but the battel overtook m i. e. The Men of Battel or War The abstract for the concrete as Poverty 2 King 24. 14. Pride Psal. 36. 11. Deceit Prov. 12. 25. Dreams Ier. 25. 9. Election Rom. 11. 7. are put for Persons that are Poor Proud Deceitful Dreamers Elect. them and them which came out of the cities they destroyed in the midst of them n So the sence may seem to be this That the Israelites did not only kill the Inhabitants of Gibeah and all the Benjamites that came into the Field against them 600 excepted but in the midst of them or together with them they killed also the rest of the Benjamites who when they saw their Army was wholly Destroyed made haste to flee out of their several Cities or Towns that so they might escape the Sword which was coming towards them But the words may be rendred thus And them who were of the other cities to wit of Benjamin i. e. who abode in their own Cities and did not go up to Gibeah they Destroyed in the midst of them i. e. in their several Cities or in the midst of it i. e. of every City for so it is said v. 48. where it is said That they smote the men of every City But this I submit to the Learned 43 Thus they enclosed the Benjamites round about and chased them and trode them down ‖ Or from Manuchah c. with ease o Without great difficulty Now that God gave them his presence and assistance they easily did that which before they found too hard for them Or unto Menuchah or as far as Maâ—…uchah a place so called See 1 Chron. 2. 52. Ier. 51. 59. ‡ Heb. unto over against over against Gibeah towards the sun-rising 44 And there fell of Benjamin eighteen thousand men p To wit in the Field or Battel all these were men of valour 45 And they turned and fled toward the wilderness unto the rock of Rimmon and they gleaned q i. e. They cut off the remainders in the pursuit and spared none A Metaphor from those who gather Grapes or Corn so clearly and fully that they leave no relicks for those who come after them of them in the high-ways five thousand men and pursued hard after them unto Gidom and flew two thousand men of them 46 So that all which fell that day of Benjamin were twenty and five thousand r Besides the odd hundred expressed ver 35. but here only the great number is expressed the less being omitted as inconsiderable which way of numbring is frequent in Scripture as Iudg. 11. 26. 2 Sam. 5. 5. and in other Authors and in vulgar use as when they are called the 70 Interpreters who in truth and exactness were 72. Here are also a thousand more omitted because here he speaks onely of them who fell in that third day of Battel See on v. 15. men that drew the sword all these were men of valour 47 * Chap. 21. 13. But six hundred men turned and fled to the wilderness unto the rock Rimmon and abode in the rock s In a Cave within that Rock where they Fortified themselves and fetched in Provision as they had opportunity which they could easily do when the heat of the Battel was over and the Israelites were not solicitous to pursue them further Rimmon four months 48 And the men of Israel turned again upon the children of Benjamin t Having destroyed those that came to Gibeah and into the field now they follow them home to their several habitations and smote them with the edge of the sword as well the men u Comprehensively taken so as to include women and children If this seem harsh and bloody either it may be ascribed to Military Fury or rather it may be justified partly from that high guilt brought upon the whole Tribe in which it is no wonder if their Infants suffered which was not unusual in such cases as Numb 31. 17. 1 Sam. 15. 3. Iâ—…s 7. 15. partly from that Command of God in a Parallel case Deut. 13. 15. and partly from that Solemn Oath by which they had Anathematised or devoted to Death all that came not up to Mizpeh Iudg. 21. 5. which none of the Benjamites did for which cause also they destroyed all the Men Women and Children of Iabesh-Gilead Judg. 21. 10. of every city as the beast and all that ‡ Heb. was found came to hand also they set on fire all the cities that ‡ Heb. were found they came to CHAP. XXI NOw the men of Israel had sworn a In the beginning of this War after the whole Tribe had espoused the quarrel of the Men of Gibeah Iudg. 20. 13 14 in Mizpeh saying There shall not any of us
her Head in token both of her subjection 1 Cor. 11. 5 6 10. and appropriation to him being hereby as it were hid from the Eyes of others See Gen. 20. 16. and also of that Protection which he oweth to her See Ruth 2. 12. for thou art ‖ Or one that hath right to redeem a near kinsman 10 And he said Blessed be thou of the LORD my daughter for thou hast shewed more kindness p Both to thy deceased Husband the continuance of whose Name and Memory thou preferrest before the satisfaction of thy own Lust and to thy Mother-in-law whose Commands thou hast punctually obeyed even with thy own hazard in so doubtful an Enterprize in the latter end than at the beginning in as much as thou followedst not young men q To seek thy Marriage either here or in thy own Country as thou wouldst have done if thou hadst not preferred Obedience to Gods Command before the pleasing of thy self whether poor or rich 11 And now my daughter fear not r Think not that I Despise and Reject thee because I do not immediately comply with thy Desire I will do to thee all that thou requirest s i. e. Marry thee upon the Condition here following for all the ‡ Heb. gate city of my people doth know that thou art a vertuous woman 12 And now it is true that I am thy near kinsman howbeit there is a kinsman nearer than I. 13 Tarry this night and it shall be in the morning that if he will perform unto thee the part of a kinsman t i. e. Take thee to Wife to raise up Seed to his Brother as he ought to do well let him do the kinsmans part but if he will not do the part of a kinsman to thee then will I do the part of a kinsman to thee as the LORD liveth lie down until the morning 14 ¶ And she lay at his feet until the morning and she rose up before one could know another u i. e. While it was yet so Dark that one Person could not discern another Or before one did know the other i. e. before they were carnally known to one another And he said Let it not be known that a woman came into the floor x He takes care to preserve not only his Conscience towards God but his Reputation and hers also among men 15 Also he said Bring the ‖ Or sheet or apron veil that thou hast upon thee and hold it And when she held it he measured six measures z Known and usual Measure It is not determined how large those Measures were but this the Nature of the thing shews that they were no larger than one Woman could carry in her Veil or Apron of barley and laid it on her and she went into the city y Or the apron such as women ordinarily wear 16 And when she came to her mother in law she said Who art thou my daughter ‖ Either First She did not distinctly know who she was because it was Dark and so calls her Daughter only in general as Elder Women call the Younger But she could as easily have discerned who she was as what her Age was Or Secondly This is not a Question of doubting but of wonder as if she had said Art thou in very deed my Daughter I can hardly believe it How comest thou hither in this manner and thus early and she told her all that the man had done to her 17 And she said These six measures of barley gave he me for he said to me Go not empty to thy mother in law 18 Then said she Sit still my daughter until thou know how the matter will fall for the man will not be in rest until he have finished the thing this day CHAP. IV. THEN went Boaz up to the gate a The place where Controversies were decided and the People Assembled and where they used to go out and come in to the Town where he was most likely to find his Kinsman and sate him down there and behold the kinsman of whom Boaz spake came by unto whom he said Ho such an one b Doubtless Boaz both knew his Name and called him by it but it is omitted by the Holy Writer partly because it was unnecessary to know it and Principally in way of contempt as is usual and as a just punishment upon him that he who would not preserve his Brothers Name might lose his own and lie buried in the Grave of perpetual Oblivion turn aside sit down here c I have some Business of Importance with you And he turned aside and sate down 2 And he took ten men d To be Umpires or Witnesses between them for though two or three Witnesses were sufficient yet in weightier Matters they used more And ten was the usual Number among the Iews in Causes of Matrimony and Divorce and Translation of Inheritances who were both Judges of the Causes and Witnesses of the Fact See 1 King 21. 8. of the elders of the city and said Sit ye down here And they sate down 3 And he said unto the kinsman Naomi e Both Naomi and Ruth had an Interest in this Land during their Lives but he mentions only Naomi partly because all was done by her direction to which Ruth wholly submitted her self and partly lest the mention of Ruth should raise a suspicion of the necessity of his Marrying Ruth before he had given his Answer to the first Proposition that is come again out of the country of Moab selleth a parcel of land f Which she might do because of her Poverty Levit. 25. 25. which was our brother Elimelechs 4 And ‡ Heb. I said I will uncover thine ear Reveal in thine ear I thought to advertise thee saying Buy it before the inhabitants and before the elders of my people g Before this Assembly that it may be Legally and Firmly made over to thee If thou wilt redeem it redeem it but if thou wilt not redeem it then tell me that I may know for there is none to redeem it besides thee and I am after thee And he said I will redeem it 5 Then said Boaz What day thou buyest the field of the hand of Naomi thou must buy it also of Ruth the Moabitess the wife of the dead h According to the Law Deut. 25. 5 c. Matth. 22. 24 c. to raise up the name of the dead i To revive his Name which was lost and Buried with his Body by raising up a Seed to him to be called by his Name upon his inheritance 6 ¶ And the kinsman said I cannot redeem it for my self lest I mar mine own inheritance k Either First Because having no Children of his own he might have one and but one Son by Ruth who though he should carry away his Inheritance yet should not bear his Name but the Name of Ruths Husband
and so by preserving another Mans Name he should lose his own Or Secondly Because as his Inheritance would be but very little increased by this Marriage so it might be much diminished by being divided amongst his many Children which he possibly had already and might probably have more by Ruth redeem thou my right l Which I freely Renounce and Resign to thee to thy self for I cannot redeem it 7 * Deut. 25. 〈◊〉 Now this was the manner in former time in Israel concerning redeeming and concerning changing for to confirm all things m i. e. In all Alienation of Lands So that it is no wonder if this Ceremony differ a little from that Deut. 25. 9. because that concerned only one Case but this is more general Besides he pleads not the Command of God but only ancient Custom for this Practice a man plucked off his shoe and gave it to his neighbour n He who relinquished his right to another plucked off his own Shoe and gave it to him This was Symbolical and a significant and convenient Ceremony as if he said Take this Shoe wherewith I used to go and tread upon my Land and in that Shoe do thou enter upon it and take possession of it and this was a testimony in Israel o This was admitted for sufficient Evidence in all such Cases 8 Therefore the kinsman said unto Boaz Buy it for thee so he drew off his shoe 9 ¶ And Boaz said unto the elders and unto all the people Ye are witnesses this day that I have bought all that was Elimelechs and all that was Chilions and Mahlons of the hand of Naomi 10 Moreover Ruth the Moabitess the wife of Mahlon have I purchased to be my wife to raise up the name of the dead upon his inheritance that the name of the dead be not cut off from among his brethren and from the gate of his place p i. e. From among the Inhabitants dwelling within the Gate of this City which was Bethlehem-Iudah ye are witnesses this day 11 And all the people that were in the gate and the elders said We are witnesses The LORD make the woman that is come into thine house like Rachel and like Leah q Amiable and Fruitful Those two are singled out partly because they were of a Foreign and Heathenish Original and yet ingrafted into Gods people as Ruth also was and partly because of that singular Fertility which God vouchsafed unto them above their Predecessors Rachel and Leah Rachel is placed before Leah because she was his most Lawful and only Intended and Chosen and best-Beloved Wife which two did build the house r i. e. Increase the Posterity See Gen. 16. 2. Exod. 1. 21. of Israel and ‖ Or get 〈◊〉 riches or power do thou worthily in Ephratah s Two Names of one and the same Place of which see on Ruth 1. 2. and ‡ Heb. proclaim thy name be famous in Bethlehem s Two Names of one and the same Place of which see on Ruth 1. 2. 12 And let thy house be like the house of Pharez t As honourable and numerous as his Family was whom though he also was Born of a stranger God so far Blessed that his Family was one of the five Families to which all the Tribe of Iudah belonged and the Progenitor of the Inhabitants of this City * Gen. 38. 〈◊〉 1 Chron. â—… â—… Matth. 1. 3. whom Tamar bare unto Judah of the seed which the LORD shall give thee of this young woman 13 ¶ So Boaz took Ruth u Which he might do though she was a Moabite because the Prohibition against Marrying such is to be restrained to those who continue in the Heathenish estate as is evident from the reason of it Whereas Ruth as a sincere Proselyte and Convert to the God and Faith of Israel and she was his wife and when he went in unto her x i. e. Had Conjugal Converse with her See Gen. 6. 4. the LORD gave her conception y i. e. Strength to Conceive and Retain Seed and in due time she bare a son 14 And the women said unto Naomi Blessed be the LORD which hath not ‡ Heb. caused to cease unto thee left thee this day without a ‖ Or redeemer kinsman z Which is understood Either First Of the Son new Born Or rather Secondly Of Boaz For the Name of Goel which is Translated Kinsman or Redeemer is never that I know of given to the Child Born but always to the Person Begetting him of his Brother's or near Kinsman's Wife And whereas it is Objected That there was no Cause for this Congratulation at this time in reference to Boaz because that was done divers Months before this time It may be Replied That the Memory of that generous Action was revived upon this occasion and therefore is fitly mentioned as the foundation of this Childs Birth and this happy effect justly leads them to the Cause and Original of it which was this that Boaz had shewed himself to be a Kinsman or Redeemer not only in Name and Title as the other Kinsman was v. 6. but in Truth and Reality The words may be rendred Which hath not made or suffered thy Kinsman to fail to thee i. e. To neglect or refuse the performance of his Duty to thee and thine as the other Kinsman did that his name may be famous in Israel a Heb. and his Name shall be famons in Israel for this Noble and Worthy Action wherein he gave so great an Example of Piety Charity Humility and self-Denial 15 And he shall be unto thee a restorer of thy life b i. e. Of the comfort of thy life which was in a great measure dead and gone and ‡ Heb. to nourish a nourisher of ‡ Heb. thy gray hairs thine old age for thy daughter in law which loveth thee which * 1 Sam. 1. 8. is better to thee than seven sons hath born him c To wit a Son the Pronoun for the Noun understood which is frequent in the Hebrew Tongue Or Hath born to him i. e. to thy Kinsman to wit a Son which is easily understood and so the Pronoun affix is put for the separate of which there are Instances as Ios. 15. 19. 1 King 19. 21. Iob 31. 37. Ezek. â—…9 3. 16 And Naomi took the child and laid it in her bosom and became nurse unto it 17 And the women â—…er neighbours gave it a name d i. e. They gave her advice about the Name for otherwise they had no power or right to do so saying There is a son born to Naomi and they called his name Obed e A servant to wit to thee to nourish and comfort and assist thee which Duty Children owe to their Progenitors he is the father of Jesse the father of David 18 ¶ Now these are the generations of Pharez * 1 Chron. 2.
