of those which Solomon did at first set up therefore they were still called the high places which Solomon built Vers 15. Moreover the altar that was at Beth-el c. See the notes above upon vers 4. Vers 16. And sent and took the bones out of the Sepulchres and burnt them upon the altar c. That is the bones of the priests that were there buried out of a superstitious respect to the holinesse of the place 2. Chron. 34.5 And he burnt the bones of the priests upon their altar above three hundred years it was now since a Prophet sent from God had foretold that the bones of the priests should be burnt upon Jeroboams altar 1. Kings 13.1 2. which was now accordingly accomplished Vers 17. Then he said What title is that that I see Because the man of God sent to prophecy against Jeroboams altar had foretold that the bones of the priests should be burnt upon the altar the old prophet that seduced him both buried him in the sepulchre provided for himself and gave order to his sonnes to bury him there also and withall took order to erect a statue or pillar in the sepulchre whereon was engraven that there the man of God was buried that had prophecyed against the altar and was afterwards torn with a lion that so when the time came of which the man of God had prophecyed his sepulchre might hereby be known from the rest and so his bones with the bones of that man of God might lie at rest this was the title or inscription which Josiah now espied and being satisfied what it was he accordingly gave order to let their bones alone and so the old prophet had his desire See 1. Kings 13.31 32. Vers 18. So they let his bones alone with the bones of the prophet that came out of Samaria See the note 1 Kings 13.11 Vers 19. And all the houses also of the high places that were in the cities of Samaria c. See the note above vers 4. Vers 20. And he slew all the priests of the high places that were there upon the altars c. Though upon the priests the sonnes of Aaron that had worshipped the true God in a false manner in the high places he laid no other punishment but this that they should be for ever disabled from coming up to the altar of the Lord in Jerusalem vers 8 9. yet these he slew as not being the Lords priests but made priests after the order and institution of Jeroboam 1 Kings 12.31 and such as sacrificed to false gods and perhaps obstinately opposed Josiah in this reformation yea he slew them upon the altars and therein fulfilled what was long since prophecyed of him 1. Kings 13.1 2. and hereby it appears that even after the ten tribes were carried away captive into Assyria yet there were some both of the priests and people that either were left behind or returned again into the land of Samaria Vers 22. Surely there was not holden such a Passeover from the dayes of the Judges c. In 2. Chron. 35.18 it is from the dayes of Samuel the prophet c. doubtlesse there could not be so great a concourse of the people to eat the Passeover now when ten of the twelve tribes were carried captive into Assyria as there had been in former ages when all the tribes of Israel lived under the government of Saul and David and Solomon successively but this is spoken with respect to the multitude of sacrifices that were offered at this passeover given bountifully by the king and princes to the people but especially with respect to the exceeding joy of the good people because religion was restored again in its purity amongst them and the solemnity of all the service that was then performed in the house of God Josiah gave then to the people for the passeover offering thirty thousand lambs and kids and three thousand bullocks and his princes and the chief of the Levites gave proportionably many thousands more as is largely set down 2. Chron. 35.7 8 9. and all the service of the feast was performed with very great solemnity Vers 25. And like unto him was there no king before him c. See the note chap. 18.5 Vers 26. His anger was kindled against Judah because of all the provocations that Manasseh had provoked him withall So it is said Jer. 15.4 And I will cause them to be removed into all the kingdomes of the earth because of Manasseh It is evident that Manasseh repented him of his sinnes 2. Chron. 33.12 19. and therefore as sure it is that the Lord did fully pardon him all his sinnes Isa 1.16 17 18. Wash ye make you clean put away the evil of your doings from before mine eyes cease to do evil learn to do well relieve the oppressed judge the fatherlesse plead for the widow come now and let us reason together saith the Lord though your sinnes were as scarlet they shall be made as white as snow yet here the wrath of God against Judah is ascribed to the sinnes of Manasseh which is because the Lord doth many times correct his servants for their sinnes though he hath fully perdoned them and that not onely in their own persons but in their posterity too Secondly because those sinnes of Manasseh were still secretly harboured amongst the people though they yielded to Josiahs reformation for fear yet in their hearts and many of them secretly in their practises too they did still uphold Manassehs wicked wayes as was indeed most remarkably evident in that so soon as ever Josiah was dead even all his children with the people did soon return to Manassehs idolatry again whence it was that the Lord complained of Judah Jer. 3.10 that they had not turned to him with their whole hearts but fainedly and it was in the dayes of Josiah the king vers 6. Vers 29. In his dayes Pharaoh Necho king of Egypt went up against the king of Assyria c. To wit in the last yeare of Josiahs reigne which was thirteen years after he kept that solemn passeover and perfectly suppressed idolatry both in Judah and in a great part of Samaria it is hard to say who this king of Assyria was against whom the king of Egypt went up Some conceive it was Esar-haddon the son of Sennacherib and that it was the revolt of the Medes and the Babylonians from him that invited the king of Egypt at this time to invade his countrey but others farre more probably hold that it was Nebulasser the sonne of Ben-meradach king of Babylon for the Babylonians had now gotten the empire from the Assyrians and therefore it is no wonder that he should be here called the king of Assyria And king Josiah went against him To wit to hinder him from passing thorough his countrey Pharoah sent Embassadours to him to desire him that he might quietly passe thorough his countrey protesting that he directed himself against the Assyrians onely without any harmfull purpose
priests were seated partly in the tribe of Judah where the Temple was afterwards to be built and partly in the two bordering tribes of Simeon and Benjamin and so whilst they shall approve their piety and devotion to the service of God in being content to leave their dwellings to go up unto Jerusalem in their turns to attend upon the service of God yet withall God provides for their ease that their journeys might not be over long and burthensome to them As for their assigning as it is here said of thirteen cities to the priests herein God and the governours of Israel had respect unto succeeding times when the posterity of Aaron should be encreased for at present there were but a few priests not enough to inhabit the half part of one city but in the mean time they were given them for their possession which they might dispose of according to the right they had in them For that they might so do and that the cities of the Levites were given them not onely for their habitation but also for their possessions and inheritance is evident in severall places See Levit. 25.32 Vers 9. And they gave out of the tribe of the children of Judah and out of the tribe of the children of Simeon these cities c. Judahs and Simeon cities are reckoned together because Simeons portion lay within Judahs Chap. 19.1 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 Vers 11. And they gave them the city of Arbah the father of Anak which is Hebron in the hill-countrey of Judah c. This city with the land adjoyning was formerly given to Caleb which makes it more probable that the cities for the Levites were taken by lot because it was not likely that both Hebron and Debir should be taken out of his inheritance without the Lords speciall direction But God requiring it Caleb willingly yields the rather because the countrey and land about was the chief of his possession which was not taken from him and besides no doubt they desired to have the Levites who were to instruct them in the Law of the Lord to be seated amongst them Vers 15. And Holon with her suburbs Called Hilen 1. Chron. 6.58 Vers 16. And Ain with her suburbs and Juttah with her suburbs c. This citie Ain is not reckoned 1. Chron. 6. amongst the cities given to the sonnes of Aaron nor Gibeon here named vers 17. As for Juttah it is called Ashan 1. Chron. 6.59 Some indeed conceive that it is Ain that is there called Ashan but there is an argument against that which seems to me unanswerable to wit that Ashan and Ain are in one verse distinctly named amongst the cities of Simeon chap. 19.7 and so also Almon vers 18. is called Alemeth 1. Chron. 6.60 Vers 22. And Kibzaim with her suburbs Called Jokneam 1. Chron. 6.68 Vers 23. And out of the tribe of Dan Eltekeh with her suburbs Gibbethon with her suburbs These two cities are omitted 1. Chron. 6. And Aijalon and Gath-rimmon are there ioyned with the cities of Ephraim but that they were given out of Dans portion is evident by this place Vers 25. And out of the half tribe of Manasseh Tanach with her suburbs c. To wit that half of the tribe which was seated within Jordan next Dan and Ephraim Tanach here mentioned is called Aner 1. Chron. 6.70 as also Gath-Rimmon is there called Bileam Vers 27. And Beeshterah with her suburbs Called Ashtaroth 1. Chron. 6.71 Vers 28. And out of the tribe of Issachar Kishon with her suburbs c. Which is called Kedesh as also Dabareh is called Deberath and Jarmuth Ramoth and Engannim Anem 1. Chron. 6.72.73 Vers 30. And out of the tribe of Asher Mishal with her suburbs c. Called Mashal 1. Chron. 6.74 as also Helkath is there called Hukok Vers 32. And Hammoth-dor with her suburbs c. Called Hammon 1. Chron. 6.76 as also Kartan is there called Kirjathaim Vers 34. Out of the tribe of Zebulun Jokneam with her suburbs c. Jokneam and Kartah are omitted 1. Chron. 6.77 and Dimnah is there called Rimmon and Nahalal Tabor Vers 36. And out of the tribe of Reuben Bezer with her suburbs and Jahazah with her suburbs It is said that Bezer was a city of refuge chap. 20.8 though it be not here expressed as it is in the rest vers 13.20 27. which why it is here omitted we cannot say As for Jahazah it is called Jahzah 1. Chron. 6. Vers 41. All the cities of the Levites within the possession of the children of Israel were fourty and eight cities with their suburbs It may seem strange why in the 19. chapter we reade of but two and twenty cities given to the tribe of Asher nineteen to the tribe of Naphtali yea but twelve cities to the tribe of Zebulun and yet the Levites which were nothing so many in number as they have here eight and fourty cities given them I answer first that besides the cities mentioned the other tribes had many towns and villages wherein they dwelt which the Levites had not secondly that the chief cities are onely there mentioned it is evident in severall places that many cities which were in the severall portions of those tribes are not there set down thirdly others did no doubt inhabit these cities besides the Levites and fourthly it is no wonder though God deals bountifully with the Levites that were to be imployed in his speciall service Vers 43. And the Lord gave unto Israel all the land which he sware to give unto their fathers and they possessed it and dwelt therein Though there were much of the land out of which the Canaanites were not yet expelled we cannot therefore call this truth in question for First he had given them all by lot divided amongst them which was a kind of actuall enstating them in it Secondly he had put them into possession of the greatest part of it neither had he promised them otherwise but that they should possesse it by degrees See Exod. 23.29 So both clauses of that which is here said are true to wit first That God had given them all the land which he swore to give unto their fathers and secondly That they possessed it and dwelt therein onely we must conceive of them severally thus to wit 1. That he had already actually given them the whole land and enabled them to divide it amongst their tribes and 2. That they possessed it and dwelt therein to wit by degrees a great deal of it they had already in their possession and the rest by degrees came into their hands as God had promised and sooner then they did they might have enjoyed it had it not been for their sinnes CHAP. XXII Vers 3. YE have not left your brethren these many dayes unto this day That for which Joshua here
something that concerned Baals sacrifice it was called the second bullock and that this bullock was chosen by the Lord rather then another because it was seven years old and hereby might signifie that the Midianites tyranny which had lasted seven years should now have an end together with the suppressing of Baals worship in the land And throw down the altar of Baal that thy father hath and cut down the grove that is by it This is the second direction that is given here to Gideon to wit that he should throw down Baals altar and cut down the grove by it That all the inhabitants of Ophrah had an interest in this altar and grove we may see by their contestation with Gideons father about it vers 30. Then the men of the city said unto Joash Bring out thy sonne that he may die because he hath cast down the altar of Baal and because he hath cut down the grove that was by it It seems therefore that Joash Gideons father as being the chief magistrate of that place had built this altar at his own expence and upon his own ground though not for his use onely but for the publick use of all the inhabitants of Ophrah and that therefore the Lord calls it here his fathers altar However observable it is first that ere Gideon might go to fight against the Midianites the enemies of God and his people he was enjoyned to set on foot the reformation of Religion and the extirpation of superstition and idolatry which had provoked the Lord to displeasure against them thereby as it were to make way for a happy victory secondly that he was enjoyned to begin this work of reformation in the throwing down of his fathers altar c. Take thy fathers young bullock and throw down the altar of Baal that thy father hath the Lord thereby teaching him that he that would reform publick abuses must begin with his own family and friends and that in yielding obedience to God he might not fear to offend his father or any other that was dearest to him and that his affection to his father should make him most carefull to winne him from every way of false worship thirdly that before that charge is given him which followeth in the next verse concerning his building an altar to the Lord he is first here appointed to throw down Baals altar Gods altar and Baals the Ark and Dagon cannot stand together the true worship of God will not be accepted of God where Baals altars are not first thrown down Vers 26. And build an altar unto the Lord thy God upon the top of this rock in the ordered place Or as it is in the margin in an orderly manner This is the third direction given to Gideon that when he had thrown down Baals altar and cut down the grove he must build an altar unto the Lord in that very place upon the top of the rock whereat the Angel first appearing to him the Lord had given him a signe by causing fire to come out of that rock to consume the provision that was laid thereon brought forth for the Angel Here therefore we have the command for the building of the altar the building whereof is related before and that place was no doubt purposely chosen for the building of this new altar to signifie that it was built to the honour of that God who had there appeared to him and that both by way of thankfullnesse for the mercy there promised and by way of imploring the accomplishing of that promise in the deliverance of his people from the oppression of the Midianites As for the last words if we reade them as they are in the margin in an orderly manner then the meaning may be either that he was to build the altar of earth and unhewen stones as was ordered in the Law of Moses Exod. 20.24 25. or else that he was to build it in such a manner that it might be convenient for the service that was to be done upon it the laying of the wood in order upon it and then the burning of the sacrifice thereon But if we reade it as it is in our text in the ordered place then thereby I conceive is onely meant that the altar was to be built in that very place of the rock which was before ordered to be the place whereon the provision was to be laid that Gideon had brought out for the Angel vers 20. and which was chosen as being plain and fit for this service And take the second bullock and offer a burnt sacrifice with the wood of the grove which thou shalt cut down It was not lawfull for any but the priest to offer sacrifice or to build any altar or to offer sacrifice any where but onely in the Tabernacle but here Gods speciall command was a sufficient warrant for Gideon Vers 27. Then Gideon took ten men of his servants and did as the Lord had said unto him He took so many of his servants that it might be the more speedily dispatched because it was to be done before morning and observable it is that Gideon being a man that feared God even in those corrupt times had ten servants that were ready to joyn with him in suppressing the idolatry of Baal And so it was because he feared his fathers houshold c. That is because he feared them lest they should hinder him in that he had to do He was not affraid of any evil that they could do to him for he might well know that it would be known who had done it and this would prove as dangerous for him as if he had been taken in the doing of it but which he feared was lest he should be interrupted by them and kept from doing what God had charged him to do So that it is the wisdome and prudence of Gideon that is here commended that taking the advantage of the night and setting as many hands together at work as he could no body knew any thing of it to make head against him ere the work was done Vers 29. They said Gideon the sonne of Joash hath done this thing He might soon be suspected because he was known to be no friend of Baal but many other wayes also it might be discovered Vers 30. Then the men of the city said unto Joash Bring out thy sonne that he may die c. Herein was discovered the violent rage wherewith they were carried in their zeal for Baal Joash it seems was either their chief Magistrate or at least a man of chief note and esteem amongst them and well they might think that it would go much against him to deliver up his son to such an enraged multitude but so far were they transported with fury when they saw the altar of their idol-god thrown down that they regarded Joash no more now then another man nor will they stand to examine the cause nor to heare what Gideon can say for himself he had pulled down Baals altar and
answered c. and her father his father in law in severall places Why Bethlehem from whence this Levite had his concubine is called Bethlehem-Judah See in the note chap. 17.7 Vers 2. And his concubine plaid the whore against him went away from him unto her fathers house c. It seems upon some discoverie of her whoredome or at least some suspition the Levite had of it there arose some quarrell betwixt him and his concubine and thereupon she left him and went home again to her fathers house who was too ready to entertain her The sad effects that followed upon this Levites taking a concubine makes it manifest that even in those times though it were an ordinary thing amongst all sorts of men even amongst the Levites to have concubines yet God was not pleased with it from the beginning it was not so saith our Saviour Matth. 19.8 Vers 3. And her husband arose and went after her to speak friendly unto her and to bring her again having his servant with him and a couple of asses To wit to carrie their provision and happely that both himself and his concubine if she would return with him might sometimes ease themselves by riding as occasion served Vers 11. Come I pray thee and let us turn in unto this citie of the Jebusites and lodge in it For though the children of Judah had taken from the Jebusites that part of Jebus that is Jerusalem which was in their tribe chap. 1.8 The children of Judah had fought against Jerusalem and had taken it and had smitten it with the edge of the sword yet out of that part which belonged to Benjamin on which side the Levite was now travelling the Jebusites were not wholly expelled chap. 1.21 The children of Benjamin did not drive out the inhabitants of Jerusalem but the Jebusites dwell in Jerusalem with the children of Benjamin unto this day Vers 14. And the sunne went down upon them when they were by Gibeah which belongeth to Benjamin There was a Gibeah in the tribe of Judah Josh 15.57 to distinguish this from that it is here called Gibeah which belongeth to Benjamin and else where Gibeah of Saul 1. Sam. 11.4 it is thought to be the same which Josh 21.17 is called Gebah which was a citie given to tho Priests the sonnes of Aaron Against which it makes nothing that here it is said vers 16. the men of the place were Benjamites for the priests did not dwell alone in such cities though they were the lords and owners of them Vers 15. And they turned aside thither to go in and to lodge in Gibeah Though it were a pious resolution in the Levite rather to chose to lodge in Gibeah then in Jebus and that because Jebus was a citie wherein the idolatrous and uncircumcised Jebusites dwelt yet this proved fatall both to him and his as the best counsell may have the worst successe and that because there is a secret over-ruling hand of God that may by this means bring about what he hath determined for the punishment of some other sinnes which we mind not Vers 16. And behold there came an old man from his work out of the field at even which was also of mount Ephraim Though he were an old man yet he followed his work in the field and that untill the even which is doubtlesse noted to his praise As for that last clause that he was also of mount Ephraim that no doubt is expressed to intimate that this amongst other things made the old man the readier to entertain the Levite when he heard him say vers 18. that he was of mount Ephraim too Vers 18. But I am now going to the house of the Lord. The Tabernacle at this time was in Shiloh Josh 18.1 and Shiloh was in the tribe of Ephraim either therefore there the Levites dwelling was or else he meant first to go to the house of the Lord to do his service there and then afterwards to passe forward on his journey homeward However it is probable that he mentions his going to the house of the Lord that he might know him to be a Levite Vers 22. Behold the men of the city certain sonnes of Belial beset the house round about c. A like fact to this we have formerly related concerning the Sodomites of which see the note Gen. 19.4 as for this term Sonnes of Belial see Deut. 13.13 Vers 24. Behold here is my daughter a mayden and his concubine them I will bring out now c. See the note Gen. 19.8 Vers 25. So the man took his concubine and brought her forth unto them and they knew her c. In the foregoing words it is said that when the old man the Levites host proffered these varlets his daughter a virgin and the Levites concubine thereby to take them off from that unnaturall uncleannesse wherewith they meant to satisfie their lust upon the Levite himself the men would not hearken to him yet when immediately by the Levites means his concubine was indeed brought out unto them and left amongst them they fell upon her and defiled her and that in such an outrageous barbarous manner that she died of it which was doubtlesse because having once an object for their lust in their power they could not forbear and so forgetting their former resolutions they laid hold on her and abused her in a most inhumane and execrable manner Vers 26. Then came the woman in the dawning of the day and fell down at the doore of the mans house c. That is she fell down dead at the doore of the mans house and there lay till break of day when her husband going forth to see what was become of her found her dead and thus though her husband had pardoned her whoredome yet God punished it and that too with her own sinne adulterie was her sinne and adulterie was her death she had dealt treacherously against her husband one would not satisfie her but she exposed her self to the lust of a stranger and now she was abused to death by the lusts of so many barbarous wretches whom she knew not that by so abusing her they murdered her Vers 27. And her hands were upon the threshold This is added to implie the reason of that which follows why the Levite spake to her to rise vers 28. And he said unto her Vp let us be going to wit because she lay in such a manner her hands laid upon the threshold under her head as if she had been asleep Vers 29. He took a knife and laid hold on his concubine and divided her together with her bones into twelve pieces and sent her into all the coasts of Israel That is to each of the twelve tribes a piece for to the tribe of Levi that was dispersed through all the land there was none sent and this was done that the fight of her dead limbs might affect them the more and stirre them up to be the more zealous for the punishment
Libnah a citie in his own countrey and then no wonder though he stayed not to prosecute his victory in the land of Edom. Then Libnah revolted at the same time Libnah was a great citie within Judah one of the royall cities of Canaan when Joshua entred it Josh 10.29 30 It was by him given to the priests the sonnes of Aaron Josh 21.13 and now it rebelled against Joram because he had made such innovations in Religion and forced the people to idolatry as is expressed 2. Chron. 21.10 11. which no marvell though the Levites were least able to endure It is much indeed that one citie alone should venture upon such an attempt but perhaps the kings absence whilest he was in Edom and the discontent of the people yea perhaps some correspondence they might have with the Philistines who ere long invaded the land 2. Chron. 21.16 17. gave them hope of abettors and how they sped in the conclusion the Scripture expresseth not Vers 24. And Joram slept with his fathers and was buried with his fathers in the citie of David Before his death there was a prophesie in writing delivered him from Elijah the Prophet 2. Chron. 21.12 which threatned both his people his children his wives and his own body and immediatly what was threatned came to passe for first the Philistines and Arabians brake into Judea took the kings house made spoil of his goods and slew or carried away all his children save the youngest onely and then afterwards the Lord smote him with a grievous disease in his bowels which left him not till his guts fell out and being dead he was obscurely buried in the citie of David but not in the sepulchres of his Ancestours the kings of Judah and that without the lamentations and solemnities that had been used in other princes funeralls 2. Chron. 21.16 All the time of this kings reigne another king of the same name reigned in Israel to wit Joram the sonne of Ahab his brother in law And Ahaziah his sonne reigned in his stead He is elswhere called Jehoahaz 2. Chron. 21.17 and Azariah 2. Chron. 22.6 He was the youngest sonne of Joram for all the elder sonnes were slain or carried away by the Philistines 2 Chron. 21.17 In S. Matthews catalogue of the kings of Judah it is said Matth. 1.8 that Jehoshapoat begat Joram and Joram begat Ozias and so this Ahaziah who succeeded Joram and Joash who succeeded Ahaziah 2 Kings 11.2 and Amaziah who succeeded Joash 2. Kings 12.21 and was the father of Ozias are quite left out but this I conceive was onely because the Evangelist resolving to distribute the Ancestours of Christ into three severall ranks according to the three great changes that had happened in the state and finding just fourteen in the first rank from Abraham to David he laboured to reduce the other ranks to the same number too as knowing that equall numbers are a help to the memory and so to make just fourteen generations in that rank also from David to the captivitie he leaves out Ahaziah Joash and Amaziah and them perhaps rather then others because they were the next from Ahab by Athaliah the daughter of Ahab and wife of Joram Vers 25. In the twelfth yeare of Joram the sonne of Ahab king of Israel c. Yet chap. 9.29 it is said that he began to reigne in the eleventh yeare of Joram king of Israel which is because the yeare of Ahaziahs reigne did concurre with the latter end of the eleventh and the beginning of the twelfth yeare of Joram king of Israel Vers 26. Two and twentie years old was Ahaziah when he began to reigne c. In the 2. Chron. 22.2 it is said that he was two and fourty years old when he began to reigne we may reconcile this thus that he was two and fourty years old when he began to reigne alone by himself but that he was made king also when he was but two twenty years old his father yet living but then that must be granted which is before noted upon 1. Kings 22.42 to wit that Asa also was made king in his fathers life time and indeed because this answer may have some strong objections made against it therefore others do rather reconcile these two places thus to wit that those words in 2. Chron. 22.2 Fourty and two years old was Ahaziah when he began to reigne must be understood of the continuance of Omries pedigree who was great grandfather to this Ahaziah Omri reigned as sole king six years 1. Kings 16.23 Ahab two and twenty 1. Kings 16.29 Ahaziah his sonne two 1. Kings 22.51 Joram twelve 2. Kings 3.1 And thus Omries stock continued fourty and two years and therefore it is said that Ahaziah who was of that stock by his mother Athaliah in his two and fourtieth yeare began his reigne But this answer methinks is more unsatisfactory then the other the words in 2. Chron. 22.2 will hardly bear such an interpretation And his mothers name was Athaliah the daughter of Omri king of Israel That is the grandchild of Omri the daughter of Ahab the sonne of Omri vers 18. Vers 27. He was the sonne in law of the house of Ahab That is the sonne of Ahabs sonne in law to wit the sonne of Joram by Athaliah Ahabs daughter yet perhaps even he also by his mother Athaliahs perswasion married a daughter of the house of Ahab though by another wife Joash was born who succeeded him in the throne chap. 12.1 Vers 28. And he went with Joram the sonne of Ahab to the warre against Hazael the king of Syria in Ramoth Gilead Toward the latter end of his reigne Joram king of Israel undertook the recovery of Ramoth Gilead out of the hands of Hazael then king of Syria which Ahab his father had formerly attempted with ill successe and Ahaziah the king of Judah his sisters sonne joyned with him in that expedition as Jehoshaphat had formerly done with Ahab Vers 29. And king Joram went back to be healed in Jezreel of the wounds which the Syrians had given him at Ramoth c. That is Ramoth Gilead having wonne the town and then manned it strongly leaving the chief of his army there behind him with his captains of whom Jehu was the chief he withdrew himself to Jezreel to be cured of the wounds which he received in this siege of Ramoth Gilead See the note chap. 9.14 CHAP. IX Vers 1. ANd Elisha the prophet called one of the children of the prophets and said unto him Gird up thy loins c. That is prepare thy self and go with speed the excution that was to be done by Jehu upon the house of Ahab was to be dispatched presently whilest Jehu had the army with him at Ramoth Gilead and Jehoram was gone from thence to Jezreel and therefore the prophet that was to give him his commission was sent with such speed which may also be the reason why aged Elisha went not himself but sent one of
all the priests out of the cities of Judah and defiled the high places c. To wit by beating down their altars c. and turning the places to prophane and unclean uses or doing something to them which in the judgement of those that esteemed them sacred must needs render them unfit for any sacred imployment as by burning dead mens bones in them vers 14. or any thing of the like nature And brake down the high places of the gates that were in the entring of the gate of Joshuah the governour of the citie c. It is very probably thought by some Expositours that these high places of the gates were high places built for the worship of some tutelary gods whom they esteemed the Gods that were the guardians and protectours of their citie which were therefore erected nigh to the gate of Joshua the governour of the citie that is one that was at that time the chief captain or the chief Magistrate of Jerusalem now the breaking down of these high places is particularly expressed to shew that Josiah regarded not the greatnesse of any that had any speciall interest in any idolatrous monuments but suppressed them all Vers 9. The priests of the high places came not up to the altar of the Lord in Jerusalem but they did eat of the unleavened bread c. These priests were such as were of the linage of Aaron that yet had defiled themselves with the idolatry of the high places where they worshipped the true God in a false manner now though these were deposed from their offices nor were ever suffered more to serve at Gods altar yet they were allowed to eat of the unleavened bread that is of the provision allowed for the maintenance and nourishment of the priests Vers 10. And he defiled Tophet c. This Tophet was a high place on the east side of Jerusalem in a very pleasant valley called the valley of the children of Hinnom or as it is Josh 15.8 the valley of the sonne of Hinnom where the sacrificed their children to Molech and it was called Tophet as it is generally held from an Hebrew word that signifies a drum or a timbrel either because of the musick and dances which they used at the time of those sacrifices or rather because by the noise of drummes and tabrels they sought at those times to defenâ— the eares of the parents that they might not heare the shreekes and cryes of their children and hence it was that the prophet Jeremy threatned that in that very valley there should be a mighty slaughter of the people so that it should be no more called Tophet nor the valley of the sonne of Hinnom but the valley of slaughter Jer. 7.31 32. yea and the prophet Isaiah as in allusion to the shreekes or torments of those that were slain here calls hell Tophet Isaiah 30.33 for Tophet is ordained of old yea for the king it is prepared he hath made it deep and large the pile thereof is fire and much wood the breath of the Lord like a stream of brimstone doth kindle it and so the Evangelist calls hell Gehenna as Mat. 5.22 and so in divers other places as in relation to the Hebrew word Gehinnom that is the valley of the sonne of Hinnom Vers 11. And he took away the horses that the kings of Judah had given to the sunne c. By these horses of the sunne some conceive is meant onely a carved statue or representation of the sunne sitting in a chariot drawn with fiery horses but why is it then distinctly said that he took away the horses and burnt the chariots and that these horses were kept in the suburbs of the citie others conceive that they were horses kept to be offered in sacrifice to the sunne as judging the horse for his swiftnesse a fit sacrifice for the sunne that runnes so swiftly about the earth but for what use then were the chariots more probable therefore it is that they were horses consecrated to the sunne wherewith in chariots either the princes were wont to ride forth when they went to worship the rising sunne or else the image of the sunne was carried about the citie at some certain times for which onely use they were still kept at the charge of the kings of Judah in the suburbs of Jerusalem Vers 12. And the altars that were on the top of the upper chamber of Ahaz which the kings of Judah had made For on the roofs of their houses they used to sacrifice to sunne moon and starres as we see Jer. 19.13 And the houses of Jerusalem and the houses of the kings of Judah shall be defiled as the place of Tophet because of all the houses upon whose roofs they have burnt incense unto all the host of heaven c. Zeph. 1.4 5. I will also stretch out my hand against Judah and upon the inhabitants of Jerusalem and will cut of the remnant of Baal from this place and the name of the Chemarims with the priests and them that worship the host of heaven upon the house tops c. And the altars which Manasseh had made in the two courts of the house of the Lord c. It is expressely said 2. Chron. 33.15 that Manasseh repenting him of his former wickednesse took away all the altars which he had built in the mount of the house of the Lord and in Jerusalem and cast them out of the city but though he cast them out of the city yet his sonne Amon after his death restored them it seems to their former places or if they were demolished and ruined yet at least he built others in their room and yet these which Josiah now did beat to dust are called Manassehs altars because he first set them up in the two courts of the Temple Vers 13. And the high places that were before Jerusalem which were on the right hand of the mount of corruption c. This mount whereon Solomons high places stood was the mount Olivet near unto Jerusalem 1 Kings 11.7 called here the mount of corruption because it was so full of idols wherewith the people had corrupted themselves according to that expression Deut. 32.5 they have corrupted themselves yet it is but a weak conceit to think that Solomons high places erected to these heathen gods had continued to this day as some men hold seeking hence to inferre that Solomon did never repent and turne unto the Lord for what likelyhood is there that neither Asa nor Jehoshaphat nor Hezekiah did meddle with defacing these idolatrous monuments which were doubtlesse in most esteem amongst the people questionlesse Asa that would not spare his grandmothers idol and Hezekiah that brake in pieces the brazen serpent would not suffer these execrable high places to stand undemolished in the very face of the Temple but what these good princes pulled down the idolatrous kings that succeeded in the throne of Jupah did soon set up again and because they were erected as in the room
are not here mentioned Vers 61. And unto the sonnes of Kohath which were left of the family of that tribe were cities given out of the half tribe c. That is to the rest of the sonnes of Kohath to wit those that were not of the priests the sonnes of Aaron there were cities given out of the half tribe of Manasseh that was placed within Jordan yea and by lot there were given them in all ten cities to wit foure out of the tribe of Ephraim and foure out of the tribe of Dan and two out of the half tribe of Manasseh most of which are expressed by name vers 67 c. and more fully Josh 21.21 Vers 65. And they gave by lot these cities which are called by their names To wit above ver 57 c. Vers 66. And the residue of the families of the sonnes of Kohath had cities c. Here the cities that were given to the rest of the Kohathites are expressed also by name which were before spoken of ver 61. as they are also Josh 21.20 though indeed many of the names there and here differ concerning which see the notes there Vers 69. And Aijalon with her suburbs c. These were given them out of the tribe of Dan as also Eltekeh and Gibbethon which are not here mentioned Josh 21.23 24. CHAP. VII Vers 1. NOw the sonnes of Issachar were Tola and Puah Jashub c. This Puah and Jashub we called Phuvah and Job Gen. 46.13 Having before set down the genealogies of Reuben Simeon Levi and Judah Issachars is next here related because Issachar was Jacobs next sonne by Leah Vers 2. Whose number was in the dayes of David two and twenty thousand and six hundred To wit when he appointed Joab to number the people 2. Sam. 24.1 Vers 3. And the sonnes of Uzzi Izrahiah and the sonnes of Izrahiah Michael and Obadiah and Joel Ishiah five That is there were five descended of Uzzi to wit Izrahiah and his foure sonnes Vers 4. And with them by their generations after the house of their fathers were bands of souldiers c. Hereby it is evident that there were six and thirty thousand men of the posterity of Uzzi alone so that the two and twenty thousand six hundred mentioned before vers 2. was the number of the posterity of Tola by his other sonnes Uzzi being excepted whose posterity are here numbred by themselves as being more then all the rest together Vers 5. And their brethren among all the families of Issachar were men of might c. That is all the children of Issachar together were fourescore and seven thousand men of might when Joab numbred them Vers 6. The sonnes of Benjamin Bela and Becher and Jodiael three Jediael is called Ashbel Gen. 46.21 Zebulun was the sixth sonne of Leah born next after Issachar but neither Zebuluns nor Dans genealogie is at all here mentioned perhaps because at the return of the people out of Babylon when it is thought that Ezra wrote this book their genealogies were not found Benjamins genealogy is therefore next inserted who was the sonne of Rachel yet here are but onely three of Benjamins ten sonnes mentioned perhaps because the posterity of these onely were numbred when Joab numbred the people vers 2. Vers 12. Shuppim also and Huppim c. That is these also were of Benjamins posterity Vers 13. The sonnes of Naphtali Jahziel and Guni and Jezer and Shallum the sonnes of Bilhah That is the grand-children for Bilhah Rachels handmaid was the mother of Naphtali whose sonnes these were Vers 14. The sonnes of Manasseh Ashriel whom she bare c. There was an Ashriel that was the sonne or one of the posterity of Gilead Numb 26.30 31. These are the sonnes of Gilead of Jeezer the family of the Jeezerites of Helek the family of the Helekites And of Asriel the family of the Asrielites and of Shechem the family of the Shechemites either therefore this was another Ashriel the immediate sonne of Manasseh by his wife whereas Machir was Manassehs sonne by his concubine the Aramitesse or else Ashriel is here reckoned onely as one of the posterity of Manasseh whom she bare that is either the wife of Gilead or the wife of Hepher the mother of Zelophehad and thence it follows vers 15. that Zelophehad who was the sonne of Hepher the sonne of Gilead Num. 27.1 was the second that is the second sonne of Hepher the younger brother of Ashriel And if we thus take Ashriel for one of the posterity of Gilead the sonne of Machir then we must understand that the following words But his concubine the Aramitesse bare Machir c. are onely added to shew that this Ashriel and the rest afterward mentioned were not the posterity of Manasseh by his wife but by his concubine the Aramitesse Vers 17. These were the sonnes of Gilead c. To wit Ashriel and Zelophehad above mentioned but not Peresh and Sheresh and his posteritie the last here mentioned for they were the sonnes of Machir by Maachah and so the brethren of Gilead Vers 18. And his sister Hammoleketh bare Ishhad c. That is Gileads sister Vers 19. And the sonnes of Shemida were Ahian c. And Shemida was also the sonne or of the stock of Gilead see Numb 26.30 32. Vers 21. Whom the men of Gath that were born in that land slew c. Either this must be referred to all those before named vers 20. the sonnes of Ephraim Shuthelah and Bered his sonne and Tahath his sonne c. to wit as taking them all to be the severall sonnes of Ephraim namely that Shuthelah vers 20. was the sonne of Ephraim and so also Bered who seems to be mentioned as the sonne of Shuthelah was another sonne of Ephraim and Tahath another and so on forward who were all slain by the men of Gath when the Israelites were in Egypt or else if this seems not so probable because then Ephraim should have two sonnes called Shuthelah and two called Tahath then though those in the twentieth verse be taken as severall generations to wit that Shuthelah was the sonne of Ephraim and Bered his grandchild and Tahath his grandchild and so forward yet Zabad the first mentioned vers 21. must be reckoned another sonne of Ephraim and Shuthelah and Ezer and Elead his grandchildren whom the men of Gath slew or thirdly if all those before mentioned be reckoned as severall succeeding generations to wit that Shuthelah the sonne of Ephraim begat Bered and Bered Tahath and Tahath Eladah and Eladah Tahath and Tahath Zabad and Zabad Shuthelah and Ezer and Elead then the words whom the men of Gath slew c. must be referred onely to some of the former of these here mentioned or fourthly that which follows vers 22. And Ephraim their father mourned many dayes and his brethren came to comfort him must be meant of Zabad who was called also Ephraim perhaps onely because he was the head of that tribe
