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
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
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
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
Vers 3. The children of Parosh c. That is the posterity of Parosh or rather the family whereof Parosh was the head or chief afterwards vers 21. many of the people are mentioned by the names of the cities where they had formerly dwelt as the children of Beth-lehem the children of Netophah c. but that the proper names here mentioned are not the names of cities but the names of men that were the heads of families is evident Neh. 10.14 where many of them are mentioned as the chief of the people that sealed the covenant Vers 5. The children of Arah seven hundred seventy and five Neh. 7.10 it is six hundred fifty two which must thus be reconciled that seven hundred seventy five as here is said gave up their names in Babylon that they would return but onely six hundred fifty two mentioned in Nehemiah came up into Judea the rest changing their minds or dying by the way and the like must be held concerning vers 8 27 28 33 42 60. Vers 6. Of the children of Jeshua and Joab two thousand eight hundred and twelve Neh. 7.11 the number is two thousand eight hundred and eighteen to wit because when they came up into Judea there were six more then had given up their names in Babylon the like must be held concerning vers 10 11 13 14 15 17 19 35 41 65. Vers 16. The children of Ater of Hezekiah ninety and eight That is whereas there were severall families descended of Ater of the children of Hezekiah who was the head of one of those families there were ninety and eight Vers 21. The children of Beth-lehem c. That is the children of those that were formerly inhabitants of Beth-lehem and so we must understand the following verses wherein there are any townes or cities mentioned Vers 25. The children of Kirjath-arim Chephirah c. Or Kiriath-jearim and Ceprah Neh. 7.29 Vers 29. The children of Nebo fifty and two Not Nebo in the tribe of Ruben but Nebo in the tribe of Judah called usually Nob and therefore Nehemiah calleth it the other Nebo Neh. 7.33 Vers 30. The children of Magbish an hundred fifty and six These are not mentioned at all in Nehemiah see above vers 5. Vers 43. The Nethinims See 1. Chron. 9.2 Vers 44. The children of Siaha Or Sia Neh. 7.47 Vers 55. The children of Solomons servants That is the strangers proselytes that were imployed by Solomon in the building of the Temple and having lived long amongst the children of Judah were now reckoned amongst them Vers 61. Which took a wife of the daughters of Barzillai the Gileadite and was called after their name Some conceive that Barzillai was a priest and these priests that married the daughters and heirs of the family were therefore called by that name but because they could not prove their genealogie were put from the priesthood Others conceive that these priests marrying into the noble family of Barzillai disregarding the honour of the priesthood because in the captivity where they were not imployed as priests in offering up sacrifices they had neither any profit nor honour by being priests did therefore chuse to be called after the family of their wives but now being returned to Judea and the priesthood growing into fame and request again these degenerate priests would fain have taken place among the priests of the Lord but not being now able to prove their genealogie they were amongst others put from the priesthood Vers 63. And the Tirshatha said unto them that they should not eat c. Tirshatha is a name of office as the commissary the governour or deputy of the king It is elsewhere given to Nehemiah Neh. 8.9 And Nehemiah which is the Tirshatha and therefore some think that this catalogue was taken by Nehemiah though it be set down here but because Nehemiah came out of Babylon so long after the Jewes came first thence therefore it is rather here meant of Zerubbabel who was now chief governour called also Sheshbazzar chap. 1.8 and whereas it is here said that these priests that could not prove their genealogie should not eat of the most holy things till there stood up a priest with Urim and with Thummim hereby it is manifest that the Urim and Thummim was either lost or burnt together with many other things when the Chaldees took Jerusalem and indeed however Zerubbabel hoped as it seemes by these words that they might by the providence of God he had again yet they were never found again the Lord thereby teaching the Church that the ceremonies were going and the Messias coming that salvation was not to be placed in the ordinances of Moses but that they were shortly to expect the true Urim and Thummim Christ Jesus the high priest of their profession Vers 64. The whole congregation together was fourty and two thousand three hundred and threescore That is both of those of Judah and Benjamin of whom the particular numbers are before punctually expressed and those of the other ten tribes who are not here mentioned If we summe up the particular numbers before set down they all amount but to twenty nine thousand eight hundred and eighteen which is above twelve thousand lesse then the totall summe here expressed and these no doubt were those of the other ten tribes that returned with their brethren of Judah and Benjamin 1. Chron. 