plainly that the asses were found But of the matter of the kingdom whereof Samuel spake he told him not f Partly in obedience to Samuel who obliged him to secrecy partly from an humble modesty which appeared in him v. 22. and partly in prudence lest by an unseasonable publishing of it he should raise envy in some disbelief and contempt in others c. 17 ¶ And Samuel called the people together unto the LORD g To appear before the Lord. So he speaks either 1. Because the Ark was carried thither upon this occasion Or 2. Because God is present in all the Assemblies of his People whereof this was an eminent one See 2 Chron. 19. 6 Psal. 82. 1. Or 3. Because they did in a manner Eâ—…ect a Tribunal for God and intreated and consequently obtained his Presence there to supervise and direct the whole business by his sentence which also he did v. 19 c. See of this Phrase Iudg. 11. 11. and 20. 1. to Mizpeh h A City of Benjamin Ios. 13. 26. where all Israel had met before upon a Publick and solemn occasion 1 Sam. 7. 5. 18 And said unto the children of Israel Thus saith the LORD God of Israel I brought up Israel out of Egypt and delivered you out of the hand of the Egyptians and out of the hand of all kingdoms i To wit the neighbouring Kingdoms which molested you from time to time and of them that oppressed you 19 And ye have this day rejected your God k You this day declare That you persist in your former act of rejecting Gods Government See on chap. 8. 7. who himself saved you l Who by his own special Providence took care to raise up Judges and Saviours for you and to deliver you at all times when you needed his help and did not by your Sins obstruct it out of all your adversities and your tribulations and ye have said unto him m i. e. Unto me his Prophet and Ambassador and consequently unto the Lord whom I represented and in whose Name I spake and acted Nay but set a king over us Now therefore present your selves before the LORD by your tribes and by your thousands n For each Tribe was divided into thousands Numb 10. 36. Deut. 33. 17. Iosh. 22. 14 21. Mic. 5. 2. as in England Counties are into Hundreds 20. And when Samuel had caused all the tribes of Israel to come near o Unto the place appointed for the casting of Lots the * Josh. 7. 14 16. tribe of Benjamin was taken * Which Tribe was now preferred before Iudah because the Kingdom was freely promised by God to Iudah and was to be given to him in love but now the Kingdom was in a manner forced from God and given to them in anger Hos. 13. 11. and therefore conferred upon an obscure Tribe 21 When he had caused the tribe of Benjamin to come near by their families the family of Matri was taken and Saul the son of Kish was taken and when they sought him he could not be found 22 Therefore they enquired of the LORD p Either by Urim or Thummim which was the usual way of enquiry Numb 27. 21. 1 Sam. 23. 9. and 28 6. Or by Samuel who by his Prayer procured an answer further if the man should yet come thither and the LORD answered Behold he hath hid himself among the stuff q Among the Carriages or Baggage of the People there Assembled This he might do because he either had or at least would be thought to have a modest sence of his own unworthiness which was a likely way to commend him to the People 23 And they ran and fetched him thence and when he stood among the people he was higher than any of the people from his shoulders and upward 24 And Samuel said to all the people See ye him whom the Lord hath chosen that there is none like him among all the people r As to the height of his Bodily Stature which was in it self commendable in a King and some kind of indication of great endowments of Mind and all the people shouted and said ‡ Heb. Let the King live God save the king s Heb. Let the king live to wit long and prosperously for an Afflicted Life is reputed a kind of Death and is oft so called Hereby they accept and own him for their King and promise Subjection to him 25 Then Samuel told the people the manner of the kingdom t Not the manner of the King of which he had spoken before chap. 8. 11 c. but of the Kingdom to wit the Laws and Rules by which the Kingly Government was to be managed agreeable to those mentioned Deut. 17. 16 c. which peradventure Samuel did expound and apply to their particular case and wrote it in a book and laid it up before the LORD u Before the Ark or in the Sanctuary where it was kept safe from depravation and Samuel sent all the people away every man to his house 26 ¶ And Saul also went home to Gibeah x Not being actually inaugurated into his Kingdom he thought sit to retire to his former Habitation and to live privately till he had an occasion to shew himself in a more Publick and Illustrious manner which he specilâ—…ly obtained and there went with him y To give him safe and honourable Conduct to his House though not to abide with him there which did not suit with his present Circumstances a band of men whose hearts God had touched z i. e. Either 1. Disposed or inclined to this work Or 2. Affected or renewed by his Grace and good Spirit working upon their Hearts those that feared God and made conscience of their Duâ—… for they are opposed to the children of Belial in the next verse These though they did not desire a King as the generality of the people did yet when God had given them a King they were most forward to pay him that Reverence and Obedience which they owed him both which proceeded from the same Principle that they were in both cases guided by Gods will which was that they should not desire a King in their Circumstances and yet that they should obey him when God had set a King over them 27 But the children of Belial said How shall this man ‖ So mean a person and of the weakest of all the Tribes save us and they despised him and brought him no presents ‡ As Subjects in those times and places used to do to their Kings See 1 King 10. 25. 2 Chron. 17. 5. 〈◊〉 2. 11. and as Sauls mean condition wherewith they upbraided him required but ‖ Or he was 〈◊〉 though he had been deaf he held his peace * Thereby manifesting his Prudence and Clemency which was of great use in the beginning of his Government CHAP. XI THen a i. e. About that
they used to do at Funerals See Ier. 16. 5. Ezek. 24. 17. 36 And all the people too notice of it and it ‡ Heb. was good in theâ—…r eyes pleased them g They were satisfied concerning David's Integrity and the method he used here for his own just vindication as whatsoever the king did h Either in this matter or rather in all things following this Action The meaning is By his carriage herein he gained so great an Interest in the hearts of his People that they judged most favourably of and put the best construction upon all his words and actions as on the contrary when people have a prejudice against or an ill will towards their Prince they are apt to judge most harshly of all his Counsels and Doings pleased all the people f Observed what the King said and did 37 For all the people and all Israel understood that day that it was not of the King h Not done by his design or good will to slay Abner the son of Ner. 38 And the king said unto his servants Know ye not that there is a prince and a great man i Both for his Illustrious Quality and for his high Courage and wise Conduct and especially now for his great usefulness and serviceableness to me in giving me the intire and peaceable Possession of all Israel But still observe David's Prudence and Piety that he doth not commend him for his Vertues and Graces as men of vendible Consciences and Tongues use to do upon Funeral-occasions but onely for that kind of worth which was really in him Compare 2 Sam. 1. 23. fallen this day in Israel 39 And I am this day ‡ Heb. tender weak k Or tender in the Infancy of my Kingdom not well rooted and settled in it The Metaphor is taken from a young and tender Child or Plant. though anointed king and these men the sons of Zeruiah l Ioab and Abishai the Sons of my Sister Zeruiah be * Chap. 19. 7. too hard for me m i. e. Too powerful They have so great a command over all the Soldiers and so great favour with the People that I cannot Punish them without apparent hazard to my Person and Kingdom especially now when all the Tribes except Iudah are yet in a state of Opposition against me But this although it might give some colour to the delay of their Punishment for a season yet it may seem to have been one of David's infirmities that he did not do it within some reasonable time both because this Indulgence proceeded from a distrust of Gods Power and Faithfulness as if God could not or would not make good his Promise of the Kingdom to him without and against Ioab and all his Confederates and because it was contrary to Gods Law which severely requires the Punishment of Wilful Murderers Gen. 9. 6. Exod. 21. 14. Numb 35. 21. which David had no power to dispence with And David might and should have remembred how dear Saul pay'd for this very thing that he dispensed with Gods Command and spared those whom God commanded him to slay 1 Sam. 15. And it seems David's Conscience oft smote him for this which made him watch for a fit opportunity to remove and then punish him and having neglected it till Death he declareth his sorrow for that neglect by giving Solomon a charge to execute it after his Death 1 King 2. 5 6 34. * See Chap. 20. 10. the LORD shall reward the doer of evil according to his wickedness 1 King 2. 5 6 33 34. CHAP. IV. AND when Sauls son heard that Abner was dead in Hebron his hands were feeble a His Spirit and Courage and Strength failed him This Phrase is used in the same sence Ezra 4. 4. Neh. 6. 9. Isa. 13. 7. and 35. 3. and all the Israelites were troubled b Because now they were unable to oppose David and doubtful of obtaining his favour now Abner their peace-maker was dead 2 And Sauls son had two men that were Captains of bands the name of the one was Baanah and the name of the ‡ Heb. second other Rechab the sons of Rimmon a Beerothite of the children of Benjamin c Of Ishbosheth's own Tribe whom therefore he trusted the more and this gave them opportunity to execute their wicked design for Beeroth also was reckoned to Benjamin d This is added as the reason why he called them Beerothites because though Beeroth was now in the hands and Possession of the Philistines 1 Sam. 31. 7. yet of right it belonged to the Benjamites Iosh. 18. 25. 3 And e Or Yet or But. For this comes in to anticipate an Objection against what he had now said It is true saith he the Beerothites fled as others did upon the overthrow of Saul and his Army 1 Sam. 31. 7. to a place called Gittaim 2 Sam. 4. 3. not that in Benjamin Nehem. 11. 33. but some other place of that name more remote from the Philistines and so they were Gittaimites by their present Habitation but Beerothites by their Original and place of their Birth the Beerothites fled to Gittaim and were sojourners there until this day 4 And Jonathan Sauls son had a son that was lame of his feet f This History is inserted as that which encouraged these men to this wicked Murder because Saul's Family was now reduced to a low ebb and if Ishbosheth was dispatched there would be none left but a lame Child who was altogether unfit to manage the Kingdom especially in so troublesome a time as this was and therefore the Crown must necessarily come to David by their act and deed for which they promised themselves no small recompence and was five years old when the tidings came of ‡ The slaughter of Saul and Jonathan out of Jezreel g The place of that last and fatal Fight 1 Sam. 29. 11. and his nurse took him up and fled and it came to pass as she made haste to flee that he fell and became lame and his name was ‖ Merib-baal 1 Chr. 8. 34. and 9. 40. Mephibosheth h Called also Merib-baal 1 Chron. 8. 34. See the notes on Chap. 2. 8. 5 And the sons of Rimmon the Beerothite Rechab and Baanah went and came about the heat of the day to the house of Ish-bosheth who lay on a bed at noon i Either from discontent of mind as Ahab did 1 King 21. 4. or from sloth and sensuality as David seems to have done Chap. 11. 2. 6 And they came thither into the midst of the house k Or into the house for the midst is not always taken exactly and Mathematically but for any part within as Gen. 48. 16. Exod. 8. 22. Iosh. 3. 17. as though they would have fetched wheat l Which was laid up in publick Granaries in the King's House and was fetched thence by the Captains and Commanders of the Army
houshold and to do ‡ Heb. the good in his eyes what he thought good and Shimei the son of Gera fell down before the king as he was come over Jordan l Or rather as he was passing or about to pass over Iordan but this was beyond Iordan for as he went over Iordan to the King v. 17. so doubtless he fell down before him at his first coming into his presence theâ—…e 19 And said unto the king Let not my lord impute iniquity unto me neither do thou remember * Chap. 16. 5. that which thy servant did perversly the day that my lord the king went out of jerusalem that the king should take it to his heart m i. e. Be affected with it or excited to Revenge it 20 For thy servant doth know that I have sinned n I do not excuse my Sin but with grief and shame Confess it in which case the Lord thy God is ready to Pardon Offenders and so I trust wilt'st thou be therefore behold I am come the first o The sense of my former Sin now hath and whilest I live will make me the first and most forward in all Acts of Duty and Service to thy Majesty this day of all the house of Joseph p Object He was a Benjamite Chap. 16. 5. How then doth he make himself one of the house of Ioseph Answ. The house of Ioseph is here put either 1. For the Ten Tribes which are oft distinguished from Iudah and then they are called the house of Ioseph as Zech. 10. 6. But this distinction was not made before the division of the People into two Kingdoms and even after that Division Benjamin was constantly reckoned with Iudah and not with Ioseph or Ephraim Or 2. For all the Tribes of Israel who are all called the children of Ioseph Psal. 77. 15. Comp. Psal. 80. 1. and 81. 5. as well they might not onely because of Ioseph's Eminency the most Eminent Persons and Things being oft put for the rest of the kind and because the rights of Primogeniture were in a great part devolved upon him 1 Chron. 5. 1. but also because Ioseph had been as a Father to them and had nourished them all like Children as is expressed in the Hebrew Text Gen. 47. 12. But in this sence this was not true for the House of Iudah came before him ver 15. Or rather 3. For all the Tribes except Iudah which are conveniently called the house of Ioseph for the reasons now mentioned and are fitly distinguished from Iudah because the Rights of the First-born were divided between Iudah and Ioseph 1 Chron. 5. 2. And though Benjamin after the Division of the Kingdoms was fitly joyned with Iudah because then they adhered to that Tribe yet before that time it was more conveniently joyned with Ioseph because they Marched under the Standard of the House of Ioseph or of Ephraim Numb 10. 22 23 24. Whence it is that Ephraim Benjamin and Manasseh are put together Psal. 80. 2. to go down to meet my lord the king 21 But Abishai the son of Zeruiah answered and said Shall not Shimei be put to death for this because he cursed the LORD's anointed q i. e. The King By this Expression he minds David of his former Zeal against those who offered any injury to Saul because he was the Lord's Anointed 1 Sam. 24. 6. and 26. 9. and therefore demands the same Justice against Shimei for his Cursing of the King which was so expresly forbidden Exod. 22. 28. and by the Analogy of that Law Exod. 21. 17. might seem punishable with Death 22 And David said What have I to do with you r I do not ask neither will I take your Advice in this Matter ye sons of Zeruiah s Implying that Ioab's hand was in this Contrivance or that he suspected it that ye should this day be adversaries unto me t i. e. That you put me upon things unfit for me to do and contrary to my present Interest for it was David's Interest at this time to Appease the People and reconcile them to him and not now to give them any new distast by acts of Severity for this would make others jealous that David will not forgive them neither but would watch an opportunity to be Revenged on them You pretend Friendship herein and would have me take it for an effect of your Zeal for my Service but in truth you give me such counsel as my Enemies would wish me to follow that thereby I might awaken the fears and jealousies of my People which are now asleep and cast them into a second Rebellion which either Ioab and Abishai really designed by this Advice that so Ioab might recover his Place again and be made necessary for the King's Service or David suspected that they did so * 1 Sam. 11. 13. Shall there any man be put to death this day in Israel for do not know that â—… am this day king over Israel u Is not my Kingdom which for my Sins was in a manner wholly lost just now restored and assured to me And when God hath been so Merciful to me in forgiving my Sin shall I now shew my self Revengeful to Shimei Shall I fully the Publick Joy and Glory of this Day with an act of such severity Or shall I alienate the Hearts of my People from me now when they are returning to me 23 Therefore * 1 King 2. 37 36. the King said unto Shimei Thou shalt not die x To wit this day as Abishai desireth nor whilest I live nor by my Hands as it is repeated and explained 1 King 2. 8. nor for this Cause alone For though David gave order to Solomon for his Punishment after his Death nor was it fit for the Publick Good that such a Horrid Crime should go Unpunished yet he would not have him Punished for this Fault alone but for some other Capital Crime which 〈◊〉 presumed Shimei's Temper would easily betray him to and Solomon's deep Wisdom would easily find out 1 King 2. 9. and the king sware unto him y That he would not put him to death with the Sword as it is expressed 1 King 2. 8. 24 ¶ And Mephibosheth the son z i. e. The Grandson 2 Sam. 6. 3 6. of Saul came down to meet the king and had neither dressed his feet a By cutting his Nails and by washing his Feet which was usual in hot Climates and very refreshing and therefore now neglected as becoming a Mourner nor trimmed his beard b But suffered it to grow very long and disorderly as was usual with many persons in a forlorn or mournful State nor washed his cloathes c His Linnen Clothes This and the former were signs that he was a true and obstinate Mourner that lay'd aside his usual Refreshments and they are here mentioned as Evidences of the Falshood of Ziba's former Relation concerning him Chap. 16. 3. from