free-will-offerings of God c. As these before mentioned vers 12 13. had the charge of keeping the offerings and tithes and dedicate things so Kore and those under him mentioned vers 15. had the charge of distributing them to the priests and Levites to whom they belonged Vers 16. Beside their genealogie of males from three years old and upward c. Here is expressed more particularly who they were to whom these holy things were distributed to wit besides the males of three years old and upward but under the age of twenty years who had also their portion allotted to them vers 18. they give both to the priests and Levites from twenty years old and upwards as they came in their courses to do their service in the house of the Lord yea and besides vers 18. they gave to all that were registred in the genealogies of the priests and Levites even to their little ones their wives and their sonnes and their daughters through all the congregation Vers 18. For in their set office they sanctified themselves in holinesse That is in this their office to which they were sanctified and set apart they did faithfully and in an holy manner discharge that trust that was reposed in them and were carefull to keep themselves from pollution that so they might be capable of eating these holy things Vers 19. Also the sonnes of Aaron the priests which were in the fields of the suburbs of their cities c. That is besides those mentioned before vers 14 15. that were to distribute the holy things to those that dwelt in Jerusalem or that came up thither in their severall courses for the service of the Temple there were others also chosen who were then expressed by name of the priests that dwelt in the other cities of the kingdome that were to give portions to the priests and Levites that were then abiding in those places and not attending in Jerusalem upon the service of God in the Temple CHAP. XXXII Vers 1. SEnnacherib king of Assyria came and entred into Judah and encamped against the fenced cities c. See the notes 2. Kings 18.13 c. for many severall passages in this chapter And thought to winne them for himself That is resolved to take them for himself and indeed accordingly he took many of them 2. Kings 18.13 Vers 3. He took counsel with his princes and his mighty men to stop the waters of the fountains which were without the citie That is to fill up the fountains and springs with earth and to carry the waters by pipes under ground into the citie that so the Assyrians if they came against Jerusalem might be distressed for want of water whilest they within the citie were abundantly supplyed And they did help him That is his Princes and his mighty men aided him in this work Vers 4. Who stopt all the fountains and the brook that ran through the midst of the land c. That is the brook Gihon of which vers 30. that ranne through the midst of the countrey where Jerusalem stood See 1. Kings 1.33 Vers 10. Whereon do ye trust that ye abide in the siege in Jerusalem That is being thus shut up without hope of help yet notwithstanding ye still refuse to yield up the citie Vers 17. He wrote also letters to rail on the Lord God of Israel c. To wit upon Rabshakeh his return to Sennacherib at Libnah and the report of the approch of Tirhakah the king of Ethiopia See 2. Kings 19.8 9. Vers 18. To affright them and to trouble them that they might take the citie That is to sow the seeds of discord amongst them whilest some should desire to have the citie yielded up and others should oppose them Vers 20. For this Hezekiah the king and the prophet Isaiah the sonne of Amos prayed and cried to heaven See 2. Kings 19.14 15. and at the same time Isaiah sent a comfortable message to Hezekiah wherein he prophesied of the destruction of Sennacherib and the good of Sion Vers 21. And the Lord sent an angel which cut off all the mighty men of valour c. A hundred fourescore and five thousand in all and that in one night See the note 2. Kings 19.35 They that came forth of his own bowels slew him there with the sword That is his own sonnes Adramelech and Sherezer 2. Kings 19.27 Vers 22. Thus the Lord saved Hezekiah c. and guided them on every side He governed them and took care of them all as a shepheard doth of his flock Vers 24. In those dayes Hezekiah was sick to the death and prayed unto the Lord. The prophet Isaiah having visited him and told him that he should die and not live See the notes 2. Kings 20.1 2 3. And he spake unto him and he gave him a signe That is he assured him that he should recover and confirmed that promise with a signe from heaven but withall he gave him also direction to lay a lump of figgs to the boil See the 2. Kings 20.5 c. Vers 25. For his heart was lifted up And this he manifested in shewing his riches to the Babylonian Embassadours for which he was reproved and threatned by the prophet Isaiah See 2. Kings 20.12 19. Vers 27. And Hezekiah had exceeding much riches and honour c. This is added to shew what it was for which his heart was lifted up as was said before v. 25. Vers 30. This same Hezekiah also stopped the upper water-course of Gihon c. The brook Gihon divided it self into two streams one of which Hezekiah turned from the usuall channell and brought it strait down into the west side of the city of David Vers 31. Howbeit in the businesse of the embassadours of the princes of Babylon c. To wit the Embassadours which Besodach-Baladan king of Babylon by the advice of his princes sent unto him see 2. Kings 20.12 God left him to try him that he might know all that was in his heart See Gen. 22.1 CHAP. XXXIII Vers 1. MAnasseh was twelve years old when he began to reigne See 2. Kings 21.1 c. many severall notes for the explanation of this chapter Vers 6. And he caused his children to passe through the fire in the valley of the sonne of Hinnom See 2. Kings 16.3 Vers 10. And the Lord spake to Manasseh and to his people To wit by his servants the prophets the summe of their prophesies is expressed 2. Kings 21.11 15. Vers 11. Wherefore the Lord brought upon them the captains of the host of the king of Assyria which took Manasseh among the thorns It seems he thought to hide himself in some woods and thickets and therefore it is said here that he was taken among the thorns The like is said concerning the Israelites when they were affraid of the Philistines that were come into their land 1. Sam. 13.6 When the men of Israel saw they were in a strait then they did hide themselves in caves and in
had fought against the former king of Moab and taken all his land out of his hand even unto Arnon which might be the ground of that challenge which the king of the Ammonites made to this land Judg. 11.13 And the king of the children of Ammon answered unto the messengers of Jephthah because Israel took away my land when they came up out of Egypt from Arnon even unto Jabbok and unto Jordan now therefore restore those lands again peaceably For otherwise the Israelites were forbidden to take any part of the Ammonites land away from them Deut. 2.19 And when thou comest nigh to the children of Ammon distresse them not nor meddle with them Vers 26. And from Heshbon unto Ramath-mizpeh c. Called Ramoth in Gilead chap. 20.8 Vers 29. And Moses gave inheritance unto the half tribe of Manasseh See the note upon Num. 32.33 Vers 30. And all the towns of Jair which are in Bashan threescore cities See the note upon Num. 32.41 Vers 31. And half Gilead and Ashtaroth and Edrei cities of the kingdome of Og in Bashan were pertaining unto the children of Machir the sonne of Manasseh See Num. 32.39 Even unto the one half of the children of Machir by their families For Manasseh had onely one sonne to wit Machir whose sonnes had their inheritance half within Jordan and half without Vers 33. But unto the tribe of Levi Moses gave not any inheritance See the note above upon verse 14. CHAP. XIIII Vers 1. WHich Eleazar the Priest and Joshua the sonne of Nun and the heads of the fathers of the tribes of the children of Israel distributed for inheritance unto them Who were chosen by the Lord and expressed by name Num. 34.17 See the note upon that place Vers 2. By lot was their inheritance c. For the manner how this was done see the note upon Num. 26.55 Onely the place where they should have their portion was divided by lot and afterward the quantitie of their severall portions was laid out by Joshua Eleazar and the heads of the tribes according as the tribe was more or fewer in number the first being done by casting of lots to prevent all murmurings and discontents and to make it the more evident that the prophesies both of Jacob and Moses concerning the severall inheritances of the tribes were from God Vers 4. For the children of Joseph were two tribes c. This is added to shew how there were still nine tribes and an half remaining amongst whom the land was to be divided notwithstanding the Levites were not reckoned amongst them See also the note Gen 48.5 Vers 6. Then the children of Judah came unto Joshua in Gilgal and Caleb c. It is evident by this place that they began the division of Canaan in Gilgal though they finished it afterwards in Shiloh chap. 18.1 6. and that because the Tabernacle was at present in Gilgal and it was fit this work should be done in the presence of God both that it might be done the more reverently and religiously and that hereby they might be put in mind that it was the Lord their God that would reach forth unto each tribe the lot which he had assigned for their portion Now when they were met together about this great businesse it is said here that Caleb who is called the sonne of Jephunneh the Kenezite because he was descended from Kenaz of the tribe of Judah 1. Chron. 4.13 15. and to distinguish him from another Caleb who was the sonne of Hezron 1. Chron. 2.18 came to Joshua to demand that portion of the land by way of speciall priviledge which God had long since promised him and because many of his tribe that is of the chief men of his tribe went along with him to wit to countenance him and to further him in his suit both in regard that Caleb was a man of great eminency in their tribe and also that the whole tribe were to be in some sort gainers by this extraordinary portion conferred upon him therefore it is said in the first place that the children of Judah came unto Joshua and then afterwards that Caleb attended thus with the chief elders of Judah propounded to Joshua the businesse about which they came Thou knowest the thing that the Lord said unto Moses the man of God concerning me and thee in Kadesh-barnea It is much questioned by Expositours what the thing is that the Lord said unto Moses concerning Caleb and Ioshua which Caleb here means Some hold that so far as it concerns Caleb it is meant of that particular promise which afterwards he doth plainly expresse vers 9. to wit that Hebron and the land adjoyning should be his inheritance and for Ioshua they say it is meant of some such like particular promise that was then also made to him though it be not expressed in the story as happely that he should succeed Moses in the government of Israel or that he should chuse what city or portion in the land he pleased to be his peculiar inheritance and this they judge the more probable First because it is not likely but that he dealing faithfully in the answer they returned concerning the land which they had searched as well as Caleb the Lord also rewarded him by some speciall promise as well as Caleb and Secondly because it is expressely said chap. 19.50 that according to the word of the Lord they gave him the citie which he asked even Timnath-serah in mount Ephraim Again others hold that the thing here meant that the Lord said to Moses both concerning Caleb and Ioshua is that mentioned Num. 14.30 Doubtlesse ye shall not come into the land concerning which I sware to make you dwell therein save Caleb the sonne of Jephunneh and Joshua the sonne of Nun. But all things considered I conceive it most probable that Caleb spake this indefinitely of every thing which the Lord had spoken to Moses concerning Ioshua and Caleb to wit that he doubted not but Ioshua knew well what God had said to Moses in Kadesh-barnea concerning them both when they returned thither from searching the land and so by affirming this in generall he makes way to the propounding of that particular promise vers 9. which God had made to him that Hebron and the countrey adjoyning should be his inheritance concerning which it was necessary that he should appeal to Joshuas knowledge because there were none else now living that could be witnesses of it and in propounding this introduction to that which he had further to say he calls Moses the man of God that what God had promised by Moses his speciall servant might be the more regarded by them Thou knowest saith he the thing that the Lord said unto Moses the man of God concerning thee and me in Kadesh-barnea Vers 7. Fourtie yeares old was I when Moses the servant of the Lord sent me from Kadesh-barnea See the note chap. 11.18 And I brought him word again as it was in mine heart That
one having the names of the tribes that were to have their portion of the land assigned the other just so many lots in each of which such and such a part of the land was described and that some man appointed to that service happely Eleazar the high priest drew out of one pot one of the tribes and then out of the other pot one of the lots there and so then that tribe had their portion assigned them in that part of the land described and set forth in that lot and so accordingly with the rest And indeed though this be not expressed thus any where in the Scripture yet the phrase that is often used in the following chapters that such a lot came out such a lot came up may seem covertly to imply so much as chap. 19. v. 1.10 17 c. Some indeed hold that there was but one pot wherein there was so many lots as there were tribes that were to have their inheritance in the land within Jordan each lot having a severall portion of land described and set out therein and that there was a lot drawn for each tribe in their severall order as first there was a lot drawn for the tribe of Judah as is here said because that tribe had the chief Prerogative of the first-born conferred upon them in stead of Reuben and secondly there was lots drawn for the two tribes of Ephraim and Manasseh that were descended of Joseph chap. 16.1 and that because they had also some part of the dignity of Reubens primogeniture or birthright of the first-born conferred upon them and so successively in the rest But I see not how this can so well stand with the expressions which the Scripture useth concerning the lots for those phrases which are used chap. 19. The second lot came forth to Simeon verse 1. and the third lot came up for the children of Zebulun vers 10. and the fourth lot came out to Issachar verse 17 c. do methinks very probably intimate that it was not by appointment but by lot also that such a tribe had the first lot and such a tribe the second c. even as the lots wherein their names were written came first to hand and surely herein the hand of God in ordering the lots was the more evident and wonderfull as for instance That Judahs lot should come out first and then that his lot should fall in the richest and best part of the kingdome how apparently were the people herein taught to take notice of the purpose of God in exalting this tribe above the rest As for the dividing of the land in severall lots it may be questioned whether there were not now at the first certain men sent out to view the land that they might the better know how to divide it into so many severall lots as they did afterward when after the work had been given over for a time they set upon it again chap. 18.4 5. Give out from among you three men for each tribe and I will send them and they shall rise and go through the land and describe it according to the inheritance of them and they shall come again to me they shall divide it into seven parts c. But because this is so fully expressed there and no mention is made of any such thing here therefore we may rather think that now at first they went not so exactly to work but onely set out to each lot a portion of land as well as they could guesse according to that knowledge they had got of the land by severall inrodes they had made into it till upon the three first lots that were drawn the people began to suspect that Judahs lot being so large there would not be a proportionable share left for the other tribes and so before they would set upon the work again there were certain men sent out purposely to make a more full discovery of the land that they might the more equally set out to each lot a severall share But however here we have the lot of Judah which by the singular providence of God came out first described by the severall bounds thereof as it was in the first division of the lots This then was the lot of the tribe of the children of Judah by their families even to the border of Edom and the last clause even to the border of Edom is added to shew that the description here given us of the bounds of Judahs portion shall begin at the east end of the south coast which was towards the wildernesse of Edom As for the south coast which is here largely described in the foure first verses of the chapter what is to be noted therein you may see Num. 34.3 4 5 c. Vers 5. And the east border was the salt sea even unto the end of Jordan That is their border on the east side was from the place where their south border was drawn vers 1. to wit the wildernesse of Zin all along the salt sea that is the lake of Sodome even unto the place where the river Jordan runnes into this lake And their border in the north quarter was from the bay of the sea at the uppermost part of Jordan That is their border on the north side which divided the tribe of Judah from the tribe of Benjamin went from the bay of the dead sea where the river Jordan ran into it and so went up to Beth-hogla and then passed along on the North of Betharabah leaving Betharabah on the South in the lot of Judah verse 61. Indeed chap. 18.22 this city is reckoned amongst Benjamins cities But this is because it stood on the confines of Judah and Benjamin and so is reckoned as many others are to both tribes Vers 6. And the border went up to the stone of Bohan the sonne of Reuben That is Bohan the Reubenite In remembrance of some remarkable passage that concerned this man was this stone set up and called the stone of Bohan Vers 7. The border went up toward Debir from the valley of Achor This is not that Debir taken by Othniel verse 17. for that was near Hebron and not so close upon Judahs border And so north-ward looking towards Gilgal that is before the going up to Adummim which is on the south-side of the river That is and so from Debir it turned northward at that place where Gilgal is called Geliloth chap. 18.17 right against Adummim which is on the south-side of the river Kidron so that he who should carry the line should have Gilgal before him north-ward and Adummim behind him on the south-side of the river Vers 8. And the border went up by the valley of the sonne of Hinnom unto the south-side of the Jebusite the same is Jerusalem That is it went from Enrogel or the fullers fountain which was not farre from Jerusalem for Adonijah and his conspiratours being at Enrogel heard the sound of the trumpets and the shouting of the people when Solomon
in the utmost north-end of Canaan whence the length of the land is ordinarily described to be from the entrance of Hamath to the river of Egypt 1. Kings 8.65 See Num. 13.22 and Cinnereth was a city in the eastern parts whence the lake so often mentioned in Scripture was called the lake of Genezereth Vers 38. Nineteen cities with their villages For some of them mentioned before in drawing the border of their lot stood happely in the portion of the bordering tribes Vers 40. And the seventh lot came out for the tribe of the children of Dan. Though this tribes lot was not wholly taken out of that which was given to Judah as Simeons was yet that a part of it was is manifest by some of the cities mentioned here that chap. 15. are numbered amongst those that were at first in Judahs portion it was compassed with the sea and the borders of the other tribes formerly described and so the borders of this tribe are here omitted Vers 41. And the coast of their inheritance was Zorah and Eshtaol c. In this Zorah Samson was born Judges 13.2 and between Zorah and Eshtaol he was buried Vers 43. And Elon and Timnathah c. Whence Samson took a wife Judges 14.1 Vers 47. Therefore the children of Dan went up to fight against Leshem c. Or Laish The story we have Judges 18. This then happened after Joshuas death but here it is mentioned lest it should seem strange how the Danites came to inhabite the north parts of the land when their lot fell to them in the south parts even close by Judahs portion the reason was because being not able to drive out the Philistines out of their land they were streightned for room so went out and took Laish a city that was in Naphtalies lot though then in the Zidonians possession and transplanted a Colony thither calling it Dan from their father Dan the sonne of Jacob it stood almost in the furthest north part of the land Judges 20.1 The congregation was gathered together as one wan from Dan to Beersheba Vers 50. According to the word of the Lord they gave him the citie he asked even Timnath-serah in mount Ephraim c. To wit the word of the Lord which he spake to Moses not onely concerning Caleb but concerning Joshua for why indeed should he be left out see Iosh 14.7 to wit that he should chuse a peculiar portion to himself where he would yet it may be meant also of some direction given him by Eleazar the priest upon his inquiry of God for him However herein first was the modesty of Ioshua remarkable that he was content to stay till all the tribes had their portion ere there was any motion made of that which by way of speciall Prerogative was to be conferred upon him secondly That he was content to receive what God had promised him as by way of gift from the people he asked and they gave him the city he asked thirdly That whereas he might have chosen the fairest and goodliest city in all their tribes he chose his seat in a mountainous countrey nothing so pleasant and delightfull as many other places were yea and it seems a city that was ruinated so that he was fain to build it ere he dwelt in it for so it follows in the next words and he built the city and dwelt therein CHAP. XX. Vers 2. APpoint out for you cities of refuge c. Concerning these cities of refuge see the notes Numb 35.6 and 24 c. Vers 6. And he shall dwell in that city untill he stand before the congregation for judgement and untill the death of the high priest c. That is untill he be fetched thence to the place where the fact was done that it may be there tryed whether it were done wittingly or unwittingly so long he was to abide there however or untill the death of the high Priest if it were found that he did it unwittingly for then he was to be sent back to the city of refuge and to be kept there till the high priest dyed Concerning the mysticall reason of the man-slayers staying in the city of refuge till the death of the high priest see the note upon Num. 35.25 But to this some also do adde a literall reason to wit that hereby was implyed how hainous a fault it was to shed the bloud of a man and how displeasing to God in that the man that was but unwittingly defiled with the shedding of bloud must be thus shut up lest he should happen to come into the sight of him who did as it were represent Gods person amongst them to wit the high priest nor could be suffered to stirre from thence till he was dead Vers 8. And on the other side Jordan by Jericho eastward they assigned Bezer c. That is they confirmed and ratified these to be cities of refuge without Jordan which Moses himself had formerly chosen and set apart for that use See Deut. 4.41 42 43. CHAP. XXI Vers 1. THen came near the heads of the fathers of the Levites unto Eleazar the priest c. It was doubtles immediately after they had made an end of dividing the land that the Levites came thus to Eleazer and the rest of the Commissioners to receive from them the cities which God had appointed to be set apart for their dwelling For first it is not probable that there was any delay which might move the Levites to challenge their right and secondly it is as improbable that the Israelites did first settle themselves in these cities and then were afterwards put out to give way to the Levites Vers 2. The Lord commanded by the hand of Moses to give us cities to dwell in c. See the notes upon Numb 35.2 c. Vers 4. And the lot came out for the familie of the Kohathites God had expressed the number of cities that were to be given them to wit fourty eight Numb 35.7 So all the cities which ye shall give to the Levites shall be fourty and eight cities he had also given them directions to take these cities out of each tribe some according as their proportion was greater or lesser and therefore the Commissioners for the dividing of the land made choice no doubt of these cities as in their wisdome they found them most convenient for the Levites and for the people and then having divided the cities they had chosen into foure parts one for the priests a second for the Levites of Kohaths familie a third for the Gershonites and a fourth for the Merarites then was it at last decided in which of the tribes the priests should be placed and so of the rest or at least of those cities which were judged convenient they took the number agreed upon by lot See vers 11. And the children of Aaron the priest which were of the Levites had by lot out of the tribe of Judah c. Thus by Gods speciall providence the
spoken an expression this is therefore much like that Jer. 2.12 Be ye astonished O ye heavens at this and be horribly afraid be ye very desolate saith the Lord. Vers 29. Joshua the sonne of Nun the servant of the Lord dyed being an hundred and ten years old It is manifest there were but foure hundred and eighty years betwixt the building of the Temple and the Israelites coming out of Egypt 1. Kings 6.1 And it came to passe in the foure hundred and fourescore years after the children of Israel were come out of the land of Egypt in the fourth yeare of Solomons reigne over Israel in the moneth Zif which is the second moneth that he began to build the house of the Lord of which yielding fourty years to their travels in the wildernesse and then to Othniels government fourty years Judges 3.11 to Ehuds eighty years verse 30. to Shamgars some few moneths vers 31. to Deborah and Barak fourty Judges 5.31 to Gideon fourty Judges 8.28 to Abimelech three Judges 9.22 to Tolah three and twenty Judges 10.2 and to Jair two and twenty years verse 3. to Jephthe six Judges 12.7 and Ibzan seven verse 9. and Elon ten verse 11. and Abdon eight verse 14. to Samson twenty Judges 15.20 to Elie fourty 1. Sam. 4.18 to Samuel and Saul fourty years Acts 13.21 to David fourty 1. Kings 2.11 and then foure to Solomon ere he began the temple all together make foure hundred sixty and three and then the most left for Joshua will be seventeen though there should be no interregnum between the Judges Vers 32. And the bones of Joseph which the children of Israel brought up out of Egypt buried they in Shechem c. Joseph had commanded the Israelites to carry his bones with them out of Egypt Gen. 50.25 which accordingly they did Exod. 13.19 Here now we are told where they buried his bones to wit in Shechem in a parcell of ground which Jacob bought of the sonnes of Hamor the father of Shechem for an hundred pieces of silver Which was doubtlesse the parcell of a field mentioned Gen. 33.19 which Jacob bought of Hamor the father of Shechem and which when he lay upon his deathbed he gave to Joseph as a speciall legacy Gen 48.22 and this might well be the reason why they buried Josephs bones here whereas it is evident that his forefathers and their wives too were buried in the cave of Machpelah Gen. 49.29 30 31. I am saith Jacob to be gathered unto my people Bury me with my fathers in the cave that is in the field of Ephron the Hittite In the cave that is in the field of Machpelah which is before Mamre in the land of Canaan which Abraham bought with the field of Ephron the Hittite for a possession of a burying place There they buried Abraham and Sarah his wife there they buried Isaac and Rebekah his wife and there I buried Leah to wit because it was the inheritance peculiarly bequeathed him by his father Indeed by the words of Stephen Acts 7.15 16. it might seem that all the Patriarchs the sonnes of Jacob and so Josephs bones amongst the rest were buried not in the field which Jacob bought Gen. 33.19 but in the burying-place which Abraham bought of Ephron in Machpelah Gen. 23.17 18. For though Stephen saith they were buried in a field bought of the sonnes of Emor the father of Sichem yet withall he saith expressely that they were buried in a Sepulchre purchased by Abraham Acts 7.15 16. So Jacob went down into Egypt and died he and our fathers and were carried over into Sichem and laid in the sepulchre which Abraham bought for a summe of money Now we reade of no burying place which Abraham bought but that of the cave of Machpelah which he bought of Ephron the Hittite Gen. 23.16.17 c. wherein it is evident Gen. 49.29 30 31. that Abraham and Sarah and Isaac and Rebekah and Jacob Leah were buried but to this I answer that many of our best Expositours are of opinion that this place in the Acts of the Apostles is corrupted by the carelesnesse or rather the mistake of those that transcribed the copies yet because it is dangerous to allow that the Greek copies of the new Testament are generally falsified in any one passage I think it is better answered that though Stephen said that the fathers were laid in the sepulchre of Abraham bought for a summe of money of Emor the father of Sichem yet he meant onely thereby that they were laid in the Sepulchre which the posterity or the sonne of Abraham bought of the sonnes of Emor and that was Jacob because that which the sonne doth the father may be said to do in him and if so then it seems that the bones of the other Patriarchs the sonnes of Jacob were buried here together with Josephs At what time they buried Josephs bones here it is not expressed yet by the last clause of this verse where it is said of this parcell of ground and it became the inheritance of the children of Joseph it appears that it was done after they had rest in the land and had divided the whole countrey of Canaan amongst the tribes and so this part of Canaan where this parcell of land lay falling then by lot to the sonnes of Joseph to whom Jacob at his death had bequeathed it here they buried the bones of their father Vers 33. And they buried him in a hill that pertained to Phinehas his sonne which was given him in mount Ephraim Because the cities that fell to the priests by lot were taken out of the tribe of Judah and out of the tribe of Simeon and out of the tribe of Benjamin chap. 21.4 and thence it might seem strange that Eleazar or Phinehas his sonne should have any inheritance in mount Ephraim wherein for that cause Eleazar the high priest should be buried since mount Ephraim belonged to the sonnes of Joseph therefore in the last clause of this book it is expressely said that it belonged to Phinehas by warrant of a speciall and extraordinary gift and not by the designement of the lot which was drawn forth for the priests it was given him in mount Ephraim Whether this hill was given to Eleazar or Phinehas it is not fully and clearly expressed the words seem rather to imply that it was given to Phinehas they buried him in a hill which pertained to Phinehas his sonne which was given him in mount Ephraim but yet it may be that the place where Eleazar was buried is here said to be the hill of Phinehas or a hill that pertained to Phinehas not because it did not first pertain to Eleazar but with relation to future times whence it seems it was usually called the hill of Phinehas and the reason that Expositours give why this place in mount Ephraim was by extraordinary gift conferred upon the high priest whereas the priests had their dwellings by lot in the other tribes above mentioned are
Deborah sets forth the warre that was made against the Israelites cities by this expression then was warre in the gates but withall it may also imply the prevailing power of the enemy when they made inroads into their land to wit that they many times came up to the very gates of their cities Was there a shield or spear seen among fourty thousand in Israel This may be meant either of the scarcity of arms amongst them the enemy whereever they prevailed disarming them that they might not afterward be able to attempt any thing against him or rather because we see not but Baraks troops were armed for warre that the Israelites were so quelled that not a man amongst the many thousands of Israel durst take up a shield or spear against them according to that Levit. 26.36 And upon them that are left alive of you I will send a faintnesse into their hearts in the land of their enemies and the sound of a shaking leaf shall chase them and they shall flee as fleeing from a sword and they shall fall when none pursueth Vers 9. My heart is to the governours of Israel that offered themselves willingly amongst the people That is I cannot but highly love and honour the governours of Israel that were as willing to hazard themselves in this warre against Jabin as any of the people yea and to undergo the same travell and hardnesse together with them and indeed this in the heads and rulers of the people was most to be admired and extolled first because such men have usually the fairest estates and for them therefore to hazard all they enjoyed in rising up with Deborah against this great tyrant as willingly as those of the poorer sort that had scarce any thing to lose was a signe of an heroicall spirit for which they deserved to be highly honoured secondly because men that had been formerly imployed in offices of peace are not men usually fit for the service of warre and therefore it must needs be a singular zeal for Gods glory and the good of Gods people that made them lay by their gowns to gird on a sword thirdly because such men are usually puffed up with their greatnesse and it was therefore a rare thing for such to stoop to joyn with meaner men yea to put too their helping hand amongst the meanest for the cause of God and his people against their enemies and fourthly because the examples of men of such rank was no doubt a mighty means to draw on the meaner sort to come flocking in to the service Vers 10. Speak ye that ride on white asses ye that sit in judgement and walk by the way That is let all those that are men of honour and eminency above others that use to ride up and down upon white asses all magistrates and Judges that sit in the seat of justice and so likewise all the common sort of people that travell on foot from one place to another let them all in their severall places speak of this great deliverance which God hath wrought for his people Riding on asses it seems was a note of great and honourable persons in those times and countreys and therefore it is noted of Jair who was one of the Judges that he had thirty sonnes that rode on thirty asse-colts and they had thirty cities chap. 10.40 and so likewise of Abdon who was another of the Judges chap. 12.14 that he had fourtie sonnes and thirty nephews that rode on threescore and ten asse-colts and unlesse by white asses here nothing else be meant but slick and goodly asses it seems that white asses were principally used by such persons and though the most Expositours limit this first clause to merchants who they say used to ride on white asses yet I conceive we may better understand it of all men of eminency that used to ride in pomp and State and so likewise by those that sit in judgement are meant their Judges and chief Magistrates and by those that walk by the way are meant the meaner and common sort of people and the reasons why Deborah stirres up these men under these expressions to praise God for the vanquishing of Jabin and Sisera is to intimate the just cause they had to speak with joy of this great mercy of God to wit because whereas formerly all the wayes of the land were pestred with cut-throat souldiers so that there was no stirring in safety from one place to another and all course of justice was in a manner stopped up the sword having silenced the Laws now the Judges might sit in Judgment as formerly the great ones might now ride up and down upon their white asses according to their wonted manner which before they could not and the common people of all sorts might now passe to and fro and travell about their businesses from one place to another without fear Vers 11. They that are delivered from the noise of the archers in the place of drawing waters there shall they rehearse c. This may be meant of the Israelites that followed Barak and fought against Sisera and his archers at the river Kishon see chap. 4.7 And I will draw unto thee unto the river Kishon Sisera the Captain of Jabins army with his chariots and his multitude but the most of Expositours understand it of the meaner sort of people that were wont to be slain or taken captives by the enemies that lay in wait for them at the place of drawing waters Fountains wells of water were rare in those dry countreys of great esteem they went in many places farre to fetch water here therefore the Canaanites used to ly in wait for them so that no sooner could the poore people come thither but presently the Canaanites with a great outcry were ready to set upon them and their arrows came presently singing about their ears and oft struck them dead for both these may be intended by the noise of the archers but now saith Deborah these poore wretches being delivered from this danger may go freely to those places and there declare the righteous acts of God in destroying these their enemies Then shall the people of the Lord go down to the gates Hereby many things may be implyed first their freedome to go forth at the gates of their cities within which they were in a manner cooped up before secondly the restoring of the people to the gates as places of judicature from which they were restrained before there was warre in the gates now there was Law and judgement there thirdly their returning to the cities that were thence banished or fled and the countrey peoples resorting thither upon their severall occasions Vers 12. Awake awake Deborah utter a song This expression Deborah useth onely to imply the exceeding greatnesse of the mercy which God had afforded them which required that she should rouze up her self to praise the Lord for it with all her might and with all the strength of her soul Arise Barak and lead