9.3 And in Jerusalem dwelt of the children of Judah and of the children of Benjamin and of the children of Ephraim and Manasseh we no where reade of so many that were carryed into Babylon but it seems they multiplyed greatly in Babylon as formerly in Egypt Vers 65. And there were among them two hundred singing-men and singing-women These were such as were imployed amongst them in singing at their weddings and funerals and such other solemnities 2. Chron. 35.25 in Nehemiah 7.67 it is said there were of these two hundred forty five but for this see the note above vers 6. Vers 68. When they came to the house of the Lord which is at Jerusalem c. That is to the place where the Temple had stood Vers 70. So the priests and the Levites and some of the people c. That is some of the people dwelt in the cities to the priests and Levites assigned for their habitation CHAP. III. Vers 1. ANd when the seventh moneth was come c. That is when the seventh moneth approached for they began to offer burnt offerings on the first day of the moneth vers 6. From the first day of the seventh moneth began they to offer burnt offerings unto the Lord c. because there were many festivals by the law appointed to be kept on this moneth which were the first after their return out of Babylon to wit the feast of trumpets on the first day Levit. 23.24 the feast of expiation or day of attonement on the tenth day Levit. 23.27 and the feast of Tabernacles on the fifteenth day Levit. 23.34 and besides the first feast
a sudden not thinking of any such thing as he looked up he saw a man stand before him with a drawn sword in his hand and this was the sonne of God the Angel of the Covenant who now appeared thus to Joshua in the shape of a man to encourage him with assurance that God would fight for him against the inhabitants of the land and particularly to give him directions what course he should take against Jericho as we may see in the following chapter vers 2. where of this man thus appearing to Joshua it is said that the Lord or Jehovah said unto Joshua See I have given into thy hand Jericho c. Vers 14. And he said Nay but as a Captain of the host of the Lord am I now come That is not for your adversaries am I here but as a Captain of the Israelites to fight for them Vers 15. Loose thy shoe from off thy foot c. See the note upon Exod. 3.5 CHAP. VI. Vers 2. ANd the Lord said unto Joshua c. Who now appeared to Joshua in the shape of an armed man as was said before chap. 5.13 Vers 3. And ye shall compasse the citie all the men of warre and go round about the citie once c. This no doubt they were enjoyned to do at such a distance from the walls that they might not be in danger of any arrows or other things which the inhabitants might shoot at them That which is most worthy our enquiring in this course which the Lord here prescribes for the taking of Jericho is why the Lord would have such means used for the effecting of this as were not onely so unlikely to effect it but also so absurd and ridiculous in the eye of reason what likelihood was there in humane judgement that their tracing about the city once every day for six dayes together and seven times the seventh day or that the Priests blowing with trumpets of rams-horns and the shouting of the people should batter down the walls of so strong a city yea the appointing of trumpets of rams-horns for the Priests had above all the rest a shew of ridiculousnesse Had they made use of the silver trumpets of the Sanctuary there had been both more state and a better ground of hope in the sounding of those sacred signes of Gods presence amongst them but these trumpets of rams-horns might seem onely fit to move laughter for a work of such importance as they had now in hand But to all this now it may be answered First that hereby the Lord made it manifest beyond all exception that it was he onely that delivered the city into their hands The lesse they did herein the lesse cause had they to ascribe any thing to their own wisdome or valour and the more ridiculous the means were that were used the more evident it was that the work was not done by any power of the means but by the sole power of God Secondly that hereby the almighty power of God was the more magnified who could effect such great works by such unlikely and simple means for this did discover plainly how farre the power of God did surpasse the reach of mans wisdome even that as the Apostle speaks 1. Cor. 5.25 The foolishnesse of God is wiser then men and the weaknesse of God is stronger then men And thirdly that the more absurd and simple the means appointed were in reason the better was the faith of Gods people tryed