pretended to fear and serve both the Lord and Idols yet in truth they did not and do not fear or worship the Lord but their own Calves or other vain inventions And God will not accept that mongrel and false Worship which they pretend to give to the true God Or this may intimate that the Israelites were worse than their Successors because these feared the Lord and Idols too but they did quite cast off the fear and worship of God in their captivity and wholly degenerated into Heathenish Idolatry neither do they after their statutes d i. e. God's Law delivered to their Fathers and to them as their Inheritance Psal. 119. 111. This is alledged as an Evidence that they did not fear the Lord whatsoever they pretended because they lived in the constant breach of his statutes or after their ordinances or after the law and commandment which the LORD commanded the children of Jacob e i. e. Themselves the Noun put for the Pronoun which is usual among the Hebrews * Gen. 32. 28. and 35. 10. whom he named Israel f A Name signifying his special interest in God and power with him which was given to him not onely for himself but for his Posterity also whom God frequently honours with that Name And by this great favour he aggravates their sin 35 With whom the LORD had made a covenant g Containing many precious promises upon the condition here following see Gen 17. 7. Exod. 19. 5. and 24. 7. and charged them saying * Judg. 6. 10. Ye shall not fear other gods nor bow your selves to them nor serve them nor sacrifice to them 36 But the LORD who brought you up out of the land of Egypt with great power and a stretched-out arm him shall ye fear him shall ye worship and to him shall ye do sacrifice 37 And the statutes and the ordinances and the law and the commandment which he wrote for you ye shall observe to do for evermore and ye shall not fear other gods 38 And the covenant that I have made with you ye shall not forget neither shall ye fear other gods 39 But the Lord your God h i. e. God above as the whole context shews ye shall fear and he shall deliver you out of the hand of all your enemies i And therefore you have no pretence of need to go to other gods for relief 40 Howbeit they did not hearken but they did after their former manner 41 So k i. e. In like manner and after their example these nations l Who came in their stead feared the LORD and served their graven images both their children and their childrens children as did their fathers so do they unto this day CHAP. XVIII NOw it came to pass in the third year a In the third of those nine years mentioned chap. 17. 1. of which see there See below ver 10. of Hoshea son of Elah king of Israel that * 2 Chron. 28 2â—… and 29. 1. He is called Ezekias Mat. 1. 9. Hezekiah the son of Ahaz king of Judah began to reign 2 Twenty and five years old was he when he began to reign b How is this credible For then Ahaz who lived but Six and Thirty years chap. 16. 2. must beget Hezekiah at the Eleventh year of his Age. Ans. 1. There are some like instances mentioned by credible Authors which these very men will not deny who are so ready to quarrel with the holy Scriptures for such matters 2. This being the confessed custom of sacred and other Writers in the numbring of years sometimes to omit and sometimes to add those which are imperfect or unfinished And so Ahaz might be near One and twenty years old when he began to reign and near Seventeen years older when he died And on the other side Hezekiah when he began to reign might be onely Four and Twenty years old compleat and but entred into his Five and Twentieth year And thus Ahaz might be between Thirteen and Fourteen years old when he got Hezechiah which is not at all strange especially in that Nation to which God had promised a singular degree of Fruitfulness and in that House of David to which God had made so many and such great Promises 3. It is not certain that Ahaz lived onely Thirty six years for those Sixteen Years which he Reigned Chap. 16. 2. may be computed not from the first beginning of his Reign when he Reigned with his Father of which see the notes on Chap. 15. 30. which was at the Twentieth Year of his Age but from the beginning of his Reign alone 4. Some affirm That Hezekiah was not the Natural but onely the Legal Son and Successor of Ahaz for the name of Son is given in Scripture to such Persons as 1 Chron. 3. 16. comp with 2 King 24. 17. Matt. 1. 12. compared with Ier. 22. 30. and to Adopted Sons Act. 7. 21. Heb. 11. 24. And to Sons in Law 1 Sam. 24. 16. and 26. 17. Luk. 3. 23. Any of these Solutions are far more credible to any man of common prudence than that these Sacred Books whose Divine Original hath been so fully Evidenced both by God and Men are but the Fictions and Contrivances of a base Impostor And if none of these Solutions were sufficient it is absurd to conclude That a true Resolution 〈◊〉 be found because it is not yet found because it is 〈◊〉 That many difficulties both in Scripture and in 〈◊〉 〈◊〉 were formerly judged Insoluble have been 〈◊〉 〈◊〉 〈◊〉 and therefore we may justly expect 〈◊〉 〈◊〉 〈◊〉 Difficulties which may be thought 〈◊〉 Explained and he reigned twenty and nine years in Jerusalem his mothers name also was Abi the daughter of Zachariah c Or Abiah 2 Chron. 29. 1. 3 And he did that which was right in the sight of the LORD according to all that which David his father did 4 * 2 Chro. 31. â—… ¶ He removed the high places d i. e. The most of them or such as the people most frequented for all were not taken away Chap. 23. 13 14. And this he attempted to do notwithstanding the peoples great and constant Affection to them partly because he had more Zeal and Courage than his Predecessors and partly because the Dreadful Judgments of God upon the Kingdom of Israel for their Superstition and Idolatry had made the People of Iudah more pliable to the Commands of God and of their good King and brake the †images and cut down the groves and brake ‡ Heb. Staâ—…es in pieces the * Numb 21. 9. brazen serpent that Moses had made e By God's Command to be an Ordinance or mean for the conveyance of God's Blessing to the People which therefore had been hitherto kept as a Memorial of God's Mercy but being now commonly abused to Superstition was destroyed for unto those days the children of Israel did burn incense to it f Not
Mered as may seem by comparing this with v. 18. Miriam and Shamma and Ishbah the father of Eshtemoa 18 And his wife a Either Ezra's Wife or rather another Wife of Mered. ‖ Or the Iewesâ—… Jehudijah b Or the Iewess so called to distinguish her from his Egyptian Wife here following bare Jered the father of Gedor and Heber the father of Zocho and Jekuthiel the father of Zanoah And these c To wit Miriam and the rest following v. 17. are the sons of Bithiah the daughter of Pharaoh d Either 1. of Pharaoh King of Egypt For Mered might be a Person of great Estate and quality Or this might be onely Pharaohs Illegitimate Daughter Or of some other Egyptian or Israelite called by that Name which might easily happen upon divers occasions which Mered took 19 And the sons of his wife ‖ Or Iehudijah mentioned before Hodiah e His third Wife the sister of Naham the father of Keilah the Garmite and Eshtemoa the Maachathite 20 And the sons of Shimon f Another Son of the Father of Keilah mentioned v. 19. were Amnon and Rinnah Ben-hanan and Tilon And the sons of Ishi g son of Tilon last mentioned were Zoheth and Ben-zoheth 21 The sons of Shelah h Having treated of the Posterity of Iudah by Pharez and by Zare he now comes to his Progeny by Shelah of whom see Gen. 38. * Gen. 38. 1 5. the son of Judah were Er the father of Lecah and Laadah the father of Mareshah and the families of the house of them that wrought fine linen of the house of Ashbea 22 And Jokim and the men of Chozeba and Joash and Saraph who had the dominion in Moab i Which they ruled in the name and for the use and service of the Kings of Iudah to whom Moab was Subject from Davids Time Or who had Possessions in Moab or who married Wives in Moab and Jashubi-lehem And ‖ Or But. these are ancient things k The Sence is either 1. These Persons and things were in Ancient Times and therefore it is not strange if now they be so little known But that might have been with equal truth said of divers other parts of this Account Or rather 2. But those Blessed times and Things are long since past and gone Our Ancestors then had the Dominion over the Heathen but their degenerate Posterity are now Slaves to them in Chaldea Persia c. where they are employed as Potters or Gardiners or in other Servile Works 23 These were l Or rather these are for he seems to oppose their present Servitude to their former Glory and to shew their low and mean Spirits that had rather tarry among the Heathen to do their Drudgery than return to Ierusalem to serve God and enjoy their Freedom the Potters and those that dwelt amongst plants and Hedges there they dwelt m Or tarrâ—…ed or now dwell when their Brethren are returned with the King n Of Babylon or Persia Esteeming it a greater Honour and Happiness to serve that Earthly Monarch in the meanest Employments than to serve the King of Kings in his Temple and in his most Noble and Heavenly Work for his work 24 The sons of Simeon o These are here joyned with Iudah because their Possession was taken out of Iudahs Portion Ies. 19. 1. This Account seems to differ from that Gen. 46. both in the Number and Names of the Persons which is not strange considering how Customary it was amongst the Hebrews for one Person to have 2 or 3 Names given to him upon several occasions And for Ohad Gen. 46. 10. he may be omitted here because he left no Posterity or Family after him as the rest did were ‖ Or Ieâ—…uel Gen. 46. 10. Exod. 6. 15. Nemuel and Jammi Jarib Zerah and Shaul 25 Shallum his son p i. e. Son of Saul last mentioned Mibsam his son Mishma his son 26 And the sons of Mishma Hamuel his son Zacchur his son Shimei his son 27 And Shimei had sixteen sons and six daughters but his brethren had not many children neither did all their family multiply †〈…〉 like to the children of Judah q The Tribe of Simeon did not increase proportionably to the Tribe of Iudah in which they dwelt as appears by those two Catalogues Numb 1. 22. 26. 14. Which is to be ascribed to Gods Curse upon them delivered by the Mouth of Holy Iacob Gen. 49. and signified by Moses his neglect of them when he Blessed all the other Tribes 28 And they dwelt at * 〈…〉 Beer-sheba r This and the following Cities are mentioned Ios. 19. 2 c. with no great Alterations and Moladah and Hazar-shual 29 And at ‖ Or 〈◊〉 Josh. 19. â—… Bilhah and at Ezem and at ‖ Or 〈◊〉 Josh. 19. â—… Tolad 30 And at Bethuel and at Hormah and at Ziklag 31 And at Beth-marcaboth and ‖ 〈…〉 Hazar-susim and at Beth-birei and at Shaaraim These were their cities unto the reign of David c Either 1. of Davids Posterity i. e. as long as the Kingdom of Iudah lasted or until the Captivity of Babylon But this seems not to be true for Simeon was gone into Captivity with the rest of the Ten Tribes long before that time Or rather 2. of David himself And this may seem to be added because some of these Cities though given to Simeon by Ioshua yet through the Sloth or Cowardize of that Tribe were not taken from the Philistins until Davids Time who took some of them and the Simeonites having justly forfeited their Right to them by their neglect gave them to his own Tribe For it is evident concerning Ziklag one of them that it was in the Philistins Hands in Davids Time and by them given to him and by him annexed to the Tribe of Iudah 1 Sam. 27. 6. 32 And their villages were ‖ Or 〈◊〉 Josh 19. â—… Etam and Ain Rimmon and Tochen and Ashan five cities 33 And all their villages that were round about the same cities unto ‖ Or 〈◊〉 〈◊〉 Josh 19. â—… Baal These were their habitations and ‖ 〈…〉 their genealogy 34 And Meshobah and Jamlech d These and the rest here following are particularly mentioned for their Valiant and Successful Atchievements related v. 39 c. and Joshah the son of Amaziah 35 And Joel and Jehu the son of Josibiah the son of Serajah the son of Asiel 36 And Elioenai and Jaakobah and Jeshohajah and Asajah and Adiel and Jesimiel and Benajah 37 And Ziza the son of Shiphi the son of Allon the son of Jedajah the son of Shimri the son of Shemajah 38 These e Named v. 34 35 36 37. †Heb. 〈◊〉 mentioned by their names were princes in their families and the house of their fathers †〈…〉 increased greatly f Which forced them to seek for new and larger Habitations
their Inheritance with that Ios. 13. 15 16. dwelt in * Josh. 13. 15 16. Aroer even unto Nebo and Baalmeon 9 And eastward he p i. e. The Tribe of Reuben inhabited unto the entring in of the wilderness from the river Euphrates q From Iordan and the Wilderness beyond it unto Euphrates Or of the Wilderness which lies towards or reacheth to the River Euphrates namely the great Wilderness of Kedemoth Deut. 2. 26. which was extended far and wide towards Euphrates for that was the Eastern Border of Reubens Possession and not Euphrates to which their Habitation never reached because their cattel were multiplied r Which forced them to enlarge their Habitation as far as they could Eastward towards Euphrates in the land of Gilead 10 And in the days of Saul they made war s The Gadites and Marassites joyning with them in the War v. 18 19. with the Hagarites t The Ishmeelites who dwelt in Arabia the Desert who fell by their hand and they dwelt in their tents u The Israelites took possession of their Lands and Tents or Houses †Heb. upon all the face of the east throughout all the east land of Gilead x Which lay Eastward from the Land of Gilead 11 And the children of Gad who dwelt over against them in the land of * Josh. 13. 11. Bashan unto Salcah were as followeth 12 Joel the chief y The Prince of the Tribe or at least of his Family when they were numbred to wit in the days of Iotham v 17. and Shapham the next and Jaanai and Shaphat in Bashan z i. e. Who dwelt in the City of Bashan Others thus Who abode in Bashan to defend the City and Country when their Brethren went out to War against the Hagarens v. 18. 13 And their brethren of the house of their fathers were Michael and Meshullam and Sheba and Jorai and Jachan and Zia and Heber seven 14 These a These seven last named are the children of Abihail the son of Huri the son of Jaroah the son of Gilead the son of Michael the son of Jeshishai the son of Jahdo the son of Buz 15 Ahi the son of Abdiel the son of Guni chief of the house of their fathers b This Aâ—…i was the Head or Chief of the Houses or Families either 1. of those seven named v. 13 or 2. of Abdiel and Guni 〈◊〉 named and of their Fathers 16 And they c i. e. The Children or Tribe of Gad. dwelt in Gilead d i. e. In part of Giâ—… for the Reubenites and Manassites dwelt in other parts of it Deut. 3. 12 13 16. in Bashan e In the Land of Bashan as it is said v. 11. Qu. How come the Gadites to dwell in Bashan when all Bashan is expresly said to be given to the half Tribe of Manasseh Deut. 3. 13. Ios. 13. 29 30 Ans. All Bashan is put for the greatest Part of it by a Synecdoche very frequent in Scripture and all Authors and so the Gadites might possess a Part of it And thus both Bashan and Gilead are used for Parts of them Ios. 17. 1. where it is said of Machir a Manassite that he had Gilead and Bashan And as it is unquestionably true that Gilead is taken sometimes more largely for all the Land of the Israelites beyond Iordan sometimes more strictly for that part of it which Borders upon Mount Gilead of which see my Notes on Ios. 17. 1. The like may be presumed concerning Bashan and so in its strictest Sence it might be all given to the Manassites and yet in its largest â—…ence might comprehend a Part of the Land belonging to the Gadites and in her †〈…〉 towns f i. e. In some of her Cities and Towns and in all the suburbs g i. e. In its Fields and Pasture-grounds 1 Chron. 27. 29. of * Ch 2â—… 29. Sharon h Not that within Iordan Isa. 35. 2. but another without Iordan upon †〈…〉 their borders i To wit of Gilead and Bashan For Gilead properly so called or the greatest Part of it belonged to the Reubenites and Bashan or the greatest Part of it to the Manassites and so the Gadites whose Habitation was between the Reubenites and Manassites had those Parts of both their Countries which were towards their Borders Or unto their Borders i. e. as far as the Suburbs or Fields of Sharon which were last mentioned were extended 17 All these were reckoned by Genealogies in the days of * 2 Kin. 15. 5. 32. Jotham king of Judah k Who reigning long partly in his Fathers days and partly by himself 2 Kings 15. And being at leasure as to Wars or Troubles thought this a fit Season to examine the state of his People and in the days of * 2 Kin. 14. 16 28. Jeroboam l Either the second of that Name of whom see 2 Kings 13. 13 14. Oâ—… rather the first Ieroboam partly because he is called simply Ieroboam without any Addition which shews that he speaks of the most Famous of the two and partly because this Work of taking an Account of the People doth far better agree to the Times of Ieroboam the First when the Kingdom of â—…srael was first erected and established and broken off from that of Iudah when it was necessary for Ieroboam to know his own Strength and the Numbers of his People than to the Times of Ieroboam the second when the Kingdom of Israel was broken and near to its Ruine King of Israel 18 The sons of Reuben and the Gadite and half the tribe of Manasseh †Heb. sons of valour of valiant men men able to bear buckler and sword and to shoot with bow and skilful in war were four and forty thousand seven hundred and threescore that went out to the war 19 And they made war with the Hagarites with * Gen. 25. 15. Ch. 1. 31. Jetur and Nephish and Nodab m i. e. With the Posterity of Ietur c. who were Ishmeelites appears from Gen. 25. 15. 20 And they were helped against them n To wit By God v. 22. who gave them extraordinary Courage and Success and the Hagarites were delivered into their hand and all that were with them o Their Friends and Allies in this War for they cried to God in the battel and he was intreated of them because they pâ—…t their trust in him 21 And they †Heb. led captive took away their cattel of their camels fifty thousand p For Camels were very numerous in Arabia being used in War and for Burdens c. and being very patient of thirst and therefore most fit for those hot and dry Countries and of sheep two hundred and fifty thousand and of asses two thousand and of †Heb. soulâ—… of men as Num. 31. 35. men an hundred thousand q Whom they took