Penuel and slew the men of the city That is the Magistrates of the city as before he did in Succoth Vers 18. Then said he unto Zebah and Zalmunna What manner of men were they whom ye slew at Tabor Because it seems Gideon had heard that these kings had slain certain men of the Israelites that had retired themselves for shelter to some strong holds or caves in mount Tabor and feared they vvere his brethren because they amongst others sought to provide for the saving of their lives in those dangerous times as others did chap. 6.2 And the hand of Midian prevailed against Israel and because of the Midianites the children of Israel made them the dens which are in the mountains and caves and strong holds and had not been since heard of therefore he inquires thus concerning the men vvhom they had there slain And they answered As thou art so were they each one resembled the children of a king This may be meant of that likenesse of feature which is usually amongst brethren but plainly it intends that they were of a goodly and comely personage even as Gideon was and such as might well beseem men of a princely and Royall stock Vers 19. As the Lord liveth if ye had saved them alive I would not slay you The meaning is that he would have spared them because they had shown mercy to his brethren and hereby he expresseth his sorrow for his brethren and shews what little cause they had now to expect any mercy from him Vers 20. And he said unto Jether his first-born Up and slay them Upon him he imposeth this work rather then any other first that he might train him up even from his young years to draw his sword against the enemies of Israel and to be severe to those that should rise up against God and against his people secondly that it might be done by way of avenging the death of his brethren thirdly because it would adde if not to the pain yet to the dishonour of their death to die by such a hand Vers 21. Then Zebah and Zalmunna said Rise thou and fall upon us for as the man is so is his strength In this reply of theirs first they descant in a kind of scornfull manner upon that command of Gideons setting a child to take away their lives whereas indeed this his young heire had scarce courage enough to look them in the face secondly they provoke Gideon as impatient of delay to rise upon them himself and rid them out of the way thereby discovering their contempt of death and how much they scorned to begge life and withall happely being loath to die by the hand of a child And took away the ornaments that were on their Camels necks As the memorials of this great victory Vers 22. Then the men of Israel said unto Gideon Rule thou over us both thou and thy sonne c. That is they offered to receive him to be their king and to settle the kingdome successively upon his posterity Vers 23. And Gideon said unto them I will not rule over you c. That is not as a king he judged Israel unto his dying day but it was the kingdome of Israel the regall power which they proffered and he now refused and that upon this ground because the accepting of this would have been in a manner a taking of the government out of Gods hand the Lord saith he shall rule over you Not that God rules not by kings as well as by other kind of Magistrates but because God had established this way of governing them by Judges who had not so great a degree of soveraignty and power over the people as kings usually have were extraordinarily called of God withall because God had in his Law expressed that in case they should desire a king they were to take him whom the Lord should choose Deu. 17.14 15 When thou art come to the land which the Lord thy God giveth thee and shalt possesse it and shall dwell therein and shalt say I will set a king over me like all the nations that are about Thou shalt in any wise set him a king over thee whom the Lord thy God shall chuse One from among thy brethren shalt thou set over thee thou mayest not set a stranger over thee which is not thy brother Therefore he takes this rash proffer of changing the government to be a shaking of Gods government because they went about to change it without Gods leave and refuseth to give any consent to it all which is evident by that which the Lord said of the Israelites desiring a King in Samuels dayes 1. Sam. 8.6 7. But the thing displeased Samuel when they said Give us a King to judge us and Samuel prayed unto the Lord And the Lord said unto Samuel Hearken unto the voice of the people in all that they say unto thee for they have not rejected thee but they have rejected me that I should not reigne over them Vers 26. And the weight of the golden ear-rings which he requested was a thousand and seven hundred shekles of gold c. Which is esteemed to be according to the account of our weight 2380 pounds it is not impossible that all this should be spent in the making of one ephod as it is said vers 27. especially if it were made as that of Aarons with a brestplate set with so many precious stones of great value Exod. 28.15 16.17 But the words will well enough bear that of part of this gold now given him he made an ephod Vers 27. And Gideon made an ephod thereof and put it in his city Not a linen ephod but such a one as that which was made for the high priest of gold blue purple scarlet c. Exod. 28.6 It is probable enough that he intended it onely as a memoriall of this their victory over the Midianites the monument being of the very prey which was there taken though afterwards it became a snare both to him and to his house But why then did he make an ephod rather then any other monument this indeed seems to imply that his purpose was to make use also of this ephod either in offering sacrifices in his own house and then under this ephod all the priestly garments may be comprehended or else thereby to enquire what the will of the Lord was according to the judgement of Urim Not considering that this previledge was onely annexed to Aarons ephod wherein was the brestplate of judgement with the Urim and Thummim and therein therefore he sinned greatly and brought Gods wrath upon his posterity And all Israel went thither a whoring after it c. Either they went thither as to a famous Oracle to inquire concerning the will of God in any doubtfull cases or else drawn with the superstitious conceits they had entertained of this ephod they set up there a place of sacrificing contrary to the expresse letter of the Law of God or else they resorted
to it as to an idol or holy relique to fall down before it and worship it or happely they did at length make use of it as a most holy vestment in the service of Baal hovvever some vvay they abused it idolatrously and are therefore said to have gone a vvhoring after it Concerning vvhich phrase see the note chap. 2.17 and therefore too it is said in the follovving vvords that it became a snare unto Gideon and to his house that is it insnared his posterity by degrees dravving them to do that vvhich vvas most displeasing to God and at last plunging them deeper it became the utter ruine of his vvhole house Vers 28. And the countrey was in quietnesse fourty years in the dayes of Gideon That is unto fourty years to wit from the death of the former Judge or the beginning of the Midianitish oppression unto the death of Gideon See chap. 3.11 Vers 31. And his concubine that was in Shechem she also bare him a sonne whose name he called Abimelech These words his concubine that was in Shechem seems to imply that there she was bred and lived and that there amongst her friends she chose to live even after Gideon had taken her to be his concubine that is his wife though in an inferiour degree as having been before his maidservant chap. 9.18 and that happely because Gideon was wont to come up frequently to Shechem about matters of judgement as Expositours conceive Now of this concubine it is said that she bare him a sonne whose name he called Abimelech Abimelech signifieth my father is a king or a kingly father and it was the usuall title of the Philistine kings a fatall name it was discovering some proud and ambitious thoughts in his mother who it is likely moved her husband upon some other fair pretence to give him this name Vers 33. And made Baal-berith their God That is the Lord of the covenant CHAP. IX Vers 1. ANd Abimelech the sonne of Jerubbaal went to Shechem unto his mothers brethren c. To wit his uncles by his mothers side After Gideons death the children of Israel turned again and went a whoring after Baalim as it is said before chap. 8.33 and therefore as in former times the Lord still punished their idolatry and apostacy from him by some of the neighboring nations that invaded their land and sorely afflicted them so now he punished them by the tyranny of one of their own people even by Abimelech the sonne of their late Judge Gideon by a concubine which he kept in Shechem who upon his fathers death resolved immediatly to attempt the taking to himself that regall power which the people had lately offered to settle upon his father and his posterity successively but that he rejected it chap. 8.22 23. To make way thereto he went presently to Shechem and there as it is here said he began to tamper first with his uncles his mothers brethren and the rest of her kindred and imployed them as his instruments who happely were of good rank and esteem in Shechem to see if they could draw all the inhabitants of that city to aid him in this his project not doubting but that if he could effect this he should be able well enough to accomplish the rest of his plot And thus by the misery which this sonne of a concubine brought both upon his fathers house and the whole kingdome we may see that God did even in those times testifie his displeasure against their having severall wives and concubines though he did not openly by his prophets contest with them about it Vers 2. Whether is better for you either that all the sonnes of Jerubbaal which are threescore and ten persons reigne over you or that one reigne over you These are the words which Abimelech put into the mouthes of his mothers kindred whereby they were to perswade the men of Shechem to make him king Wherein first he takes it for granted that though his father had in modesty refused the kingdome yet it was fitting that now according to their proffer they should settle it upon his posterity and secondly he labours to perswade them that his brethren had a plot upon the kingdome to divide it amongst them and therefore willed them to consider as pretending the publick good when he aimed onely at his own ambitious ends whether they might not do better to do what in them lay to settle him alone in the kingdome then to suffer themselves to be under the command of all Gideons sonnes especially considering there were so many of them as there were Indeed we find not that any of Gideons sonnes had the least thought of any such thing yea Jotham in that parable of the fruit-trees refusing the soveraignty over the trees which follows in this chapter did plainly enough imply that both himself and his brethren were content with the condition wherein they lived and desired not to reigne as kings but whether this were so or no it was all one to Abimelech measuring the mind of others by his own he might be jealous that they intended this however if the possessing of the people with this conceit might further his project that was all he cared for onely as slanderers are wont to do he would not flatly and in downright terms say they had a plot upon the kingdome but contents himself cunningly and closely to intimate so much Whether saith he is better for you either that all the sonnes of Jerubbaal which are threescore and ten persons reigne over you or that one reigne over you Remember also that I am your bone and your flesh That is of the same citie and family for doubtlesse those that planted themselves in the same city were ordinarily not onely of the same tribe but more nearly allyed together and this Abimelech must needs intend in these words I am your bone c. though elsewhere indeed the more generall relation of being Israelites is the onely ground of this speech 2. Sam. â— 1 Then came all the tribes of Israel to David unto Hebron and spake saying Behold we are thy bone and thy flesh and thus he intimates what an honour and what an advantage many wayes it might be to them to have a king so nearly allyed to them Vers 4. And they gave him threescore and ten pieces of silver out of the house of Baalberith c. Considering that this money was given Abimelech that he might be inabled to suppresse his brethren the other sonnes of Gideon it may well be that there was some superstition in their telling out to him just so many pieces of silver as there were of his brethren to wit threescore and ten But however observable it is that the money which they had given to their idol-god became the very first fewell as I may say for the kindling of that fire in the land wherewith the Lord intended in his judgement to punish the idolatry and other sinnes of this people and that because
liers in wait as such men imployed in such services are wont to do under pretence of that service they were then sent about took liberty beyond their commission to make a prey of others too and robbed all that came along that way by them by which means it seems all was discovered as the last words of this verse seem to imply and it was told Abimelech and so Abimelech escaped their hands and now prepared to make open warre against them whence it was that the Shechemites durst not stirre into the fields to gather their vineyards till Gaal came to them as is implyed vers 27. Vers 26. And Gaal the sonne of Ebed came with his brethren c. Both he and his brethren it seems were captains of great renown and so came now either sent for or voluntarily to be leaders of the Shechemites in their warre against Abimelech Vers 27. And they went out into the fields and gathered their vineyards and trod the grapes c. This it seems before they durst not do for fear of Abimelech but now in the confidence they had in their new captains they did it and withall made merry as the custome was in the time of vintage whence is that Esa 16.10 In the vineyards there shall be no singing neither shall there be shouting the treaders shall tread out no wine in their presses I have made their vintage-shouting to cease And that the rather now because they were in a way of recovering their liberties too and went into the house of their God to wit Baal-Berith vers 4. namely to praise him for that which was done and did eat and drink to wit of their sacrifices and so in their cups cursed Abimelech that is spake evill of him with many railing and reviling speeches Vers 28. And Gaal the sonne of Ebed said who is Abimelech and who is Shechem that we should serve him c. Gaal perceiving the Shechemites in their jollitie to grow very violent against Abimelech he takes this occasion to see if he could at least winne them to put the government of the citie into his hand and to this end he doth first labour to provoke them more and more against Abimelech Who saith he is Abimelech and who is Shechem that we should serve him intimating that being but the sonne of a concubine and withall so unworthy a man as he was there was no reason in the world why so great an honour should have been put upon him But why is that clause added and who is Shechem I answer it is indeed very hard to say what the intent of adding that clause should be and therefore some would have it read and what is Shechem understanding by Shechem the citie it self and thereupon concluding that this is spoken to imply that such an honourable and ancient and glorious city as Shechem was too good to be in subjection to such a worthlesse man as Abimelech was as if he should have said if you compare together what Abimelech is and what your city Shechem is you will find cause enough to disdain to be in subjection to him but the words being according to our translation And who is Shechem it cannot be meant of the city and therefore the most probable exposition that can be given of them is this that it is Shechem the sonne of Hamor who was so many hundred years ago the Lord of this city Gen. 34.2 of whom Gaal here speaks and that by disavowing and disclaming any title which from him any of his posterity could pretend for having any dominion over them he doth by consequence strongly imply that much lesse was was there any reason why Abimelech should exalt himself over them Who is Abimelech yea indeed who is Shechem as if he should have said if Shechems posterity should challenge any dominion over us we should slight and abhorre their challenge for what have we to do with Shechem being as we are a free city a free people planted here by the Lords own hand and therefore not subject to any soveraigne power but the Lords onely who hath seated us here and why should Abimelech then think to Lord it over us Is not he the sonne of Jerubbaal and Zebul his officer As if he should have said I know the most that can be said for him to wit that he was the sonne of Jerubbaal who Judged Israel and delivered them from the hand of the Midianites But what is that to give him a title to the kingdome which his father refused or why might not the other sonnes of Gideon whom he slew have challenged the crown more justly then he And besides the very name of Jerubbaal may put you in mind what an enemy he was to Baal the God whom with one consent we worship and serve and what cause have you then to serve his sonne Besides you do not indeed serve him but his man Zebul for that is implyed in those words and Zebul his officer so that of a free city you are plunged into a miserable slavery made to stoop to every domineering officer whom this sonne of a concubine shall set over you and thus by this particular glance at Zebul which implyes their folly in putting any confidence in him who was Abimelechs sworn servant he no doubt laboured to wring him out of the peoples favour that he might wind himself into that place which he held of being governour over the city Serve the men of Hamor the father of Shechem for â—â—y should we serve him Some conceive that Gaal here pretends at least that he and his brethren were descended of Hamor the ancient lord of Shechem and so thereupon perswades them that if they would have a lord to govern them they should rather chuse him or some of his family But first it is altogether improbable that Gaal and his brethren were of that cursed race of the Canaanites and secondly if he were it is no way likely that he could hope that they would admit of one of those nations whom they had driven out of their possessions to rule over them It is therefore farre more probable that Gaal spake this by way of deriding the soveraignty of Abimelech Serve saith he the men of Hamor the father of Shechem for why should we serve him as if he should have said if you long to give away your liberty and to be in bondage you shall do better to call in the old lords of this soyl and to serve them then to serve this upstart Abimelech in whom there is nothing worth the least respect Vers 29. And he said to Abimelech Increase thine army and come out To shew the Shechemites how little reckoning he made of the greatest power that Abimelech could raise against him as men in their cups are wont to do in a boasting insulting manner he cries out to Abimelech being absent as if he had been present Increase thine army and come out that is Come Abimelech muster all the forces thou canst possibly
all the men of the tower of Shechem heard that they entred into an hold of the house of the God Berith This tower of Shechem was some fort or castle in some adjoyning village belonging to Shechem but not in the city as is evident because the men of this tower saw not the destruction of Shechem but heard of it and most probable it is that it was the same which was called vers 6. the house of Millo the ruine whereof is here related to shew that Jothams curse vers 20. did fall as well upon the house of Millo as upon the inhabitants of Shechem for hearing what Abimelech had done to Shechem they retired to a strong hold in the house of Baal-Berith to wit as resting not onely in the strength but also in the holinesse of the place and the help of their god and this it may be was the fort from which the village was called the tower of Shechem or perhaps some other place nearer hand of greater strength then that and so there they were all burnt by Abimelech about a thousand men and women as is expressed afterwards vers 49. Vers 50. Then went Abimelech to Thebez c. This was also some place belonging to Shechem for how else vvas Jothams prophecy fulfilled vers 20. that a fire should come out from the men of Shechem and devoure Abimelech Vers 53. And a certain woman cast a piece of a milstone upon Abimelechs head c. Thus he receives his deaths vvound vvith a stone vvho had slain his brethren all upon one stone vers 5. Vers 56. Thus God rendred the wickednesse of Abimelech which he did unto his father in slaying his seventy brethren To vvit because Gideon his father was wronged though dead in the murther of his children and this was the circumstance that did most aggravate Abimelechs sinne and provoke the Lord that he could so farre forget his father as to imbrue his hands in the bloud of his children CHAP. X. Vers 1. ANd after Abimelech there arose to defend Israel Tola the sonne of Puah c. Though there be no mention made of any enemies that invaded the land of Israel in the dayes of this Tola the seventh Judge of Israel if Abimelech be reckoned for one yet it need not seem strange that it should be said of him that he arose to defend Israel or to deliver Israel as the word in the original may also be translated for it may well be that the land was invaded in his time by some of the neighbouring nations though it be not expressed and indeed considering that idolatry and superstition were so rise in the land all the time of Abimelechs three years tyranny as is evident chap. 8.33 and 9.4 46. it is like enough that God did raise them up some adversaries or other to plead the quarrell of his covenant as in former times but then besides it might be said that he did desend or deliver Israel either because he did happely compose the factious tumults and combustions that were raised in the land in Abimelechs time or else because he retained them from their idolatry which was a great deliverance and thence it is said that afterwards the children of Israel did evill again in the sight of the Lord and served Baalim c. vers 6. or else because being raised of God to be Judge of Israel consequently he was to desend or deliver them in case any enemy should rise up against them and oppresse them As for the last clause of this verse where it is said of this Tola that he dwelt in Shamir in mount Ephraim though he were a man of Issachar we need not stumble at that neither for besides that the Israelites did not alwayes live in their own tribes it is probable that in this place Tola lived for the more conveniency of executing judgement amongst the people Shamir in mount Ephraim being near upon in the midst of the tribes within Jordan and not farre too from the Tabernacle in Shiloh which was another considerable advantage Vers 3. And after him arose Jair a Gileadite c. To shew that this Jair the eighth Judge of Israel was a man of great renown before he was raised to be Judge it is noted in the following verse that he had thirty sonnes to wit by severall wives that rode on asse-colts as being princes and men of great place See chap. 5.10 and that they had thirty cities called Havoth-Jair that is the villages of Jair Now though there was one Jair who at the first entring of the Israelites into Cannaan above three hundred years before this took all the countrey of Argob in the land of Gilead and so the towns therein were called after his name Havoth-Jair Num. 33.41 And Jair the sonne of Manasseh took the small towns thereof and called them Havoth-Jair Deut. 3.14 Jair the sonne of Manasseh took all the countrey of Argob unto the coasts of Geshuri and Maachathi and called them after his own name Bashan Havoth-Jair yet this must needs be another Jair and so perhaps these were other towns which had their names from this Jair the Judge of Israel as the other had their names from the other Jair in Moses time and indeed of those that were called Havoth-Jair in Moses time there were but three and twenty 1. Chron. 2.22 And Zegub begat Jair who had three and twenty cities in the land of Gilead yet most probable it is that this man was descended of that Jair and that coming to inherit so many of those towns which his Ancestours had taken from the Amorites the possession or government whereof he divided amongst his thirty sonnes they were also in this regard called Havoth-Jair the old name on a second ground being now renewed and confirmed on them as we see the like in the note upon Gen. 26.33 However this Jair was of that half tribe of Manasseh that inhabited without Jordan though he were raised to be Judge of all Israel and doubtlesse one out of those parts was purposely raised of God to be Judge because those tribes without Jordan were to suffer so much in his dayes by the invasion of the children of Ammon vers 8. and therefore it was most sit that he that was to be Judge should live amongst them Vers 6. And the children of Israel did evil again in the sight of the Lord and served Baalim c. Concerning Baalim and Ashtaroth see the Notes chap. 2.9 13. The hainousnesse of the Apostacy of the Israelites at this time above that of their forefathers is noted first by setting down not onely generally that they worshiped the idol-gods of the nations that were about them Baalim and Ashtaroth but also particularly what a multitude of false gods they had now entertained even the gods of all the nations about them the gods of Syria Sidon Moab the children of Ammon and the Philistines as indeed we find elsewhere that these nations had for the most part some
the words must be that in those dayes there was no King in Israel that is no supreme Magistrate armed with such sovereigne authoritie to punish offenders that transgressed the law as the Kings afterwards had the Judges rather governing the people by counsell shewing them what was the law and will of God then by the sword of justice at least in those times of the Judges when they were in subjection to those neighbouring nations that tyrannised over them Vers 7. And there was a young man out of Bethlehem-Judah c. That is Bethlehem in the tribe of Judah which was called Bethlehem Ephratah Mich. 5.2 to distinguish it from that Bethlehem which was in the tribe of Zebulun Josh 19.15 But why is it said in the next words that he was a Levite and yet withall too of the familie of Judah I answer because though he was a Levite yet he was born and bred up amongst them of the familie of Judah It may be true which some conceive that his father being a Levite and sojourning there marryed a wife of the familie of Judah but it is not usuall in Scripture to style men by the mothers familie and therefore the meaning is that there he had his birth and breeding for which cause he is also said to have sojourned there because he was not of that tribe neither was Bethlehem one of the Levites cities but there he lived as a stranger as the Levites it seems did in many other places Afterwards his name is expressed and of what familie he was to wit that his name was Jonathan and that he was the sonne of Gershom the sonne of Manasseh Vers 8. And the man departed out of the city from Bethlehem-Judah to sojourn where he could find a place c. This shews the corruptions of those times God had provided liberally for the tribe of Levi but in these idolatrous times the people had in a great measure forsaken the Tabernacle and so their appointed maintenance of tythes it seems was not yielded them for then this Levite needed not have wandered up and down to procure means of livelyhood See the like Neh. 13.10 11. And I perceived that the portion of the Levites had not been given them for the Levites and the singers that did the work were fled every one to his field Then I contended with the rulers and said Why is the house of God forsaken and I gathered them together and put them in their places Vers 10. And Micah said unto him Dwell with me and be unto me a father and a priest c. Though he had consecrated his sonne to execute the priests office in his idolatrous chappel yet because he thought it would be a great honour to his idol-worship to have one of the tribe of Levi to his priest either he was content to put his sonne out of that place and to put in this Levite in his room or else meant to joyn him with his sonne and so began to treat with him to this purpose But yet observable it is that though he promised to reverence this Levite as a father notwithstanding his youth if he would be his priest be unto me saith he a father and a priest yet it was but a poore salarie that he tendered him for his service I will give thee ten shekels of silver by the yeare and a suit of apparell and thy victuals eleven hundred shekels of silver were set apart to make their idols and the appurtenances thereto belonging and yet ten shekels of silver were thought enough for the priests wages Indeed had not the time when this was done been extremely corrupt a Levite would never have prostituted himself to such a base service as to be a priest to their idol-dunghill-gods and that too upon such base terms but hunger will snap at any thing when there is no grace to restrain men for so it follows in the next verse and the Levite was content to dwell with the man c. Vers 11. And the young man was unto him as one of his sonnes c. Though he reverenced him as a father as he had promised him before vers 10 yet it is said here that the young man was unto him as one of his sonnes that is he loved him and used him as if he had been his own child Vers 13. Now I know that the Lord will do me good seeing I have a Levite to my priest But how much he was deceived the following chapter sheweth CHAP. XVIII Vers 1. IN those dayes there was no King in Israel See the note chap. 17. vers 6. For unto that day all their inheritance had not fallen unto them among the tribes of Israel By reason of the Amorites who cooped them up in the mountains chap. 1.34 And the Amorites forced the children of Dan into the mountain for they would not suffer them to come into the valley Vers 3. When they were by the house of Micah they knew the voice of the young man the Levite The Danites had part of their inheritance in that part of Canaan which was at first assigned to the tribe of Judah therefore it is not unlikely that some of these spies were formerly acquainted with this Levite whilst he sojourned in Bethlehem-Judah and so now knew his voice However by the different dialect or manner of speech and pronunciation which the men of Judah used from that which was used by the inhabitants of mount Ephraim they might know him to belong to Judah though he now sojourned in Ephraim as we may see in that instance chap. 12.6 where the men of Ephraim said Sibboleth in stead of Shibboleth And besides if they heard him speak concerning the employments of his calling by that they might know he was a Levite Vers 5. And they said unto him Ask counsel we pray thee of God c. Hearing from the Levite that Micah had there a chappel of gods and amongst the rest an Ephod and Teraphim which were the Oracles whereby in those idolatrous times they were wont to enquire of God and that he was hired to be Micahs priest they desired him that he would enquire of God concerning the successe of that great businesse they were going about Vers 6. Go in peace before the Lord is your way wherein ye go That is the eye of the Lord it upon your way to remove all difficulties and to make your journey prosperous he will go out before you and take care of your journey Now this answer he might return of his own head flatteringly as false Prophets are wont to do But yet God might permit Satan by his Teraphim or some such Oracle to foretell this concerning the successe of their journey Deut. 13.1 2 3. If there arise among you a prophet or a dreames of dreams and giveth thee a signe or a wonder and the signe or the wonder come to passe whereof he spake unto thee saying Let us go after other gods which thou hast not known and let
consummation of all the former plagues Vers 13. For his heart trembled for the Ark of God Which proceeded partly from the guiltinesse of his conscience and the remembrance of those heavie things which had been spoken to him first by the man of God chap. 2.27 and then by Samuel chap. 3.18 and partly from the great care be took above all for the Ark lest that should fall into the hands of the uncircumcised Philistines Vers 15. Now Eli was ninetie and eight years old and his eyes were dim that he could not see His age is mentioned as the cause of his blindnesse his blindnesse as the cause why he took no notice of this dolefull messenger till he perceived somewhat was amisse by the crie of the people Vers 18. And it came to passe when he made mention of the Ark of God that he fell from off the seat This implies first the suddennesse of his death no sooner did the messenger make mention of the Ark but presently his heart died within him and so falling down backward he brake his neck and secondly how grievous it was to him to heare the Ark was taken though he was able to endure the relation of the flight and slaughter of the people yea of the death of his two sonnes yet as soon as he began the relation of the arks being taken that presently struck him into a deadly swoâ—n As for the gate from the seat whereof he fell either it was the gate of the city or of the Tabernacle and if the last be meant very observable it is that in the place where his sonnes had so grievously sinned chap. 2.22 this heavy hand of God should fall upon him For he was an old man and heavy Both his weaknesse through age and the corpulency and unwieldnesse of his body were the cause that falling he brake his neck and therefore are they here expressed Vers 19. When she heard the tydings that the ark of God was taken and that her father in law and her husband were dead she bowed her self c. As women are wont to do when the pains of travell come upon them Vers 20. But she answered not neither did she regard it That is she made no answer to that wherewith they sought to comfort her as indeed not regarding it but rather proceeded on in expressing her sorrow by giving that name Ichabod that is Where is the glorie or there is no glorie to her sonne that was born Vers 21. The glorie is departed from Israel c God was the glorie of his people because rejecting other nations he had chosen them to be his peculiar treasure Psal 106.20 Thus they changed their glorie into the similitude of an oxe that eateth grasse Jer. 2.11 Hath a nation changed their gods which are yet no gods but my people have changed their glory for that which doth not profit and therefore she saith that the glorie was departed from Israel because they had lost the ark which was the signe of Gods presence amongst them and consequently their glorie Psal 26.8 Lord I have loved the habitation of thy house and the place where thine honour dwelleth and Psal 78.60 61. So that he forsook the Tabernacle of Shiloh the tent which he placed among men and delivered his strength into captivitie and his glorie into the enemies hands CHAP. V. Vers 2. WHen the Philistines took the ark of God they brought it into the house of Dagon and set it by Dagon This they did either in contempt of the ark presenting it as a captive before their Dagon by whose help they perswaded themselves it was that they had overcome both the Hebrews and their God or else out of a kind of reverence they bare to this God of the Hebrews whom therefore they thought good to place with Dagon in his Temple Whence also perhaps it was that they feared to offer any violence to it by opening it and taking forth those holy things that were in it Vers 3. Behold Dagon was fallen upon his face to the earth before the ark of the Lord. And hereby did the Lord discover to the Philistines what a vain idol their Dagon was and that the God of Israel was the onely true almightie God yea the more the Lord was magnified herein because he cast down this idol-god in his own temple enemies being never foyled with more glorie to the conquerour then when they are overcome in their own dominions Besides the ark being a type of Christ by whom God reveales his will unto men in the ministerie of the Gospel the fall of Dagon before the ark did notably shadow forth the ruine of idolatrie by the preaching of the Gospel God will not suffer any rivall-gods to stand cheek by jowl with him but when the Gospel comes in idolatrie shall down And they took Dagon and set him in his place again Had Dagon fallen but once being at first dashed in pieces they might have pretended that it came by some casualtie but now when upon the first fall they set it up again and no doubt used all the skill they could to fasten it this made it beyond all excuse manifest that by the mightie power of God onely it was beaten down Vers 4. And the head of Dagon and both the palms of his hands were cut off upon the threshold c. The head the seat of wisedome and the hands wherewith the strength of man is put forth were cut off to shew that there was neither knowledge nor power in this their idol-god Besides now the priests could not set up their idol again and conceal his overthrow from the people as before perhaps they did By casting the head and hands upon the threshold that those that entred might presently trample upon them the Lord shewed the basenesse of this their idol-god or that he would have this spectacle scarre them from coming any more into that Temple for that grosse idolatry whereto they had formerly given themselves As for that last clause onely the stump of Dagon was left to him in the Originall it is onely Dagon remained the ground whereof may be because the most of the idol that remained was the fishie part For Dag signifieth a fish now because this idol was so called in regard that in the nether parts it resembled a fish the hands and head being cut off it is said that onely Dagon remained see the note Judges 16.23 Vers 5. Therefore neither the priests of Dagon nor any that come into Dagons house tread on the threshold c. This they did either by way of veneration as accounting the threshold sanctified by the touch of the head and hands of their idol or rather by way of detestation as thinking that it was the falling of their idol upon the threshold that had dashed it in pieces for why else should they not as well have forborn to tread upon the pavement where the body of their idol lay however thus by the alruling Providence of God even
bring the following judgement upon them or rather that this was an extraordinary act of devotion whereto the Priests were led by reasons grounded upon this strange and extraordinary work which God had wrought and perhaps also by a speciall instinct of Gods Spirit and is not therefore to be judged of according to the rules of other ordinary burnt offerings They considered that these kine had been given up by the Philistines to the service of the Lord in bringing home the Ark and that having been employed in so sacred of service it was not fit they should be imployed to any other use or much lesse that they should be sent back to the Philistines again and therefore they resolved by this way of an extraordinary burnt-offering to yield them up to the Lord by whose all-ruling providence they were so miraculously swayed to bring back the Ark unto that place And indeed had they sinned in offering these kine for a burnt-offering why should not this be mentioned vers 19. as the cause of Gods displeasure against them as well as their looking into the Ark. Vers 15. And the Levites took down the Ark of the Lord c. That is the Priests who were of the tribe of Levi for Bethshemesh as is before noted was one of the Priests cities Josh 21.16 nor was it lawfull for the Levites to touch the Ark Num. 4.15 And when Aaron and his sonnes have made an end of covering the Sanctuarie and all the vessels of the Sanctuarie as the camp is to set forward after that the sonnes of Kohath shall come to bear it but they shall not touch any holy thing lest they die Vers 18. And the golden mice according to the number of all the cities of the Philistines belonging to the five lords both of fenced cities and of countrey villages c. That is according as all the cities and villages of the Philistines were divided into five parts and were under the command of their five great lords each of those cities before mentioned being the mother citie in each division so accordingly there were five golden mice given as was said before vers 4. and that in the name and happely at the charge not of the mother-cities onely but of all the severall circuits or provinces that belonged to them because all had been punished with that plague of mice which were sent amongst them even all the land of the Philistines unto the great stone of Abel that is mourning so called doubtlesse because of the peoples lamentation vers 19. as upon a like occasion the floore of Atad where the sonnes of Jacob with the Egyptians mourned for the death of Jacob was called Abel-mizraim Gen. 50.11 that is the mourning of the Egyptians Vers 19. And he smote the men of Bethshemesh because they had looked into the Ark of the Lord. It was not lawfull for any but the Priests no not the Levites who carried it to look upon the Ark bare and uncovered Num. 4.20 But they shall not go in to see when the holy things are covered lest they die It was therefore sufficient to render the people obnoxious to the judgement that fell upon them if we suppose that it came covered from the Philistines and they uncovered it to look upon it or that it came uncovered and they took libertie without any fear or reverence to stare and gaze upon it But yet the words seem to import that they proceeded further even to look into the Ark either merely out of curiositie or perhaps to see whether the Philistines had not put any thing into it or taken any thing out of it onely I see not how so many could offend in this kind Even he smote of the people fiftie thousand and threescore and ten men That is of them and of the people together that came flocking from all parts to see the Ark there were slain fiftie thousand and threescore and ten men It were much that there should be so many found in so little a citie as Bethshemesh was but amongst those multitudes that might come from all parts to see the Ark there might well be fiftie thousand and threescore and ten slain Vers 21. And they sent messengers to the inhabitants of Kirjath-jearim c. Pretending happely that their citie of Bethshemesh was not a place of such safetie for the Ark to be in as Kirjath-jearim was they sent to the inhabitants of Kirjath-jearim to desire them to fetch the Ark thither The Philistines say they have brought again the Ark of the Lord come ye down and fetch it up to you CHAP. VII Vers 1. ANd the men of Kirjath-jearim came and fetcht up the Ark of the Lord c. Three particulars are here related concerning this removall of the Ark. The first is that it was fetcht up from Bethshemesh by the men of Kirjath-jearim a citie in the tribe of Judah not farre from Bethshemesh called formerly Baalah and Kirjath-Baal Josh 15.9 60. and 18.14 Now this being none of the cities of the Priests who onely might touch the Ark though it be said that the men of Kirjath-jearim fetcht up the Ark yet thereby is meant onely that they came up to have it carried to their citie and attended it when it was removed for they were doubtlesse priests either of Bethshemesh or of some other place that carried the Ark. Notwithstanding the men of Bethshemesh were smitten for looking into the Ark chap. 6.19 yet the men of Kirjath-jearim did not oppose the removing of it to their citie but themselves fetched it thither no doubt with much joy and that because they knew that it was not the presence of the Ark amongst the men of Bethshemesh but their unreverend carriage of themselves in gazing upon the Ark or looking into it that was the cause of their miserie The second thing related is that they brought the Ark into the house of Abinadab in the hill It is likely that Abinadab was a man of singular holinesse and perhaps as some hold a Levite too but yet the reason which the text implies why his house was chosen for the keeping of this sacred treasure is this that it was in the hill to wit first because high places were in these times in great request and judged fittest for holy employments and secondly because it might be a place of strength and so of safetie for the Ark to be kept in whence it was that the Ark was kept there till Davids time when it was fetched away from thence 1. Chron. 13.6 7. And David went up and all Israel to Baalah that is to Kirjath-jearim which belonged to Judah to bring up thence the Ark of God the Lord. And they carried the Ark of God in a new cart out of the house of Abinadab Indeed in 2. Sam. 6.3 it is said that the Ark was brought out of the house of Abinadab that was in Gibeah but by Gibeah there is meant the hill as it is translated there in the margin of our Bibles