whether they would in confidence of Gods promise do what he enjoyned them however strange it might seem to them and would become fools that they might be wise as the same Apostle speaks 1. Cor. 3.18 So that we see the Lord did in great wisdome prescribe this course for the taking of Jericho which reason was like to scorn and deride yea and herein we have besides an observable figure of Gods subduing the world to Christ our Joshua or Jesus in these dayes of the Gospel For as by trumpets of rams-horns that is by the foolishnesse of preaching for so carnall men judge of it 1. Cor. 1.21 doth the Lord beat down all the strong holds and fortifications of Satan raised in mens hearts even every high thing that exalts it self against the knowledge of God bringing into captivity every thought to the obedience of Christ 2. Cor. 10.4 5. That which the world counts foolishnesse 1. Cor. 1.23 We preach Christ crucified to the Jews a stumbling block and to the Greeks foolishnesse it proves the mighty power of God unto salvation to those that believe and thus hath God provided that all the glory should redound to him and not unto his instruments the preachers of the Gospel We have this treasure in earthen vessels that the excellency of the power may be of God and not of us 2. Cor. 4.7 Thus shalt thou do six dayes c. Six dayes together once a day are the Israelites here appointed to march about Jericho in a solemn manner as is afterwards expressed and on the seventh day vers 4. they were to do it seven severall times this doubtlesse was to exercise the faith and patience of the people It had been as easie for God to have caused the walls of Jericho to fall at the first dayes compassing the citie as after seven dayes toyl but thus God loves to try the faith and patience of his people to see whether they will wait for the accomplishment of his promises when they are not presently fulfilled As for their marching about the citie on the sabbath day which must needs be granted because they did it seven dayes together we need not stumble at it for Gods precept is the rule of righteousnesse nor can men sinne in doing what God hath commanded Vers 5. And it shall come to passe that when they make a long blast c. See the note upon Exod. 19.19 And the wall of the citie shall fall down flat c. But how was it then that Rahabs house did not fall together with the wall for it is expressely said before Chap. 2.15 that her house was upon the wall and she dwelt upon the wall and yet after the wall was fallen it is said vers 22. of this chapter that Joshua commanded the two men that he had formerly sent to spie out the countrey to go into the harlots house and to bring her out and all that she had Now to this I answer that doubtlesse therefore all the wall about the city did not fall but onely that part of the wall over against which the Israelites were in a long train when they had compassed the city the last time that so they might go up every man right from the place where they were and enter at this breach into the citie And indeed this makes the fall of the citie wall the more strange and miraculous Vers 9. And the armed men went before the priests that blew the trumpets and the rereward came after the ark I doubt not but
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
the city with fire This is mentioned before Josh 19.47 concerning which see the note there It may seem strange why the Danites should burn this city seeing they surprized it purposely that they might dwell in it and it must needs be a great work and of great charge to rebuild it again but this we must consider is usuall when cities are stormed and taken partly through the fury of the souldiers in the heat of the assault and partly that they may the more easily destroy the inhabitants whilst they are forced to busie themselves in quenching the fire cities are seldome taken by force but that some part of them is burnt with fire Vers 28. And there was no deliverer because it was farre from Sydon c. See the note above vers 7. And it was in the valley that lyeth by Beth-Rehob c. Rehob was a city in the utmost north part of the land near unto mount Libanus and Hamath Num. 13.21 So they went up and searched the land from the wildernesse of Zin unto Rehob as men come to Hamath it was within the portion assigned to Asher Josh 19 28. and appointed for the Levites in that tribe Josh 21.31 but is reckoned amongst those cities whose inhabitants the Asherites did not drive out Judg. 1.31 who are called Syrians of Beth-Rehob 2. Sam. 10.6 It is evident therefore that Laish which was also now in the possession of the Canaanites or Syrians and was nigh Rehob stood also in the utmost north parts of the land near to the fountain of Dan one of the heads of that river which was therefore called Jordan whence was that proverbiall speech from Dan even to Beersheba Vers 29. And they called the name of the city Dan after the name of Dan their father c. Because the Danites that seated themselves here so farre