Prisoners and either used as Slaves or sold them for such 22 For there fell down many slain because the war was of God r God put them upon it and mightily assisted them in it And they s i. e. That Party of these Tribes which went out to this War being 44760 men or part of them by the consent of the rest dwelt in their steads until the captivity t Of which 2 Kings 15. 29. and 17. 6. 23 And the children of the half-half-tribe of Manasseh u Having discoursed of the Reubenites v. 3 c. and next of the Gadites v. 11 c. he now comes to the Manassites dwelt in the land x i. e. In their Land to wit in the Northern part of the land beyond Iordan they increased from Bashan unto Baal-hermon and Senir and unto mount Hermon 24 And these were the heads of the house of their fathers even Epher and Ishi and Eliel and Azriel and Jeremiah and Hodaviah and Jahdiel mighty men of valour †Heb. as 〈◊〉 famous men and heads of the house of their fathers 25 And they transgressed against the God of their fathers and went a * 〈…〉 whoring after the gods of the people of the land whom God destroyed before them 26 And the God of Israel stirred up the spirit y He so governed his Counsels and Affections that he should bring his Forces against this People rather than others of * 〈…〉 Pul king of Assyria and the spirit of Tilgath-pilneser king of Assyria and he carried them away even the Reubenite and the Gadite and the half-tribe of Manasseh and brought them unto * 〈…〉 Halah and Habor and Hara and to the river Gozan z Of which places see 2 King 15. 17. unto this day CHAP. VI. 1 THe sons of Levi * 〈…〉 ‖ 〈…〉 Gershon Kohath and Merari 2 And the sons of Kohath Amram Izhar a Called also Amminadab v. 22. compare Exod. 6. 21. and Hebron and Uzziel 3 And the children of Amram Aaron and Moses and Miriam The sons also of Aaron * 〈…〉 Nadab and Abihu Eleazar and Ithamar 4 Eleazar begat Phinehas and Phinehas begat Abishua 5 And Abishua begat Bukki and Bukki begat Uzzi b In whose days it is supposed that the High-Priesthood was translated from Eleazars Family to Ithamars for some Cause now unknown in whose Line it continued for some Successions 6 And Uzzi begat Zerahiah and Zerahiah begat Merajoth 7 Merajoth begat Amariah and Amariah begat Ahitub 8 And * 2 Sam. â—… 1â—… Ahitub begat Zadok and * 2 Sam. 1â—… 〈◊〉 Zadok begat Ahimaaz 9 And Ahimaaz begat Azariah and Azariah begat Johanan 10 And Johanan begat Azariah * 〈…〉 he it is that executed the priests office c So did all the rest but it is implied that he did it worthily he filled his place and valiantly discharged his Office in Uzziahs time of which see 2 Chron. 26. 17 c. Or this he may relate to Iohanan otherwise called Iehojadaâ—… who is so highly commended for the good Service which he did to the House of God and of the King of whom see 2 Kings 11. †Heb. iâ—… the house in the * 〈…〉 temple that Solomon built d In Solomons Temple so called to distinguish it from the second Temple which was built or in building when these Books were written in Jerusalem 11 And * 〈…〉 Azariah begat Amariah and Amariah begat Ahitub 12 And Ahitub begat Zadok and Zadok begat ‖ 〈…〉 Shallum 13 And Shallum begat Hilkiah and Hilkiah begat Azariah 14 And Azariah begat * 〈…〉 Serajah e Who was slain by Nebuchadnezzar at Riblah 2 Kings 25. 18 21. and Serajah begat Jehozadak 15 And Jehozadak went into captivity * 〈…〉 when the LORD carried away Judah and Jerusalem by the hand of Nebuchadnezzar 16 The sons of Levi * 〈◊〉 6. 16. ‖ 〈…〉 Gershom Kohath and Merari f This he repeats as the Foundation of the following Genealogy of those Levites who were not Priests 17 And these be the names of the sons of Gershon Libni and Shimei 18 And the sons of Kohath were Amram and Izkar and Hebron and Uzziel 19 The sons of Merari Mahli and Mushi And these are the families of the Levites according to their fathers g Who are distinguished and named from their Fathers And the following Catalogue is thought to contain the successive Heads or Chiefs of their several Families until the Times of David by whom they were distributed into several Ranks or Courses 20 Of Gershom Libni his son Jahath his son * 〈…〉 Zimmah his son h i. e. His Grandson by his Son Shimei as appears from v. 42 43. the Names of Father and Son being oft used in Scripture of more remote Progenitors or Successors 21 ‖ 〈…〉 Joah his son ‖ 〈…〉 Iddo his son Zerah his son Jeaterai his son 22 The sons of Kohath ‖ 〈…〉 Amminadab his son Korah his son Assir his son 23 Elkanah his son and Ebiasaph his son and Affiâ—… his son 24 Tahath his son ‖ 〈…〉 Uriel i Called also Zephaniah v. 36. where also Uzziah here following is called Azariah his son ‖ Uzziah his son and ‖ 〈…〉 Shaul his son 25 And the sons of Elkanah k The Son of that Korah mentioned above v. 22. as is manifest by v. 35 36 37. and by Exod. 6. 23 24. * See 〈◊〉 35 1 Amasai and Abimoth 26 As for Elkanah l This was another Elkanah Son or Grandson of the former Elkanah and either the Son or Brother of Ahimoth last mentioned or of Amasai the sons of Elkanah ‖ 〈…〉 Zophai his son and Nahath m Called also Toah v. 34. and Tohu 1 Sam. 1. 1. his son 27 * 〈…〉 Eliab his son Jeroham his son Elkanali n The Father of the Prophet Samuel 1 Sam. 1. 1. who therefore follows here his son 28 And the sons of Samuel the first-born ‖ 〈◊〉 also 〈◊〉 ver 33. â—…am 8. 2. Vashni and Abiah 29 The sons of Merari Mahly Libni his son Shimei his son Uzza his son 30 Shimea his son Haggiah his son Asajah his son 31 And these o Whose Names here follow are they whom David set over the ‖ Heb. 〈◊〉 service p Heb. the Hands Hand put for 〈◊〉 or Service which is commonly performed by the Hand Thus God is frequently said to speak or command things by the Hand i. e. the Ministery of Moses Compare 2 Chron. 29. 27. of song in the house of the LORD after that the 〈◊〉 16. 1. ark had rest q Which was in Davids Time 2 Sam. 6. 17. 32 And they ministred before the dwelling-place of the tabernacle r Or the Tabernacle of the Tent as the same Hebrew words are translated Exod. 39. 32. 40 2
i Ehud or Gera last mentioned had sent them away Hushim and Baara were his wives k Others joyn these Words with the former and render the Place thus after he had sent them to wit his Sons away with Hushim and Baara his wives i. e. as he also sent his Wives away from him Which may be here mentioned as a Brand upon him to shew that he was without natural Affection to his Wives and Children And it seems the more probable that he divorced them because we find him married to another Wise v. 9. 9 And he begat of Hodesh his wife Jobab and Zibia and Mesha and Malcham 10 And Jeuz and Shachiah and Mirma These were his sons heads of the fathers 11 And of Hushim he begat Ahitub and Elpaal 12 The sons of Elpaal Eber and Misham and Shamed who built Ono and Lod l Of which see Ezr. 2. 33. Nehem. 7. 37. 11. 35. with the towns thereof 13 Beriah also and Shema who were heads of the fathers of the inhabitants of Ajalon m A Place formerly belonging to the Tribe of Dan Ios. 19. 42. but after the Return from Babylon possessed by the Benjamites because both Dan and the rest of the ten Tribes were yet for the Generality of them in Captivity and but few of them returned who drove away the inhabitants of Gath n Either 1. at that time when they made such a Slaughter among Ephraims Children ch 7. 21. and were possibly pursuing their Victory till they were driven back by these Benjamites who came to the â—…uccour of their Brethren Or 2 Now when they were returned from the Captivity and found the Men of Gath possessed of Ajalon Or 3. at some other time not mentioned in Scripture 14 And Ahio Shashak and Jerimoth 15 And Zebediah and Arad and Ader 16 And Michael and Ispah and Joha the sons of Beriah 17 And Zebadiah and Meshullam and Hezeki and Heber 18 Ishmerai also and Jezliah and Jobab the sons of Elpaal 19 And Jakim and Zichri and Zabdi 20 And Elionai and Zilthai and Eliel 21 And Adajah and Berajah and Shimrath the sons of ‖ 〈…〉 Shimhi 22 And Ishpan and Heber and Eliel 23 And Abdon and Zichri and Hanan 24 And Hananiah and Elam and Antothijah 25 And Iphedejah and Penuel the sons of Shashak 26 And Shamsherai and Shehariah and Athaliah 27 And Jaresiah and Eliah and Zichri the sons of Jeroham 28 These were heads of the fathers by their generations chief men These o All these named from v. 14. to this place dwelt in Jerusalem 29 And at Gibeon dwelt the ‖ 〈◊〉 〈◊〉 〈◊〉 9. 35. father of Gibeon p i. e. The Chief or Ruler of the Benjamites dwelling there whose * 〈◊〉 9. 35. wives name was Maacha 30 And his first-born son Abdon and Zur and Kish and Baal and Nadab 31 And Gedor and Ahio and ‖ 〈◊〉 〈◊〉 〈◊〉 9. 37. Zacher 32 And Mikloth begat ‖ Or 〈◊〉 〈◊〉 9. 3â—… Shimeah And these also dwelt with their brethren q i. e. With those other Benjamites spoken of v. 28. in Jerusalem over against them r In some street or part of Ierusalem which was over against that where their Brethren dwelt 33 And * 1 Sam. 14. 51. Ner begat Kish and Kish begat Saul and Saul begat Jonathan and Malchishua and Abinadab and ‖ 〈◊〉 〈◊〉 〈◊〉 Sam. 2. 8. Eshbaal 34 And the son of Jonathan was ‖ 〈◊〉 〈◊〉 〈◊〉 2 Sam. 〈◊〉 Merib-baal and Merib-baal begat * Sam. 9. 12. Micah 35 And the sons of Micah were Pithon and Melech and ‖ 〈◊〉 〈◊〉 〈◊〉 â—… 41. Tarea and Ahaz 36 And Ahaz begat Jehoada and Jehoada begat Alemeth and Azmaveth and Zimri and Zimri begat Moza 37 And Moza begat Binea Rapha was his son Eleasa his son Azel his son 38 And Azel had six sons whose names are these Azrikam Bocheru and Ishmael and Sheraiah and Obadiah and Hanan All these were the sons of Azel 39 And the sons of Eshak his brother were Ulam his first-born Jehush the second and Eliphelet the third 40 And the sons of Ulam were mighty men of valout atchers s Heb. That tread the bow For the Bows of Steel which these used required great strength to bend them which therefore they did by treading the Bow with their Feet and pulling the String with both their Hands and had many sons and sons sons an hundred and fifty All these are of the sons of Benjamin CHAP. IX 1 SO all Israel were reckoned by genealogies and behold they were written in the book of the Kings of Israel and Judah a Not in that Sacred and Canonical Book so called but as hath been oft observed before in the Publick Records wherein there was an Account of that King and Kingdom and of the several Families in it according to their Genealogies who b i. e. Which Tribe or People of Iudah last mentioned were carried away to Babylon for their transgression 2 Now the first inhabitants c The first after the Return from Babylon that dwelt in their possessions in their cities d i. e. That took possession of their own Lands and Cities which had been formerly alotted to them but of late years had been taken from them for their Sins and possessed by other People were the Israelites e i. e. The Common People of Iudah and Israel called here by the general name of Israelites which was given to them before that unhappy Division of the two Kingdoms and now is restored to them when the Israelites are united with the Jews in one and the same Commonwealth that so all the Names and Signs of their former Division might be blotted out And although the generality of the ten Tribes were yet in Captivity yet divers of them were now returned either such as had long before the Captivity fled to Ierusalem to worship God and joyned themselves with Iudah as those 2 Chron. 11. 16. and others Or such as upon Cyrus his general Proclamation associated themselves and returned with those of Iudah and Benjamin the priests Levites f These took possession of the Cities or Places belonging to them as they had need and opportunity and the Nethinims g A certain Order of Men either Gibeonites or others joyned with them devoted to the Service of God and of his House and of the Priests and Levites who that they might attend upon their work without distraction had certain Places and Possessions given to them which they are now said to repossess 3 And in * Nâ—…hem 11. 〈◊〉 Jerusalem dwelt of the children of Judah and of the children of Benjamin and of the children of Ephraim and Manasseh h i. e. Some of each of these Tribes either such as offered themselves or such as were chosen by Lot see Nehem. 11. 1 2. 4 Uthai the son of Ammihud i That there is so great
28. â—… 25. 16 And there came ‖ 〈◊〉 of the children of Benjamin and Judah to the hold o To the same Hold mentioned v. 8. where see the Notes unto David 17 And David went out †Heb. before 〈◊〉 to meet them and answered p i. e. 〈◊〉 as that word is oft used in Scripture even of him that speaketh 〈◊〉 and said unto them If ye be come peaceably unto me to help me mine heart shall †Heb. be one be knit unto you q I shall ever esteem and love you and shew this by my 〈◊〉 to you hereafter but if ye be come to betray me to mine enemies r Which your Number and Quality and near Relation to Saul gives me some cause to suspect seeing there is no ‖ Or violence wrong in mine hands s I have done no Injury to Saul nor to you but have spared him and you when it was in my Power to have destroyed you the God of our fathers look thereon and rebuke it t To wit by his Hand and Power manifested for me and against you for your Persidiousness 18 Then †Heb. the spirit clothed Amasal So Judg. 6. 34. the spirit came upon Amasal u Not onely saving Graces but other heroical and generous Motions are ascribed to Gods Spirit which here stirred up in him a more than ordinary greatness and presentness of Mind and Resolution who was chief of the captains and he said Thine are we David and on thy side thou son of Jesse peace peace be unto thee and peace be to thine helpers for thy God helpeth thee x We have observed Gods singular and gracious Care of thee and Kindness to thee and if we should oppose thee we should be Fighters against God and his Word and Providence Then David received them and made them captains of the band y i. e Of those Forces which they brought with them Or he put them among the heads or officers of his band i. e. He gave them Commands either now in his small Army each according to his Quality or afterwards when he was advanced to the Kingdom for it is not here expressed when he did this 19 And there fell some of Manasseh to David when he came with the Philistins against Saul to battel but they helped them not z i. e. The Manassites here named and the rest of Davids Forces to whom they had now joyned themselves did not help the Philistins in Battel as David had pretended to do for the lords of the Philistins upon advisement sent him away saying * 1 Sam. 29. 4. He will fall to his master Saul †Heb. on our heads to the jeopardy of our heads 20 As he went to Ziklag a As he returned from the Camp of the Philistins to Ziklag 1 Sam. 29. 11. there fell to him of Manasseh Adnah and Jozabad and Jedaiel and Michael and Jozabad and Elihu and Zilthai captains of the thousands that were of Manasseh 21 And * 1 Sam. 30. 1 9 10. they helped David ‖ Or with a band against the band of the rovers b i. e. Against the Amalekites who had taken and burnt Ziklag whom David and his 600 Men were now pursuing whom these accompanied in that Expedition Or with a band or troop of Souldiers which they brought along with them to Davids Assistance for they were all mighty men of valour c Therefore they readily came to Davids help and were captains in the host d Therefore they brought others along with them 22 For at that time e i. e. While he was at Ziklag and in his March to Hebron and principally at Hebron as the next Verse explains it day by day there came to David to help him until it was a great host like the host of God f i. e. Innumerable like the Stars or Angels both which are called Gods hosts Oth. the host of God i. e. a very great Host great things being so called as Cedars Mountains c. of God But the particle of likeness here added excludes this Sence for it had been very improper to say a great host like a great host i. e. like it self 23 And these are the numbers of the ‖ 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 bands that were ready armed to the war and * 〈◊〉 〈◊〉 came to David to Hebron to turn the kingdom of Saul to him * 〈◊〉 〈◊〉 according to the word of the LORD g Whereby he had settled the Crown upon David after Sauls death 24 The children of Judah that bare shield and spear were six thousand and eight hundred h Who came thither in the name of all their Brethren for that whole Tribe stuck to David at his very first coming to Hebron ready ‖ 〈◊〉 〈◊〉 armed to the war 25 Of the children of Simeon mighty men of valour for the war seven thousand and one hundred 26 Of the children of Levi four thousand and six hundred 27 And Jehojada was the leader of †〈◊〉 〈◊〉 the Aaronites i Not the High-priest for that was Abiathar 1 Sam. 23. 6. but one of Eminent place under him and who had a great Power and interest among his Brethren and with him were three thousand and seven hundred 28 And * â—… 〈◊〉 〈◊〉 Zadok k Thought to be the same who was made High-priest in Solomons time 1 Kings 2. 35. which if true he was very young at this time a young man mighty of valour and of his fathers house twenty and two captains l Whom he brought along with him 29 And of the children of Benjamin the †〈◊〉 〈◊〉 〈◊〉 kindred of Saul three thousand for hitherto the †〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 8 3. greatest part of them had kept the ward of the house of Saul m i. e. Indeavoured to keep the Crown in their own Tribe and in Sauls Family 30 And of the children of Ephraim twenty thousand and eight hundred mighty men of valour †Heb. 〈◊〉 〈◊〉 famous throughout the house of their fathers 31 And of the half tribe of Manasseh n Which was within Iordan for of the other half beyond Iordan he speaks v. 37. eighteen thousand which were expressed by name o Which were not ashamed nor afraid publickly to own David first by putting their Names to some Paper presented to them for that purpose and then by marching to him to Hebron to come and make David King 32 And of the children of Issachar which were men that had understanding of the times p Either 1. skill in the Stars and several Seasons and Changes of the Air which might be of good use in Husbandry to which this Tribe was addicted Gen. 49. 14. Deut. 33. 18. Or rather 2. Political Prudence to discern and embrace the fit Seasons for all Actions as appears 1. from the following