for it is expressely said in that very place vers 2. that the city out of which the Ark was then fetched was Baal of Judah which was Kirjath-jearim as is before noted Josh 15.9 and the city Gibeah was in the tribe of Benjamin Josh 18.28 Judg. 19.14 The third particular here related is that having carried the Ark into the â—oâ—se of Abinadab in the hill they sanctified Eleazar his sonne to keep the Ark of the Lord that is they chose him to be set apart to this holy imployment even to give continuall attendance upon the Ark that he might keep others from coming near to pollute or defile it and to that end they caused him to fit and prepare himself in all holy manner for this sacred charge under which the washing of his garments with water and such other ceremonies of legall purifying may be comprehended as we see Exod. 19.10 And the Lord said unto Moses Go unto the people and sanctifie them to day and to morrow and let them wash their clothes But may some say when the Israelites had gotten the Ark again out of the land of the Philistines why did they not carry it back to the Tabernacle in Shiloh I answer at first the terrour of the men of Bethshemesh might be the cause that it was presently removed to Kirjath-jearim a city near unto Bethshemesh yet because the Ark stayed there so long it is most probable that either it was at first removed thither or at least afterward continued there not without the consent of Samuel their Judge and the other Elders of Israel yea happely not without expresse direction from the Lord and that because Shiloh was destroyed when the Ark was taken by the Philistines or else rather because the Lord would still shew his indignation against the former wickednesse of that place by not suffering the Ark to be carried thither again Vers 2. And it came to passe while the Ark abode in Kirjath-jearim that the time was long for it was twenty years c. This is not meant of the whole term of the Arks remaining in Kirjath-jearim for between the death of Eli presently after which the Ark was brought to this place and the beginning of Davids reigne when it was first removed thence 2. Sam. 6.2 3. there must needs be fourty years allowed for the government of Saul and Samuel Act. 13.21 all which time the Ark continued in Kirjath-jearim unlesse when it was for a while onely carried forth into the camp in the warre against the Philistines chap. 14.18 And Saul said unto Ahiah Bring hither the Ark of God for the Ark of God was at that time with the children of Israel The meaning therefore of this clause is onely thus that twenty years were expired ere the people by the exhortations of Samuel or by the troubles that God brought upon them could be wonne to that solemne conversion related in the following verses concerning which it is said here in the last clause of this verse that all the house of Israel lamented after the Lord that is they were brought to bethink themselves of their sinnes and began with all humiliation and sorrow to seek the recovery of Gods love and favour and that no doubt because of the heavy oppression of the Philistines for it seems that ever since the taking of the Ark they had kept many of Israels cities in their hands and many wayes tyrannized over them as is evident vers 7. The Lords of the Philistines went up against Israel and when the children of Israel heard it they were afraid of the Philistines And vers 14. The cities which the Philistines had taken from Israel were restored to Israel c. Vers 3 And Samuel spake unto all the house of Israel c. That is to the Elders of Israel resorting to him from all places or to the people as he went about in his circuit Put away the strange gods and Ashtaroth from among you and prepare your hearts unto the Lord and serve him onely That is Content not your selves with the outward act of removing your strange gods but labour to bring your hearts into a fit temper for God purified by faith humbled with the sight and detestation of your sinnes and settled in a full purpose of amendment of life Concerning Ashtaroth see the Note Judges 2.13 Vers 5. And Samuel said Gather all Israel to Mizpeh and I will pray for you unto the Lord. Of Mizpeh see Judges 20.1 Thither the people are at present appointed to gather themselves 1. That they might there in a publick and solemn manner renew their Covenant with God and pray unto him for pardon and favour and 2. That they might there consult about means both for reforming of publick abuses and for making warre against the Philistines Vers 6. And they gathered together to Mizpeh and drew water and poured it out before the Lord and fasted on that day c. What this pouring forth of water before the Lord was and to what end it was done it is hard to say Many Expositours understand it merely of drawing and pouring forth water to wit as a kind of sacrifice or rather as a sacred Ceremony whereby they desired to signifie either First That they wished that those that should return to their idolatry again might utterly perish without hope of recovery as that water that was poured forth that could not be gathered up again according to that of the widdow of Tekoah 2. Sam. 14.14 We must needs die and are as water spilt upon the ground which cannot be gathered up again or Secondly That they did utterly renounce and cast away their idolatry even as that water was wholly poured forth out of their vessels not the least drop remaining behind and were resolved never more to take up their superstitious practises again no more then they would think of taking up that water again which they had so poured forth or Thirdly That they hoped that as the water being poured forth was streight gone out of sight and was not to be seen so the very remembrance of their sinnes should be blotted out before the Lord should be as it were perfectly washed away or Fourthly That in their confessions and prayers that day they did sincerely poure out their hearts to God even as that water was poured forth Thus I say many Expositours understand this to have been done according to the letter of the words and that it is said to be done before the Lord because it was done where they were met together in a way of religion to fast and pray before the Lord and where happely they had for the time the Ark of God amongst them But yet because we find no such ceremony any where enjoyned by Gods Law nor at any other time practised by Gods people others do I think upon better grounds conceive otherwise of these words For some hold that it is a figurative and hyperbolicall expression of their great lamentation and weeping to wit
Jephtha foyled them to wit a claim which they laid to the land of Gilead where Jabesh stood which now to recover and withall to revenge that shamefull overthrow which Jephtha had given them they might be the rather emboldened because the Philistines on the other side of the countrey had exceedingly weakned and oppressed the Israelites Vers 2. On this condition will I make a covenant with you that I may thrust out all your right eyes and lay it for a reproch upon all Israel To wit to disable them for the warre for with their shields they covered their left eyes and therefore having lost their right eyes what service of warre could they be fit for and consequently that the accepting of such dishonourable conditions might be a perpetuall reproch to all the people because it would be said hereupon what a base people the Israelites were that would buy off death upon any terms yea to the God of Israel on whom his people durst not rely for help and thus Sathan labours to put out the right eye of faith and to leave us onely the left eye of reason Vers 4. Then came the messengers to Gibeah of Saul c. That is as to other towns so also to this or rather knowing that Saul their Prince elect was at Gibeah and Samuel with him these messengers of Jabesh-gilead went directly thither that they might acquaint them with the extremity of streights they were in that so they might speedily send into all the coasts of Israel for help Had Nahash the king of the Ammonites yielded to the submission of the inhabitants of Jabesh-gilead he might not only have had that town delivered up to him but in all probability many more would have yielded themselves to him after their example Yea and when they desired seven dayes respite that they might send messengers into all the coasts of Israel promising that if in that time they had not help they would yield up the town had not he yielded to this he might happely in that time have taken the town by force But first he proudly and scornfully refused the tender of their service and sent them word that nothing should satisfie him unlesse he might thrust out all their right eyes and when they desired a truce of seven dayes to try if they could call in their brethren to their aid ere they yielded to so hard a condition he granted them their request and as we see here suffered them to send their messengers as being puft up with such an opinion of his own strength that he thought it impossible that in that time their brethren either could or durst come to relieve them and so by this means through his arrogancy and cruelty he was carried headlong to his own destruction whereas by granting them fair quarter he might have brought them under his yoke and have spread his victories much further Vers 5. And behold Saul came after the herd out of the field Being onely yet elected king and finding many to repine against it returning home he betook himself as most Interpreters hold to his wonted countrey imployments But this agreeing not with the state of his being conducted home chap. 10.26 may rather be understood of casuall coming after the herd and that it is here expressed onely because of that which followeth his taking a yoke of the oxen and hewing them c. Vers 6. And the spirit of God came upon Saul when he heard those tidings and his anger was kindled greatly Herein we see how fairly Saul carried himself as long as those gifts of Gods spirit were continued to him wherewith the Lord had fitted him for the government of his people He that was so patient in his own cause that when certain children of Belial scorned and despised him he passed it by as if he had taken no notice of it chap. 10.27 was now impatient of the wrong that was done to the Lord and his people by the Ammonites that had propounded such intollerable conditions to the men of Jabesh-gilead now his anger was kindled greatly and it never abated till he had rescued his poore oppressed brethren out of the danger they were in As for that expression And the spirit of God came upon Saul see the note Judg. 3.10 Vers 7. Whosoever cometh not forth after Saul and after Samuel so shall it be done unto his oxen It may well be that Saul took this course of hewing a yoke of oxen in pieces and sending the pieces to the severall tribes of Israel in imitation of the Levite Judg. 19.29 who did thus cut his concubine in pieces and sent them to the severall tribes the better to stirre up their indignation And in the message he sent to the tribes because he was not yet generally approved and received as king of all the people he useth not his own name onely but Samuels also who it seems accompanied him home from Mizpeh as others did chap. 10.26 and so was now with him that by this means he might make sure that all should come if not for respect of him their king yet out of regard had to Samuel Gods Prophet and formerly their Judge And the fear of the Lord fell on the people and they came out with one consent That is though Saul did what he could to make the people afraid to disobey his command yet it was of God that they were so generally stricken with fear and thereupon ready to come forth at the command of their new chosen king as it is said of the Canaanites that were restrained from pursuing Jacob and his family when his sonnes had made that massacre in Schechem Gen. 35.5 And they journeyed and the terrour of God was upon the cities that were round about them and they did not pursue after the sonnes of Jacob. Vers 8. The children of Israel were three hundred thousand and the men of Judah thirty thousand The men of Judah are reckoned apart from the children of Israel and these reasons may be given for it 1. Because they usually had the priviledge of going first against the enemy in any common danger 2. To let us see that the tribe of Judah though the chief and the tribe wherein God had said the throne should be established Gen. 49.10 yielded to obey Saul chosen out of the least of the tribes or thirdly because this would intimate how willingly the people flocked together when out of Judah alone there came thirty thousand though by the continuall incursions of the Philistines they were forced to look to the defence of their own coasts against these their neighbours Vers 9. And they said unto the messengers that came c. That is Saul and Samuel Vers 10. Therefore the men of Jabesh said To morrow we will come out unto you c. They repeat the main head of the covenant they had made with the king of Ammon to wit that they would come forth and yield themselves concealing the condition that is if help came not in
him against David what would they have done for Jonathan so brave and hopefull a Prince had he out-lived his father As for Abinadab here named he is also called Ishui chap. 14.4 and Ishbosheth Sauls fourth sonne it seems was left at home perhaps to take care of the government of the kingdome in Sauls absence for God intended by him further to try the faith and patience of David Vers 3. And the battel went sore against Saul and the archers hit him c. Saul therefore fell not at the first onset but for his greater terrour and sorer punishment first he saw the army routed and his sons together with many of the people slain then at last he was wounded and pursued so closely that there was no hope of escape Vers 4. Draw out thy sword thrust me through therewith lest these uncircumcised come and thrust me through Thus at the very houre of his death yea when he was ready to lay violent hands upon himself Saul could despise the Philistines and speak reprochfully of them and that because they were uncircumcised and consequently none of Gods peculiar people as he was whereas being such a wicked wretch his condition was the worse because he was circumcised and one of Gods peculiar people No Philistine could be so bad as he in this regard Vers 4. Therefore Saul took a sword and fell upon it And thus with the sword he had drawn against David he slew himself the Lord in his just judgement giving him over to this desperate impatience whereupon it is said that the Lord slew him 1. Chron. 10.14 and enquired not of the Lord therefore he slew him c. Vers 6. So Saul died and his three sonnes and his armour-bearer and all his men c. That is not all his souldiers for many of them fled and escaped but all his houshold servants and those perhaps too that were the guard of his body Vers 7. They forsook the cities and fled and the Philistines came and dwelt in them That is some of the men of Israel the inhabitants of some cities on the other side of the valley to wit the valley where this battel was fought and on the other side of Jordan fled out of their cities upon this defeat and so the Philistines came and dwelt in their room Whereby I conceive is meant that at the present they did pursue their victory for a time and pursuing it took those weaker towns out of which the inhabitants were fled for fear and then left garrisons in them for it is not likely that presently they removed colonies of the Philistines to dwell there Vers 9. And they cut off his head and stript off his armour As David had done to Goliath chap. 17.54 and 21.9 Vers 10. And they fastened his body to the wall of Bethshan His head they put in the temple of Dagon 1. Chron. 10.10 but his body and the bodies of his sonnes also vers 12. they fastened to the wall of Bethshan that is to a wall in the street of Bethshan 2. Sam. 21.12 a town that belonged to the lot of Manasseh though not yet recovered from the Philistines called also Bethshean Judg. 1.27 Vers 11. And when the inhabitants of Jabesh-Gilead heard of that which the Philistines had done to Saul c. As being thankfully mindfull of that which Saul had done for them 1. Sam. 11. when he came and helped them against the king of the Ammonites that had besieged their citie and besides no doubt the Lord intended a little hereby to revive the dead hearts of the poore distressed Israelites Vers 12. And took the body of Saul and the bodies of his sonnes from the wall of Bethshan and came to Jabesh and burnt them there This was not the ordinary use of the Israelites and therefore two reasons are given for this by Expositours 1. That it was because the flesh was now corrupt and putrified 2. Lest the Philistines should again get their bodies into their power Vers 13. And they took their bones and buried them under a tree at Jabesh and fasted seven dayes The flesh being burnt from off their bones they gathered up their bones which would not be so soon burnt as the flesh was and buried them solemnly in Jabesh and there they continued till toward the end of Davids reigne when he took up their bones and buried them in the sepulchre of Kish the father of Saul 2. Sam. 21.12 c. As for their fasting seven dayes to wit till the evening of each day when they had thus buried the bones of Saul and his sonnes that was done doubtlesse not onely by way of bewayling the death of Saul and his sonnes but also especially that they might seek unto God in the behalf of the whole land and people of God who were now in a sad condition by reason of this great defeat which the Philistines had given them Nor is it necessary that we should think that they did neither eat nor drink all these seven dayes some masters of Physick have concluded that it must needs be mortall to be without all nourishment for seven daies together rather we may think that they afflicted themselves with fasting for seven dayes together onely taking still at night some small refreshing and yet indeed in those east countreys they will far longer endure fasting then we can do in theâ— paâ— ANNOTATIONS Upon the second book of SAMUEL Otherwise called The second book of KINGS CHAP. I. NOw it came to passe after the death of Saul when David was returned from the slaughter of the Amalekites c. This book containeth the history of Davids reigne who was chosen of God to succeed Saul in the kingdome yet because hereby is shown the accomplishment of Samuels prophecy concerning the kingdom of David therefore it is called The second book of Samuel And the first thing here related is how the tidings of the death of Saul and his sonnes were first brought unto David whilest he was yet in Ziklag David was lately returned thither from the slaughter of the Amalekites and had been preparing and sending away presents to his friends in Judah of the spoil he had taken from them when behold on a sudden their great joy was damped with the sad tidings of the overthrow of Gods people the death of Saul and his sonnes even Jonathan amongst the rest the dearly beloved friend of David And thus though a way was opened for David to come to the crown yet it was by a sad calamitie that must needs allay his comfort therein with a great deal of sorrow Vers 2. A man came out of the camp with his clothes rent and earth upon his head See the notes Gen. 37.29 and Josh 7.6 Vers 4. And David said unto him How went the matter I pray thee tell me This eagernesse of David to know what had passed betwixt the armies of the Israelites and the Philistines that had invaded their land discovered plainly how solicitous he
publickly by being one of the mourners bear witnesse of Abners worth whom in his rage he had slain Concerning the custome of renting their clothes see the note Gen. 37.29 Vers 33. And the king lamented over Abner and said died Abner as a fool dieth That is he died not as a fool dieth his hands were not bound c. the meaning is that he died not as a weak and cowardly man that is taken in warre and led captive his hands being bound or as a malefactor that is cast into prison and bound in fetters no saith he he that slew him had he done it in open fight he should have found that his hands were not bound c. but he was slain as the valiantest man in the world might have been slain to wit treacherously by one that pretended peace and smote him unawares Perhaps this was the elegie which David composed to be sung at Abners funerall Vers 35. And when all the people came to cause David to eat meat c. By these words is intimated that there was a solemn feast at the funerall of Abner where all the people that is the guests invited or some in the name of all seeing or hearing that the king refused to eat laboured to perswade him to eat till with such earnestnesse he protested to the contrary and indeed that it was a custome amongst Gods people in the time of the law to have feasts at their funeralls either thereby to allay their grief or to testifie their hope concerning the good estate of their deceased friends may be gathered from other places For thence are those expressions Jer. 16.7 8. Neither shall men tear themselves for them in mourning to comfort them for the dead neither shall men give them the cup of consolation to drink for their father or for their mother Thou shalt not also go into the house of feasting to sit with them to eat and to drink and Ezek. 24.17 Forbear to cry and make no mourning for the dead bind the tire of thine head upon thee and put on thy shoes upon thy feet and cover not thy lips and eat not the bread of men As for Davids oath when he replyed that he would not eat So do God to me and more also see the note Ruth 1.17 Vers 36. As whatsoever the king did pleased all the people This is referred by some Expositours to this particular of Davids ordering the funerall of Abner that whatsoever the king did herein pleased the people but yet it may also be understood more generally to wit that the king was so highly esteemed and beloved of the people that they were still inclinable to approve of any thing that he did Vers 39. And I am this day weak though anointed king and these men the sonnes of Zeruiah be too hard for me c. By alledging the power of Joab and Abishai and the unsettlednesse of his estate in the kingdome for the present he laboureth to excuse himself for not punishing Joab for this fact of his according to the law Indeed by many things related both of Joab and Abner it appears that these that were generals over the men of warre were very potent But why then did not David execute justice upon Joab afterward when he was established in his throne Doubtlesse it was an infirmitie in David and before his death it seems he repented of his errour which that charge of his to Solomon may probably imply 1. Kings 2.5 6. Moreover thou knowest also what Joab the sonne of Zeruiah did to me and what he did to the two captains of the host of Israel unto Abner the sonne of Ner and unto Amasa the sonne of Jether whom he slew and shed the bloud of warre in peace and put the bloud of warre upon his girdle that was about his loins and in his shoes that were on his feet Do therefore according to thy wisdome and let not his hoar head go down to the grave in peace CHAP. IIII. Vers 1. ANd when Sauls sonne heard that Abner was dead in Hebron his hands were feeble c. That is he was so dismayed and discouraged Abner being slain on whom he wholly relyed that there was no power in him to do any thing for himself the like phrase we have Ezra 4.4 And the people of the land weakened the hands of the people of Judah and troubled them in building and Neh. 6.9 They all made us afraid saying Their hands shall be weakened from the work that it be not done Now therefore O God strengthen my hands Yea and thus it was too with all the tribes of Israel as it follows in the next words and all Israel were troubled to wit because they had opposed David and now their generall on whose counsell and power they had hitherto stayed themselves was taken away yea and that when he went about to yield himself to David and further his title to the crown So that should they go forward in that resolution of revolting from Ishbosheth to David they suspected they should find no more favour then Abner had found Vers 2. For Beeroth also was reckoned to Benjamin c. This is added to shew why Rimmon the father of the two forenamed captains is called a Beerothite to wit because he belonged to Beeroth a city in Benjamin Josh 18.25 For though they dwelt not indeed at present in Beeroth but sojourned in Gittam another town in Benjamin Neh. 11.33 yet that was because the Beerothites fled to Gittam and were sojourners there to wit when Saul and his sonnes were slain leaving Beeroth to the Philistines who came and dwelt in it 1. Sam. 31.7 and so still they were called Beerothites after the place of their former habitation and lived but as sojourners in Gittam amongst their brethren the children of Benjamin Vers 4. And Jonathan Sauls sonne had a sonne that was lame on his feet c. This is here inserted to imply what it was that did chiefly encourage these men to murder Ishbosheth to wit because he being taken away there would be no legitimate issue of the royall stock of Saul left but onely Mephibosheth who being but a child of twelve years of age and withall lame in his feet was altogether unfit to succeed in the kingdome whence they inferre first how advantagious this their intended fact would be unto David secondly how likely they were to be highly rewarded by him and thirdly how safely they might do it because there would be none left of Sauls house to revenge the death of Ishbosheth And his name was Mephibosheth He is also called Meribbaal 1. Chron. 8.34 So Jerubbaal Judges 6.22 is called Jerubesheth 2. Sam. 11.21 and Ishbaal 1. Chron. 8.33 is the same Ishbosheth whom Abner now made king over Israel Some think that in detestation of the heathen idols the Hebrews were wont many times to leave out the word Baal and to put in the room of it this word bosheth or besheth which signifieth a shamefull or
the great river Euphrates that countrey becoming now tributary to David and upon the occasion of this victory David composed the 60 Psalme as is evident in the title before expressed Vers 4. And David took from him a thousand chariots and seven hundred horsemen c. That is seven hundred decuries seven hundred companies or ranks of horsemen having tenne in each company or in each rank for so it must necessarily be expounded to reconcile this with 1. Chron. 18.4 where it is said that David took from them seven thousand horsemen unlesse the chief be here onely expressed and all there And David houghed all the chariot horses c. He reserved onely for an hundred chariots as having respect to that which God had said of the kings of Israel Deut. 17.16 But he shall not multiply horses to himself nor cause the people to return to Egypt to the end that he should multiply horses the rest he houghed to make them unserviceable for the warres though usefull otherwayes as we see the like done by the Lords direction Josh 11.6 Thou shalt hough their horses and burn their chariots with fire Vers 7 And David took the shields of gold that were on the servants of Hadadezer and brought them to Jerusalem And so laid them by for the building of the Temple vers 11. Vers 8. And from Betah and from Berothai cities of Hadadezer king David took exceeding much brasse These cities are called Tibhath and Chun 1. Chron. 18.8 Happely because their names were afterwards changed when that history was written Vers 10. Then Toi sent Joram his sonne unto king David to salute him and to blesse him because he had fought against Hadadezer c. That is to congratulate his victory and withall no doubt for fear of David this Joram the sonne of Toi is also called Adoram 1. Chron. 18.10 Vers 11. Which also king David did dedicate unto the Lord with the silver and gold c. Thus Christ vanquishing Sathan converted the spoyles to the use of the Church and the glory of God those that had been in bondage to him he made Apostles and teachers and those precious arts which had formerly been used in the devils service were afterward employed in the building of the Church Vers 12. Of Syria and Moab and of the children of Ammon c. See chap. 10.22 Vers 13. And David gat him a name when he returned from smiting of the Syrians in the valley of salt being eighteen thousand men That is David grew very famous by those victories especially because returning with his armies he obtained another very glorious victory in the valley of salt wherein he slew eighteen thousand of his enemies this valley of salt was it seems in the countrey of the Edomites 2. Kings 14.7 He slew of Edom in the valley of salt ten thousand and took Selah by warre yet the enemies which there he slew are here called Syrians though they are said to be Edomites both in the title of the 60. Psalme To the chief musician upon Shushan eduth Michtam of David to teach When he strove with Aram Zobah when Joab returned and smote of Edom in the valley of salt twelve thousand and in 1. Chron. 18.12 Moreover Abishai the sonne of Zeruiah slew of the Edomites in the valley of salt eighteen thousand But the reason of this must needs be because many of the Syrians were now joyned with the Edomites in this battel which they fought with David And as for the number of the enemies slain which is diversely related here and 1. Chron. 18.12 and in the title of the 60. Psalme the most probable opinion is that Abishai did at first set on them and slew six thousand that afterward Joab came upon them and slew twelve thousand moe as is expressed Psal 60. in the title all which together makes eighteen thousand as here which whole summe of eighteen thousand is ascribed to Abishai 1. Chron. 18.12 because he first begâ—n the battel and brake the troops of the enemie and here to David because both Joab and Abishai were his captains and fought under his conduct and command Vers 14. And he put garrisons in Edom c. And thus they became tributaries and had hence forth even unto the dayes of Jehosaphat a vice-roy or deputy appointed over them 1. Kings 22.47 There was no king in Edom a Deputy was king That prophecy therefore concerning Esau and Jacob that the elder should serve the younger Gen. 25.23 began now to be litterally accomplished more of this story and of the flight of Hadad into Egypt see 1. Kings 11.14 Vers 16. And Joab the sonne of Zeruiah was over the host Joab was the sonne of Zeruiah Davids sister but was made Generall of his forces because of that exploit of his in winning the castle of Sion from the Jebusites 1. Chron. 11.6 And David said Whosoever smiteth the Jebusites first shall be chief and captain So Joab the sonne of Zeruiah went first up and was chief Vers 17. And Zadok the sonne of Ahitub and Ahimelech the sonne of Abiathar were the priests Zadok was of the stock of Eleazar 1. Chron. 6.4.8 and was afterward by Solomon made high priest in the room of Abiathar 1. Kings 2.35 Ahimelech the other priest here named was of the stock of Ithamar and as it seems the sonne of Abiathar who fled to David from Saul 1. Sam. 22.20 these were the priests in Davids time that is they were the two chief priests of these two severall stocks and had the chief command under the high priest Abiathar the father of this Ahimelech of the other priests each over the priests of his own family for David had divided the priests into two parts according to the two families of Eleazar and Ithamar 1. Chron. 24.3.4 And David distributed them both Zadok of the sonnes of Eleazar and Ahimelech of the sonnes of Ithamar according to their offices in their service And there were moe chief men found of the sonnes of Eleazar then of the sonnes of Ithamar and thus they were divided Among the house of Eleazar there were sixteen chief men of the house of their fathers and eight of the sonnes of Ithamar according to the house of their fathers and these two were appointed to be chief of each family and to have the over-sight of the rest Vers 18. And Benaiah the sonne of Jehoiada was over both the Cherethites and the Pelethites The opinion of Interpretours differeth much concerning these Cherethites and Pelethites so that it is hard to say what they were or why they were so called The most probable opinion is this that they were two bands of select souldiers chosen to attend upon the kings person as his guard at least in their courses chap. 15.18 And all his servants passed on beside him and all the Cherethites and all the Pelethites and all the Gittites six hundred men which came after him from Gath passed on before the king and 20 7. And there
it is said he was before he died 1. Kings 1.1 therefore indeed the most of Expositours do otherwise compute these fourty years as that it is meant of Absaloms age or of the fourty years from the anointing of Saul or of the fourty years of the current Jubilee c. of which all that I can say is this namely that there are onely two of these wayes of accounting these fourty years that have any great shew of probability in them first that of those that account from Davids first anointing 1. Sam. 16.13 and secondly that of reckoning them from the first setting up a king amongst them which was when Saul was anointed and indeed upon such a remarkable change in the government of the commonwealth of Israel as that was it may well be that they used still to reckon the years from that observable change as they have done in many other kingdomes upon the like occasion Vers 10. But Absalom sent spies throughout all the tribes of Israel c. The meaning of this is that at the same time when he had plotted his journey to Hebron when he intended amongst his conspiratours to be anointed king he appointed also certain men as spies to go severally into all the tribes of Israel who were to search and to sift the hearts of the people in all places and to prepare and fit them for this change and at the set time agreed upon between them to wit when he was to be anointed king at Hebron upon the sound of trumpets they were to say Absalom reigneth in Hebron As soon saith he as ye hear the sound of the trumpet then ye shall say Absalom reigneth in Hebron whereby is meant either that upon the sounding of the trumpets in every tribe these spies should make known the reason of it to the people namely that it was because Absalom was made king in Hebron in stead of his father that so then the people mighty cry out as is usuall at such times God save king Absalom or rather that when the people were summoned by the sound of the trumpet to come to Hebron then these spies should make known the cause why they were called together to wit because Absalom in Hebron was newly crowned king Vers 11. And with Absalom went two hundred men out of Jer usalem that were called and they went in their simplicitie c. That is being invited to the feast of Absaloms peace-offerings they went in the simplicitie of their hearts merely as invited guests not knowing any thing of the plotted conspiracy but why would Absalom invite such of whom he could have no assurance whether they would further his designes or no I answer that severall reasons might induce him hereto to wit first because he knew that the people generally favoured him and therefore hoped that when they came thither and saw what was done they would soon approve of it and joyn in the conspiracy secondly because however if they proved firm to his father then his fathers party would be weakned by drawing so many out of the citie that would there have taken his part against Absalom and thirdly because by inviting such known faithfull men that meant no ill his plot intended would be the better concealed Vers 14. Arise and let us flee for we shall not else escape from Absalom c. David was a man of great courage the fort of Zion where he now was was a place of great strength bands of garrison souldiers he had that attended him as his guard the Cherethites Pelethites and Gittites that were experienced souldiers and men of tried valour and many of the people there were too that were very faithfull to him and yet when he heard that the hearts of the Israelites were generally for Absalom he would not stay in Jerusalem but fled presently away and he gives two reasons for it one lest Absalom should surprize him and the other lest the citie Jerusalem should be smitten whilest some stood for him and some for his sonne Absalom which rather then he would hazard he resolved to flee abroad and cast himself there upon the providence of God make speed saith he to depart lest he overtake us suddenly and bring evil upon us and sâ—te this citie with the edge of the sword by the third Psalme which David penned at this time the title of it is A Psalme of David when he fled from Absalom his sonne it is clear that he was greatly cheared with the hope of Gods help I will not â—aith he be afraid of ten thousands of people that have set themselves against me round about though remembring that the Lord had threatned to raise up evil against him out of his own house this might make him the more subject to be frighted and terrified yet it seems at other times he encouraged himself in the Lord his God so that his fleeing was onely because he saw that to be the safest and surest way both for his own preservation and the good of the citie he saw the people were divided in every place some holding with him and some with the traitour his sonne what party his sonne had in the citie as yet he knew not and should the adverse party prevail he might by them he delivered up to his sonne Absalom and the citie in that dissention might be utterly ruined and therefore that he might have time to discover how the people stood affected and to use some means to defeat his sonnes attempts he judged it best for the present not to trust himself in Jerusalem but to encamp abroad in the fields and desarts Vers 16. And the king left ten women which were concubines to keep the house It is hard to say what Davids intention was in leaving these his concubines to keep his house and indeed the lesse cause there was for it the more evident it was that there was an over-ruling providence of God in it for the effecting of that which he had threatned against David chap. 12.11 I will take thy wives before thine eyes and give them to thy neighbour and he shall lie with thy wives c. but yet the most probable conjecture is that he left them there to secure his palace not that he thought they were able to guard his house against Absalom and his crew but that he conceived that Absalom would not for shame cast them out because they were women and because they were his fathers wives so that if he had any regard to his father he would not use them despitefully for his fathers sake Vers 17. And the king went forth and all the people after him and tarried in a place that was farre off That is being gotten away some reasonable distance from the city there he stayed a while to wait for those that would come out to him and that he might observe the wayes and courses which the rebels would take Vers 18. And all his servants passed on besides him and all the Cherethites and all the
Pelethites and all the Gittites Concerning these Cherethites and Pelethites see the note chap. 8.18 the Gittites doubtlesse were the garrison souldiers that kept Gath which David had taken not long before from the Philistines chap. 8.1 Vers 19. Then said the king unto Ittai the Gittite wherefore goest thou also with us c. This Ittai was one of Davids principall Captains to whom he committed the third part of his army when they went out against Absalom chap. 18.2 and had fled as it seems from the Philistines or some other of the neighbouring nations for why else is he called a stranger and an exile and so living with David was become a Proselite and was at present the Captain of the Gittites Now first because he was a stranger and an exile and therefore too not like to be suspected or hurt by the new king or his followers he thought it unequall to engage him in their dissentions to make him that had lost all in his own land by siding in their combustions to be as unsafe in Israel whither he had fled for sanctuary as he had been before in his own countrey he judged a very unreasonable thing and secondly because he was upon some occasion very lately come from Gath with his souldiers he judged it too much to make them presently march up and down with him before they had well rested themselves and therefore he disswades them from going with him though he had all the reason in the world to strengthen his party as much as he possibly could yet thinking it not fitting to take them along with him for the reasons here alledged and being confident in Gods assistance as is evident Psal 3.6 he was not so eager upon any outward helps for the strengthening of himself as to do any thing that had but a show of unwarrantablenesse in it and therefore he earnestly perswadeth him to return with his men and to abide with the new proclaimed king that is Absalom Return saith he to thy place and abide with the king c. hoping also perhaps in their troubles to make the same use of him that he did afterwards of Hushai vers 34. If thou return to the city and say unto Absalom I will be thy servant O king as I have been thy fathers servant hitherto so will I now also be thy servant then mayest thou for me defeat the counsel of Ahithophel Vers 20. Mercy and truth be with thee As if he had said as thou hast been mercifull true and faithfull to me so I desire that thou mayest find God and man mercifull true and faithfull to thee Vers 23. The king also himself passed over the brook Kidron Which was between Jerusalem and that mount Olivet over which our Saviour passed John 18.1 when he was in danger of the Jews as David did now when he fled from his rebellious sonne Absalom Vers 24. And lo Zadok also and all the Levites were with him bearing the ark of the covenant of God Whose course it seems it was at this time to attend upon the service of the ark for it is evident that by Samuel first and David afterward there were certain courses appointed for the priests attendance on the sacred ministery as we may see 1. Chron. 9.22 All these which were chosen to be porters in the gates were two hundred and twelve These were reckoned by their genealogie in their villages whom David and Samuel the Seer did ordain in their set office And they set down the ark of God c. That is when they came to the place where David and his company resolved to stay a while waiting and observing how things would passe there they set down the ark but as for Abiathar who was now the high priest and went also out of Jerusalem together with David it is here said that he went up untill all the people had done passing out of the city either because he went in the forefront of the people that came along with David and so stayed not but led them up mount Olivet untill all the company that followed him were passed over the brook Kidron and were come to the place where the ark was set down or else because he went up to that part of mount Olivet where the ark was set down and there stayed till all the people were come thither that followed David out of the citie and being happely in a high place he might thence see the people coming and when they left coming out of the citie Vers 25. And the king said unto Zadok Carry back the ark of God into the citie c. Though David knew that the ark was a visible testimonie of Gods presence and could have been glad to enjoy it yet partly because he desired to make use of the priests who attended the ark and without whom he might not keep the ark to give him intelligence out of the city of all the counsels and practises of Absalom against him vers 35.36 And hast thou not there with thee Zadok and Abiathar the priests therefore it shall be that what thing soever thou shalt hear out of the kings house thou shalt tell it to Zadok and Abiathar the priests Behold they have there with them their two sonnes and by them ye shall send unto me every thing that ye can hear and partly perhaps because he was loth to bring them in danger remembring what the priests had formerly suffered at Nob for his sake he was contented for the present to want the presence of the ark as having his confidence in God and not relying altogether upon the externall sacrament and so advised them to carry it back again into Jerusalem Vers 27. The king said also unto Zadok the priest Art not thou a seer c. Some conceive that Zadok is here called a seer onely because he was now in the course of his attendance upon the ark as is noted above vers 24. and was to enquire of the Lord for the people upon all occasions and to return them Gods answer which cannot be because he was not the high priest who onely might wear the Ephod but others conceive that he was also a prophet and had that extraordinary gift of foretelling things to come for such were called Seers 1. Sam. 9.9 or that he was a man expert in the oracles of God and consequently that the drift of Davids mentioning this may be either to imply that in this regard he was the better able to judge whether the advice he gave were not right and fit to be followed or else to shew the cause why it was fit he should return to wit because he was in this his course the publick minister appointed to attend the ark for the service of the whole Church and withall might there consult with God in his behalf and give him notice of any thing that concerned him as occasion served Return saith he into the city in peace and your two sonnes with you but yet that their two
to the true prophets of the Lord that he durst not trust any body with this secret but the wife that lay in his bosome but especially because he was above all unwilling the prophet should know whose child it was concerning whom he was enquired of as fearing that out of a detestation of his idolatrous courses he would either have refused to answer them at all or else have given them an answer which they were not willing to heare and this could not be avoided by sending any but his wife onely she might enquire concerning her own child and yet being disguised not be known another messenger must have said whose child it was concerning whose sicknesse they desired to be satisfied and that Jeroboam would not endure Vers 3. And take with thee ten loaves and cracknels c. This poore present was enjoyned as agreeable to the attire she wore that she might be thought some poore countrymans wife and not the wife of Jeroboam He shall tell thee what shall become of the child Hereby it is evident that Jeroboam sent to the prophet onely to know what the issue of his sonnes sicknesse would be though the miraculous recovery of his withered hand had taught him what wonders might be done by the prayers of a prophet yet he sent not to desire the prophets prayers for his child his obstinacie in that false worship he had erected might discourage him from hoping for such a favour either from God or his prophet but onely to know whether his sonne must live or dye Vers 6. Come in thou wife of Jeroboam c. By naming her thus before she came in to him the prophet did as it were deride the folly both of her husband and her that could expect to know of him such a secret as was the event of their sonnes sicknesse and yet at the same time by a disguise think to hide from him who she was that came to enquire of him and secondly he gave her to understand how certainly assured she might be of the truth of those things which he had now in charge to say to her Vers 7. Forasmuch as I exalted thee from among the people and made thee prince over my people Israel c. It needs not seem strange that God cals the Israelites his people notwithstanding the idolatry that Jeroboam had set up amongst them if we consider first that they were not so bad when Jeroboam was exalted to reigne over them and of these times the prophet now speaks and secondly that even in these times the Lord had a people amongst them that were not defiled with Jeroboams idolatry as we may see by this prophet Ahijah who lived now in Shilo in the kingdome of Israel and with whom there were many doubtlesse whose hearts still continued upright towards God Vers 8. Thou hast not been as my servant David who kept my Commandments c. That is not at all varying from the prescript rule of Gods law as concerning the publick worship of God which was the sinne now charged upon Jeroboam yea in all things sincerely desiring and endeavouring to do what God of him Vers 9. But hast done evil above all that were before thee That is Saul and Solomon yea and perhaps Rehoboam and Abijah kings of Judah may be included too for if this were in the latter end of Jeroboams reigne Rehoboam and Abijah were dead and Asa did then sit in the throne of Judah And hast cast me behind thy back That is thou hast despised and disregarded me and indeed this might the better be said of Jeroboam because he did not onely set up idolatry in his kingdome but did also utterly cause them to abandon the worship of the true God in the Temple at Jerusalem The phrase is much like that Nehem. 9.26 Neverthelesse they were disobedient and rebelled against thee and cast thy law behind their backs Vers 10. And will cut off from Jeroboam him that pisseth against the wall and him that is shut up and left in Israel Concerning these proverbiall expressions see the notes 1. Sam. 25.22 Deut. 32.36 And will take away the remnant of the house of Jeroboam as a man taketh away dung till it be all gone That is the Lord will utterly destroy the posterity of Jeroboam because he loathes and abhorres them for two things are implyed in this phrase first that dung is not more loathsome to men then the royall house of Jeroboam was to God and secondly that God would by his judgements make as clean a riddance of them as men usually do of dung when they sweep it out of their houses not willing to leave the least scrat of it behind So the like phrase Esa 14.23 I will sweep it with the besome of destruction saith the Lord and Ezek. 26.4 I will also scrape her dust from her and make her like the top of a rock and the accomplishment of this we have related chap. 15.29 And it came to passe when he reigned that he smote all the house of Jeroboam he left not to Jeroboam any that breathed untill he had destroyed him c. Vers 12. When thy feet enter into the citie the child shall die As if he should have said thou shalt never see thy sonne more alive as soone as ever thou comest to the citie he shall die and as this proves true so be assured of the truth of all the rest I have or shall say to thee Some question how this agrees with that vers 17. And when she came to the threshold of the doore which they understand of the doore of her own house the child died and for the resolving of this doubt they say that the kings house as being the place of judgement was in the gate of the citie but I rather conceive that the doore mentioned vers 17. was the doore of the citie or that here onely is foretold that the child should die when she came to the citie Vers 14. The Lord shall raise him up a king over Israel who shall cut off the house of Jeroboam that day c. To wit Baasha who made a conspiracy against Nadab the sonne of Jeroboam and slew him in the second yeare of his reigne and made himself king in his room chap. 15.27 28 29. and presently destroyed all the house of Jeroboam As for the following clause but what even now the meaning thereof is this but at what time and when shall this be surely presently out of hand or as if he should have said why do I speak of this as of a thing that shall hereafter come to passe since the time is in a manner now already come when it must be done and indeed if this were foretold in the end of Jeroboams reigne as is most probable it was speedily done for Nadab who succeeded his father Jeroboam had not sate in the throne of Israel above two yeares when he was slain by Baasha and together with him all the house of Jeroboam was destroyed Vers
15. For the Lord shall smite Israel as a reed is shaken in the water That is the Lord shall continually afflict this kingdome of the ten tribes both prince and people with uncessant troubles and warres both intestine and forraigne so that they shall never abide long in any settled condition and so indeed it came passe even as the reeds that grow in the water are continually shaken sometimes with the blowing of the wind alwayes with the force of the stream that glides along by them so was the kingdome of the ten tribes continually shaken partly by the frequent transferring of the crown from one familie to another one still killing the other and making himself king in his room and partly by the frequent invasion of the men of Judah or some other of the neighbouring nations And shall scatter them beyond the river That is the river Euphrates to wit into the land of Assyria Mesopotamia and Media which lay beyond the river whither the ten tribes were indeed afterwards carried captives some of them first by Tiglath-pileser in the dayes of Pekah king of Israel 2. Kings 15.29 but the greatest part afterward by Salmanassar in the dayes of Hoshea king of Israel 2. Kings 17.6 c. Vers 17. And Jeroboams wife arose and departed and came to Tirzath c. This Tirzah was an ancient and goodly citie for here one of the one and thirtie kings whom Joshua conquered did dwell Josh 12.24 and in Solomons time it was famous for the pleasantnesse of the situation and statelinesse of the building and therefore the Church is hereto compared Cant. 6.4 Thou art beautifull O my love as Tirzah though therefore at first Shechem was the royall citie of Jeroboams kingdome yet afterwards it seems he built some stately palace for himself in Tirzah and so both he and the other kings of Israel that succeeded him did usually keep their courts there yea till Samaria was built it seems to have been the chief of the royall cities of the kingdome of Israel chap. 15.33 In the third yeare of Asa king of Judah began Baasha the sonne of Abijah to reigne over all Israel in Tirzah so also chap. 16.6.8 23 24. Vers 19. Behold they are written in the book of the Chronicles of the kings of Israel Many things are said to be written in the book of the Chronicles which we find not in the Scripture Chronicles and therefore it is commonly held that this book of the Chronicles here and elsewhere often mentioned was some other book of the Chronicles of the kings of Judah and Israel wherein all the memorable acts and passages of those times were exactly recorded and out of which the penman of the Scripture Chronicles did afterward by the speciall instinct and the guidance of the spirit of God cull forth such things as are there related and which the Lord thought requisite for the edification of the Church in future ages Vers 20. And the dayes which Jeroboam reigned were two and twenty years Jeroboam therefore out-lived Rehoboam who reigned but seventeen years vers 21. and Abijam his sonne who reigned in Jerusalem but three years chap. 15.1 2. and died in the second yeare of Asa the sonne of Abijam chap. 15.25 being stricken by the immediate hand of God with some remarkable judgement 2. Chron. 13.20 Neither did Jeroboam recover strength again in the dayes of Abijah and the Lord struck him and he died but before this death there was a mighty battel between him and Abijam king of Judah wherein he lost five hundred thousand men a blow which he never recovered Vers 22. And Judah did evil in the sight of the Lord. That is the people of Judah and Rehoboam their king For Three years they walked in the way of David and Solomon doing that which was right in the sight of the Lord 2. Chron. 11.17 as being troubled with the losse of the ten tribes of Israel in which time Rehoboam fortified and victualled fifteen cities in Judah and Benjamin and many other strong holds and the priests and Levites and other Rehoboam whereby the kingdome of Judah was much strengthened 2. Chron. 11.5.17 whereupon he took eighteen wives and sixty concubines 2. Chron. 11.21 and had many children but then having thus strengthened his kingdome and as he thought assured his estate he forsook the Law of the Lord and all Israel with him 2. Chron. 12.1 Vers 25. Shishak king of Egypt came up against Jerusalem c. Rehoboams father married the king of Egypts daughter yet the succeeding king of Egypt invited thereto perhaps by Jeroboam who was a while in Egypt before he was king and now fearing the growing strength of Rehoboam might lay before Shishak the incountable riches of David and Solomon which might easily be had because ten of the twelve tribes were revolted from him came up against Judah with a mighty army twelve hundred chariots sixty thousand horsemen and footmen without number some Egyptians and some of other nations as is expressed 2. Chron. 12.2 3. and having taken many of their strong cities at length he went up against Jerusalem but the king and princes humbling themselves upon the Lords message to them by Shemaiah the Prophet the Lord would not suffer him to destroy them utterly onely Judah henceforth became tributarie to Egypt and Shishak carried away as a ransome of the citie all the treasures of the Temple and of the kings house 2. Chron. 12.4 9. Vers 27. And king Rehoboam made in their stead brazen shields c. See the note chap. 10.16 hereby it appears how exceedingly the kingdome of Judah was impoverished by this invasion of Shishak king of Egypt The Israelites of the ten tribes were farre more grossely idolatrous then those of Judah and yet the Lord suffered them to live in peace but these of Judah had scarce been fallen away two years from the pure worship of God when presently the Lord did with great severitie afflict them a clear evidence of Gods more tender care over them for their welfare Vers 29. Are they not written in the book of the Chronicles of the kings of Judah In 2. Chron. 12.15 the other acts of Rehoboam first and last are said to have been written in the book of Shemaiah the Prophet and of Iddo the Seer concerning genealogies Vers 31. And Abijam his sonne reigned in his stead Or Abijah 2. Chron. 12. CHAP. XV. Vers 2. THree years reigned he in Jerusalem Abijam began his reigne in the eighteenth yeare of Jeroboam vers 1. and died in the twentieth yeare of his reigne vers 9. whereby it may seem that he reigned but two years but to this I answer that when kings have reigned two complete years they then begin to write the third yeare of their reigne and so it was with Abijam the eighteenth yeare of Jeroboam was the first yeare of his reigne the nineteenth yeare of Jeroboam was his second yeare and the twentieth yeare was his third and though in that
yeare he did and Asa his sonne succeeded him yet having reigned two years complete and somewhat more it is said here that he reigned three years in Jerusalem And his mothers name was Maachah the daughter of Abishalom Rehoboam had eighteen wives and sixty concubines by whom he had eight and twenty sonnes and sixty daughters but amongst all his wives he loved this Maachah the mother of Abijam best and therefore allotted him to succeed him in the throne 2. Chron. 11.18 23. elsewhere she is called Michaiah the daughter of Uriel of Gibeah 2. Chron. 13.2 and Maachah the daughter of Absalom 2. Chron. 11.20 Some therefore conceive that she was the daughter of Tamar the onely daughter of Absalom whose husband this Uriel of Gibeah was so she was the daughter of Uriel and withall the daughter that is the grand-child of Absalom And this they judge the more probable because the mother of Absalom was called Maachah 2. Sam. 3.3 but indeed the most Expositours hold that it was not Absalom Davids rebellious sonne of whom she was descended but another of that name called also Abishalom as here we have it Vers 3. And he walked in all the sinnes of his father c. That is of Rehoboam whereby it is evident that though Rehoboam and his princes humbled themselves before the Lord upon the preaching of Shemaiah to them when the king of Egypt made such a dangerous incursion into the land of Judah 2. Chron. 12.6 yet when the king of Egypt was out of his land he soon returned to his former evil wayes and so his sonne after him trod in his steps Vers 5. Because David did that which was right in the eyes of the Lord and turned not aside c. That is he did not wittingly and presumptuously do any thing wherein he did openly and scandalously turn aside from that which God had commanded him especially in the point of his government save onely in the matter of Uriah Vers 6. And there was warre between Rehoboam and Jeroboam all the dayes of his life In the story of the reigne of Abijam this is inserted concerning the continuall warre which was betwixt his father Rehoboam and Jeroboam to intimate that the cause of the warre betwixt Abijam and Jeroboam was the old quarrell about the rending away of the ten tribes this quarrell was not yet appeased there was for this continuall warres betwixt Jeroboam and the house of Solomon first in the dayes of Rehoboam the father and afterward in the dayes of Abijam his sonne Vers 7. Now the rest of the acts of Abijam c. See the note chap. 14.19 Some of these acts we have also recorded in the sacred Chronicles as his marrying foureteen wives by whom he had two and twenty sonnes and sixteen daughters 2. Chron. 13.21 but especially that famous battell which he fought with Jeroboam wherein with foure hundred thousand men he encountred and beat Jeroboam that had in his army eight hundred thousand and slew of them five hundred thousand and then being master of the field recovered Beth-el Jeshanah and Ephraim from him Vers 10. And fourty and one yeares reigned he in Jerusalem A long reigne which was no doubt by the speciall providence of God that he might have the more time to reform a kingdome so exceedingly out of order as his was when he first came to the crown And his mothers name was Maachah c. That is his grand-mothers see vers 2. Vers 12. And he took away the Sodomites out of the land To wit all that he could discover but some remained till his sonne Jehoshaphat came to the crown and then he removed them chap. 22.46 Vers 13. And also Maachah his mother even her he remooved from being queen c. That is from being queen regent for how else she should be remooved from being queen I cannot conceive Abijam the father of Asa sitting in the throne not full three yeares complete it is most probable that Asa was very young when he came to the crown and that hereupon Maachah his grandmother once the wife of Rehoboam his mother happely being dead was made queen regent during the kings minoritie but then Asa coming to some ripenesse of yeares and being well affected in matters of religion an enemy to the idolatry that was in the land and desirous to promote the true worship of God a thing the more wonderfull because he was trained up under such a guardian because his grandmother had set up some new abominable idol in a grove and that perhaps contrary to his command despising his youth and exalting her self because of her power as queen regent he took courage and assuming the government into his own hands deposed her from being queen regent any longer and withall he destroyed her idol and burnt it by the brook Kidron which is expressed thus 2. Chron. 15.16 Asa cut down her idol and stamped it and burnt it at the brook Kidron Vers 14. But the high places were not removed That is the high places wherein the people served and worshiped the god of Israel those high places which were dedicated to the worship of strange gods he took away 2. Chron. 14.3 but these wherein the true God was worshiped he removed not either for feare of the people or because he conceived there had been no great hurt in them since of old yea in the dayes of David the people had been inured to worship there as for the high places which Solomon built in mount Olivet see the note upon the 2. King 23.13 Neverthelesse Asa his heart was perfect with the Lord all his dayes That is the whole bent of his heart was sincerely to do what God required though through ignorance or the prevailing of his corruptions he many times did that which was not approveable but evil in Gods sight and though many of his people sacrificed in the high places yet it was altogether without his approbation Vers 15. And he brought in the things which his father had dedicated c. To wit silver gold and vessels 2. Chron. 15.18 It may be probably conceived that great victory in the battel which he fought with Jeroboam 2 Chron. 13.17 but not living to perform his vow his sonne Asa did it for him adding somewhat more of his own free gift Vers 16. And there was warre between Asa and Baasha king of Israel all their dayes The first ten yeares of his reigne he enjoyed peace 2. Chron. 14.1 In his dayes the land was quiet ten yeares the courage and the strength of the ten tribes being much abated by that great overthrow which Abijam his father had given them and in this time Asa reformed those things that were out of order concerning matters of religion and withall fortified many cities and other places providing for the troubles of warre in the leisure of peace 2. Chron. 14.2 7. when those ten years of peace were expired in which time Jeroboam died and Nadab his sonne was slain by
of my fathers unto thee Thus he rejected Ahabs motion with detestation to wit because the Lord had forbidden in his law the perpetuall sale of any mans inheritance Levit. 25.23 The land shall not be sold for ever and though therefore such a motion made by a prince in another kingdome could not have been rejected by any subject without grosse disregard of that Majestie which God hath put upon princes yet Naboth was bound in conscience to do it and no doubt though it be not here expressed as he refused to satisfie the desire of his Soveraigne herein so also he humbly presented him with the reasons why he durst not do it and made it appear that it was not so much the parting with his vineyard as his sinning against God in parting with it that he stumbled at whereby it appears also that this Naboth was a pious man and zealous of observing Gods law even in these idolatrous times which made his bloud cry the louder for vengeance against Ahab and Jezebel Vers 4. And he laid him down upon his bed and turned away his face c As one that was discontented and therefore would have no body to speak to him that cared not to see any body nor to have any body see him Vers 7. I will give thee the vineyard of Naboth the Jezreelite This is spoken in a vaunting way and it may have reference either to Naboths refusing to give Ahab his vineyard as if she had said Though he will not give thee his vineyard I will thou shalt not need to purchase it nor to stand to his curtesie whether he will yield it up to thee or no I will give it thee or else to those foregoing words of Jezebel Doest thou now govern the kingdome of Israel as if she had said One would think a king should not whine for a subjects deniall of such a thing having so much power to satisfie himself but since thou knowest not how to improve thy power I that am but a woman will do it for thee I will give thee the vineyard of Naboth the Jezreelite Vers 8. So she wrote letters in Ahab's name c. To wit Ahab not knowing nor caring to know what course she took for the accomplishing of that promise she had made of getting Naboths vineyard for him Vers 9. Proclaim a fast and set Naboth on high among the people Some understand this thus that Naboth should be set as in regard of his dignity he used to be in some eminent place amongst the chief men of the city as if there had been no evil at all plotted against him and then on a sudden the witnesses should out and accuse him of blaspheming God and the king But I rather think that malefactours when they came to be tried before the Magistrate were usually set upon some scaffold where they might be in the sight of the people and thence it was that Jezebel wrote in her letters And set Naboth on high amongst the people As for the fast to be proclaimed that was enjoyned to make a shew as if indeed such a horrible wickednesse had been committed by Naboth as might bring Gods wrath upon all the nation and for the diverting whereof therefore it was fit the people should in a solemn manner humble themselves and cry unto God for mercy Vers 10. And then carry him out and stone him that he may die For so the Law of God had appointed him to be punished that should blaspheme the name of the Lord Levit. 24.15 16. Whosoever curseth his God shall bear his sinne and he that blasphemeth the name of the Lord he shall surely be put to death and him also that should curse his father Exod. 21.17 And he that curseth his father or his mother shall surely be put to death the Prince therefore being the father of the people pater patriae it seems the cursing of him which is also a sinne forbidden by the Law Exod. 22.28 Thou shalt not revile the gods nor curse the ruler of thy people was usually likewise punished after the same manner Vers 11. The Elders and the Nobles who were the inhabitants in his citie did as Jezebel had sent unto them c. It may well seem strange that the letters of Ahab enjoyning such a grosse and horrible act of injustice should without any scruple be so readily obeyed by the Elders and Nobles of Jezreel but for this we must consider First that Israel was now become idolatrous and in all other respects exceedingly corrupt it is no wonder that a people that have changed their Religion at the will of a supreme Magistrate should do any thing else that he will command them Secondly that the imperious severitie and crueltie of Jezebel had doubtlesse brought this people into a miserable bondage and thraldome Thirdly that Naboth being a man strictly conscionable amongst a lawlesse degenerate people it is likely they were glad of an opportunitie to wreak their teen upon him Fourthly that Jezebel might inform them that Naboth had done this she charged him with some private discourse betwixt the king and him onely the king had no witnesses of his peremptory and blasphemous speeches and so that she desired was onely this that some witnesses might be found that upon the credit of the kings word would charge him with this which could not otherwise be legally proved and that thereupon he might be condemned for blasphemy and put to death Vers 13. Then they carried him forth out of the citie and stoned him with stones that he dyed And with him his sonnes were also put to death as it seems 2. Kings 9.26 Surely I have seen yesterday the blood of Naboth and the blood of his sonnes said the Lord and I will requite thee c. which was directly against the law of God Deut. 24.16 The fathers shall not be put to death for the children nor the children for the fathers their aim herein was doubtlesse that Ahab might without opposition enjoy Naboths vineyard But with what pretence of justice they did it it is uncertain perhaps as some think they might alledge that in punishing so execrable a wickednesse Gods severity against Achan was a president fit to be followed whose sonnes and daughters were stoned together with him Josh 7.24 Vers 14. Then they sent to Jezebel c. To shew how ready they had been to do what she had enjoyned for though the letters they had received were written to them in the kings name yet they knew well enough that the affairs of the kingdome were chiefly swayed by her and that she did all and carried all in a manner as she pleased and therefore their care was chiefly to ingratiate themselves with her Vers 15. Jezebel said to Ahab Arise take possession of the vineyard of Naboth c. Some conceive that Naboth was of the bloud royall and that Ahab was now the next heir which they judge the more probable because Naboths vineyard lay so close upon
Jehoshaphat Did I not tell thee that he would prophecie no good concerning me but evil as if the Prophet had said seeing thou art displeased at what I have said and wilt not believe but that I have spoken it out of ill will I will now largely shew you the whole vision that I saw I saw the Lord sitting on his throne and all the host of heaven standing by him on his right hand and on his left That is the Angels who are the ministers of the God of heaven at whose command they are continually imployed and if in this host the evil spirits are also included they are called the host of heaven onely because they also are under the overruling power of God and are ministers to execute his vengeance on the wicked and were happely such as stood now on his left hand Vers 20. And one said on this manner and another said on that manner This is added onely to imply that God hath divers wayes and means whereby he can accomplish that which he hath purposed in himself Vers 25. Thou shalt see in that day when thou shalt go into an inner chamber to hide thy self To wit lest he should be slain for incouraging the king to go against Ramoth Gilead by his false prophecy Vers 26. Take Micaiah and carry him back unto Amon the governour of the city and to Joash the kings sonne This Joash was it seems either the sonne of Ahab or rather the sonne of Omri the father of Ahab and called usually amongst the people the kings sonne and being in some place of authority in the citie the Prophet was sent to him together with Amon the governour of the citie As for these words of Ahabs Take Micaiah and carry him back from hence it may be probably gathered that when at first they fetched Michaiah they fetched him out of prison whither he is now sent back again and because of this many Expositours incline to think that this Micaiah was that Prophet that formerly threatned that his life should go for the life of Ben-hadad whom he had sent away in peace chap. 20.42 and that for this he had been ever since kept in prison Vers 27. Put this fellow in prison and feed him with bread of affliction c. That is with a diet course and scanty a poore pittance enough to hold life and soul together such as is usually allowed to poore captives and slaves and will onely serve to prolong their affliction and misery See Deut. 16.3 Vers 29. So the king of Israel and Jehoshaphat the king of Judah went up to Ramoth Gilead It was much that good Jehoshaphat should cause Micaiah to be sent for and then suffer a proud Baalitish priest to smite him on the cheek before his face and heare the king with such a severe charge send him back to prison and never open his mouth to speak a word for the poore Prophet but that he should go up to Ramoth Gilead with Ahab after the Prophet had foretold the dangerous event of this expedition is farre more strange and indeed all that can be said herein is this that either he was so farre overborn with the confidence of those foure hundred Prophets that promised victory that he began to think however at first he suspected them that their words might prove true rather then Micaiahs the rather because he knew that they should fight in a just cause which God usually favours or else that having engaged his word already to Ahab with whom he had lately joyned himself in affinitie he was loth to shrink now upon the words of Micaiah but chose rather to hazard the successe and to make triall what the event would be Vers 30. And the king of Israel said unto Jehoshaphat I will disguise my self c. Great personages are usually most laid at in battels and besides the prophesie of Micaiah had scared Ahab doubtlesse though he seemed to slight it yea perhaps he might also heare of the king of Syrias charge to his souldiers concerning him to avoid therefore this danger and so if it might be to elude Micaiahs threat he resolves to disguise himself and to enter the battel in the habit of an ordinary captain But yet happely Ahab pretended that he did this onely that the Syrians might not know there were two kings in the battel lest they should thereby be rendred the more cautelous and wary in their fight And thus he might indeed upon a fair ground wish Jehoshaphat to go on in his robes because he would not put upon him the disguising of himself in the attire of a common souldier or captain Vers 31. Fight neither with small nor great save onely against the king of Israel This the king of Syria commanded his two and thirty captains 1. Kings 22.31 first because he might well hope that the death or taking of the king would be the readiest means to rout the whole army or secondly because he desired to wipe off the dishonour that fell upon him in the last battel by bringing Ahab under his mercie as he was then exposed to the mercy of Ahab So well doth he repay the mercie which the king of Israel had then shown him and that no doubt by the speciall hand of Gods providence to convince him of his folly in sparing him whom God would have had destroyed Vers 32. Jehoshaphat cried out That is he cried out for help to wit both by calling upon Ahab to help him whereby it may be the Syrian captains perceived that he was not the king of Israel and by calling upon God for succour who thereupon helped him as it is said 2. Chron. 18.31 and moved the Syrians to depart from him onely the Lord was pleased by bringing him into this danger to let him see his folly in going out with Ahab notwithstanding the Prophet Micaiah had given him so fair a warning Vers 34. Turn thine hand and carrie me out of the host for I am wounded That is out of the battel for he left not the camp lest his souldiers should fly but was stayed up in his chariot untill the evening vers 35. and thus at last the vengeance of God fell upon him for his idolatry and for his persecuting Gods prophets but especially for the death of Naboth Vers 38. And one washed the chariot in the pool of Samaria and the dogs licked up his bloud c. See the note chap. 21.19 41. Vers 42. Jehoshaphat was thirty and five yeares old when he began to reigne and he reigned twenty and five yeares in Jerusalem Seeing therefore he began his reigne in the fourth yeare of Ahab as it is said in the foregoing verse who reigned two and twenty years in Samaria it must needs follow that whilest Jehoshaphat sate in the throne of Judah Ahab reigned in Israel about seventeen or eighteen years Ahaziah the sonne of Joram two years and Jehoram his brother the second sonne of Ahab about foure years and then Jehoshaphat dyed and
it to wit that the king of Moab having the king of Edoms eldest sonne in his power whether left with him as an hostage formerly or now taken lately in that salley which he had made upon the king of Edoms quarters he took him and sacrificed him upon the walls of the city whereupon the Edomites being enraged against the king of Israel because by his pressing the continuance of this siege so lamentable a mischief was fallen upon their king and his sonne they brake up and went in a fury away from the camp and so the siege was raised But I rather conceive it was the king of Moabs own sonne whom he sacrificed First because the king of Edom was but a vice-roy chosen and set over them by Jehoshaphat for in his time they had no king of their own 2. Chron. 21.8 and therefore he could not have a sonne that should have succeeded him in his throne Secondly because this barbarous fact would rather have enraged both the king of Edom himself and the other kings to have pressed the siege the more vehemently that they might come to be revenged on him better therefore do most of Expositours understand this of the king of Moabs sonne to wit first that finding himself in extremity of distresse he fled to this last refuge of sacrificing his own sonne and heir to his idol-gods that with so pretious a sacrifice he might prevail with them for help and secondly that this he did on the wall both to let his enemies see how resolved he was still to hold out and that they might be afraid of the event of such a sacrifice and thirdly that the great indignation against Israel here spoken of was either that the Edomites moved with this lamentable spectacle were offended with the Israelites for it and so broke up their quarters and went away or rather that after this prodigious act of blind devotion both the king of Moab and the inhabitants of the city were more bitterly enraged against the Israelites then ever and were resolved to fight it out to the last man which the Israelites perceiving and withall perhaps moved with some compassion upon that lamentable spectacle they raised the siege and went away home As for that place whereby some would prove it was the king of Edoms sonne that was slain Amos 2.1 Thus saith the Lord for three transgressions of Moab and for foure I will not turn away the punishment thereof because he burnt the bones of the king of Edom into lime that speaks of burning the king of Edom not the kings sonne how ever it may be meant of any other salvage act of cruelty in the Moabites against the king of Edom. CHAP. IIII. Vers 1. THy servant my husband is dead and thou knowest that thy servant did feare the Lord. This she adds first to cleare her husband from the suspition of wasting what he had by any evill courses secondly to move him the rather to pity her because her husband was one as Elisha knew well that did truly and unfainedly feare the Lord and indeed observable it is how respectively she speaks of her husband though he had left her in so great poverty and distresse And the creditour is come to take unto him my two sonnes to be bondmen See the notes Exod 21.2 and Levit. 25.39 Vers 2. Tell me what hast thou in thine house As if Elisha should have said come let me see what thou hast of any value in thy house that may go toward the payment of thy debts and thus whilest the prophet made shew as if he desired to know how farre she was able to discharge her husbands debts that so he might try if he could compose the difference betwixt her and the creditour he brought her to speak of the pot of oyle she had to wit that being the onely thing of any value she had for we cannot think she was so poore that she had nothing at all else left in her house intending to take that occasion to give order for that whereby she was to be miraculously supplyed Vers 4. Thou shalt shut the doore upon thee c. This was enjoyned first as an act or signe approving or testifying her faith that being left to her self hopelesse of all help and succour from man she did yet expect from the Lord that miraculous help which the prophet had promised her secondly as a circumstance implying that it was fit they should pray unto God when they undertook this work whereto privacy was required thirdly that they might not be disturbed by others when they were imployed in this businesse they had in hand but fourthly and principally for the clearer manifestation of the intended miracle that there might be no suspicion that the oyle was by any body secretly conveyed into the house to them Vers 6. She said unto her sonne Bring me yet a vessell That is to one of her sonnes for that she had two sonnes is evident vers 1. Vers 8. Elisha passed to Shunem A city in the tribe of Issachar not farre from mount Carmel Josh 19.17 18. the very same from whence Abishag was fetched to David 1 Kings 1.3 Vers 9. I perceive that this is an holy man of God Not onely a prophet but a man of eminent holinesse Vers 10. Let us make a little chamber I pray thee on the wall Not that she had not room in her house to lodge him but because she considered that the tumult of a large family might be some disturbance to the devotions study and meditations of a prophet and therefore thought it convenient to provide a place for him where he might be more retired Vers 12. Call this Shunamite And when he had called her she stood before him Vers 15. it is againe said that Elisha bad Gehazi call her so that though it be here expressed that she came and stood before Elisha yet that which follows must be conceived to have been done before her coming the order of the cariage of the businesse it seems was this Elisha sent Gehazi to call her to him and withall willed him to acquaint her with the businesse namely that in recompence of her kindnesse if she had any suit to the king or captain of the host he would be her mediatour she answering Gehazi that she dwelt among her own people and Gehazi carrying back this answer to his master he consulted with Gehazi what then might be done for her and Gehazi putting him in mind that she had no child Elisha bade him again call her Vers 13. And he said unto him Say now unto her Behold now thou hast been carefull for us c. This was the message which Elisha bade Gehazi carry her when he was first sent to call her wherein he makes a thankfull acknowledgement of her great care of them and then tenders to speak for her if she had any occasion either to the king or the captain of the host whereby it appears also that the succour which