Worship of God and in Obedience to their King chief fathers whom king David made rulers over the Reubenite the Gadite and the half-tribe of Manasseh for every matter pertaining to God and †Heb. 〈◊〉 2 Chr. 1â—… 〈◊〉 affairs of the king CHAP. XXVII 1 NOw the children of Israel after their number to wit the chief fathers and captains of thousands and hundreds and their officers a The standing Force or Militia of Israel as it was settled under their several Officers as it here follows that served the king in any matter of the courses b i. e. In all the business wherein the King had occasion for these Persons who were to attend upon him or his Commands by Courses or by Turns Or according to all the order or state of the Divisions or about the Companies or Courses into which they were distributed which came in and went out c i. e. Executed their Office which is commonly signified by this Phrase as Numb 27. 17. and elsewhere month by month d Who were to be Armed and Mustered and to wait upon the King either at Jerusalem on in other places as the King should see fit By this Order near 300000 of his People were instructed and exercised in the use of the Arms and fitted for the Defence of their King and Kingdom when it should be needful and in the mean time sufficient Provision was made against any sudden Tumults or Irruptions of Enemies And this monthly Course was contrived that the Burden of it might be easie and equally distributed 〈◊〉 the People throughout all the months of the year of every course were twenty and four thousand 2 Over the first course for the first month was Jashobeam e Of whom see 2 Sam. 23. 8. and 1 Chron. 11. 11. the son of Zabdiel and in his course were twenty and four thousand 3 Of the children of Perez f Or of Pharez of the Posterity of Iudah Gen. 46. 12. This seems to be understood of Iashobeam and to be mentioned as a reason why he was the Chief c. and the verse may be rendred thus He was which is easily understood out of the foregoing words of the children of Perez and consequently of the Tribe of Iudah to which the Pre-eminence belonged and of which Iudah was and he was or therefore he was the Chief to wit in Dignity and Precedency though not in Power and Authority for these captains were equal in Power and Ioah was their General of all the Captains of Host whose several Names here follow and was for the first month Therefore he was first in Order and was Captain for the first month was the chief of all the captains of the host for the first month 4 And over the course of the second month was ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 23. 9. Dodai an Ahohite and of his course was Mikloth also the ruler g Who was either 1. the Captain of this Course after the death of this Dodai as Zebadiah was after Asahel v. 7. But the differing Phrase there and here sufficiently intimates that the same thing is not meant in both Places Or 2. his Lieutenant or Deputy in case of his necessary Absence But why should such an one be named here and not in the rest of the Courses Or rather 3. one of the Officers of his Course who seems here particularly to be named as a person then of great Note and Eminency in his course likewise were twenty and four thousand 5 The third captain of the host for the third month was Benajah the son of Jehojada a ‖ 〈◊〉 principal 〈◊〉 chief priest h Or the chief Priest Or rather a chief Prince as this Hebrew Word is oft used as Gen. 41. 45. 47. 22. 2 Sam. 8. 18. 20. 26. 1 King 4. 5. 2 King 10. 11. and elsewhere Probably he was not onely a Captain of this Course but a great Officer in the Court and State For although the Priests might take up Arms in some special Cases yet it is not likely that such were constant Officers in the Kings Army especially seeing the rest of the Captains here named were of other Tribes Besides neither Benajah nor Jehojadah was High-Priest at that time but Zadok or Abiathar and before them Abimelech in whom the Priesthood had been for a long time together even in the days of Samuel and Sâ—…ul and David and Solomon and in his course were twenty and four thousand 6 This is that Benajah who was * 〈◊〉 23. 20 â—…3 〈◊〉 12. 22. mighty among the thirty and above the thirty and in his course was Ammizabad his son i Who seems to have been his Fathers Lieutenant because his Father was Captain of the Kings Guards 2 Sam. 8. 18. and therefore needed a Deputy in the one or in the other place 7 The fourth captain for the fourth month was * 〈◊〉 23. 24. 〈◊〉 26. Asahel the brother of Joab k By which it seems the Foundation of this Project was laid whilst David was in Hebron during which time Asahel was slain and Davids Forces were then divided into 24 Courses under 24 Chief Commanders whereof Asahel was one onely it is probable that the number of their Forces was much less than that which is here mentioned But when David was fully settled in his whole Kingdom the design was perfected and the numbers of their Souldiers increased to this Number and Zebadiah his son after him l i. e. After his death of which see 2 Sam. 2. 23. and in his m Not Asahels for in his time they were not so numerous but Zebadiahs his Son course were twenty and four thousand 8 The fifth captain for the fifth month was Shamhuth n Supposed to be the same called 〈◊〉 2 Sam. 23. 11. and Shaâ—…moth 1 Chron. 11. 27. the 〈◊〉 and in his course were twenty and four thousand 9 The sixth Captain for the sixth month was * Ch. 11. 28 Ira the son of Ikkesh the Tekoite and in his course were twenty and four thousand 10 The seventh captain for the seventh month was Helez the Pelonite o So called also 1 Chron. 11. 27. and the Paltite 2 Sam. 23. 26. of the children of Ephraim and in his course were twenty and four thousand 11 The eighth captain for the eighth month was * 2 Sam. 21. 18. Sibbecai the Hushathite of the Zarhites p Of the Family of the Zarhites and in his course were twenty and four thousand 12 The ninth captain for the ninth month was Abiezer the Anetothite of the Benjamites and in his course were twenty and four thousand 13 The tenth captain for the tenth month was Maharai the Netophathite of the Zarhites and in his course were twenty and four thousand 14 The eleventh captain for the eleventh month was Benajah the Pirathonite of the children of Ephraim and in his course were twenty and four thousand 15 The twelfth
XXVIII 1 ANd David assembled a This Assembly seems to be distinct from that ch 23. 2. and more general as may be gathered from the persons said to be assembled here and there Though others think them to be the same and this to be a return to his former Discourse all the * Ch. 27. 1â—… princes of Israel the princes of the tribes and * Ch. 27. 1â—… the captains of the companies that ministred to the kingly course and the captains over the thousands and captains over the hundreds and the * Ch. 2â—… 〈◊〉 stewards over all the substance and ‖ Or 〈◊〉 possession of the king and of his sons with the ‖ Or 〈◊〉 Officers and with Ch. 〈◊〉 the mighty men and with all the valiant men unto Jerusalem 2 Then David the king stood up upon his feet b Partly out of Reverence to God and his Word which was the Matter of the following Discourse and partly out of Respect to this great and honourable Assembly and said Hear me my brethren c So he calls the Princes and chief Rulers both because they had a Share with him though under him in the Government and in compliance with the Divine Command that the King should not be lifted up above his Brethren Deut. 17. 20. and my people As for me I had in mine heart to build an house of rest d A place where it might be fixed and no more removed from place to place as it had been for the ark of the covenant of the LORD and e Which is here put expositively for by the Foot stool c. he means the Ark. for the foot-stool of our God and had made ready for the building 3 But God said unto me * 2 〈◊〉 13. 1 〈◊〉 Ch. 22. â—… Thou shalt not build an house for my name because thou hast been a man of war and hast shed †Heb. 〈◊〉 blood 4 How beit the LORD God of Israel chose me before all the house of my father to be king over Israel * 2 〈◊〉 〈◊〉 for ever for he hath chosen * Gen. â—…9 â—… 1 Sam. 〈◊〉 Psal 〈◊〉 Judah to be the ruler and of the house of Judah the house of my father and among the house of my father he liked me to make me king over Israel 5 * Ca. 〈◊〉 And of all my sons for the LORD hath given me many sons he hath chosen f It is not my fancy or fond Affection but Gods express Will that Solomon should be preferred before his elder Brethren and therefore all of you are obliged to submit to him and accept of him as your King by Divine Appointment Solomon my son to sit upon the throne of the kingdom of the LORD over Israel 6 And he said unto me * 2 Sam. 〈◊〉 1 Chr. 〈◊〉 2 Chr. 〈◊〉 Solomon thy son he shall build my house and my courts for I have chosen him to be my son and I will be his father 7 Moreover I will establish his kingdom for ever if he be †Heb. 〈◊〉 constant to do my commandments and my judgments as at this day g As he hath begun and hitherto continued in some good measure to do 8 Now therefore in the sight of all Israel the congregation of the LORD and in the audience of our God h i. e. I do here exhort and charge you every one calling God who is here present and this Congregation wherein all Israel are present by their Representatives for Witness against you if you do not follow my Counsel keep and seek for all the commandments of the LORD i Keep those Commands which you know and seek for or search into what you are yet ignorant of that you may distinctly understand the whole Will of God and all the parts of your Duty and seriously give up your selves to the Practice thereof your God that ye may possess this good land and leave it for an inheritance for your children after you for ever 9 And thou Solomon my son know thou the God k Know him so as to love him and serve him as it follows for Words of Knowledge in Scripture-use commonly imply Affection and Practise or acknowledge him as thy God by loving and obeying him For otherwise Solomon did already know God having doubtless been very well instructed in the Knowledge of Gods Nature and Law of thy father and serve him with a perfect heart and with a willing mind for * 〈…〉 the LORD searcheth all hearts and understandeth all the imaginations of the thoughts l If thou doest onely put on a profession of Religion to please me and secure thy Hopes of the Kingdom or if thy obedience to God be unsincere and with grudging thou mayest indeed deceive me but thou canst not deceive him for he searcheth thy inward Thoughts and the motions of thy Heart if thou seek him he will be found of thee but if thou forsake him m If when I am dead and gone and thou art perfectly at thy own dispose thou shalst cast off that Religion and Fear of God of which thou now makest profession and shalt continue to do so without true Repentance for thine Errours he will cast thee off for ever n Notwithwanding all his Promises made to me and to my seed and that great Honour and Favour which he hath shewed to thee with which possibly thou mayest flatter thy self 10 Take heed now for the LORD hath chosen thee to build an house for the sanctuary o Or for a Sanctuary i. e. which is to be a Sanctuary for him to wit for the Ark to dwell in be strong p Take Courage and Resolution to break through all Difficulties Troubles Discouragements or Oppositions which thou mayest possibly meet with and do it 11 Then David gave to Solomon his son the pattern of the porch q To wit of the Temple which is necessarily to be understood and of the houses thereof r Either 1. the Houses of the Porch so called because they went thorough the Porch into them Or rather 2. the Houses of the Temple manifestly understood in the next foregoing Clause of this Verse to wit the Holy Place and the Holy of Holies which may well pass for two Houses because they were separated by a Partition and because they were of differing Dimensions as appears by 1 King 6. 2 20. especially seeing the Holy Place is called the greater House 2 Chron. 3. 5. comparatively to the Holy of Holies which was the lesser House and so you have two Houses and of the treasuries thereof and of the upper chambers thereof and of the inner parlours thereof s By these he seems to understand all those Rooms which were made against the Wall of the House round about as is said 1 King 6. 5. which are here called by divers names according to the difference of their situation or
evening sacrifice I arose from my ‖ Or aâ—…liction heaviness n i. e. From that mournful posture v. 4. and put my self into the posture of a Petitioner Or by reason of my heaviness or affliction Having mourned for the sin I considered that was not sufficient and that God expected the confession and amendment of it and therefore I fell to prayer and having rent my garment and my mantle I fell upon my knees and spread out my hands unto the LORD my God 6 And said O my God I am ashamed and blush to lift up my face to thee my God for our iniquities o He includes himself in the number of the transgressors not onely by a Rhetorical figure called Communication but guilty in this kind and partly because the Princes and Priests and so many of the People having done this the guilt was now become National are increased over our head p Like deep Waters in which we are as it were drowned and ready to perish Compare Psal. 38. 4. and our ‖ Or guiltiness trespasses grown up unto the heavens 7 Since the days of our fathers have we been in a great trespass unto this day q We are not purged from the guilt and filth of our Fathers sins but we are still feeling the sad effects of their sins in the continuing Captivity of a great number of our Brethren and we are still repeating the same sins and for our iniquities have we our kings and our priests been delivered into the hand of the kings of the lands to the sword to captivity and to a spoil and to confusion of face as it is this day 8 And now for a †Heb. moment little space r It is but a little while since God hath delivered and restored us and yet we are already returned to our former sin and solly Or thus we have enjoyed this favour but a little while and now we are sinning it away and shortening our own happiness grace hath been shewed from the LORD our God to leave us a remnant to escape s That by his favour many of us should escape out of Captivity whom he calls but a remnant because the far greatest part of the Israelitish Nation were yet in Captivity and to give us a ‖ Or a pin That is a constant and sure â—…oode nail t i. e. Either 1. A just and merciful Prince of our own Nation and Religion such being compared to Nails or Pins as Isa. 22. 23. Or rather 2. Some kind of settlement whereas before we were tossed and removed from place to place as our Masters pleased It is a metaphor from Tents which are fastened by Cords and Nails or Pins in his holy place u i. e. In this holy Land as the Land of Iudah is called Zech. 2. 12. Or in Ierusalem which is called The holy City Neh. 11. 1 18. Dan 9. 24. which is peculiarly mentioned because of the Temple which was the Nail which fastened their Tents and gave them some ground of hopes to continue in their Land that our God may lighten our Eyes x i. e. That he might revive and comfort our hearts For as darkness is oft put for a state of sorrow and affliction so light is put for joy and comfort and give us a little reviving in our bondage y For we are not quite delivered but still wear our setters upon us being even here in subjection to our former Lords 9 For we were bond-men z i. e. In greater bondage than that in which we now are yet our God hath not forsaken us in our bondage but hath extended mercy unto us in the sight of the kings of Persia a i. e. Hath given us to find favour in their eyes to give us a reviving b To recover us from the grave of dreadful calamities in which we lay like dead men and dry bones Ezek. 37. 1 c. to set up the house of our God and †Heb. 〈◊〉 〈◊〉 to repair the desolations thereof c To wit of the Temple either to build the house where there was only an heap of the ruines of the old Temple Or rather 2. To frequent celebrate the Worship of God in that place which hath long lain like a desolate neglected place For the building of the House was mentioned in the next foregoing words and to give us †Heb. a 〈◊〉 a wall d Heb. an hedge or a fence either 1. The Wall built about Ierusalem But it is probable that was not yet built as we shall see by the following History Besides this fence is intimated to be as much a fence to the rest of Iudah as to Ierusalem Or 2. The favour and protection of the Kings of Persia whose Edicts on their behalf were under God their security against all those enemies wherewith they were encompassed Or 3. The powerful and gracious Providence of God which had brought them together and planted them in their own Land and watched over them from time to time in Judah and in Jerusalem 10 And now O our God what shall we say after this e What Apology can we make for our selves after thou hast conferred such great and high favours upon us and we have so grosly abused them for we have forsaken thy commandments 11 Which thou hast commanded †〈…〉 by thy servants the prophets saying The land unto which ye go to possess it is an unclean land with the filthiness of the people f This notes the cause or matter of this uncleanness The Land was not unclean in it self but onely polluted by the filthiness of its Inhabitants of the lands g Or of these Lands which are round about it This Land is as corrupt as any of the rest of the Heathen Nations with their abominations which have filled it †Heb. 〈◊〉 〈◊〉 from one end to another with their uncleanness 12 Now therefore * Exod. 13. 32. 〈◊〉 〈◊〉 give not your daughters unto their sons neither take their daughters unto your sons nor seek their peace or their wealth for ever h But root them out as I have commanded you to do which also they have abundantly deserved both of mine and of your hands See Deut. 7. 2 that ye may be strong i Although you may fancy that this way of making Leagues and Marriages with them is the onely way to establish and settle you yet I assure you it will weaken and ruine you and the contrary course will make you stronger and eat the good of the land and leave it for an inheritance to your children for ever 13 And after all that is come upon us for our evil deeds and for our great trespass k After all our sore sufferings for our sins seeing that thou our God †〈…〉 hast punished us less than our iniquities deserve l And after all thy favour shewed to
tithes of the tithes unto the house of our God to the chambers into the treasure-house y To wit of the Temple where it was laid up for the use of the Priests 39 For the children of Israel and the children of Levi * 〈◊〉 1â—… 6 â—…1 shall bring the offering of the corn of the new wine and the oil unto the chambers where are the vessels of the Sanctuary z Where other things belonging to the Temple are laid up and therefore these things also shall be put there and the priests that minister and the porters and the singers ‖ i. e. Where also are the Priests and others that Minister in their courses for whose use these provisions are made and we will not forsake the house of our God †i. e. We do here solemnly declare and engage our selves that we will take care from time to time that the house and service of God be not neglected or forsaken for want of necessary provisions to support it CHAP. XI 1 ANd the rulers of the people dwelt at Jerusalem a Which their very Office in some sort obliged them to do the rest of the people also cast lots to bring one of ten to dwell in Jerusalem b That the buildings of the City might be compleated and the Honour and Safety of it better provided for the holy city and nine parts to dwell in other cities 2 And the people blessed all the men that willingly offered themselves to dwell at Jerusalem c Because they denied themselves and their own safety and profit for the publick good for this City was the Buâ—…t of all the malicious plots of their Enemies and for the present it was rather chargeable than beneficial to its Inhabitants whereas the Country did more easily and certainly afford them supplies 3 Now these are the chief of the province d i. e. Of Iudea which was now made a province that dwelt in Jerusalem but in the cities of Judah dwelt every one in his possession in their cities to wit Israel e i. e. The generality of the People of Israel whether of Iudah or Benjamin or any other Tribe as appears by this general enumeration of all the Inhabitants of the Land in which either the People of Iudah and Benjamin are included under the title of Israel or they are not here mentioned which is absurd to think because they made up the greatest number of them And these he calls Israel rather than Iudah partly because there were many of the other Tribes now joined and incorporated with them and partly because none of the Tribes of Israel except Iudah and Benjamin dwelt in Ierusalem as appears from the sequel the priests and the Levites and the * 〈◊〉 2. 43. Nethinims and the * 〈◊〉 2. 55. children of Solomons servants 4 And at Jerusalem dwelt certain of the children of Judah and of the children of Benjamin f For to these two Tribes this City anciently and most properly belonged although some also of other Tribes dwelt in it Of which and other things relating to this catalogue see 1 Chron. â—… 3 c. of the children of Judah Athajah g And his Family and relations with him and under him as their head as appears from v. 6. the son of Uzziah the son of Zechariah the son of Amariah the son of Shephatiah the son of Mahalaleel †one of the children of Perez 5 And Maasejah the son of Baruch the son of Col-hozeh the son of Hazaiah the son of Adajah the son of Jojarib the son of Zechariah the son of Shiloni 6 All the sons of Perez that dwelt at Jerusalem were four hundred threescore and eight valiant men h Such were most proper for this place and time because of its many Enemies round about it 7 And these are the sons of Benjamin Sallu the son of Meshullam the son of Joed the son of Pedajah the son of Kolajah the son of Maasejah the son of Ithiel the son of Jesajah 8 And after him Gabbai Sallai nine hundred twenty and eight i So here were more of Benjamin than of Iudah because the City did chiefly and most properly belong to that Tribe as hath been noted before 9 And Joel the son of Zichri was their overseer k The Captain of their Thousand and Judah the son of Senuah was second over the city 10 Of the priests Jedajah the son of Jojarib Jachin 11 Serajah the son of Hilkiah the son of Meshullam the son of Zadok the son of Merajoth the son of Ahitub was the ruler of the house of God l One of the chief-Priests who ruled with and under the High-Priest See Numb 3. 32. 1 Chr. 9. 11. 2 Chr. 19. 11. 31. 13. 12 And their brethren that did the work of the house †of God were eight hundred twenty and two and Adajah the son of Jeroham the son of Pelatiah the son of Amzi the son of Zechariah the son of Pashur the son of Malchiah 13 And his brethren chief of the Fathers two hundred forty and two and Amashai the son of Azareel the son of Ahasai the son of Meshillemoth the son of Immer 14 And their brethren mighty men of valour an hundred twenty and eight and their overseer was Zabdiel ‖ Or the 〈◊〉 of Haggedojiâ—… the son of one of the great men m i. e. Of a person then or lately eminent in Valour or Worth or Dignity Or of Gedolim or Haggedoliâ—… a man so called 15 Also of the Levites Shemajah the son of Hashub the son of Azrikam the son of Hashabiah the son of Bunni 16 And Shabbethai and Jozabad of the chief of the Levites †Heb. 〈◊〉 over had the oversight of the outward business of the house of God n i. e. For those things belonging to the Temple and its service which were to be done without it or abroad in the Country as for the gathering in of the voluntary Contributions or other necessary provisions out of the several parts of the Land See 1 Chr. 26. 29. 17 And Mattaniah the son of Micha the son of Zabdi the son of Asaph was the principal to begin the thanksgiving in prayer o i. e. In the publick and solemn Prayers and Praises which were constantly joined with the morning and evening Sacrifice at which the Singers were present and praised God with a Psalm or Hymn which this man began and Bakbukiah the second among his brethren and Abda the son of Shammua the son of Jeduthun 18 All the Levites in the holy city were two hundred fourscore and four 19 Moreover the porters Akkub Talmon and their brethren that kept 〈◊〉 at the 〈◊〉 the gates were an hundred seventy and two 20 And the residue of Israel of the priests and the Levites were in all the cities of Judah every one in his inheritance 21 * See ch â—… 26. But the
to come might know them even the children which should be born who should arise and declare them to their children 7 That they might set their hope in God m That by the Consideration of God's gracious Promises and wonderful Works wrought by God for his People they might be incouraged to trust in him and not forget the works of God but keep his commandments 8 And might not be as their fathers * Ex. 32. 9. 33. 3. 34. 9. Deut. 9. 6 13. 31. 27. a stubborn and rebellious generation a generation †Heb. That prepared not their Heart that set not their heart aright n Who though they outwardly and seemingly complyed with the forms of Worship which God had prescribed yet did not direct or prepare their Hearts to the Obedience and Service of God and whose spirit was not stedfast with God o Who quickly discovered their Hypocrisie by their Apostacy from God and from the Religion which they had professed 9 * Am. 2. 1â—… The children of Ephraim p This passage concerns Either 1 The Tribe of Ephraim and some exploit of theirs wherein they met with this Disaster whether it were that mentioned 1 Chron. 7. 21. or some other not particularly related in any other place of Scripture For we must not think that all the Actions and Events of the several Tribes are recorded in Scripture but onely some of the most memorable ones Or 2. The ten Tribes who are very frequently called Ephraim because that Tribe was the chief of them and the seat of the kingdom And so this is referred by some to the Captivity of the ten Tribes 2 Kings 17. Although the Historical references of this Psalm seem not to go beyond David's time Or rather 3. All the Tribes and People of Israel who are sometimes designed by the Name of Ephraim as Ier. 31 9. 18. 20. Zech. 10. 7. as well they might be because of the Eminency of this Tribe out of which came Ioshua their first Governour in Canaan and in which the Ark of God continued for a long time and whose People were both most numerous and most valiant and therefore they are fidy named for all to shew that this slaughter was not made amongst them for any defect of power or courage in them but merely from God's just judgment upon them for their sins here following And that Ephraim is here put for all Israel seems to be evident from the following Verses wherein the sins upon which this overthrow is charged are manifestly the sins of all the children of Israel and they who are here called Ephraim are called Iacob and Israel vers 21. And so this passage is by divers Learned Interpreters referred unto that dreadful overthrow related 1 Sam. 4. Wherein they did not stand to fight but turned their backs and fled as is there expressed which though it reached all Israel yet Ephraim is particularly named because as the Ark so the Fight was in that Tribe and therefore it may be presumed that the Ephraimites were a very considerable part of that Israelitish Army And the Psalmist having related this amazing providence and judgment of God upon his own people he falls into a large Discourse of the causes of it to wit the great and manisold and continual sins of that and the former Generations which having prosecuted from hence to Verse 60 he there returns to this History and relates the sad consequences of that disaster to wit the captivity of the Ark and God's forsaking of Shiloh and Ephraim and removing thence to the Tribe of Iudah and Mount Zion the reason of which change of place he designed to give in the relation of this passage being armed and †Heb. Throwing forth carrying bows q Which includes Arrows and these being then the chiefest and most common Weapons are put for all other Arms. turned back in the day of battel p This passage concerns Either 1 The Tribe of Ephraim and some exploit of theirs wherein they met with this Disaster whether it were that mentioned 1 Chron. 7. 21. or some other not particularly related in any other place of Scripture For we must not think that all the Actions and Events of the several Tribes are recorded in Scripture but onely some of the most memorable ones Or 2. The ten Tribes who are very frequently called Ephraim because that Tribe was the chief of them and the seat of the kingdom And so this is referred by some to the Captivity of the ten Tribes 2 Kings 17. Although the Historical references of this Psalm seem not to go beyond David's time Or rather 3. All the Tribes and People of Israel who are sometimes designed by the Name of Ephraim as Ier. 31 9. 18. 20. Zech. 10. 7. as well they might be because of the Eminency of this Tribe out of which came Ioshua their first Governour in Canaan and in which the Ark of God continued for a long time and whose People were both most numerous and most valiant and therefore they are fidy named for all to shew that this slaughter was not made amongst them for any defect of power or courage in them but merely from God's just judgment upon them for their sins here following And that Ephraim is here put for all Israel seems to be evident from the following Verses wherein the sins upon which this overthrow is charged are manifestly the sins of all the children of Israel and they who are here called Ephraim are called Iacob and Israel vers 21. And so this passage is by divers Learned Interpreters referred unto that dreadful overthrow related 1 Sam. 4. Wherein they did not stand to fight but turned their backs and fled as is there expressed which though it reached all Israel yet Ephraim is particularly named because as the Ark so the Fight was in that Tribe and therefore it may be presumed that the Ephraimites were a very considerable part of that Israelitish Army And the Psalmist having related this amazing providence and judgment of God upon his own people he falls into a large Discourse of the causes of it to wit the great and manisold and continual sins of that and the former Generations which having prosecuted from hence to Verse 60 he there returns to this History and relates the sad consequences of that disaster to wit the captivity of the Ark and God's forsaking of Shiloh and Ephraim and removing thence to the Tribe of Iudah and Mount Zion the reason of which change of place he designed to give in the relation of this passage 10. They kept not the covenant of God and refused to walk in his law r Their disobedience was accompanied with obstinacy and contempt of God's Laws 11 And forgate s Not historically but practically They did not so remember them as to love and serve and trust that God of whose infinite power and goodness they had such ample experience Words of knowledge such
this Worlds good 1 Joh. 3. 17. from †Heb the owners thereof them to whom it is due g Heb. from the Lords or owners of it from those who have any kind of right to it either 1. by the Law of Justice and Equity prescribed both by the natural and written Laws of God and by the civil Laws of men So this place commands the payment of just debts and the restitution of things either found or committed to our trust or taken from others by fraud or violence Or 2. which seems to be chiefly intended by comparing this with the next Verse though the former is not to be excluded by that great and soveraign Law of Love or Charity which God hath written in the Hearts of men by Nature and frequently and severely injoyned in his word whereby every Man is obliged according to his ability and opportunity to pitty and relieve such as are in real want or misery who in that case are here called the Owners of our goods not in respect of men as if men in want might seize upon the riches of others but in respect of God who is the soveraign Lord and onely true Proprietary of all mens Estates who giveth them when and to whom he pleaseth and who doth not give away his right nor make men absolute Lords of them to dispose them as they will but onely allowes them the use and comfort of them upon such conditions and with such reservations and Rent-charges as I may call them as he hath appointed whereof this is one that men should readily and freely communicate them to other men who need and require their help And such actions though they be acts of Charity and Bounty to men yet as to God they are acts of Righteousness as they are called Prov. 11. 18. 2 Cor. 9. 9. and in many other places when it is in the power of thine hand to do it h Either 1. to withold it Or 2. to do good And this Clause may be added either 1. as a limitation to intimate that God expects from men according to what they have and not according to what they have not as is said 2 Cor. 8. 12. Or 2. as an argument to perswade them to take the present season to perform this duty when they are capable of so doing because by the changes of this World and the course of Divine providence they may be disenabled from the performance of this great and necessary duty and then they will be without excuse 28. * Lev. 19. 13. Deut. 24. 15. Say not i The former Verse forbad the denial and this forbids the delay of this duty unto thy neighbour k Unto any Man as the word Neighbour is commonly used in Scripture as hath been oft proved Go and come again and to morrow I will give l To wit what is thy due in manner before expressed or what thou needest for this word is generally used concerning free or charitable gifts and not concerning due debts when thou hast it by thee 29 ‖ Or practise no evil Devise not evil m Any thing injurious or hurtful Having commanded doing of good v. 27 28. he here forbids doing or designing any evil against thy neighbor seeing he dwelleth securely by thee n Relying upon thine integrity do not therefore betray thy trust which is hateful even to Heathens 30. Strive not o Either by words before the Magistrate or otherwise by thine actions with a man without cause p Without just and necessary cause if he have done thee no harm q Whereby he clearly implies that in case of injury a Man may by all lawful means defend himself 31. * Ps. 37. 1. Envy thou not †Heb. a man of violence the oppressor r For his impunity and success in his wicked designs and the Wealth which he gains by his unrighteous practices and choose none of his ways s For what men envy in others they seek to obtain for themselves 32. For the froward t Or perverse who walketh in crooked or sinful paths as the Oppressour last mentioned opposed to the upright Man who is called right or straight as Deut. 32. 4. Prov. 29. 27. is abomination to the LORD u God hates him and therefore sooner or later he must needs be extremely and eternally miserable * Ps. 25. 14. but his secret is with the righteous x They are God's Friends and Favourites to whom he familiarly imparts as men use to do to their Friends his mind and counsels or his secret favours and comforts to which other men are strangers Compare Psal. 25. 14. Ioh. 15. 15. Revel 2. 17. 33. * Levit. 26. 14 c. Mal. 2. 2. The Curse of the LORD is in the house of the wicked y Not onely upon his own Person but also upon his Posterity and upon all his domestical concerns but he blesseth the habitation of the just 34. * Jam. 4. 6. 1 Pet. 5. 5. Surely he scorneth z He will expose them to scorn and contempt the scorners a Proud and insolent Sinners who make a mock at sin Prov. 14. 9. and at God and Religion also and despise all counsels and means of amendment Comp. Psal. 1. 1. Prov. 1. 22. but he giveth grace b To wit favour both with himself and with men as this Word and Phrase is used Exod. 3. 21. 11. 3. 12. 36. Eccles. 9. 11. Luk. 2. 52. c. unto the lowly 35. The wise shall inherit glory c Shall enjoy it not onely for a season as wicked men oft-times do but as an Inheritance constantly and to perpetuity but shame †Heb. exalteth the fools shall be the promotion of fools d In stead of that glory which they greedily seek they shall meet with nothing but ignominy Or as it is in the Margent shame exalteth or lifteth up fools i. e. it makes them manifest and notorious as this very word is used Prov. 14. 29. Or as the words lie in the Hebrew Text fools take or carry away as this word is here rendred by divers both ancient and modern Translators and as it is used Levit. 6. 10. 15. and oft elsewhere shame to wit as his proper Portion or Inheritance which is here very fitly opposed to the Portion or Inheritance of the Just. And although the Verb be singular yet it agrees well enough with the Noun plural because this is taken distributively such constructions being very usual in the Hebrew Text. CHAP. IV. 1. HEar ye children the instruction of a father a Of me your Teacher who have paternal authority over you and affection to you and attend to know understanding 2. For I give you good doctrine b Not vain or foolish or false or pernicious counsels but such as are true and profitable forsake ye not my Law c God's Law or Commands delivered