questioning and doubting whether this means would be effectuall or no and therefore desiring that he would go along with her she resolves confidently that she will not return without him Vers 31. And laid the staffe upon the face of the child but there was neither voice nor hearing c. Some ascribe this to want of faith both in Gehazi and the mother others think that Elisha gave that direction for the laying of his staffe upon the face of the child without any speciall direction or promise from the spirit of God onely because he had at other times wrought miracles with this staffe but rather I think it is to be ascribed to the change of Elisha his purpose had he not yielded to have gone himself perhaps the staffe might have been effectuall now the Lord was pleased to withhold his power and help till the prophet came Vers 34. And he went up and lay upon the child c He applyed his body to the body of the child so farre as it could be done in two bodies of such disproportion See the note 1 Kings 17.21 Vers 35. Then he returned and walked in the house to and fro c. Why he rose up from lying upon the child to walk to and fro and then went and lay upon the child again it is hard to say it is said that perhaps he was wearied with lying in that manner as he did upon the child or that perceiving the flesh of the child to wax warm as in the foregoing verse it is said it did the joy thereof did make him rise up and fetch a turn and then presently he lay down upon the child again But I rather conceive all this proceeded from the exceeding vehemency and intention of his desires in seeking to God for the reviving of the child it being usuall with those that are so transported with strong desires to be thus various in their actions and sometime to be in one posture and sometime in another as finding no rest in themselves till their desires be satisfied And the child opened his eyes Which was a signe that the child was perfectly restored to life and thus as in other miracles so in this God was pleased to make it manifest that the spirit of Elijah rested upon Elisha as his successour by enabling him to do the same kind of wonders that the other had done Elijah divided Jordan with his mantle 2 Kings 2.8 so did Elisha too verse 14. Elijah multiplyed the widow of Zarephaths oyle 1 Kings 17.14 and Elisha did as much for a poore prophets widow vers 2 c. of this chapter Elijah brought rain from heaven after a time of great drought 1. Kings 18.41 and Elisha supplyed three kings and their armies with water when they were ready to perish with drought 2 Kings 3.16 17. Elijah cursed the captains and their fifties that came to apprehend him and they were presently destroyed with fire from heaven 2 Kings 1.10 And Elisha cursed the children that reproched and mocked him and they were presently torn in pieces by two she beares chapter â— 24 and so now here Elisha raised from death the Shunamites sonne as Elijah had raised the Sareptans sonne before 1 Kings 17.21 22. Vers 33. And Elisha came to Gilgal and there was a dearth in the land c. To wit to visit the Colledge of the prophets which was in this citie and that the rather to encourage and comfort them because of the dearth that was now in the land and therefore it is said in the next clause and the sonnes of the prophets were sitting before him to wit to be instructed by him as Paul used to sit at the feet of Gamaliel Acts 22.3 which is perhaps the rather added to intimate that it was by Elishaes meanes that the society of the prophets was not dissolved but holy exercises were continued amongst them notwithstanding the famine Vers 39. And one went out into the field to gather herbs and found a wild vine and gathered thereof wild gourds c. That is going forth to gather herbs for the pottage he lighted upon this wild vine and not knowing it yet gathered thereof now it is generally thought that this was Coloquintida a plant that growes in fields and hedg-rowes somewhat like a vine the gourds that is the leaves and branches whereof are bitter and poysonous Vers 40. They cryed out and said O thou man of God there is death in the pot As fearing by their bitter and unsavoury rast there had been poyson in the pottage Vers 42. And there came a man from Baal-shalisha and brought the man of God bread of the first fruits c. The first fruits by the law were to be given to the priests Numbers 18.12 but the priests were now driven away from the ten tribes ever since Jeroboam had set up his golden Calves and forbidden the people to go up to the temple at Jerusalem 2. Chron. 11.14 and therefore this good man brought these twenty loaves of the first fruits c. to Elisha and the prophets who instructed the people instead of the priests and that the rather out of a care to supply their necessities in this great dearth that was now in the land CHAP. V. Vers 5. GO and I will send a letter unto the king of Israel Which was Jehoram the sonne of Ahab chap. 3.1 Vers 6. I have therewith sent Naaman my servant to thee that thou mayest recover him of his leprosie That is that thou mayest cause him to be recovered of his leprosie for what any prophet in Israel could do he doubted not but that the king might command Vers 7. He rent his clothes and said Am I a God to kill and to make alive c. His words shew what was the cause of his griefe namely the feare that Ben-hadad the king of Syria the old enemy of Israel sought in this to pick a quarrell that he might invade the land yet likely enough it is that to cover this he pretended the blasphemy of requiring that of him which was the onely proper work of God and in the meane season never thought of what Elisha could do Vers 8. Wherefore hast thou rent thy clothes And thus Elisha covertly taxed the king for so little regarding the miracles which Elisha had wrought that now he never entertained a thought of consulting with him and gave him to understand that even the Syrians should know that there was a prophet in Israel though he and his courtiers would take no notice of him Let him come now to me saith he and he shall know there is a prophet in Israel Vers 10. And Elisha sent a messenger unto him saying Go and wash in Jordan seven times c. Not going out to him First that the miracle might be the more remarkable the prophet doing no more but send him a message that he should go and wash in Jordan and he should be clean Secondly that Naaman might the more plainly see that he did
sparing this Ben hadad when he had him in his power Vers 25. An asses head was sold for fourscore pieces of silver c. Which was as some account about ten pound sterling But though it were very strange that so great a price should be given for an asses head and a clear evidence that they were put to exceeding great straits in Samaria to get food not onely because there could be but little meat in an asses head and asses flesh must needs be very untoothsome but especially because it was an unclean meat which the Israelites by the Law of God were forbidden to eat Levit. 11.13 yet the second instance that is here given is farre more strange to wit that the fourth part of a kab of doves dung was sold for five pieces of silver to wit about twelve shillings and six pence and therefore some Expositours hold that this doves dung was bought for salt or firing the inhabitants of the citie being in as great straits for salt or firing as for food and others conceive that some few seeds of corn might be found in the dung and that for this they bought it or that the crop of pigeons in which there will be some corn undigested is here comprehended under the Hebrew word here translated doves dung But indeed why should we think it incredible that they should eat doves dung when we find afterwards vers 29. that mothers did eat their own children extremitie of famine will force men to feed on any thing that is most loathsome whence was that insulting speech of Rabshakeh to the inhabitants of Jerusalem that he would make them eat their own dung and drink their own pisse chap. 18.27 Vers 26. As the king of Israel was passing by upon the wall c. To wit to see if he could descry the attempts of the enemy against the citie and especially to see whether the watches were kept and the walls guarded by his own souldiers as they ought to be Vers 27. And he said If the Lord do not help thee whence shall I help thee If we reade this as it is in the margin of our Bibles then it seems to be a passionate speech of the kings wherein he curseth the poore woman for troubling him with her outcries Let not the Lord save thee c. as if he should have said the Lord confound thee thou wretched woman how can I help thee unlesse God send help but according to the translation that is in our text the meaning is clear namely that he did in gentle terms seek to satisfie the woman as thinking she had cried to him for food that it was not in his power to help her unlesse the Lord would send them help from heaven Vers 29. I said unto her on the next day Give thy sonne that we may eat him and she hath hid her sonne To wit to save her child alive or with a purpose to eat him alone and not to let her neighbour share with her Vers 31. Then he said God do so and more also to me if the head of Elisha c. Joram the king being deeply affected with that sad complaint of the woman that had eaten her child whereby he saw to what extremities the inhabitants of the citie were brought by the famine in a rage presently vowed that day to cut off Elishaes head to wit either because Elisha had threatned this judgement before it came or because the king perswaded himself that Elisha could have procured help by his prayers as formerly he had done to the army of the Syrians at Dothan and would not or else because he had perswaded the king to hold out the siege and had assured him of timely help from God and so now he looked upon him as the cause of all the misery they now lay under And thus the prophet that erewhiles was respected by him as a father vers 21. My father shall I smite them is now in a fury designed to lose his head as if he had been the sole cause of all their misery Vers 32. But Elisha sate in his house and the elders sate with him That is some of the godly magistrates of the city who were come to consult with him concerning the misery of the city and to desire his prayers and were now hearing him comforting them and instructing them what they should do See ye how this sonne of a murderer hath sent to take away mine head As if he should have said he is his father Ahabs own sonne he was a murderer to wit the murderer of Naboth and others and so is this his sonne Joram for behold he hath sent one to take away my head Shut the doore and hold him fast at the doore is not the sound of his masters feet behind him c. The most Expositours understand this thus That the prophet perswaded the elders to shut the doore against the kings messenger and not to let him come in and that because immediately his master would come to recall this sentence which in his rage he had passed against him But others again hold that the elders were appointed by the prophet to hold fast the doore that the kings messenger might not enter in to take off the prophets head as his master the king had appointed him and that because the king himself was coming immediately after him and then the prophet meant to make known to him how suddenly the Lord would relieve them by sending them all kind of provision in great plenty Vers 33. The messenger came down unto him and he said Behold this evil is of the Lord what should I wait for the Lord any longer This may be the speech either of the messenger or of the king that came immediately after the messenger whosesoever it was it seems the prophet had perswaded the king still to wait upon God and received this answer that having waited so long it was altogether in vain to wait any longer they might plainly perceive that the Lord meant to deliver them into the hands of the Syrians and therefore to what end should they suffer the people still to perish for hunger CHAP. VII Vers 1. THen Elisha said Heare ye the word of the Lord. It may be this was spoken onely to the elders and that messenger mentioned in the latter end of this foregoing chapter that was sent to take off Elishaes head But because first Elisha did there signifie that the king was coming immediately after him Is not the sound of his masters feet behind him And secondly because in the next verse it is said that a lord on whose hand the king leaned answered the man of God I rather think the king came presently after the messenger and so this was spoken to the king and those that were come with him To morrow about this time shall a measure of fine floure be sold for a shekel c. That is for two shillings and six pence before an asses head was sold for about ten
time all their chief officers were called Eunuchs As we see Potiphar to whom Joseph was sold though he were a married man is termed an Eunuch Gen. 37.36 Vers 7. And Elisha came to Damascus and Ben-hadad the king of Syria was sick c. The most received opinion is that Elisha went now to Damascus according to a charge given him by Elijah purposely to anoint Hazael king but why was Elijah sent from mount Horeb to Damascus if God meant not that he himself should anoint Hazael 1. Kings 19.15 And the Lord said unto him Go return on thy way to the wildernesse of Damascus and when thou comest anoint Hazael to be king over Syria rather therefore I conceive that Elisha went now by the speciall instinct of Gods Spirit to confirm that to Hazael by a second prediction which formerly upon Elijahs anointing he did not much believe and that the rather because of the present famine in Israel and so coming thither found Ben-hadad sick whether his sicknesse was occasioned through grief as Josephus saith for the shamefull flight of his armie from the siege of Samaria chap. 7.6 especially when he heard it was occasioned by a causelesse feare the Scripture expresseth not but onely notes how in his sicknesse he was glad to consult with the Prophet concerning his recovery whom ere while he sent to apprehend in Dothan chap. 6.13 14. encouraged happely thereto also by the miraculous cure that he had wrought upon the leprosie of his servant Naaman Vers 10. Go say unto him Thou mayest certainly recover c. That is thy disease is not mortall Thou mayest certainly recover of thy sicknesse that therefore which the Prophet addes concerning his death howbeit the Lord hath shewed me that he shall surely die doth not contradict this which he said concerning his sicknesse The question was whether he should recover of that sicknesse wherewith he was visited to this a direct answer is given that he might well recover notwithstanding his sicknesse but withall an intimation is given to the messenger that he should surely die to wit by another means though not by his sicknesse Vers 11. And he settled his countenance stedfastly till he was ashamed That is Elisha did fix his eyes stedfastly upon Hazael untill he began to be ashamed because he saw he could not forbear weeping or rather untill Hazael began to blush and to be ashamed because he saw the Prophet look so earnestly upon him Vers 13. And Elisha answered The Lord hath shewed me that thou shalt be king over Syria Intimating that in this regard it was likely enough he would exercise those cruelties upon the Israelites which now he made so strange of and that because he should then have power to do it and withall when once he sate in the throne of Syria he would bear the same deadly hatred against Gods people which his predecessours had done before him and thence is Damascus threatned under those terms Amos 1.4 I will send a fire into the house of Hazael which shall devoure the palaces of Ben-hadad Vers 15. He took a thick cloth and dipt it in water and spread it on his face c. And thus Ben-hadad was strangled by Hazael and that so that no signe or token could be seen in his dead body of any violence that was offered him and perhaps too under a pretence of allaying the distemper of heat he was in by reason of his sicknesse Vers 16. And in the fifth yeare of Joram the sonne of Ahab king of Israel c. Jehoshaphat had designed his sonne Jehoram to be king and appointed him to govern the kingdome in his absence in the seventeenth yeare of his reigne a little before he went with Ahab against Ramoth Gilead and thence the yeare of Jehoram king of Israel his beginning to reigne is counted to be both the eighteenth yeare of Jehoshaphat 2. Kings 3.1 and the second yeare of Jehoram the sonne of Jehoshaphat 2. Kings 1.17 but at his return he resumed the royall power wholly to himself not communicating the same again to his sonne untill the fifth yeare of Joram king of Israel which was the two and twentieth of Jehoshaphat and then this old king took unto him this his eldest sonne as partner in the government himself yet living the cause whereof in all probabilitie was some discord and differences which brake out even then between him and his younger brethren which as they moved Jehoshaphat to commit to his younger sonnes the custody of strong fenced cities in Judah 2. Chron. 21.3 the better to assure them if it might have been against the power of their elder brother so also on the other side it caused him to put this his eldest sonne in possession of the kingdome whilest himself was living for fear of tumult after his death Vers 17. And he reigned eight years in Jerusalem To wit foure years together with his father and foure years himself alone Vers 18. For the daughter of Ahab was his wife To wit Athaliah vers 26. Vers 19. Yet the Lord would not destroy Judah for David his servants sake as he promised him to give him alway a light c. That is one of his seed in whom the soveraigntie of Judah should be continued though farre short of the glory that formerly they enjoyed before the revolt of the ten tribes Vers 20. In his dayes Edom revolted from under the hand of Judah c. The Edomites ever since Davids time 2. Sam. 8.14 had been tributaries to the kings of Judah and had been governed by a Viceroy whom they set over them 1. Kings 22.47 There was no king in Edom a deputy was king But now they cast off this yoke and so the prophecie of Isaac began to take effect Gen. 27.40 that Esau should break the yoke of his brother Jacob from off his neck 2. Chron. 21.2 we reade first that so soon as his father was dead he presently made use of his power against his six younger brethren and having gotten them into his hands slew them and together with them for company many of the great men of the land such belike as either formerly or then had taken their part that withall he took upon him to make innovations in Religion erecting high places in the mountains of Judah and forcing the people to embrace that idolatry which himself had learned from the house of Ahab vers 10.11 And these combustions in the land of Judah we may well think gave encouragement to the Edomites to revolt at this time and so God punished these his abominable courses Vers 22. Yet Edom revolted from under the hand of Judah unto this day That is though Joram overthrew the Edomites in that forementioned battel vers 21. yet they retiring into their places of advantage persisted resolutely in their revolt and so he was forced to return again into his own land which indeed is not so strange if we consider that he might perhaps heare of the revolt of
blessed Martyr at his death the Lord look upon it and require it before that yeare was expired the Syrians invaded the land again and executed the judgements of God with great severitie for though the Syrians it seems came rather to pillage then to perform any great action for they came with a small company of men and Jehoash went out against them with a very great army yet by the providence of God this small band of Syrian rovers overthrew that great host of Judah wherewith being encouraged they went up against Jerusalem and destroyed all the Princes of the people who had drawn away their king from the worship of the true God and sent all the spoil of them to the king of Damascus and as for Jehoash they left him in sore diseases perhaps by tortures they had put him to which advantage two of his servants apprehending they made a conspiracie against him and slew him in his bed when he had reigned fourty years vers 1. to wit two and twenty years with Jehu and the rest with his sonne Jehoahaz and his grandchild Jehoash which is largely related 2. Chron. 24.18 25. Vers 21. For Jozachar the sonne of Shimeath and Jehozabad the sonne of Shomer his servants smote him and he died This Jozachar was also called Zabad 2. Chron. 24.26 where also it is expressed that Shimeah was an Ammonitesse and that Shomer there called Shimrith was a Moabitesse And these are they that conspired against him Zabad the sonne of Shimeath an Ammonitesse and Jehozabad the sonne of Shimrith a Moabitesse And they buried him with his fathers in the citie of David But not in the sepulchres of the kings 2 Chron. 24.25 CHAP. XIII Vers 1. JEhoahaz the sonne of Jehu began to reigne over Israel in Samaria and reigned seventeen years Yet two years before his death he made his sonne Joash king see vers 10 22. Vers 3. And he delivered them into the hands of Hazael king of Syria and into the hands of Ben-hadad the sonne of Hazael all their dayes That is all the time of the reigne both of Jehu the father and Jehoahaz his sonne Vers 4 And Jehoahaz besought the Lord. Namely when he was brought so low by the Syrians that he had not left him above fifty horsmen and ten chariots and ten thousand footmen as is afterward expressed vers 7. Vers 5. And the Lord gave Israel a saviour c. To wit Joash the sonne of Jehoahaz who afterward prevailed mightily against the Syrians and after that also Jeroboam his sonne chap. 14.27 so that afterward the children of Israel dwelt in their tents as beforetime that is they dwelt in their houses quietly and peaceably see the note 1 Kings 12.16 Vers 7. The king of Syria had destroyed them and had made them like the dust by threshing That is he had broken them to pieces and scattered them as corn may be with too much threshing so that scarse any where was there an army together and they were become a people of no power and no esteem Vers 8. Now the rest of the acts of Jehoahaz and all that he did and his might c That is with what courage and valour he resisted the Syrians though they still prevailed against him which is the rather noted to make it manifest that the calamities that befell the Israelites in his time were of Gods just judgement because of their sinnes rather then from any want of courage and might in their king Vers 9. And Jehoahaz slept with his fathers Having reigned seventeen years vers 1. all which time Jehoash the sonne of Ahaziah reigned in Judah Vers 10. In the thirty and seventh yeare of Joash king of Judah began Jehoash the sonne of Jehoahaz to reigne c. Jehoahaz the father of Joash began his reigne in the three and twentieth yeare of Joash king of Judah and reigned seventeen years vers 1. which must needs be till the nine and thirtieth yeare of Joash king of Judah complete and how then did his sonne begin his reigne in the thirty seventh yeare of Joash king of Judah as is here said I answer that Joash was made king his father yet living and reigned three years together with his father but reigned not alone till the last that is the fourtieth yeare of Joash king of Judah and hence it is also that Amaziah the sonne of Joash king of Judah is said to have begun his reigne in the second yeare of Joash sonne of Jehoahaz king of Israel chap. 14.1 either therefore because Jehoahaz being wearied and broken with long adversity desired to discharge himself in part of those heavie cares that lay upon him or because Elisha had perhaps foretold the victories of this his sonne of which we reade vers 14.15 c. two years before his death he made his sonne king Vers 12. And the rest of the acts of Joash and all that he did c. As namely the three great victories which he obtained against the Syrians of which Elisha foretold him vers 17 18 19. and his rescuing many cities of Israel from the Syrians vers 25. and how he prevailed against Amaziah king of Judah which is related in the following chapter Vers 13. And Joash slept with his fathers Having reigned sixteen years vers 10. to wit after his fathers death besides the three years that he reigned with his father the first yeare of his sole government Joash the sonne of Ahaziah reigned in Judah and Amaziah his sonne the other fifteen years Vers 14. Now Elisha was fallen sick of the sicknesse whereof he dyed To wit about five and fifty years at least as is generally thought after Elijah was taken up into heaven in which time Jehoshaphat Jehoram Ahaziah Athaliah and Jehoash swayed the scepter of Judah and Jehoram the sonne of Ahab Jehu Jehoahaz his sonne and Joash the sonne of Jehoahaz did successively sit in the throne of Israel yet some Expositours hold that Joash his visiting this sick prophet related in the following words was whilest his father Jehoahaz was yet living to wit that when his father had sought unto the Lord as is said before vers 4. then this his sonne Joash came both to visit the sick prophet and to enquire concerning those sad calamities that had befallen the kingdome of Israel and so when he saw him in so weak a condition wept over his face and said O my father my father the chariot of Israel and the horsemen thereof with the same words wherewith Elisha had bewailed the losse of Elijah chap. 2.12 concerning which see the note there Nor is it strange that this wicked king that would not be guided by the doctrine of Elisha should yet thus passionately bewail the sicknesse of the prophet if we consider in what a distressed condition his kingdome was at present and how great things God had done for his predecessours the kings of Israel by Elishaes means Vers 16. And Elisha put his hands upon the kings hands The
they slew him Vers 21. And all the people of Judah took Azariah which was sixteen years old and made him king c. To wit in the seven and twentieth yeare of Jeroboam chap. 15.1 but his father died in the fifteenth yeare of Jeroboam vers 14. and then it seems this his sonne Azariah or Uzziah being not above foure years old Concerning which see the note chap. 15.1 In this kings reigne Isaiah and Hosea began to prophecie and Amos and Jonah Isai 1.1 Hos 1.1 Amos 1.1 and verse 25. of this chapter Vers 22. He built Elath and restored it to Judah c. This Elath we find mentioned Deut. 2.8 so that it was now onely repaired or at least enlarged or fortified It was a citie of Edom near the red sea and therefore it seems was recovered from them by Azariah or Uzziah Vers 23. Jeroboam the sonne of Joash king of Israel began to reigne in Samaria and reigned fourty and one years To wit fourteen years and upwards with Amaziah who reigned nine and twenty years vers 1. and twenty seven years in the dayes of Uzziah or Azariah who succeeded his father Amaziah How this agreeth with that which is said chap. 15.1 see in the note on that place Vers 24. And he did that which was evil in the sight of the Lord c. for this cause Amos in these dayes prophecyed against the house of this Jeroboam the second and when Amaziah the priest complained thereof to the king he was enjoyned not to prophecie any more at Bethel Amos 7.10 11 12. Then Amasiah the priest of Bethel sent to Jeroboam king of Israel saying Amos hath conspired against thee in the midst of the house of Israel the land is not able to bear all his words for thus Amos saith Jeroboam shall die by the sword and Israel shall be led away captive out of their own land Also Amaziah said to Amos O thou Seer go flee away into the land of Judah and there eat bread and prophecy there Vers 25. He restored the coast of Israel from the entring of Hamath unto the sea of the plain Concerning Hamoth see the note Num. 13.21 and 34.8 The sea of the plain is that which was called the salt sea Deut. 3.17 the utmost south bounds of the kingdome of Ephraim According to the word of the Lord God of Israel which he spake by the hand of his servant Jonah c. When Israel was brought so low as is expressed in the following verse which was in the dayes of Jehoahaz the sonne of Jehu chap. 13.34 7. the Lord by Jonah foretold it seems how they should vanquish the Syrians and enlarge the coast of Israel which accordingly came to passe first in the dayes of Joash who obtained three great victories against the Syrians chap. 13.25 but more fully in the reigne of Jeroboam his sonne the most prosperous and victorious king that ever reigned over the ten tribes Vers 28. He recovered Damascus and Hamath which belonged to Judah for Israel Though these cities had been in the possession of the kings of Judah yet he recovered them for his own kingdome the kingdome of Israel Vers 29. And Jeroboam slept with his fathers even with c. Having reigned fourteen years in the time of Amaziah and Uzziah kings of Judah as is above noted verse 21. CHAP. XV. Vers 1. IN the twenty and seventh yeare of Jeroboam king of Israel began Azariah c. Manifest it is that Amaziah the father of this Aazariah or Uzziah was slain in the fifteenth year of Jeroboam for in the fifteenth year of Amasiah did Jeroboam begin his reigne chap. 14.23 and Amaziah reigned in all but nine and twenty years chap. 14.2 so that the last yeare currant of Amasiah was but the fifteenth of Jeroboam and how then was it the seven and twentieth of Jeroboam ere his sonne began his reigne Some say that Jeroboam was designed king twelve years before Joash his fathers death and so the first yeare of Azariah or Uzziah king of Judah though it were the seven and twentieth yeare of Jeroboam from his first being designed king yet it was but his fifteenth yeare accounting the years of his reigne from his sitting in the throne after the death of his father But better I conceive it is answered by others that though Amaziah was slain in the fifteenth yeare of Jeroboam yet his sonne Azariah was not settled in the throne by the generall consent of the people till the seven and twentieth yeare of Jeroboam when he was sixteen years old the foregoing twelve years either he reigned under Protectours being but foure years old when his father was slain or perhaps though he were acknowledged king by some who in those troublesome times stuck to him as the heir apparent of the house of David yet generally by the people he was not acknowledged king till some order was taken for the redresse of those grievances which had enraged them so farre against his father Vers 2. And he reigned two and fifty years in Jerusalem Besides therefore the twelve years spent in his minority fifteen years more he reigned in Judah whilest Jeroboam the second reigned in the throne of Israel three and twenty years in the time of Zachariah the sonne of Jeroboam eleven years with Shallum and Menahem whereof Shallum reigned but a moneth two years with Pekahiah and a yeare and upwards with Pekah so that he lived to see six kings in the throne of Israel Vers 3 And he did that which was right in the sight of the Lord according to all that his father Amaziah had done To wit in the beginning of his reigne as Amaziah had done whilest Zachariah the Prophet lived he sought the Lord and so long he prospered wonderfully insomuch that considering the admirable successe of Jeroboam at the same time in Israel it is evident that the state of Israel did never so flourish since the division of the twelve tribes as in the beginning of this kings reigne for having an army of three hundred and seven thousand men of warre under the command of two thousand six hundred captains all whom he furnished with shields and spears and other arms requisite he overcame the Philistins of whose towns he dismantled some and built others also he got the mastery over some parts of Arabia and brought the Ammonites to pay him tribute he repaired also the wall of Jerusalem which in his fathers dayes Joash king of Israel had broken down and fortified it with towers whereon he set new invented engins to shoot arrows c. he improved also the riches he had gotten with all kind of husbandry as keeping of much cattell c. and built towers in the wildernesse for the defence of his cattell and herdsmen and the wells of water he had digged there by which means he might keep the command of the Arabian wildernesse which was hardly passable if men were kept from those few springs of water that were found there all
a forrain power and that first because it is here expressely termed rebellion and he rebelled against the king of Assyria and served him not secondly because Hezekiah did himself acknowledge afterwards that he had offended herein vers 14. and Hezekiah king of Judah sent to the king of Assyria to Lachish saying I have offended c. and thirdly because we find elsewhere that Zedekiah king of Judah was sharply condemned for casting off the yoke of the Babilonian king contrary to the covenant that had been made with him as is largely expressed Ezek. 17.12 13. c. Vers 8. He smote the Philistines even unto Gaza c. The Philistines had taken many strong cities from his father Ahaz 2. Chron. 28.18 The Philistines also had invaded the cities of the low-countrey and of the south of Judah and had taken Beth-shemesh and Aialon and Gederoth and Shocho with the villages thereof Hezekiah therefore did now make war upon them and did mightily prevail taking from them all that they had gotten as farre as Gaza from the tower of the watchmen to the fenced city Concerning which expression see the note chap. 17.9 Vers 13. Now in the fourteenth yeare of king Hezekiah did Sennacherib king of Assyria come up against all the fenced cities of Judah c. Because Hezekiah had rebelled against the Assyrian Sennacherib therefore the sonne of Shalmaneser in the fourteenth yeare of Hezekiah which was eight years after Shalmaneser had taken Samaria and carried away the Israelites into captivity raised a mighty army and invaded the kingdome of Judah and thus did the Lord both punish the wickednesse of the people which was the more insufferable because it was under the government of so pious a prince and withall exercised the patience and tried the faith of good Hezekiah Vers 14. And Hezekiah king of Judah sent to the king of Assyria to Lachish saying I have offended c. At the first entrance of Sennacherib into the kingdome Hezekiah buckled himself with all diligence to defend himself and his kingdome against him and to that end by the advice of his counsel and captains he cut off the waters that were likely to be usefull to the Assyrian army and fortified Jerusalemâ— and calling together his souldiers and men of warre he spake comfortably to them and assured them of Gods assistance 2. Chron. 32.2 8. but it seems when he saw how suddenly the Assyrian had taken many cities of Judah and that proceeding on in his victories he had also besieged Lachish he began to fear the worst and so resolved to try if he could buy his peace and sent his ambassadours to acknowledge his offence and to entreat his favour yielding withall to pay what ever tribute he would impose upon him Vers 17. And the king of Assyria sent Tartan and Rabsaris and Rabshakeh from Lachish c. Having gotten the money above mentioned into his hands vers 14. The king of Assyria appointed unto Hezekiah king of Judah three hundred talents of silver and thirty talents of gold he notwithstanding went forward in his enterprize of subduing them and therefore not onely continued the siege of Lachish but also sent a good part of his army under the command of three of his captains whereof Rabshakeh was chief and therefore is onely mentioned by Isaiah chap. 36.2 And the king of Assyria sent Rabshakeh from Lachish to Jerusalem to Hezekiah king of Judah to besiege Jerusalem 2. Chron. 32.9 After this did Sennacherib king of Assyria send his servants to besiege Jerusalem but he himself laid siege against Lachish even now he had a purpose as it seems to invade Egypt and was therefore resolved not to leave this kingdome of Judah behind him to joyn with the Egyptian and so to annoy him rather he desired to make Jerusalem a place of retreat for his army and therefore though he thought good to dissemble with Hezekiah and to condescend seemingly to accept of a tribute yet so soon as he had gotten the gold and silver into his hands he perfidiously went forwards in his warres and now nothing would serve him but to have Jerusalem delivered up into his hands Vers 18. There came out to them Eliakim the sonne of Hilkiah which was over the houshold and Shebna the Scribe c. This Eliakim was he of whom Isaiah had prophecyed that he should be advanced to that place of dignity in Hezekiahs court which at that time Shebna did enjoy Isaiah 22.20 21. And it shall come to passe in that day that I will call my servant Eliakim the sonne of Hilkiah and I will cloath him with thy robe and strengthen him with thy girdle and commit thy government into his hand and indeed what is there said of Shebna that he was over the house Isaiah 22.15 Get thee unto this treasurer even unto Shebna which is over the house is here said of Eliakim and for the Shebna here mentioned the kings scribe or secretary it was not as I conceive that wicked Shebna in whose place the Prophet foretold that Eliakim should succeed but another officer of Hezekiah of the same name and therefore perhaps it is so expressed Isaiah 22.15 Get thee unto this treasurer even unto Shebna which is over the house to distinguish him from this Shebna the secretary or scribe Vers 19. Speak ye now to Hezekiah Thus saith the great king the king of Assyria It is conceived that this manner of speech they might use by way of deriding the prophets of Israel who in their prophecying did ordinarily begin after this manner Thus saith the Lord God Vers 25. Am I now come up without the Lord against this place to destroy it c. This Rabshakeh might speak onely to terrifie the people though in truth he had never any such thought concerning the all-ruling providence of God but besides having heard of Hezekiahs taking away the high places and altars whereon for many years together the people had worshipped the God of Israel he might perswade himself that this marvellous successe which the Assyrians had had in their warres against Judah proceeded from the wrath of the God of Israel against his people and so urgeth them with this that doubtlesse their own God had brought his master against them to punish them for this which Hezekiah had done Vers 26. Then said Eliakim the sonne of Hilkiah and Shebna and Joah c. That is one of them in the name of them all though these three men came out to parley with Rabshaketh and the other Assyrian captains yet it seems Rabshaketh when he spake to them spake so loud and that in the Jewes language that all the souldiers that were on the wall might heare what he said which he did purposely to affright the people as is expressely noted 2. Chron. 32.18 Then they cryed with a loud voice in the Jews speech unto the people of Jerusalem that were on the wall to affright them and to trouble them that they might take