sudden and a dismal end 10. Only by pride cometh contention c Which is not to be understood exclusively as to all other causes for contentions oft spring from Ignorance or Mistake or Covetousness or other Passions but eminently because as Pride bloweth up those coals of Contention which other Lusts kindle so oft-times Pride alone without any other cause stirreth up strife which it doth by making a man self-conceited in his opinions and obstinate in his Resolutions and impatient of any opposition and many other ways but with the well-advised d Who are not governed by their own passions but by prudent consideration and the good Counsel of others is wisdom e Which teacheth them to avoid and abhor all contention 11. * Ch. 10. 2. 20. 21. Wealth gotten by vanity f By vain or deceitful or wicked practices shall be diminished g Because the Curse of God attends upon it but he that gathereth †Heb. with the hand by labour h By diligence in an honest Calling shall increase 12. Hope deferred i Delays in obtaining that good which a man passionately desireth and hopeth for maketh the heart sick but when the desiâ—…e k The good desired and expected Acts being oft put for the Objects cometh * Ver. 19. it is a tree of life l It is most sweet and satisfactory and reviving 13. Whoso despiseth the word n The word of God which is called the word by way of eminency Deut. â—…0 14. Compare with Rom. 10. 18. 1 Tim. 5. 17. and elsewhere shall be destroyed o Except he repent and return to his Obedience but he that feareth the commandment p That hath a Reverence to its authority and is afraid to violate it ‖ Or shall be in peace shall be rewarded m Disobeyeth it wilfully and presumptuously 14. * Ch. 14. 27. The law q The Doctrine Instruction or Counsel as the word Law is frequently understood in Scripture of the wise r Of holy men who are commonly called wise as sinners are called Fools in this Book is a fountain of life to depart from the snares of death 15. Good understanding t Discovering itself by a mans holy and righteous practices and ways as appears from the opposition of the way of transgressors to it and as words of Understanding in this and other Books of Scripture commonly include practice giveth favour u Maketh a man acceptable both to God and men but the way x The carriage or manner of conversation of transgressors is hard y Or rough as this very word is used Deut. 21. 4. offensive and hateful to God and Men as rough ways are to a Traveller fierce and intractable and incorrigible 16. * Ch. 12. 23. 15. 2. Every prudent man dealeth z Heb. Acteth or doth manageth all his affairs with knowledg a Considerately and discreetly but a fool †â—…eb spreadith layeth open his folly b By his heady and foolish Actions 17. A wicked messenger c Who is unfaithful in the execution of that which is committed to his charge as appears by the opposite clause falleth into mischief d Shall not escape punishment from God or from them who sent him but a faithful ambassador is health e Or wholsom procureth safety and benefit as to his Master so also to himself 18. Poverty and shame shall be to him that refuseth instruction f Whereby he might have been kept from destructive and dishonourable courses but he that regardeth reproof g That considers it seriously receiveth it kindly and reformeth himself by it shall be honoured h And enriched which is implied from the former branch Not that it is so always but commonly and when God sees it good for a man Or if he do not always gain Riches he shall certainly have honour both from God and men 19. * Ver. 12. The desire accomplished is sweet to the soul i The satisfaction of a mans desires by the enjoyment of the things desired is very acceptable to him Which may be taken either 1. Of the desire of Fools which may be understood out of the next clause So the sense of the verse is It is sweet to sinners to indulge and satisfie their desires which are wholly carnal and sinful and for that reason they love sin and hate the thoughts of leaving it because their desires are wholly and fully set upon it Or 2. Of good desires or of the desires of wise and good men as the LXX and Chaldee and Syriack and Arabick Interpreters understand it by the opposition of Fools in the next clause So the sense may be this The desires of good men are set upon what is good and they rejoice when they attain to it and are grieved when they fall short of it but the desires of the wicked are set upon sin and it is a pleasure to them to commit it and an abomination to them to be hindred from it Or rather 3. Of desires in general Whatsoever men do earnestly desire the enjoyment of it is very sweet and grateful to them and therefore sinners rejoice in the pursuit and satisfaction of their sinful Lusts and abhor all Restraint and Mortification of them For this is certain and confessed that many things are understood in these short proverbial Speeches which are not expressed but k Or and as this particle properly signifies or therefore as it is frequently used it is an abomination to fools to depart from evil 20. He that walketh l i. e. Commonly converseth and associateth himself with wise men shall be wise m Shall learn Wisdom and Goodness both from their Counsels and Examples The design of this Proverb is to shew the wonderful influence which a mans society hath upon him either to save or to corrupt and destroy him but a companion of fools †Heb. shall be broken shall be destroyed 21. Evil n Evil of punishment proportionable to their evil of sin as appears from the next clause pursueth o And sooner or later shall certainly overtake them albeit they please themselves with hopes of impunity sinners p Obstinate and incorrigible sinners but to the righteous good q Gods blessings and true happiness shall be repayed 22. A good man leaveth an inheritance to his childrens children and the * Job 21. 17. 27. 17. Chap. 28. 8. Eccl. 2. 26. wealth of the sinner is laid up for the just r Is by Gods powerful Providence oft-times translated to good men of another Family who will be more faithful Stewards of it 23. * Ch. 12. 11. Much food is in * Chap. 21. 4. the tillage of the poor s Poor and mean persons by their diligent labours in tillage or other employments and Gods Blessing upon them oft-times grow rich but there
4. 22. whereas ungodly men shall not live out half their days Psal. 55. 23. 32 He that is slow to anger d Not apt to revenge but ready to forgive injuries is better e Because he is more like to God more wise to foresee and to prevent mischief both to himself and others which oft cometh from rash anger of a more gallant and generous spirit and more valiant and victorious as iâ—… follows This is opposed to the perverse judgment of the World who esteem such Persons pusillanimous and cowardly than the mighty and he that ruleth his spirit f That subdueth his passions for his victory is the more glorious because he fights with the stronger enemy he conquers by his own and not by other mens hands and he gets a greater glory and advantage to himself and that without the injury and ruine of others wherewith the Conquests of Cities are commonly attended than he that taketh a city 33 * Ch. 18. 18. The lot is cast into the lap g As the ancient practice was in dividing Inheritances and deciding doubtful things of which see Numb 26. 55. Ios. 7. 16. 1 Sam. 10. 20 21. 14. 41 42. Prov. 1. 14. Act. â—… 26. but the whole †Heb. judgment disposing therof is of the LORD h The event though casual to men is directed and determined by God's counsel and providence CHAP. XVII 1 BEtter is * Ch. 15. 17. a dry morsel and quietness therewith than a house full of ‖ Or good câ—…ear sacrifices a Of the remainders of Sacrifices of which they used to make Feasts of which see on Prov. 7. 14. Or of slain Beasts as that word is used Gen. 31. 54. and elsewhere with strife 2 A wise servant shall have rule over a son that causeth shame b Either as being by his Father appointed Tutor or Guardian to his Son or being by his Wisdom advanced to that Estate and Dignity which the other possibly hath lost by his folly and shall have part of the inheritance among the brethren c Partly as a just recompence for his faithful Service as Gen. 15. 2 3 c. and partly as an Obligation to him to take care of his Children 3 * Ps. 26. 2. Ch. 27. 21. Jer. 17. 10. Mal. 3. 3. The fining-pot is for †The trial of silver and the furnace for ‖ The trial of gold but the LORD trieth the hearts d The Hearts of men cannot be searched and known by any humane art but by God onely 4 A wicked doer e Or a malicious or mischievous Man whose practice and delight it is to bring trouble to others giveth heed to †Heb. lips of Iniquity false lips f Heb. to Lips of Iniquity to any wicked counsels or speeches to false Accusations and Calumnies which give him occasion and encouragement to do mischief and a liar giveth ear to a naughty tongue g He who accustometh himself to false and wicked speaking delighteth in the like speeches of other men This Proverb contains a comparison between an evil-doer and an evil speaker and sheweth their agreement in the same sinful practice of being greedy to hear false and wicked speeches 5 * Ch. 14. 31 Whose mocketh the poor h Derideth or reproacheth him with or for his poverty reproacheth his Maker i God who by his Providence made him poor See the same assertion Prov. 14. 31. and he that is glad at calamities k At the miseries of other men shall not be †Heb. held innocent unpunished 6 * 〈◊〉 127. 3 1â—…8 3. Childrens children are the crown of old men l Their honour and â—…appiness because they are in themselves Blessings of God and Testimonies of God's favour although sometimes they may become the shame of their Fathers House and the glory of children are their fathers m Namely such Fathers as are wise and godly as is evident from the nature of the thing for wicked Parents bring infamy upon their Children 7 †〈◊〉 a lip of 〈◊〉 Excellent speech n Either 1. discourse of high and excellent things far above his capacity Or 2. lofty or eloquent speech which fools oft affect Or 3. vertuous and godly Discourse becometh not a fool o Either properly so called Or as this word is most commonly used in this Book a wicked man whose actions give the lye to his Expressions much less do †〈…〉 lying lips a prince 8 * 〈◊〉 18. 16. A gift is as †〈◊〉 a stone 〈◊〉 a precious stone p Pleasant and acceptable and withal dazleth his eyes in the eyes of him that hath it q Heb. of the Lord or owner of it either 1. of the giver Or rather 2. of the Receiver of it who by the giver is made Lord of it for to his eyes it was exposed that he might discern the beauty and worth of it and thereby be allured to do what was desired which accordingly he did as it here follows whithersoever it turneth r To whomsoever it is presented But this as also many other Proverbs are to be understood of the common course or effect with most men but not universally of all men it prospereth 9 * 〈◊〉 10. 12. He that covereth a transgression s That concealeth as far as he may other mens faults against himself or against their friends ‖ 〈…〉 seeketh t i. e. Findeth or obtaineth as this word is used here below v. 19. Prov. 11. 27. love u Either 1. to himself Or rather 2. to the transgressor or offending friend he maintains love among Friends as it may be explained from the opposite clause but he that repeateth * a matter y Or the matter last mentioned to wit the transgression separateth very friends z Either 1. he alienateth his Friend from himself Or rather 2. he raiseth jealousies and dissensions among Friends This Phrase we had before Ch. 16. 28. x That publisheth and spreadeth it abroad that recals it to mind after it was past and forgotten 10 ‖ 〈◊〉 a reproof 〈◊〉 more a 〈◊〉 〈◊〉 than â—… 〈◊〉 a fool â—… 〈◊〉 〈◊〉 A reproof entreth more into a wise man a Is more effectual for his reformation than an hundred stripes into a fool 11 An evil man seeketh onely rebellion b It is the constant study and business of wicked men to rebel either 1. against men in Authority But this is not universally true for many most wicked Persons are not guilty of that sin Or rather 2. against God For 1. thus it is true of all wicked men 2. This word is used of rebellion against God Deut. 31. 27. Ezek. 2. 5 6. 3. 9 c. 3. This word being put alone without any addition of the object seems most probably to be meant of the highest and worst kind of rebellion
afterwards given to them which made it no loss but a great convenience and advantage to the Children of the chief Wives to have their half-brethren the Sons of the Concubines seated so near to them which Abraham had Abraham gave gifts and sent them away from Isaac his son o Partly that the intire possession of that Land might be reserved to the Children of Isaac and partly lest nearness of relation joyned with cohabitation or neighbourhood should beget a great familiarity between them whereby Isaacs seed were likely to be infected by their brethren whose degeneration and Apostacy Abraham might easily foresee from the evil inclinations of their own hearts and Gods exclusion of them from that Covenant of grace and life which was the onely effectual remedy against that powerful and universal corruption while he yet lived east-ward unto the east-countrey p Into Arabia and other parts of Asia the greater which were scituate east-ward from the Southern part of Canaan where Abraham now was whence these people are oft called the Children of the East as Iudg. 6. 3. and 7. 12. Iob 1. 3. 7 And these are the days of the years of Abrahams life which he lived an hundred threescore and fifteen years 8 Then Abraham gave up the ghost q His soul was not required of him as it was of that fool Luk. 12. 20. not forced from him by sharp and violent diseases but was quietly easily and chearfully yielded up by him into the hands of his merciful God and Father as the word intimates and died in a good r Good both graciously his hoary head being found in the way of righteousness and naturally free from the manifold infirmities and calamities of old age Of which see Eccles. 12. 1. c. old age an old man and full of ‖ Or days See Chap. 35. 29. years s In the Hebrew it is onely full or satisfied but you must understand with days or years as the phrase is fully expressed Gen. 35. 29. 1 Chron. 23. 1. and 29. 28. Iob 42. 17. Ier. 6. 11. When he had lived as long as he desired being in some sort weary of life and desirous to be dissolved or full of all good as the Chaldee renders it satisfied as it is said of Naphtali Deut. 33. 23. with favour and full with the blessing of the Lord upon himself and upon his Children and was gathered to his people t To his godly Progenitours the former Patriarchs to the Congregation of the just in heaven Heb. 12. 23. in regard of his soul For it cannot be meant of his body which was not joyned with them in the place of burial as the phrase is Isa. 14. 20. but buried in a strange Land where onely Sarahs body lay And it is observed that this phrase is used of none but good men of which the Jews were so fully perswaded that from this very expression used concerning Ishmael here below ver 17. they infer his Repentance and Salvation See this phrase Gen. 15. 15. and 49. 29. Numb 20. 24. and 27. 13. Iudg. 2. 10. 9 And his sons Isaac and Ishmael u For Ishmael though banished from his Fathers house lived in a place not very far from him and as no doubt he received many favours from his Father after his departure which is implied here ver 6. though it be not mentioned elsewhere so it is probable that he had a true respect and affection to his Father which he here expresseth buried him in the cave of Machpelah in the field of Ephron the son of Zohar the Hittite which is before Mamre 10 * Chap. 23. 16. The field which Abraham purchased of the sons of Heth there was Abraham buried and Sarah his wife 11 And it came to pass after the death of Abraham that God blessed his son Isaac and Isaac dwelt by the * Chap. 16. 14. and 24. 62. well Lahai-roi 12 Now these are the generations of Ishmael x Here recorded as an evidence of Gods faithfulness in fulfilling his promises made to Abraham Gen. 16. 10. and 17. 20. Abrahams son whom Hagar the Egyptian Sarahs handmaid bare unto Abraham 13 And * 1 Chron. 1. 29. these are the names of the sons of Ishmael by their names according to their generations the first-born of Ishmael Nebajoth y Of whom see Isa. 60. 7. From whom part of Arabia was called Nabathea and Kedar z Of whom see Psal. 120. 5. Isa. 21. 16. Ier. 49. 28. the Father of those called Cedraei or Cedareni in Arabia and Adbeel and Mibsam 14 And Mishma and Dumah a From him Dumah Isa. 21. 11. or Dumatha a place in Arabia seems to have received its name Others make him the Father of the Idumeans and Massa 15 ‖ Or Hadad 1 Chron. 1. 30. Hadar and Tema b He gave his name to the City and Countrey of Tema or Teman Iob 2. 11. and 6. 19. Ier. 25. 23. Jetur c The Father of the Itureans as may be gathered from 1 Chron. 5. 19. Naphish and Kedemah 16 These are the sons of Ishmael and these are their names by their towns and by their castles * Chap. 17. 20. twelve princes according to their nations 17 And these are the years of the life of Ishmael an hundred and thirty and seven years and he gave up the ghost and died and was gathered unto his people 18 And they dwelt from Havilah unto Shur that is before Egypt as thou goest towards Assyria ‖ i. e. On that part or side of Egypt which leads to Assyria and he * Heb. fell 2 Sam. 21. 9. died in the presence of all his brethren d His brethren surviving him and being his Neighbours and therefore as they had conversation with him in the time of his Life so now they did him honour at his death But this translation and interpretation may seem improbable 1. Because his death was related ver 17. and would not be so presently repeated 2. Because the foregoing words in this verse speak not of his death but of his dwelling to which these words do very well agree For what we translated and he died is commonly rendred and he fell or it fell and is most commonly used concerning a lot whereby mens portions are designed and divided as Levit. 16. 9 10. Numb 33. 54. Ios. 16. 1. and so the sense may be it fell i. e. that Countrey fell to him and his or he lay or was stretched out or posted himself as the Hebrew word is used Iudg. 7. 12. i. e. he dwelt in the presence of all his brethren and so indeed his Country lay between the Children of Keturah on the East and the Children of Isaac and Israel on the West 19 And these are the generations of Isaac Abrahams son * Matth. 1. 2. Abraham begat Isaac 20 And Isaac was forty years old when he took Rebekah to wife the daughter of Bethuel