doest advise upon or determine nothing thou doest attempt or accomplish but it is known to me yea thou doest nothing but what I have determined shall be done and this is fully that which David acknowledgeth concerning himself Psalm 139.2 3. Thou knowest my down sitting and mine uprising thou understandest my thoughts afarre off thou compassest my path and my lying down and art acquainted with all my wayes Vers 29. And this shall be a signe unto thee Ye shall eat this yeare such things as grow of themselves c. That is though ye have been hindred from sowing and planting this yeare by reason of the Assyrians that have invaded your land yea though there be no sowing nor planting the next yeare to wit either because it was the sabbath yeare the yeare of the lands rest or because the Assyrians left not the countrey till seed time was past yet there shall be sufficient that shall grow of it self of the scattered seeds of corne that fell upon the earth and hereby some inferre that the Assyrians continued a time in the land even after this promise was made to Hezekiah by the prophet Isaiah at least till the seed time of the second yeare was past and a very miraculous passage this was that for three years they should live of that which grew of it self nor is it any wonder that the Lord gives that for a signe to strengthen their faith which was not accomplished till the Assyrians had left the land we see the like Exod. 3.12 And he said Certainly I will be with thee and this shall be a token unto thee that I have sent thee when thou hast brought forth the people out of Egypt ye shall serve God upon this mountain Concerning which see the note there Vers 30. And the remnant that is escaped of the house of Judah shall yet again take root downward c. Because though they should at present be delivered from the Assyrians they might fear that being brought to such a poore number their nation would never be able long to subsist this promise is added concerning future times to wit that that small remnant of them which had escaped the sword of the Assyrians should like a thriving flourishing tree grow and prosper and replenish the land again as in former times Vers 31. For out of Jerusalem shall go forth a remnant and they that escape out of mount Zion That is that poore remnant that now for fear of the Assyrians is shut up within the walls of Jerusalem shall go forth thence the enemies being fled and shall again replenish the land The zeal of the Lord of hosts shall do this The Lords zeal for his own glory the fervent love he beares to his people and his just indignation against the enemy shall move him to do this however his people have deserved no such favour at his hands Vers 32. He shall not come into this citie nor shoot an arrow there c. It is evident that Rabshaketh came up against Jerusalem with a great army chap. 18.17 if he removed his army thence when he went to Sennacherib to Libnah vers 8. which perhaps he did having heard of the Ethiopian that was coming against them then the meaning of this place is clear that notwithstanding the threatning letters he had sent he should not return again to lay siege unto Jerusalem but if the army of Rabshakeh lay still before Jerusalem then the meaning of these words may be that though the army of Rabshakeh had blockt up Jerusalem and waited for the coming of Sennacheribs army who was happely gone against the Egyptian and Ethiopian army intending then with their joynt forces to assault Jerusalem yet he should never cast a bank against it but should return the way he came which accordingly came to passe vers 35. as was formerly prophecyed by Isaiah chap. 14.25 I will break the Assyrian in my land and upon my mountains tread him under foot then shall his yoke depart from off them and his burthen depart from off their shoulder Vers 34. For I will defend this citie to save it for my own sake and for my servant Davids sake That is because of my promise made to David concerning the perpetuity of his throne which had respect chiefly to Christ the sonne of David of whom David was a type Vers 35. And it came to passe that night that the angel of the Lord went out c. That is that very night after the Prophet had sent this message to Hezekiah concerning the deliverance of Jerusalem or that night when the Lord performed this which the prophet had foretold the angel of the Lord went out and smote in the camp of the Assyrians one hundred fourescore and five thousand and amongst others the captains and leaders of his camp perhaps even Rabshakeh amongst the rest who had lately belched forth such execrable blasphemies against the God of Israel 2. Chron. 32.21 And the Lord sent an Angel which cut off all the mighty men of valour and the leaders and captains in the camp of the king of Assyria c. Vers 36. So Sennacherib king of Assyria departed c. With shame of face 2. Chron. 32.21 So he returned with shame of face to his own land c. the book of Tobit also telleth us that at his return he in a rage slew many of the Israelites in Nineveh Tobit 1.18 but of this we find no mention in any of the canonicall books of Scripture Vers 37. And Esar-haddon his sonne reigned in his stead Who in the beginning of his reigne sent new troops out of Syria into Samaria to fortifie the colony therein planted by his grandfather Shalmaneser Ezra 4.2 CHAP. XX. Vers 1. IN those dayes was Hezekiah sick unto death That is immediately after the slaughter made in the Assyrian army by the angel related in the end of the former chapter and indeed manifest it is that Hezekiah sickned in the fourteenth yeare of his reigne which was the yeare wherein Sennacherib invaded Judea chap. 18.13 Now in the fourteenth yeare of Hezekiah did Sennacherib king of Assyria come up against all the fenced cities of Judah and took them for he reigned in all but nine and twenty years chapter 18.2 now a promise was made him of living fifteen years longer vers 6. and withall it is most probable that he fell not sick before the departure of the Assyrian army because not long before that when he had received those blasphemous letters from Sennacherib he went into the temple and prayed unto the Lord c. chap. 19.14 though he was newly delivered from so great feares yet partly for the further triall of his faith and partly to render him yet better and to honour him with the ensuing miracle God was pleased to visit him with this dangerous sicknesse Thus saith the Lord Set thy house in order c. That is make thy will and dispose of those things which it is fit should be set in
a pillar in the Temple for the king to stand on of which see the note chap. 11.14 and therefore 2. Chron. 34.31 it is said of Josiah that he stood in his place And all the people stood to the covenant That is they consented to renew their covenant with God and promised that they would do according to the covenant Vers 4. And the king commanded Hilkiah the high priest c. Josiah did begin to purge Judah and Jerusalem from the high places and the groves and the idols which the people had worshiped in the twelfth yeare of his reigne which was six years before the book of the law was found 2. Chron. 34.3 but upon his hearing of those grievous threatnings in the book of the law against idolatry he now proceeded further and perfected that work of reformation which was then began and therefore it is that in the Chronicles the penman of the sacred historie undertaking to relate the reformation that Josiah wrought in the twelfth yeare of his reigne he addes also what was done afterward when the book of the law was found and on the other side speaking here how he suppressed idolatry upon the hearing of the law he joynes also many things which were done of the same nature in the twelfth yeare of his reigne that all his zealous acts in rooting out idolatry might be related together As here that he commanded Hilkiah the high priest and the priests of the second order c. to bring out all the idolatrous trash that was in the Temple where by the priests of the second order may be meant the inferiour priests called priests of the second order with respect to the high priest or rather the first two chief priests of the two stocks of Eliazer and Ithamar of whom see the note 2. Sam. 8.17 Some Interpreters understand it of the priests of the order of Jedaiah the second of those twenty foure orders of the priests appointed by David 1. Chron. 24.1.7 but it is hard to say why they should be employed in purging the Temple rather then the rest of the priests And he burnt them without Jerusalem in the fields of Kidron and carried the ashes of them unto Beth-el Therewith to defile the prime seat of Jeroboams idolatry and withall to expresse his detestation of these idols and that idolatry there first erected from whence the infection had overspread the whole land and had been the main cause of all the evil that was fallen upon the people of God By the Law whatever touched the graves of dead men it was unclean and thus he manifested his detestation of these idolatrous monuments and that he esteemed them as most filthy things fi◠onely for such unclean places Nor need it seem strange that Josiah should have this power in Beth-el which was a citie of Samaria the kingdome of the ten tribes for first Abijah the sonne of Rehoboam had long since taken Beth-el from Jeroboam and annexed it to the kingdome of Judah 2. Chron. 13.19 And Abijah pursued after Jeroboam and took cities from him Beth-el with the towns thereof and so perhaps it had ever since continued and secondly it seems that the greatest part of the kingdome of Samaria was at this time under the dominion of Josiah whence is that vers 19. And all the houses also of the high places that were in the cities of Samaria which the kings of Israel had made to provoke the Lord to anger Josiah took away and did to them according to all the acts that he had done in Beth-el of which two reasons probable enough may be supposed for first it may be after the flight and death of Sennacherib when Merodach opposed himself against Esar-haddon his son Hezekiah took aduantage of this faction in the North and laid hold upon so much of the kingdome of Israel as he was able to people or secondly perhaps the same reason that moved the Babylonian king to set Manasseh free when he was his prisoner in Babylon did also perswade him to give him with his libertie the dominion of the greatest part of the countrey of Samaria to wit that he might defend these territories against the Egyptian who begun in these times with great power and successe to oppose the Babylonians and indeed the earnestnesse of Josiah in the king of Babels quarrel notwithstanding the kings of Judah had so long held great amitie with those of Egypt 2. Chron. 35.20 21 22. doth argue that the composition which Manasseh had made with that king or his Ancestour was upon such friendly terms as required not onely a faithfull observation but also a thankfull requitall Vers 5. And he put down the idolatrous priests whom the kings of Judah had ordained to burn incense c. The word in the originall here translated idolatrous priests is Chemarim and because we find them mentioned Zeph 1.4 as distinct from the priests I will cut off the remnant of Baal from this place and the name of the Chemarims with the priests therefore many Expositours hold that they were certain ministers of their idolatry different from the priests such as the monks are among the papists or at least that they were a peculiar sort of priests so called either because they wore black or coloured garments or because they lived a retired life in cells and cloisters or because of their fierie zeal and fervencie in their Religion or because they were peculiarly employed in burning incense Vers 6. And he brought out the grove from the house of the Lord c. By the grove is meant either the image or similitude of a grove which was hanged up in the Temple or rather a very grove which idolatours for devotion had planted near unto the Temple contrary to the commandment of the Lord Deut. 16.21 Thou shalt not plant thee a grove of any trees near unto the altar of the Lord thy God which therefore Josiah did now cut down and removed from the Temple burning it at the brook Kidron without Jerusalem and then cast the powder thereof upon the graves of the children of the people to wit both in contempt of the idols and in reproch of those that had worshipped them in their lives for this is plainly implied 2. Chron. 34.4 Vers 7. And he brake down the houses of the sodomites that were by the house of the Lord c. These Sodomites 〈◊〉 were kept and maintained not onely for the satisfying of mens unnaturall lust but also for the honour of their idol-gods whom they thought pleased with such horrid uncleannesse and therefore were their houses built close to the Temple and here the women wove hangings for the grove with which hangings they compassed in many severall places in the groves as so many severall tents and chappels◠darker the fitter for those horrid deeds of darknesse which were there done for there they worshipped their idols and defiled themselves with all kind both of spirituall and bodily uncleannesse Vers 8. And he brought
were his servants indeed this new name of Zedekiah which signifies the justice of God was very proper for this new king to put him in mind to be just in keeping the covenant he had made with the king of Babylon and that God would be just in punishing him if he proved perfidious but that Nebuchadnezzar intended any such thing by giving him this new name we cannot say Vers 18. And his mothers name was Hamutal the daughter of Jeremiah of Libnah So that he was the brother of Jehoahaz the first of Josiahs sonnes that was king of Judah and was afterwards by Pharaoh Necho carried into Egypt both by father and mother for this Hamutal was also the mother of Jehoahaz chapter 23.31 Vers 19. And he did that which was evil in the sight of the Lord c. In 2. Chron. 36.12 this is added in particular that he humbled not himself before Jeremiah the prophet speaking from the mouth of the Lord. Vers 20. Zedekiah rebelled against the king of Babylon c. About the beginning of Zedekiahs reigne the people began to insult over Jeremiah seeing Jehoiachin carried captive into Babylon that had yielded to Nebuchadnezzar upon his perswasion whereupon the Prophet under the type of good and bad figges foreshewed that it should be better with those in the captivity then those that were left behind Jerem. 24. After that in the fourth yeare Zedekiah went to Babylon to Nebuchadnezzar at which time the Prophet gave Sheraiah a prince that went with him a book wherein was written all the evil that should fall upon Babylon willing him to read it to the Jews and then to bind it to a stone and throw it into Euphrates in token of the perpetuall sinking of Babylon Jerem. 51.59 64. at his return as we see in the 27. and 28. chapters of Jeremiah all the bordering princes sent messengers to Zedekiah perswading him as it seems to revolt from Nebuchadnezzar but Jeremiah did earnestly disswade both him and them sending to each of those princes yokes in token of the Babylonian yoke whereunto the Lord would have them submit and assuring them that if they would not stoop to his yoke they should all perish by sword fire and pestilence at which time also Hananiah having broken Jeremiahs woodden yoke and vaunting that in like manner within two years Nebuchadnezzars yoke should be broken and Jeconiah with all the vessels and riches of the Temple should be brought again to Jerusalem Jeremiah foretold of an iron yoke and to assure the people that Hananiah had prophecyed falsely he foretold his death which that yeare accordingly in the second moneth seized upon him yet at length in the eighth yeare of his reigne Zedekiah practised more seriously with his neighbours and in confidence of great aids promised from Egypt he rebelled against Nebuchadnezzar though he had formerly taken an oath to be faithfull to him 2. Chron. 36.13 And he also rebelled against king Nebuchadnezzar CHAP. XXV Vers 2. ANd the city was besieged unto the eleventh yeare of king Zedekiah c. The city was surrounded on the tenth day of the tenth moneth in the ninth yeare of Zedekiahs reigne verse 1. and was taken by storm on the ninth day of the fourth moneth of the eleventh yeare the siege therefore continued a full yeare and an half when Nebuchadnezzar first came against the city Jeremiah had prophesied that the city should be taken and burnt and Zedekiah carried away captive though not slain as Jehoiakim was for which he was by the instigation of the princes clapped up in prison see Jer. 32 1 5.34.1 7. Jer. 17.38 c. Indeed a while the Chaldeans left the siege for Pharaoh Hophre a king of Egypt entring the borders of Judah with his army to succour Zedekiah Nebuchadnezzar and his Chaldeans fearing the disadvantage of being set upon by the Egyptian army whilest they lay before Jerusalem where the Jews might also assail them from within the city they resolved rather to raise the siege for a time At this time the Jews begun to entertain great hopes again and as it is probably thought having in their former extremity set free their bondmen as the law required by the advice of Zedekiah when the Chaldeans were gone they repented them of their charity and reduced them again into their former slavery see Jerem. 34.8 9 c. but Zedekiah knowing that if the Egyptians prevailed not they should soon be surrounded again with the Chaldean army he sent to Jeremiah the prophet to pray for him and received this message from him by his servants that the Chaldeans should return again and take the city and burn it with fire and being cast for this by the enraged princes into the dungeon under a pretence at first of his attempting to fly unto the Chaldeans he often earnestly perswaded Zedekiah to yield himself to the Chaldeans and so to save both himself and the city See Jerem. 37. and Jerem. 38. but he not hearkening to him what the Prophet had said came exactly to passe for the Egyptians not daring to encounter with Nebuchadnezzar did soon return again into Egypt and abandon their enterprize and on the other side the Chaldeans did as speedily return to the siege of Jerusalem and never after that left it till they had taken it Vers 3. The famine prevailed in the city and there was no bread for the people of the land Insomuch that as Ezekiel had prophecyed who begun to prophesie in the fifth yeare of Zedekiahs reigne Ezekiel 1.2 parents did eat their own children and children their parents Ezekiel 5.10 Therefore the fathers shall eat the sonnes in the middest of thee and the sonnes shall eat the fathers c. Lament 4.10 The hands of the pitifull women have sodden their own children they were their meat in the destruction of the daughter of my people Vers 4. And the city was broken up c. And so the middle gate was immediately taken Jerem. 39.3 And all the princes of the king of Babylon came in and sate in the middle gate c. and then as it followes all the men of warre fled by night by the way of the gate between two walls which is by the kings garden for there was it seems a secret gate in some place near to the kings garden closed upon each side with a false wall provided on purpose for a means of escape in such a time of danger and through this therefore the souldiers with the king Jerem 39.4 fled now out of the city being helped in their flight either by the darknesse of the night or by the advantage of a cave or vault under ground into which the secret gate led them and through which they might steal away the besiegers not seeing them and thus it came to passe as Ezekiel had foretold Ezek. 12.12 And the prince that is among them shall bear upon his shoulder in the twilight and shall go forth they shall dig thorough the wall to carry out
thereby he shall cover his face that he see not the ground with his eyes Vers 5. And the army of the Chaldees pursued after the king c. Having by some means received some information of his flight Vers 6. So they took the king and brought him up to the king of Babylon to Riblah c. Though therefore it be said vers 1. that Nebuchadnezzar came against Jerusalem yet it seems he himself stayed at Riblah or at least thither he was retired in the time of the siege that so he might there take care of his own countrey and might supply his army at Jerusalem with men and provision as need required Vers 7. And they slew the sonnes of Zedekiah before his eyes and put out the eyes of Zedekiah c. And then was that prophecy of Ezekiel fulfilled Ezek. 12.13 My net will I spread upon him and he shall be taken in my snare and I will bring him to Babylon to the land of the Chaldeans yet shall he not see it though he shall die there Vers 8. And in the fifth moneth on the seventh day of the moneth c. Zedekiah being brought to Riblah to Nebuchadnezzar in the fourth moneth and there used as abovesaid on the seventh day of the fifth moneth Nebuzar-adan was sent away by the king with a commission to ruine the city and carry away the people who arriving at Jerusalem the tenth day of the moneth did accordingly effect what the king had commanded Jer. 52.12 Now in the fifth moneth in the tenth day of the moneth which was in the nineteenth yeare of Nebuchadnezzars reigne came Nebuzar-adan captain of the guard which served the king of Babylon to Jerusalem and hence is that seeming contradiction between these two places whereas here it is said that it was in the nineteenth yeare of Nebuchadnezzar when these things were done yet Jer. 52.29 it is said that these Jews were carried away to Babylon in the eighteenth of Nebuchadnezzars reigne this is onely because these things were done in the end of the eighteenth and the beginning of the nineteenth of Nebuchadnezzars reigne for with both these years of his reigne did the eleventh of Zedekiahs concurre Vers 9. And he burnt the house of the Lord. To wit about foure hundred and fifty years after it was first built by Solomon Vers 11. Now the rest of the people that were left in the city did Nebuzar-adan captain of the guard carry away c. To wit eight hundred thirty two persons Jer. 52.29 In the eighteenth yeare of Nebuchad-rezzar he carried away captive from Jerusalem eight hundred thirty and two persons Vers 12. But the captain of the guard left of the poore of the land to be vine-dressers and husbandmen Yet about foure or five years after this even these also as it seems were carried away to wit in the three and twentieth yeare of Nebuchad-rezzer Jerem. 52.30 In the three and twentieth yeare of Nebuchad-rezzer Nebuzar-adan captain of the guard carried away of the Jews seven hundred fourty and five persons all the persons were foure thousand and six hundred that so the land might enjoy her Sabbath 2. Chron. 36.20 21. And them that escaped the sword carried he away to Babylon where they were servants to him and his sonnes to fulfill the word of the Lord by the mouth of Jeremiah untill the land had enjoyed her Sabbaths c Vers 13. And the pillars of brasse that were in the house of the Lord and the bases and the brasen sea c. Indeed that these things should be carried into Babylon Jeremiah had beforehand prophesied Jer. 27.21 22. Thus saith the Lord concerning the vessels that remain in the house of the Lord and in the house of the king of Judah and Jerusalem They shall be carried to Babylon c. Vers 17. And the height of one pillar was eighteen cubits c. See the note 1. Kings 7.15 And the captain of the guard took Seraiah the chief priest and Zephaniah the second priest c. Seraiah was the grandchild of Hilkiah who was high priest in Hezekiahs time and father of Jehozadak who was carried into Babylon 1. Chron. 6.14 and Zephaniah called here the second priest concerning which title see the note Numb 3 32. was it seems in great esteem with the king and therefore usually sent by him to Jeremiah Jer. 21.1 and 37.3 now because the priests were alwayes bitter enemies to Jeremiah Jer. 26.7 8. hence we may conceive that both he and all the rest here mentioned were picked out by Nebuzar-adan not for captivity but for the sword because Zedekiah had been much led by their counsels in resisting the king of Babylon contrary to what Jeremiah had commanded them Vers 19. And out of the city he took an officer that was set over the men of warre and five men of them that were in the kings presence c. Jeremiah saith seven Jer. 52.25 he took also an Eunuch which had the charge of the men of warre and seven men of them that were near the kings person adding two more to these here mentioned which were not perhaps of so great note as these five were And threescore men of the people of the land that were found in the city That is of the common people such as it seems were of the richer sort and had most opposed the king of Babylon Vers 22. Over them he made Gedaliah the sonne of Ahikam the sonne of Shaphan ruler Both the favour which Nebuzar-adan shewed to this Gedaliah by Nebuchadnezzars appointment Jer. 40.5 and Jeremiahs making choice to live with him when Nebuzar-adan had taken him out of prison as Nebuchadnezzar had given him order to do and had given him liberty to go with him into Babylon or to stay where he pleased in his own countrey Jer. 39.11 12. and 40.1 6 I say both these make it probable that he was one of them that had followed the advice which the Prophet gave both to Zedekiah and the rest to wit to yield themselves to the Babylonian Jerem. 21.8 9 10. Thus saith the Lord I will set before thee the way of life and the way of death he that abideth in this citie shall die by the sword famine and pestilence but he that goeth out and falleth to the Chaldeans that besiege you he shall live c. and that therefore he was now made provinciall governour of Judea by Nebuchadnezzers command to rule over them that were carried away captive Vers 23. And when all the captains of the armies they and their men heard that the king of Babylon had made Gedaliah governour c. To wit amongst others those that fled out of the citie when Jerusalem was taken vers 4. And Jaazaniah the sonne of a Maachathite Or Jezaniah Jer. 40.8 Vers 25. Ishmael the sonne of Nethaniah the sonne of Elishama of the seed royall came and ten men with him and smote Gedaliah c. This Ishmael as it seems during the siege of Jerusalem
those times passed for currant amongst them and that the rather happely because even to this that clause may be referred Luke 3.23 as was supposed namely that in those dayes it was supposed by them that followed the Septuagint translation that Shelah was the sonne of Cainan and Cainan the sonne of Arphaxad It is indeed true that some Interpreters do leave Cainan out of the genealogy of Luke and alledge that in some Greek copies it is not found which being granted we cannot say but they had strong inducements to leave it out But on the other side admitting our translation of the Evangelist to be just and warrantable the answer formerly given for the reconciling of this difference is doubtlesse the most satisfying that I any where find amongst the Expositours both of the Old and New Testament Vers 35. The sonnes of Esau Eliphaz Revel c. Eliphaz was the sonne of Esau by his wife Adah and Revel by his wife Bashemath Gen. 36.10 Vers 36. The sonnes of Eliphaz Teman and Omar Zephi and Gatam Kenaz and Timna and Amalek Amalek was the sonne of Eliphaz by Timna his concubine the sister of Lotan the sonne of Seir of which see Gen. 36.12 But this Timna here mentioned was the sonne of Eliphaz though of the same name with his concubine Vers 38. And the sonnes of Seir Lotan c. This Seir was Prince of the Horites who at first inhabited the land of Edom till the children of Edom destroyed them and dwelt in their room Deut. 2.12 The Horims also dwelt in Seir before time but the children of Esau succeeded them when they had destroyed them from before them and dwelt in their stead and therefore is the genealogy of the Horites here recorded onely because Esau and his sonne Eliphaz were joyned in affinity with these Princes of the Horites and perhaps thence the Edomites took some occasion of quarrel against them and so seized upon their countrey The posterity of Seir here mentioned were dukes in mount Seir as is noted Gen. 36.30 Vers 43. Now these are the kings that reigned in the land of Edom c See Gen. 36.31 CHAP. II. Vers 6. ANd the sonnes of Zerah Zimri and Ethan and Heman and Calcol and Dara Zimri as is most probable was the immediate sonne of Zerah as being the same that is called Zabdi the father of Carmi the father of Achan Josh 7.1 But the rest if they were the same Ethan and Heman and Calcol and Dara mentioned 1. Kings 4.31 that were so famous for their wisedome as it is commonly held they were then were not these the immediate sonnes of Zerah but rekoned here amongst his sonnes onely because they were of his posterity and men famous in their time but the sonnes of Mahol as is expressely noted 1. Kings 4.31 Vers 7. And the sonnes of Carmi c. Who was the sonne of Zimri or Zabdi Josh 7.1 Vers 15. Ozem the sixth David the seventh It is evident that Jesse had eight sonnes when David was anointed king by Samuel 1. Sam. 16.10 but concerning that see the note there Vers 17. And the father of Amasa was Jether the Ishmeelite See the note 2. Sam. 17.25 Vers 18. And Caleb the son of Hezron begat children of Azubah his wife and of Jerioth This was not Caleb the son of Jephunneh who was but fourty years old when he searched Canaan Josh 14.7 but another of the same name the sonne of Hezron of whom see Gen. 46.12 and his genealogy is here largely set down because there were many men of renown amongst his posterity and the chief aim of this chapter is to shew how God blessed the tribe of Judah according to his promise Gen. 49.8 c. Judah thou art he whom thy brethren shall praise thy hand shall be in the neck of thine enemies thy fathers children shall bow down before thee see also Exod. 31.2 Her sonnes are these Jesher and Shobab and Ardon This may be referred either to Azubah or Jerioth yet by most Expositours it is referred to the last to wit that these were the sonnes of Jerioth and that Calebs sonnes by Azubah are those mentioned vers 42. Vers 21. And afterward Hezron went in to the daughter of Machir the father of Gilead c. See Josh 17.1 Numb 26.29 Vers 22. And Segub begat Jair who had three and twenty cities in the land of Gilead The grandfather of Jair was Hezron of the tribe of Judah but his grandmother was of the tribe of Manasseh the daughter of Machir and it seems his father Segub was by Machir his mothers father adopted for his sonne and so Jair is called the sonne of Manasseh Deut. 3.14 and joyning with his brethren by the mothers side in subduing that portion of land which was assigned to them without Jordan he had there his portion amongst them though he were by the fathers side of the tribe of Judah see the note upon Numb 32.41 Vers 23. And he took Geshur and Aram with the towns of Jair c. That is he took Geshur and Aram from those that were the ancient inhabitants But this was Geshur without Jordan in the portion of the half tribe of Manasseh there seated for there was another Geshuri within Jordan that was not subdued when Joshua began to divide the land amongst the Israelites Josh 13.2 As for Kenath he took that as it seems by means of Nobah who happely was one of his posterity or captains and fought against Kenath under the command of Jair Numb 32.41 42. And Jair the sonne of Manasseh went and took the small towns thereof and called them Havoth-jair And Nobah went and took Kenath and the villages thereof and called it Nobah after his own name Vers 24. Abiah Hezrons wife bare him Ashur the father of Tekoa That is the Prince of Tekoa or rather the father of the inhabitants of Tekoa Vers 34. Now Sheshan had no sonnes but daughters c. Ahlai therefore the sonne of Sheshan mentioned vers 31. died it seems his father yet living or else Ahlai was his daughter whom he married to his Egyptian servant Vers 42. Now the sonnes of Caleb the brother of Jerahmeel were Mesha his first-born which was the father of Ziph. These were his sonnes by Azubah his first wife of whom mention was made vers 18. and Mesha his first-born is called the father of Ziph because he was the father of the inhabitants of Ziph. And the sonnes of Maresha the father of Hebron That is the sonnes of Maresha were also the posterity of Caleb by Azubah Vers 49. And the daughter of Caleb was Achsah Caleb the son of Jephunneh had a daughter also named Achsah Josh 15.17 but this must needs be the daughter of Caleb the sonne of Hezron Vers 50. These were the sonnes of Caleb the sonne of Hur c. This is the posterity of a second Caleb the sonne of Hur mentioned before vers 20. and the first mentioned is Shobal the father of Kirjath-jearim which
their villages were c. That is their towns or cities unwalled Vers 34. And Meshobab and Jamlech c. These are mentioned because they were in their time great men and because of that particular exploit they did vers 39 40 c. though it be not expressed from which of his sonnes they descended Vers 41. And these written by name came in the dayes of Hezekiah king of Judah and smote their tents c. To wit the tents of the children of Ham that is the Canaanites that dwelt there before vers 40. and so the posterity of Simeon dwelt in their room This must needs be done in the beginning of Hezekiahs reigne for in the sixth yeare of his reigne the ten tribes were carried away captive 2. Kings 18.10 11. And at the end of three years they took it even in the sixth yeare of Hezekiah that is the ninth yeare of Hoshea king of Israel Samaria was taken And the king of Assyria did carry away Israel unto Assyria So that it seems they did not long enjoy these their new conquests unlesse happely this new colony of the tribe of Simeon were part of that small remnant of the ten tribes that were not carried away and that happely because they dwelt farre up in the kingdome of Judah but remained in the land even in the dayes of Josiah Hezekiahs grandchild whence is that 2. Chron. 24 9. And when they came to Hilkiah the high Priest they delivered the money that was brought into the house of God which the Levites that kept the doore had gathered of the hand of Manasseh and Ephraim and of all the remnant of Israel and of all Judah and Benjamin and they returned to Jerusalem CHAP. V. Vers 1. HE was the first born but forasmuch as he defiled his fathers bed his birth-right was given unto the sonnes of Joseph c. Because it might be questioned why the genealogy of Reuben was not first set down who was Jacobs first-born sonne this clause is inserted wherein two reasons are given why Judahs genealogy was first set down and not Reubens the first because though Reuben was Jacobs first-born yet for his incest with his fathers concubine he lost his birth-right and it was given to the sonnes of Joseph Gen. 48.5 who was the eldest sonne of Rachel that should have been his first wife concerning which see the note there the other because the genealogie was not to be reckoned after the birth right that is either as it was Reubens by nature or as it was the sonnes of Joseph by Jacobs gift to wit in regard of a double portion of inheritance but Judahs genealogy was to have the preheminence because the tribe of Judah had alwayes the honour of being esteemed the chief of the tribes Judah prevailed above his brethren and of him came the chief ruler to wit David and his successours kings of Judah yea at last Christ also the promised Messiah of whom David was a type Vers 4. The sonnes of Joel Shemaiah his sonne c. Amongst the posterity of Reuben Joel is here particularly mentioned because of him Beerah descended v. 6. who was the prince of the Reubenites at the time of the captivity and then amongst others carried away captive Whose sonne Joel was it is not expressed onely it is thought most probable that he was of the stock of Hanoch Reubens eldest sonne because Beerah who descended from him was Prince of the Reubenites at the time of the captivity Vers 7. And his brethren by their families when the genealogie of their generations was reckoned were the chief Ieiel and Zechariah c. That is the chief of the rest of the Reubenites his brethren when the genealogy of their generations was reckoned to wit either in the dayes of Jotham vers 17. or rather at the captivity were Jeiel and Zechariah and Bela the three heads happely then living of the other three families of the Reubenites descended of Pallu Hezron and Carmi. Vers 8. Who dwelt in Aroer c. That is the Reubenites before mentioned Vers 10. And in the dayes of Saul they made warre with the Hagarites c. That is the Ishmaelites the posterity of Abraham by Hagar and the Gadites and half tribe of Manasseh joyned with them in this warre vers 18 19. The sonnes of Reuben and the Gadites and half the tribe of Manasseh of valiant men men able to bear buckler and sword and to shoot with bow and skilfull in warre were foure and fourty thousand seven hundred and threescore that went out to the warre And they made war with the Hagarites with Jetur and Nephish and Nodab Vers 12. Joel the chief and Shaphan the next c. These were heads either of severall families or houses in the tribe of Gad either at the time of the captivity or in the dayes of Jotham ver 17. when they were reckoned by their genealogies Vers 14. These are the children of Abihail the sonne of Huri c. That is the seven before mentioned were of the stock of Abihail who was the sonne of Huri c. Vers 16. And they dwelt in Gilead in Bashan c. But how then was all Bashan given unto the half tribe of Manasseh Deut. 3.13 And the rest of Gilead and all Bashan being the kingdome of Og gave I unto the half tribe of Manasseh all the region of Argob with all Bashan which was called the land of giants I answer that it was all that Bashan that was the kingdome of Og that was given to them but it seems some other part of the countrey adjoyning which was not of Ogs kingdome was also called Bashan wherein the Gadites dwelt or the Manassites had all Bashan that is all in a manner Vers 17. All these were reckoned by genealogies in the dayes of Jotham king of Judah and in the dayes of Jeroboam king of Israel That is towards the latter end of the reigne of Jeroboam the second when Jotham the sonne of Uzziah governed the kingdome because his father was stricken with leprosie 2. Kings 15.1 5. or else the words may be meant of two severall times when the genealogies of the Israelites were taken and reckoned one in the dayes of Jeroboam the other in the dayes of Jotham Vers 19. And they made warre with the Hagarites with Jetur and Nephish and Nodab Which were severall families or plantations of the Ishmaelites or Hagarites as is evident Gen. 25.15 Vers 24. And these were the heads of the house of their fathers even Epher c. See the note above ver 12. CHAP. VI. Vers 1. THe sonnes of Levi Gershon c. Levi was next in age to Reuben Simeon onely excepted whose genealogy was joyned with Judahs chap. 4.24 because they dwelt amongst the tribe of Judah and therefore is Levies genealogie next recorded for the genealogie of Gad and the half tribe of Manasseh is onely inserted with Reubens in the former chapter because they dwelt together with the Reubenites without Jordan
Vers 4. Eleazar begat Phinehas Phinehas begat Abishua c. Eleazar succeeded his father Aaron in the high priesthood in the fourtieth yeare after their coming out of Egypt Numb 20.25 c. and 33.18 and was high priest all the time of Joshua and died immediately after him as may seem by the relation of their deaths together Josh 24.29 33. Phinehas his sonne that succeeded him was he that slew Zimri and Cozbi in the wildernesse and had thereupon a promise from God that the high priesthood should be settled upon him and his seed for ever see Numb 25.7 13. He succeeded his father Eleazar about the death of Joshua Josh 24.29 33. How long he lived high priest it is no where expressed but probable it is he was high priest all the time that the people served the Lord after Joshuahs death in the dayes of the elders that out-lived Joshua Judg. 2.7 and perhaps in the time of the first revolting of the people in the time of the Judges which must needs then be a matter of much grief to a man of such zeal as he was for it is evident that when the Israelites made warre against Benjamin he was high priest Josh 20.28 And Phinehas the sonne of Eleazar the sonne of Aaron stood before it in those dayes As for the next three that follow Abishau Bukki his sonne and Vzzi his sonne they were it seems high priests in those corruptest times of Israel under the Judges whereto agrees that which is by some said that in the dayes of Uzzi it was that Eli and so his posterity after him got the high priests office not being of Eleazars stock but of the stock of Ithamar and if so it were then the foure next following of the stock of Eleazar were never high priests to wit Zerahiah and Meraioth and Amariah and Ahitub but Zadok the sonne of Ahitub vers 8. was the first that recovered that dignity again which was in the dayes of Solomon who thrust out Abiathar of the posterity of Eli and of the stock of Ithamar from being high priest and put Zadok the sonne of Ahitub in his room 1. Kings 2.27 35. Vers 10. And Johanan begat Azariah he it is that executed the priests office in the temple that Solomon built in Jerusalem That is this is that Azariah of whom such honourable mention is made in the book of the Chronicles 2. Chron. 26.16 c. who did so worthily execute maintain the honour and office of the priesthood against the intrusion and usurpation of Uzziah the king of Judah and it is expressely noted that it was in the temple which Solomon built in Jerusalem because at the time when this was written there was another Temple in Jerusalem built by Zerub-babel Yet some understand these words of Johanan the father of Azariah that he was that Jehoiada that was high priest in the dayes of Athaliah by whom both the Temple and Common-wealth were preserved when they were in danger to be ruined by her Vers 13. And Shallum begat Hilâ—iah Who found the book of the Law in the dayes of Josiah 2. Kings 22.8 Vers 14. And Azariah begat Seraiah c. Seraiah was the high priest whom Nebuchadnezzar slew see 2. Kings 25.18 21. He was also the father or grand-father of Ezra Ezra 7.1 Now after these things in the reigne of Artaxerxes king of Persia Ezra the sonne of Seraiah the sonne of Azariah the sonne of Hilkiah c. and then Jehozadak his sonne was the father of Josuah who was so famous at the return of the Jews and the rebuilding of the Temple Hag. 1.1 In the second yeare of Darius the king in the sixth moneth in the first day of the moneth came the word of the Lord by Haggai the Prophet unto Zerubbabel the sonne of Shealtiel governour of Judah and to Josuah the sonne of Josedech the high priest Vers 19. And these are the families of the Levites according to their fathers That is of these before named were the severall families of the Levites called to wit the family of the Libnites c. Vers 20. Of Gershom Libni his sonne Jahath his sonne Zimmah his sonne c. Here follows a catalogue of those that were successively the Heads both of the Gershonites Kohathites and Merarites perhaps unto the dayes of David who did dispose of the Levites into new orders and whereas Zimmah is here said to be the sonne of Jahath thereby is meant that he was his grandchild for Shimei was the sonne of Jahath and Zimmah the sonne of Shimei vers 42 43. Vers 25. And the sonnes of Elkanah Amasai and Ahimoth The sonnes of Elkanah are here more particularly expressed because from him descended that Elkanah who was the father of Samuel Vers 26. As for Elkanah the sonnes of Elkanah Zophai his sonne c. This is another Elkanah who was the sonne of Mahath and grandchild of Amasai mentioned in the former verse as is evident vers 35 36. Vers 27. Jeroham his sonne Elkanah his sonne The father of Samuel Vers 31. And these are they whom David set over the service of song in the house of the Lord c. That is these are they that David made chief in the three quires of singers after the Ark had rest that is after it was brought to Davids house for before it was removed from one place to another to wit these mentioned in the sequel of this chapter Heman of the Kohathites ver 33. who was the chief and therefore had the middle quire and Asaph who stood on Hemans right hand v. 39. and was of the Gershonites and Ethan who was also called Jeduthun chap. 25.1 and was of the Merarites and stood on Hemans left hand ver 44. These were in their times famous men as being the chief singers and withall Prophets and pen-men of some of the Psalmes 2. Chron. 29.30 Moreover Hezekiah the king and the princes commanded the Levites to sing praise unto the Lord with the words of David and of Asaph the seer Vers 33. Heman a singer the sonne of Joel the sonne of Shemuel That is Samuel for Heman was Samuels grandchild Vers 50. And these are the sonnes of Aaron Eleazar his sonne Phinehas his sonne c. By occasion of the mention that is made of the severall offices and imployments of the priests in the foregoing verse the catalogue of the sonnes of Eleazar is here again set down unto the dayes of David by whom the priests were divided into foure severall orders Vers 57. And to the sonnes of Aaron they gave the cities of Judah c. And Simeon Josh 21.9 And they gave out of the tribe of the children of Judah and out of the tribe of the children of Simeon these cities which are here mentioned by name Vers 60. All their cities throughout their families were thirteen cities To wit the eleven here mentioned and Ain in Judahs portion and Gibeon in Benjamins which are reckoned amongst the rest Josh 21.16 17. but
for it is not possible that Ephraim should live to see these last here mentioned if they be all taken as severall succeeding generations to wit seven generations However though this which is said concerning the cause why the men of Gath slew them to wit because they came down to take away their cattell may be meant of the Philistines of Gath that coming upon the Israelites dwelling then in Egypt to take away their cattell they slew these sonnes of Ephraim that armed themselves to resist them yet rather I think it is meant of the sonnes of Ephraim to wit that there being usually warre betwixt Egypt and the Philistines their neighbours to which those places may have reference Exod. 1.10 Come on let us deal wisely with them lest they multiply and it come to passe that when there fall out any warre they joyn also unto our enemies and fight against us and so get them up out of the land and 13.17 And it came to passe when Pharaoh had let the people go that God led them not through the way of the land of the Philistines although that was near for God said Lest peradventure the people repent when they see warre and they returne to Egypt the sonnes of Ephraim at a certain time armed themselves to make an inrode upon the land of the Philistines and were slain by the men of Gath for why is it said the men of Gath that were born in that land but to intimate that they inhabited the land that was invaded by the sonnes of Ephraim and of this slaughter of the Ephraimites some understand that place Psal 78.9 The children of Ephraim being armed and carrying bowes turned back in the day of battel Vers 24. And his daughter was Sherah who built Beth-horon the nether and the upper c. That is Sherah famous in her time for building that is rebuilding beautifying and fortifying these cities for the upper and nether Beth-horon were cities in Canaan before the Israelites possessed them Josh 16.6 she was also of the stock of Beriah for had she been the immediate daughter of Beriah the sonne of Ephraim she could not have lived to enter the land of Canaan Vers 26. Ammihud his sonne Elishama his sonne Who was prince of the children of Ephraim at their going down out of Egypt Numb 7.48 On the seventh day Elishama the sonne of Ammiud prince of the children of Ephraim offered Vers 35. And the sonne of his brother Helem That is Helem was the sonne of Shomers brother called before vers 32. Hotham Vers 38. And the sonnes of Jether c. This Jether is called Ithran in the former verse as most conceive Vers 39. And the sonnes of Ulla c. Who was happely another sonne of Jether or else his grandchild the sonne of Ara before mentioned Vers 40. And the number throughout the genealogie of them that were apt to the warre and to battel was twenty and six thousand men To wit happely when they were numbred in the dayes of David as above vers 2. CHAP. VIII Vers 1. NOw Benjamin begat Bela his first-born c. Some thing was before said concerning three of Benjamins sonnes chap. 7.6 but here the genealogie of Benjamin is more fully expressed 1. Because the tribe of Benjamin did alwayes most constantly adhere to the house and kingdome of David And secondly to discover the stock of Saul the first king of Israel Indeed Gen. 46.21 there are ten sonnes of Benjamin named but the genealogie of five of them onely is here recorded because happely of the others there were no men of any great renown or perhaps because their genealogies were lest Ashbel the second is called also Jediael chap. 7.6 and Aharah Ahiram Numb 26.38 and Ehi Gen. 46.21 and Nohah Naaman Gen. 46.21 and Rapha Rosh Gen. 46.21 Vers 3. And the sonnes of Bela were Addar and Gera c. Five other sonnes of Bela are mentioned chap. 7.7 to which here are added nine more neither is it necessary that we should think that all these were the immediate sonnes of Bela for here we see are two Geraes mentioned and men do not use to call two sonnes by one name but onely that they were men of renown of his posterity Vers 6. And these are the sonnes of Ehud c. The meaning of this place I conceive is that some of these before mentioned that were of the posterity of Bela were more immediately the sonnes of Ehud chief of the fathers of the inhabitants of Geba who finding that place too strait for them removed themselves to Manahath together with Naaman and Ahiah called Ahoah vers 4. and Gera and dwelt there Vers 7. He removed them and begat Vzza and Ahihud That is Ehud or Gera removed them and being seated in Manahath he begat Uzza and Ahihud Vers 8. And Shaharaim begat children in the countrey of Moab after he had sent them away That is after Ehud or Gera had sent away this colony from Geba to Manahath Shaharaim who was it seems one of them begat children in the land of Moab whither it seems upon some occasion he was removed Hushim and Baara were his wives Hushim called also Hodesh vers 9. Vers 12. The sonnes of Elpaal Eber c. To wit besides those that dwelt in Jerusalem mentioned vers 17 18 28. Vers 13. Beriah also and Shema who were heads of the fathers of the inhabitants of Aijalon who drove away the inhabitants of Gath. To wit that they might dwell in their room yet some understand it that they came upon the men of Gath when they had slain the sonnes of Ephraim and put them to flight so revenging the death of their brethren Vers 14. And Ahio Shashak and Jerimoth c. Here begins the catalogue of the heads of the severall families of Benjamin that inhabited Jerusalem First the sonnes of Beriah the sonne of Elpaal vers 14 15 16. Secondly the sonnes of Elpaal vers 17 and 18. Thirdly the sonnes of Shimhi or vers 13. Shema the sonne of Elpaal vers 19 20 21. Fourthly the sonnes of Shashak vers 22 23 24 25. who was a sonne of Beriah vers 14. And fifthly the sonnes of Jeroham who is no where else mentioned vers 26 and 27. Vers 33. And Ner begat Kish c. This Ner the grandfather of Saul was also called Abiel 1. Sam. 9.1 Now there was a man of Benjamin whose name was Kish the sonne of Abiel the sonne of Zeror c. and he had besides Kish a sonne also called Ner the father of Abner 1. Sam. 14.50.51 Vers 36. And Ahaz begat Jehoadah Called also Jarah chap. 9.42 Vers 37. Rapha was his sonne Called also Rephaiah chap. 9.43 CHAP. IX Vers 2. NOw the first inhabitants c. In the former chapters we had the genealogies of those that were before the Babylonian captivity but here now we are told who they were that returned out of Babylon Now the first inhabitants that dwelt in their possessions in their cities were
the Israelites that is those who first returned from Babylon and were again settled in their severall possessions were the children of Israel for not onely those of Judah and Benjamin but some also of the other tribes returned thence vers 3. to wit such as sled to Judah when the ten tribes were first carried away by Tiglath-pileser and Shalmaneser and such as did at first leave the land of Israel when Jeroboam did first set up his golden calves there the priests also the Levites and the Nethinims that is as the word signifieth men given to wit to God and to the service of the Temple and it is meant of the Gibeonites see the note Josh 9.21 Vers 3. And in Jerusalem dwelt of the children of Judah and of the children of Benjamin c. To wit every tenth man amongst them chosen by lot and such as did besides voluntarily offer themselves to dwell there Nehem. 11.1 2. And the rulers of the people dwelt at Jerusalem the rest of the people also cast lots to bring one of ten to dwell in Jerusalem the holy city and nine parts to dwell in other cities And the people blessed the men that willingly offered themselves to dwell at Jerusalem Vers 5. And of the Shilonites Asaiah the first born c. That is the sonnes of Shiloni Neh. 11.5 and he that is here called Asaiah is in likelyhood the same that is there called Maaseiah Vers 7. Sallu the sonne of Meshullam the sonne of Hodaviah the sonne of Hasenuah c. Nehem. 11.7 Meshullam is said to be the sonne of Joed the sonne of Pedaiah either therefore Meshullams father was called both Joed and Hodaviah and his grandfather both Pedaiah and Hasenuah or else these here mentioned were his father and grandfather and those mentioned in Nehemiah were his progenitours farther off Vers 9. And their brethren according to their generations nine hundred and fifty and six Nehem. 11.8 they are said to have been nine hundred twenty and eight but there it may seem onely those are numbred that were chosen by lot to dwell in Jerusalem here those also that did voluntarily proffer themselves to dwell there Nehem. 11.2 And the people blessed all the men that willingly offered themselves to dwell at Jerusalem Vers 11. And Azariah the sonne of Hilkiah c. Called also Seraiah Neh. 11.11 and it is said here that this Azariah or Seraiah was the ruler of the house of God to wit at the return of the people from Babylon whereby is not meant that he was high priest for Joshua was then high priest Hagg. 1.1 but that he was the chief or one of the chief of the inferiour priests who were called the second priests Numb 3.32 And of his brethren there were when they returned from Babylon eight hundred twenty and two Nehem. 11.12 Vers 12. And Adaiah the sonne of Jeroham the sonne of Pashur c. Neh. 11.12 it is evident that there were three descents between Pashur and Jeroham and there also vers 13. it is expressed that of his brethren there were two hundred fourty and two And Maasiai the sonne of Adiel the sonne of Jahzerah c. Nehem. 11.13 he is called Amashai the sonne of Azareel the sonne of Ahasiai the sonne of Meshilemoh the sonne of Immer and of this family it is said that there were vers 14. an hundred twenty and eight Vers 14. And of the Levites Shemaiah c. Having formerly set down the chief of the priests that returned from Babylon here he also addes who were the chief of the Levites that returned of whom there were at Jerusalem besides those that were seated elsewhere and the porters and others afterwards mentioned two hundred fourescore and foure as is noted Nehem. 11.18 Vers 15. Mattaniah the sonne of Micah the sonne of Zichri Called also Zabdi Nehem. 11.17 Vers 16. And Obadiah the sonne of Shemaiah that dwelt in the villages of the Netophathites Who were of the tribe of Judah amongst whom the Levites were seated at first till their cites could be assigned them Vers 17. And the porters were Shallum and Akkub c. That is these were the chief for of them in all there were an hundred seventy and two Nehem. 11.19 besides those that were porters in the inner entries vers 21 22. Vers 18. Who hitherto waited in the kings gate eastward That is Shallum the chief of them and those of his course or family unto the time of the writing of this book waited in the east gate which was called the kings gate because formerly the kings of Judah used to go into the Temple at that gate Vers 19. And Shallum the sonne of Kore and his brethren of the house of his father the Korahites were over the work of the service keepers of the gates of the Tabernacle That is he and the rest of the Korahites were keepers of all the outer gates of the tabernacle or Temple for even the Temple is sometimes called the tabernacle And their fathers being over the host of the Lord were keepers of the entry That is and the fathers of them the heads and chief of them kept the entry that is the entry by which they passed from the outer court into the court of the priests the inward gate or else it may be meant of the fathers of these Levites who waited upon the tabernacle before the Temple was built and so is added onely to shew that these Levites were now keepers of the gates of the temple as their fathers in former times had waited at the entry of the Tabernacle and were over the host of the Lord that is over the Levites when after the manner of an host or army they pitched about the Tabernacle when the Israelites went through the wildernesse And indeed this exposition seems the more probable because of that which follows in the next verse Vers 20. And Phinehas the sonne of Eleazar was the ruler over them in time past That is Phinehas the sonne of Eleazar the sonne of Aaron had the chief command over the Levites in time past Vers 21. And Zechariah the sonne of Meshelemiah was porter of the doore of the Tabernacle of the congregation That is he and perhaps his brethren was porter of the doore that led out of the priests court into the Temple so that his was of all the chief place see chap. 26.1 2. Vers 22. All these which were chosen to be porters in the gates were two hundred and twelve See the note above vers 17. and Nehem. 11. and chap. 23.5 These were reckoned by their genealogies in their villages whom David and Samuel the seer did ordain in their set office That is whereas before the dayes of Samuel the Levites did all promiscuously intend the whole service of the Tabernacle when Samuel judged Israel 1. Sam. 7.6 he it seems began to divide the work amongst them and to appoint them their severall charges and imployments which David afterward did much perfect appointing so many
by art and made them castles and put captains in them some of which were perhaps his sonnes whom he dispersed unto every fenced citie throughout Judah and Benjamin vers 23. And he dealt wisely and dispersed all his children throughout all the countreys of Judah and Benjamin unto every fenced citie Vers 12. And in every citie he put shields and spears That is weapons both for defence and offence Vers 14. For Jeroboam and his sonnes had cast them off from executing the priests office unto the Lord. To wit by forbidding them to go up to Jerusalem to execute the priests office in the Temple as by the Law they were enjoyned and this is ascribed not onely to Jeroboam but also to his sonnes because he used them as his instruments in restraining them from going up to sacrifice at the Temple having happely given them the charge and command of the fenced cities as Rehoboam did his sonnes vers 23. Vers 15. And he ordained him priests for the high places and for the devils and for the calves which he had made Hereby it appears that Jeroboam set up other idols besides his golden calves in which he pretended the worship of the true God and why he said in them to have served devils see Levit. 17.7 Vers 17. So they strengthened the kingdome of Judah and made Rehoboam the sonne of Solomon strong three years That is by the accesse of these Levites and others of the ten tribes the kingdome of Judah was strengthened and so continued three years Indeed till the fifth yeare Shishak invaded not the land of Judah chap. 12.2 But in the fourth yeare they began to corrupt themselves and because so soon as they forsook God God also forsook them therefore even then are they counted as a weakned people their defence being then departed from them as was evident in the preparations which Shishak immediately made against them For three years they walked in the way of David and Solomon To wit before his fall and after his repentance for by this place amongst others it appears that Solomon before his death repented him of his idolatry and turned unto the Lord though he could not so soon purge the land of those idolatrous monuments which himself had raised as it was with Manasseh chap. 33.18 For it is not likely that the beginning of Rehoboams reigne would have been David-like if Solomon had died and left the kingdome in so corrupt a condition Yet some conceive that Solomon is here joyned with David because himself continued incorrupt from idolatry though he suffered high places to be set up for his wives Vers 18 And Rehoboam took him Mahalath the daughter of Jeremoth c. Though Rehoboam had eighteen wives vers 21. yet three of them onely are expressed by name the third because he had by her Abijah who succeeded him in the throne and the first two onely to make way to the mention of the third because he married them first and then afterward took the third to wife to wit Maachah the daughter of Abishalom the mother of Abijah Concerning whom see the notes 1. Kings 15.2 Vers 22. And Rehoboam made Abijah the sonne of Maachah the chief to be ruler among his brethren c. That is he gave him the preheminency in all respects above his brethren as intending that he should succeed him in the throne Now if he were not his eldest sonne unlesse he had expresse direction for this from God it was doubtlesse against that Law Deut. 21.15 Vers 23. And he dealt wisely and dispersed all his children throughout all the countreys of Judah and Benjamin unto every fenced citie The wisdome and pollicie of Rehoboam in dispersing his other sonnes into the severall fenced cities in the out-skirts of his kingdome was this that hereby they were kept either from variance amongst themselves or from consulting together against their brother Abijah and perhaps under a pretence of honouring them with the charge of those places were little better then prisoners there under the eye of some that were appointed to watch over them for indeed otherwise there would have been little policie in putting the strong places of the kingdome into their hands to which purpose also it was as I conceive that the better to content them he allowed them most liberall and princely maintenance in all regards which is implyed in the following clause he gave them victualls in abundance CHAP. XII Vers 1. ANd it came to passe when Rehoboam had established the kingdome c. See the notes for these two verses 1. Kings 14.22 and 25. Vers 7. They humbled themselves therefore I will not destroy them c. This humiliation of Rehoboams and so it is likely of his Princes too proceeded onely from a base slavish fear of the wrath that he saw was coming upon him and therefore it said after this that he did evil because he prepared not his heart to seek the Lord yet so farre did the Lord regard this that he resolved so farre or so long to deliver them that he would not now utterly destroy Jerusalem and the Temple by the hand of Shishak as he did afterward in a like case with Ahab 1. Kings 21.27 Concerning which see the notes there Vers 8. Neverthelesse they shall be his servants c. That is they shall become tributaries to the king of Egypt upon which condition it seems Shishak rendred up to Rehoboam the cities which he had taken that they may know my service saith the Lord and the service of the kingdomes of the countreys that is that they may know how much better it had been to have served me then by sin to bring themselves into bondage to other nations which indeed they had cause to complain of as Isaiah 26.13 O Lord other lords besides thee have had dominion over us Vers 9. So Shishak king of Egypt came up against Jerusalem and took away the treasures of the house of the Lord c. Not the holy vessels but the treasures of the Temple and the treasures of the kings house which were yielded it seems for the ransome of Jerusalem and those other cities which he had taken Vers 12. And also in Judah things went well That is after this time things began again to prosper and go well with the kingdome of Judah But some reade it as in the margin and yet in Judah there was good things and then it is added as another reason why God did not utterly destroy Jerusalem at this time to wit because there were some in Judah that feared God and continued constant in that way of his worship which he had prescribed for that which is said vers 1. that he forsook the Law of the Lord and all Israel with him must be understood onely of the generality of the people that all in a manner had corrupted themselves Vers 15. And there were warres between Rehoboam and Jeroboam continually See 1. Kings 12.24 CHAP. XIII Vers 1. NOw in the eighteenth
32. Also we made ordinances for us to charge our selves yearely with the third part of a shekel for the service of the house of our God Vers 7. For the sonnes of Athaliah that wicked woman had broken up the house of God c. To promote the worship of Baalim they robbed the Temple and so there was not in the treasuries of the Temple any competent summe of money whereby the decayes thereof might be repaired Indeed the sonnes of Joram by Athaliah were all slain by the Arabians save onely Ahaziah chap. 21.17 But this might be done before that Vers 8. And at the kings commandment they made a chest The Levites being forbidden by Joash to meddle any more with the collection of the money because of their former neglect 2. Kings 12.7 And set it without the gate of the house of the Lord. To wit by the gate whereby they went out of the great court and on that side the gate where the altar stood 2. Kings 12.9 Vers 14. They brought the rest of the money before the king and Jehoiada whereof were made vessels for the house of the Lord c. See 2. Kings 12.13 Vers 16. And they buried him in the citie of David amongst the kings because he had done good in Israel both towards God and towards his house That is the house and family of David or rather the Temple the house of God Vers 17. Now after the death of Jehoiada came the princes of Judah and made obeysance to the king c. In the most fawning and flattering manner they presented themselves before him and withall petitioned him that every one might worship God as they pleased themselves namely in the high places after the manner of their fathers to wit because it was burthensome to go up from all places to the Temple or because every one desired to have his own proper place of devotion Now this request is implyed though not expressed in the following words then the king hearkned to them and they left the house of the Lord God of their fathers Vers 18. And wrath came upon Judah and Jerusalem for this their trespasse For Hazael king of Syria as it is related 2. Kings 12.17 invaded the land and having taken Gath addressed himself to Jerusalem having sufficient pretence for what he did if his ambition cared for pretence because the kings of Judah had formerly assisted the Israelites against the Syrians at Ramoth Gilead and so formidable to Joash was this approch of Hazael towards Jerusalem that he took all the hallowed things and all the gold that was found in the treasures of the Temple and in his own house and with that present purchased his peace Some conceive that this invasion of Hazael mentioned in the Kings is the same with that inrode of the Syrians spoken of vers 23. of this chapter but that cannot be for this was before the slaying of Zachariah vers 20. that after it vers 23. in this the matter was compounded without a battel in that a battel was fought to Joash his great losse vers 24. in this Hazael was present 2. Kings 12.11 in that the Syrians sent the spoil they took to their king at Damascus vers 23. And last of all in this the Syrians had great forces else Joash would not have been afraid of them in that they came with a small band of men vers 24. Vers 20. And the spirit of God came upon Zechariah the sonne of Jehoiada the priest c. It is a great question amongst Expositours whether this were that Zechariah of whom our Saviour spake Matth. 23.35 From the bloud of righteous Abel unto the bloud of Zacharias sonne of Barachias whom ye slew c. Most conceive it is and that because this Zechariah was slain by the Jews and that as is expressed in the following verse in the court of the house Lord nor do we reade in Scripture of any other Zechariah that was so slain for though this was the sonne of Jehoiada and that Zachariah of whom Christ speaks is expressely called there the sonne of Barachias yet to this it may be answered that Jehoiada was so called Barachias or that he is called Barachias which signifies the blessed of the Lord because he was in his time such a blessed instrument of so much good to the people of God and it may well be the drift of Christs words to shew that the bloud of all that were long ago slain should be charged upon that generation and so in that regard this Zechariah is joyned there with Abel But now others hold that it is not this Zechariah of whom our Saviour speaks there but that Zachariah which is last but one of the small Prophets that was raised up of God to encourage the people that were come back from Babylon to rebuild the Temple And indeed first because that Zachariah is expressely called the sonne of Barachiah Zach. 1.1 as it were purposely to distinguish him from this Zechariah the sonne of Jehoiada And secondly because the words of our Saviour seem rather to imply that all the bloud of Gods righteous servants slain in former times from the first to the last should be charged upon them and so Abel is mentioned as the first and Zachariah as the last I cannot see but that very probably it may be understood of that Zachariah and that he after the reedifying of the Temple flying to the altar for Sanctuary when the Jews were for some cause enraged against him was there slain as our Saviour saith between the Temple and the altar Vers 25. For they left him in great diseases To wit by reason of wounds received in the fight or some exquisite tortures which happely the Syrians had put him to His own servants conspired against him for the bloud of the sonnes of Jehoiada the priest c. Hereby it may appear that having slain Zechariah they slew also his brethren the sonnes of Jehoiada perhaps lest they should avenge his death yet some conceive that the plurall number is put for the singular sonnes for sonne as it is also in many other places CHAP. XXV Vers 1. AMaziah was twenty and five years old when he began to reigne c. To wit in the second yeare of Joash king of Israel See the notes for this chapter 2. Kings 14.1 c. Vers 13. But the souldiers of the army which Amaziah sent back that they should not go with him to battel fell upon the cities of Judah from Samaria even unto Beth-horon Beth-horon was one of the cities of Ephraim Josh 15.3 but because some of the Israelites cities had been taken by the kings of Judah in the warres betwixt those two kingdomes therefore it is here said that in their return from Samaria they fell upon the cities of Judah from Samaria to Beth-horon Vers 23. And Joash the king of Israel took Amaziah king of Judah the sonne of Joash the sonne of Jehoahaz c. That is the sonne of Ahaziah
may be reconciled to the people that are called by his name if we use the means that he hath appointed namely if we believe and repent and forsake our sinnes and put away the strange wives that are amongst us and this too there is great hope the people will be wonne to do Vers 3. Let us make a covenant with our God to put away all the wives and such as are born of them c. This is the course which Shechaniah propounds to Ezra for the pacifying of Gods wrath namely that they should put away their strange wives and the children that were born of them and two particulars he addes concerning the manner of doing this that Ezra might the readily approve of it to wit first that it should be commended to the people by the advice of Ezra and those other godly Israelites that were now assembled to him which we have in those words according to the counsel of my Lord and those that tremble at the commandment of our God and thus he intimates too for Ezraes incouragement that those that were religiously affected were afraid of Gods judgements because of this sin would willingly joyn in promoting this work and secondly that they should mannage this great businesse according to the warrant direction of Gods Law and let it be done according to the Law and hereby I conceive it is evident that where the Law did forbid the Jews to marry any infidell remaining an infidell as Deut. 7.3 and Exod. 34.16 it did also by necessary consequence enjoyn those that had married such wives to put them away and in some sence their children also Indeed the judgement of Expositours is different conerning their way of doing this for some conceive that their wives were put away as no lawfull wives because their marrying them was not warrantable by Gods Law and again others think that they were put away by bills of divorce which they say was principally intended in that clause and let it be done according to the Law But now for their children born of such wives though some conceive that they also were cast off as illegitimate and born by unlawfull copulation and turned out of their families the rather that the sight of them might not by degrees winne them to receive back their mothers again yet this I can by no means approve for though it should be granted that such children were to be esteemed as bastards yet surely their fathers were to provide for them and therefore by putting away the children born of such wives nothing else is meant but that they were declared no true free-born members of the people of Israel which may be confirmed by this that in Nehemiahs reformation that place Deut. 23.3 An Ammonite or Moabite shall not enter the congregation of the Lord is alledged as the ground why they separated from Israel all the mixed multitude Neh. 13.1.3 concerning which see the notes there and questionlesse the parents of these children maintained and brought them up and took care that they might be instructed in the truth to the end that afterwards as Proselytes they might be joyned to the people of God but however that this at the most was but a part of Moses politie a Law not in force now many gather from that of the Apostle 1. Cor. 7.12 13. If any brother hath a wife that believeth not and she be pleased to dwell with him let him not put her away c. and again 1. Pet. 3.1 Likewise ye wives be in subjection to your own husbands that if any obey not the word they also may without the word be wonne by the conversation of the wives Vers 6. Then Ezra rose up from before the house of God and went into the chamber of Johanan the sonne of Eliashib Eliashib was the sonne of Joiakim and grandchild of Jeshua the high priest Neh. 12.10 And Jeshua begat Joiakim and Joiakim begat Eliashib and Eliashib begat Joiada and was himself high priest in Nehemiahs time Neh. 3.1 Then Eliashib the high priest rose up with his brethren the priests c. Johanan therefore his sonne was doubtlesse of chief account amongst the priests at this time and for this cause it seems Ezra went into his chamber that there with the princes he might consult how to effect that reformation to which the forementioned assembly had sworn to yield Vers 8. All his substance should be forfeited and himself separated from the congregation c. That is excommunicated from the number of Gods people and this was the punishment denounced against those that would not come to the assembly that Ezra had called Vers 9. Then all the men of Judah and Benjamin gathered themselves together c. That is all that inhabited in the land of Judah and Benjamin for there were many of the ten tribes that were come from Babylon chap. 1.5 who doubtlesse came now to this meeting together with those of Judah and Benjamin It was the ninth moneth and the twentieth day of the moneth c. Which was about the beginning of our December a time usually of much cold and rain and thence is that which follows And all the people sate in the streets of the house of God that is in the place of the outer court which was it may be not yet walled in trembling because of this matter and for the great rain Vers 12. Then all tht congregation answered and said with a loud voice As thou hast said so must we do Yet within a few years they returned to this there vomit again Vers 14. Let now our rulers of all the congregation stand c. That is let the supreme rulers of all Israel to wit the Sanhedrim be appointed to sit dayly here in Jerusalem for the hearing of this businesse namely who they were that had married strange wives that had not embraced the faith of Israel or that were since their marriage relapsed to idolatry and let those that are found guiltie in every citie be brought hither in their turns to appear before them and with them the Elders and judges of every citie to testifie against them and to make affidavit that upon diligent search and enquiry made these and these onely have been found guilty and so let the businesse be dispatched first with the inhabitants of one citie and then with another untill at length all the strange wives be put away and so the fierce wrath of our God may be turned away from us Vers 15. Onely Jonathan the sonne of Asahel and Jahaziah the sonne of Tikvah were employed about this matter c. To wit besides those mentioned vers 14. the rulers of all the congregation which is in Jerusalem to sit in judgement and the Elders and judges in every citie who used after diligent search made to bring those they found faulty before them and the other rulers in Jerusalem these foure here mentioned were it seems chosen for this particular businesse in hand either to joyn with that
concerning some particular passages which happely they had observed the day before in the expounding of the Law amongst which I conceive one main thing was concerning the keeping of the feast of Tabernacles whereof happely Ezra the day before had purposely spoken to instruct the people because that feast was now nigh at hand for so much seems to be implyed vers 14. And the found written in the Law which the Lord had commanded by Moses that the children of Israel should dwell in booths in the feast of the seventh moneth Vers 16. And in the street of the water-gate and in the street of the gate of Ephraim That is the gate whereat they went out that were to go to the tribe of Ephraim the meaning is that they built them booths all over the citie from the one end of the citie to the other or in all the streets that were near to the Temple Vers 17. For since the dayes of Joshua the sonne of Nun unto that day had not the children of Israel done so That is from Joshuas time till then they had not kept this feast in such a solemne manner with such celebration and devotion as it was kept now Joshuas time is mentioned not the time of Moses because happely till Joshua brought them into the land of Canaan they kept not this feast it was a memoriall of their dwelling in booths as they passed through the wildernesse out of Egypt See Levit. 23.42 43. and therefore till they were come into Canaan and had left dwelling in tabernacles and booths there needed no memoriall of it but now that this feast so expressely commanded by God should be utterly disused and neglected from Joshua till then a matter of a thousand years in the times of so many godly princes and priests is methinks altogether improbable besides it is manifest that in Zerubbabels time at the peoples first coming out of Babylon which was long before this they kept this feast Ezra 3.4 They kept also the feast of tabernacles c. and therefore the meaning of these words must needs be this onely that from the dayes of Joshua till then they had not kept this feast so that is with such devotion and solemnitie Wherein the difference was it is hard to say yet one particular seems to be that which is expressed in the following verse namely that all the seven dayes day after day the prople met together and had the Law read and expounded to them whereas formerly because the first and last dayes were onely appointed to be more solemne convocations and great holy dayes whereon they might do no work Levit. 23.35 36. their manner it seems had been to assemble the people and reade the word onely on the first and last dayes which was now reformed and the word was reade all the seven dayes though the first and last were kept more solemnely as the great holy dayes of the feast as one of them is called John 7.37 The last and great day of the feast so much seems implyed vers 18. Also day by day from the first day unto the last day he read in the book of the Law of God and they kept the feast seven dayes c. and to this some adde also that they had never before built themselves booths upon the tops of their homes as now they had done as is expressely noted before vers 16. CHAP. IX Vers 1. NOw in the twenty and fourth day of this moneth the children of Israel were assembled with fasting c. To wit the next day but one after the solemnity of the feast of tabernacles was ended for the last and great day of the feast was the two and twentieth day of this moneth seeing they were so carefull according to the Law to keep the feast of trumpets on the first day of this moneth and the feast of tabernacles on the fifteenth day chap. 8.1 2. 14. it is likely also that they omitted not to keep the day of atonement enjoyned by the same Law which was a publick fast day whereon they were to afflict their souls and was to be kept on the 10. day of this moneth Lev. 23.27 some five dayes before the feast of tabernacles began but yet having had the Law day by day all the feast of tabernacle-expounded to them chap. 8.18 and finding thereby how grievously they had sinned and how farre short they were still from that which God required them to be they resolved to keep a publick fast before the people now assembled at Jerusalem were departed thence onely affording them one day to prepare themselves for it wherein they would bewail their sinnes seek to God for mercy and make a solemne covenant with God having first separated themselves from their strange wives and their children whereof it seems they were particularly convinced by the reading of the Law as is implyed in the following words vers 2. Vers 2. And the seed of Israel separated themselves from all strangers That is from their strange wives and the children they had by them This is again repeated chap. 13.3 When they had heard the Law they separated from Israel all the mixt multitude yea some conceive that that which is before related concerning the Jews putting away their strange wives at the perswasion of Ezra was done now Ezra being still living as is noted in the former chapter vers 2. but of this see the note Ezra 10 Vers 3. And they stood up in their place and read in the book of the law c. That is the whole congregations stood up in their severall places and then the priests and Levites read in the law of God one fourth part of the day and prayed and praised God another fourth part The day consisted among the Jews of twelve houres John 11.9 Are there not twelve houres in the day the first three houres were allotted to the morning sacrifice the three last to the evening sacrifice and the other two fourth parts were allotted to these duties of Gods worship and service Vers 4. Then stood up upon the stairs of the Levites Jeshua and Bani c. The people being divided it seems into eight severall congregations accordingly these eight Levites stood up each of them upon a scaffold or pulpit erected in their severall assemblies and prayed unto the Lord and stirred up the people to joyn with them in praising God as is expressed in the following verse for those there mentioned are the same that are here named though three of them are there called by other names for Bunni Bani and Chenani are there called Hashabniah and Hodijah and Pethahiah Vers 6. Thou hast made heaven the heaven of heavens c. See 1. Kings 8.27 And the host of heaven worshipeth thee Not the Angels onely but the sunne moon and starres c. are said to worship God because in their kind they honour him by being subject to his will and command Vers 20. Thou gavest also thy good spirit c. To wit