have brought thee out of the land of Egypt e And so by right of redemption thou art mine * chap. 13. 3. out of the house f i. e. The place for so the word house is sometimes used as Iudg. 16. 21. of †Heb. servants bondage 3 Thou shalt have no other Gods g Heb. There shall not be to thee another God or other Gods to wit Idols which others have esteem and worship as Gods and therefore Scripture so calls them by way of supposition Deut. 32. 21. 1 Sam. 12. 21. 1 Cor. 8. 4 5. but thou shalt not have them in any sueh reputation or veneration but shalt forsake and abhor them and cleave unto me alone before me h i. e. In my presence in my House or Church which you are where I am especially present and therefore for you to worship any other God is most impudent Idolatry even as when a Woman commits Adultery before her husbands face He may also intimate that all the Idolatry which any of them shall hereafter commit though never so cunningly and secretly managed is manifest to his eyes Psal. 44. 20 21. Others Translate it with me or besides me as it is rendred Matth. 12. 30. He forbids the worship of all others not onely in opposition to him but also in conjunction with him or subordination to him See 2 King 17. 33. Exod. 32. Act. 7. 41. Revel 19. 10. and 22. 8 9. 4 * Lev. 26. 1. Psal. 97. 7. Thou shalt not make i Either in thy mind or with thy hand Act. 17. 29. or by thy command unto thee k i. e. For thy use or for thee to worship for otherwise they were not absolutely forbidden to make any images but onely to make them for worship as may appear by comparing this place with Levit. 19 4. Deut. 4. 15. and Amos 5. 26. with Acts 7. 43. and from Levit. 26. 1. where the setting up of a pillar or stone is as absolutely forbidden as the making of an Image And therefore as the former is not forbidden to be done simply and universally as appears from Ios. 24. 20. 1 Sam. 7. 12. but onely to be done in order to worship so also is the latteâ—… Moreover there were Cherubims and other images in the Temple and afterwards the brasen Serpent which because they were not made to be worshipped neither were indeed nor were ever esteemed to be any contradictions to this Law any graven image l Or molten or any other image as is most evident from the nature and reason of the precept Nor is any thing more common then such synecdochical expressions wherein under one kind named all other things of the like nature are contained But for more abundant cautioâ—… and to put all out of doubt he adds a more general word nor any likeness or any likeness of any thing that is in heaven m As of God Deut. 4. 15. Esa. 44. 9 20. Angels Sun Moon or Starrs which the Heathens worshipped Deut. 4. 19. and 17. 3. above or that is in the earth n As of Men and Beasts and creeping things which the Egyptians and other Gentiles worshipped as Gods See Deut. 4. 16 17. Isa. 44. 13. Ezek. 23. 14. beneath or that is in the water o As of Fishes such as Dagon was or Serpents Crocodiles and such other Egyptian Deities under the earth p This is emphatically added to note the singular care of Divine Providence in bringing the waters under the earth which naturally are lighter and higher than it and therefore might easily overwhelm it Compare Psal. 104. 6. 5 Thou shalt not bowe down thy self q Not onely inward reverence is forbidden but also all outward gestures that naturally or customarily express reverence whether bowing down the body as here or bending the knee as 1 King 19. 18. or kissing the Idol or ones hand towards it as Iob 31. 27. Hos. 13. 2. one gesture being by a Synecdoche named for all to them r Nor before them for to bow to them and to bow before them are expressions in Scripture of the same extent and use as appears by comparing this place with Levit. 26. 1. 2 Chron. 25. 14. and 2 Sam. 7. 22. with 1 Chron. 17. 25. and Matth. 4. 9. with Luke 4. 7. nor serve them s Or Worship him either inwardly in thy mind or outwardly by any sensible mean or sign of worship given to them as incense or sacrifice vowing to them or swearing by them or the like for I the LORD thy God am a * chap. 34. 14. Deut. 6. 15. Josh. 24. 19. Nah. 1. 2. jealous t i. e. Impatient of any partner in thy love and worship and full of wrath against them that give my glory to images Isa. 42. 8. as jealousie is the rage of a man Prov. 6. 34. against the defiler of his marriage bed God is pleased to call and account himself the husband of his Church and people Ier. 2. 2. Hos. 2. 19. and therefore Idolatry is called Adultery Deut. 31. 16. Ier. 3. 3 10. and Gods anger against Idolaters Iealousie God u The word el properly signifies the strong God and shews Gods ability to avenge himself as the word jealous notes his readiness and resolution to do it * chap. 34. 7. Num. 14. 18. 1 King 21. 29. Job 5. 4. and 21. 19. Isa. 14 20 21. and 65. 6 7. Jer. 2. 9. and 32. 18. visiting x i. e. remembring enquiring into or punishing as that word is commonly used as hath been noted before the iniquity of the fathers upon the children y Quest. How can this be just Answ. 1. All are born sinners and are children of wrath and therefore justly punishable for their own sins Answ. 2. He speaks not here of eternal damnation but of temporal punishments in which there is no shadow of injustice as appears 1. because the sins of parents are oft punished in their children even in humane Courts as is manifest in Traitors which practise being acknowledged to be just it cannot with any sense be accounted unjust in God 2. Because such external punishments have more good than evil in them and are in many and may be so in others if thâ—…selves do not hinder it instruments of the greatest good exercises of their vertues and graces and means of their eternal happiness 3. Because children are a part and the possession of their Parents and therefore it is not unjust if they suffer with them and for them Answ. 3. This is to be understood with an exception of Repentance and penitent children as appears from Ezek. 18. And if any such be temporally punished for their fathers sins God will abundantly recompence it to them some other way But if children tread in their fathers sinful steps it is but just that they should partake of their plagues unto the third and fourth generation z And further too as appears
in the Ten Tribes and afterwards in the two Tribes upon whom the iniquity of their Fathers hath been visited now for many generations But he mentions them in particular partly because a parent may live so long and see the dreadful effects of his sin in his childrens children partly because so far the memory of a father may extend and be matter of imitation to his children and partly to shew the difference between his exercise of justice and mercy as appears by comparing the next verse of them that hate me a This word is opposed to the conceit that Idolaters at lest many of them have of themselves that they love God more then others do because they love and honour and worship the Creatures for his sake and for those excellencies that he hath wrought in them But this will no more excuse their Idolatry than it will excuse him that commits Adultery with his friends wife that he did it for his friends sake and from the love he had to his friend and for his Relations 6 And * Deut. 7. 9. Psal. 89. 34. shewing mercy unto thousands b To wit of their generations i. e. for ever whereas his punishment extended onely to three or four of them So far is Gods mercy exalted above his justice Compare Psal. 103. 17. of them that love me and keep my commandements c This conjunction is very observable both against those that falsly and foolishly pretend or insinuate that the inward affection of love to God is not absolutely and always necessary to Salvation and also against them who pretending inward love to God live in the customary breach of Gods known commands 7 * Lev. 19. 12. Deut. 5. 11. Math. â—… 33. Thou shalt not take ‖ Or not carry or not take or lift up to wit in or into thy mouth as the phrase is more fully expressed Iob 4. 2. Psal. 16. 4. and 50. 16. So men are said to take up a proverb or a lamentation Isa. 14. 4. Ezek. 26. 17. the name of the LORD d Not onely the proper name of the Lord but any of his Attributes Ordinances and Works by which God hath made himself known thy God in vain e Or unto vanity or vainly Either 1. Falsly or in a false Oath thou shalt not swear falsly by the name of the Lord or not lift up the name of God into thy mouth in an Oath to the confirmation of a lie Or. 2. In vain as we render it and as the word Schave is frequently used as Iob 7. 3. and 15. 31. Psal. 60. 11. and 89. 47. Isa. 1. 13. and You shall not use the name of God either in Oaths or in common discourse lightly rashly irreverently or unnecessarily or without weighty or sufficient cause Which being a duty enjoyned not onely in many places of Sacred Scripture but also in the Apocryphal Ecclesiasticus 23. 15 16 17. and even by Heathen authours as Plato in his book of Laws and it being evident by the light of nature to mans reason it were strange if it were not here understood especially considering that it is most reasonable to take these short Laws in the most comprehensive sense such as this not the former is for the prohibition of using it vainly and rashly doth certainly include that of swearing by it falsely but this latter doth not include the former Besides the former exposition restrains the words to swearing whereas the wâ—…s are now general and speak of any taking Gods name into their mouths either by Oaths or any other way And it becomes not us to set limits to Gods words where God hath set none It is also here to be observed as well as in the other commands that when this sin is forbidden the contrary duty is commanded to wit to use the name of God both in swearing and otherwise holily cautiously and reverently for the LORD will not hold him guiltless f Or Innocent i. e. free from guilt and the punishment of it the meaning is the Lord will look upon him as a guilty person and will severely punish him And so this or the like phrase is used 1 King 2. 9. And it is a common figure called Mâ—…iosis where more is understood than is expressed as 1 Sam. 12. 21. Psal. 25. 3. Prov. 10. 2. And this reason is here added because sinners of this sort are usually held innocent by men either because they cannot discover their fault when they forswear themselves or because they take no care to punish the abusers of Gods name by vain and customary Oaths Curses or Blasphemies q. d. Though men spare them I will assuredly punish them that taketh his name in vain 8 Reâ—…ber g This word is here very emphatical and 1. It re-minds us of a former delivery of the substance of this command to wit Gen. 2. 3. 2. It insinuates the great necessity of consideration and preparation of the Sabbath before it comes 3. It shews the singular importance of this command which is therefore placed in the heart and center of the rest to shew that the religious observation of this is the best way to secure our obedience to all the rest and that the neglect of this will bring in the violation of all the other as common experience shews the Sabbath day to keep it holy †i. e. To use it holily by a careful abstinence from servile works or wordly business and by a diligent employing of the day holy in thoughts words and exercises in the worship of God in publick and private and the celebration of his works and the furthering of our own and others sanctification and Salvation See Isa. 58. 13. 9 * chap. 23. 12. and 31. 14. Levit. 23. 3. Ezek. 20. 12. Luk. 13. 14. Six dayes shalt thou labour h This may be either 1. A command to employ those days in our worldly occasions yet so as God and Religion be not neglected on those dayes as many Scriptures teach us Or. 2. A permission to do so which I prefer 1. Because so it is a proper argument to enforce the observation of the Sabbath q. d. Grudge not me one day when I allow you six for it 2. Because the command of diligence in our callings would seem improperly placed here as being of a quite differing nature and belonging to the second table and being provided for in a distinct command as we shall see and do all thy work 10 But the seventh day is the Sabbath of the LORD i Or To the Lord i. e. Consecrated to his use honour and service Hence God calls them my Sabhaths Levit. 26. 2. Isa. 56. 4. because they are commended by his example and enjoyned by his command thy God in it thou shalt not do any work k i. e. Any servile laborious common or worldly work tending to thy own profit or pleasure See Exod. 34. 21. Levit. 23. 7. Numb 28. 18. Isa. 58.
20 24. Psal. 105. 39. And this cloud was easily distinguished from other clouds both by its peculiar figure and by its constant residence in that place and at * Exod. 13. 21. and 40. 38. even there was upon the tabernacle as it were the appearance of fire q That they might better discern it and direct themselves and their journeys or stations by it until the morning 16 So it was alway the cloud covered it by day and the appearance of fire by night 17. And when the cloud was taken up r Or Ascended on high above its ordinary place by which it became more visible to all the camp from the tabernacle then after that the children of Israel journeyed and in the place where the cloud abode there the children of Israel pitched their tents 18 At the commandment of the LORD s The motion or stay of the cloud is fitly called the command of God because it was a signification of Gods will and their duty which a command properly is the children of Israel journeyed and at the commandment of the LORD they pitched * 1 Cor. 〈◊〉 1. as long as the cloud abode upon the tabernacle they rested in the tents 19 And when the cloud †Heb. prolonged tarried long upon the tabernacle many dayes then the children of Israel kept the charge of the LORD t i. e. The command of God mentioned before that 〈◊〉 should stay as long as the cloud stayed as the same phrase is manifestly taken below ver 23. And this saith he they did though it were long in one place which was tedious to them who desired to change places and to make haste to Canaan yet they obeyed God herein against their own inclinations Which because it was remarkable in so obstinate a people it is so largely and particularly mentioned here as an instance of their obedience and as an aggravation of the many following instances of their Apostacy and Disobedience and journeyed not 20 And so it was when the cloud was a few days upon the tabernacle according to the commandment of the LORD they abode in their tents and according to the commandment of the LORD they journeyed 21 And so it was when the cloud †Heb. was chap. 11. 3â—… abode from even unto the morning and that the cloud was taken up in the morning then they journeyed whether it was by day or by night that the cloud was taken up they journeyed 22 Or whether it were two dayes or a month or a year that the cloud tarried upon the tabernacle remaining thereon the children of Israel * Exod. 40. 36 37. abode in their tents and journeyed not but when it was taken up they journeyed 23 At the commandment of the LORD they rested in the tents and at the commandment of the LORD they journeyed they kept the charge of the LORD at the commandment of the LORD by the hand of Moses CHAP. X. 1 AND the LORD spake unto Moses saying 2 Make thee two trumpets a For Aarons two Sons though afterwards the number of the trumpets was much increased as the number of the Priests also was See 2 Chron. 5. 12. These trumpets were ordained both for signification of the great duty of Ministers to wit to preach the word and for use as here follows of silver b A metal pure and pretious and giving a clear sound of an whole piece c See Exod. 25. 31. Numb 8. 4. shalt thou make them that thou mayest use them for the calling of the assembly and for the journeying of the camps 3 And when * Joel 2. 15. they d i. e. The Priests by comparing this with ver 8. shall blow with them e i. e. With both of them by comparing this with the next verse all the assembly shall assemble themselves to thee at the door of the tabernacle of the congregation 4 And if they blow but with one trumpet then the princes which are heads of the thousands of Israel shall gather themselves unto thee 5 When ye blow an alarm e To wit once as appears from ver 6. then the camps that lie on the east-part shall go forward 6 When ye blow an alarm the second time then the camps that lie on the south-side shall take their journey they shall blow an alarm for their journeys f As a sign for them to march forward and consequently for the rest to follow them which is easily understood out of these words 7 But when the congregation is to be gathered together ye shall blow but ye shall not sound an alarm 8 And the sons of Aaron the priests shall blow with the trumpets g To oblige them to the greater regard and observance as if God himself had called them and they shall be to you for an ordinance for ever throughout your generations 9 And if ye go to war in your land against the enemy that oppresseth you then ye shall blow an alarm with the trumpets h Which was practised accordingly See Numb 31. 6. 2 Chron. 13. 12. and ye shall be remembred before the LORD your God and ye shall be saved from your enemies i If you use this ordinance of God with trust and dependance upon God for help which condition is necessarily to be understood from divers other Scriptures where it is expressed 10 Also * chap. 29. 1. 1 Chro. 15. 24. 2 Chron. 5. 12. and 7. 6. and 29. 26. Ezra 3. 10. Neh. 12. 35. in the dayes of your gladness k i. e. Days appointed for rejoycing and thanksgiving to God either for former mercies or for succeeding deliverances as Esth. 9. 18. c. Compare Hos. 2. 11. and in your solemn dayes l Your stated and constant festivals and in the beginnings of your months m Of which see Psal. 81. 3. ye shall blow with the trumpets over your burnt-offerings and over the sacrifices of your peace-offerings that they may be to you for a memorial before your God n That God may remember you for good to accept and bless you as that phrase oft signifies I am the LORD your God 11 And it came to pass on the twentieth day of the second month in the second year that the cloud was taken up from off the tabernacle of the testimony 12 And the children of Israel took * chap. 2. 9 16 24 31. their journeys out of the wilderness of Sinai and the cloud rested in the wilderness of Paran o From which they travelled to other places and then returned into it again Numb 12. 16. 13 And they first took their journey according to the commandment of the LORD by the hand of Moses 14 * chap. 2. 3. In the first place went the standard of the camp of the children of Iudah according to their armies and over his host was * chap. 1. 4. Nahshon the son of Amminadab 15 And over the