off from the rest of their brethren might fear lest in future times their reference to their brethren should be questioned they named their city Dan which was before called Laish that it might be known to what tribe they belonged yet withall it is probable they so named their city too in honour of their father the Patriarch of whom they were descended but in the mean time they were idolaters and robbers and this their father Dan did not do as Christ speaks in a like case John 8.40 But now ye seek to kill me a man that hath told you the truth which I have heard of God this did not Abraham Vers 30. And the children of Dan set up the graven image c. The good successe which they had in their attempt upon Laish according to the answer which they had received from this Oracle made them highly esteem both this priest and his images and accordingly they established this idolatrous worship of their false gods amongst them and so this Levite Jonathan the sonne of Gershom c. and his posteritie were priests unto these idolatrous Danites untill the captivitie of the land The most of Expositours understand this of that captivitie when the ark was taken and carried away by the Philistines 1. Sam. 4.10 11. And the Philistines fought and Israel was smitten and they fled every man into his tent and there was a very great slaughter for there fell of Israel thirty thousand footmen And the Ark of God was taken and the two sonnes of Eli Hophni and Phinehas were slain for then we see there was a great slaughter amongst the Israelites and no doubt many of them were carried away captive together with the ark and all this befell them because of the idolatrie that was then in the land Psal 78.58 59. They provoked him to anger with their high places and moved him to jealousie with their graven images When God heard this he was wroth and greatly abhorred Israel So that he forsook the Tabernacle of Shiloh the tent which he placed among men c. Besides Micahs graven image upon which depended the service of this idolatrous priest and his successours stood up onely till the remove of the Tabernacle from Shiloh vers 31. And they set them up Micahs graven image which he made all the time that the house of God was in Shiloh which was doubtlesse about that time when the Ark was taken by the Philistines so that hence it may seem very probable that the priesthood of these men continued no longer and that this is the captivitie here spoken of Besides if it be understood of that captivitie when the ten tribes were carried away captives into Assyria by Shalmaneser 2. Kings 17. it may be judged very unlikely that these idolatrous priests should in Samuels time be suffered especially in Davids who was so holy and potent a King But yet because the captivieie of the land cannot well be understood otherwise then of a generall captivitie I see not why it should not be understood of that captivitie when the people were carried away into Assyria by Shalmaneser It is indeed manifest by the following verse that Micahs image was pulled down not long after the Tabernacle was removed from Shiloh and in Sauls time it is manifest that the Tabernacle was in Nob 1. Sam. 21. But yet though the idol was supprest these idolatrous priests might in secret especially though not openly continue to do this impious service for the Danites unto the time of Jeroboam and then might be employed as priests for his golden calf which was erected in this citie Dan 1. Kings 12.29 He set the one in Bethel and the other he put in Dan for though he made priests of the lowest of the people that were not Levites vers 31. yet that doth not hinder but that these idolaters though Levites might be of the number of his priests too and so they might continue till that generall captivitie of the ten tribes CHAP. XIX Vers 1. ANd it came to passe in those dayes c. Concerning the time when these things were done see chap. 17. vers 6. There was a certain Levite sojourning on the side of mount Ephraim who took to him a concubine out of Bethlehem-Judah Some concubines there were amongst the Hebrews that were esteemed lawfull wives as concerning the right of the bed who yet were not esteemed in the rank with other wives principally and most properly so called for they had not the honour of being accounted the mother of the familie their children did not inherit with the rest c. and that either because they were before such as lived in a servile condition as Hagar or because they were taken in a second place and were not with the same rites and solemnities married to them as the others were concerning which see the note Gen. 22.24 and 25.6 and such a concubine it seems this was and therefore is the Levite called her husband both here vers 3. And her husband arose and went after her to speak friendly unto her and again chap. 20.4 And the Levite the husband of the woman that was slain
thine arm c. That is I will make both thee and thy familie weak and ignoble for the cutting off the arm signifieth the taking away from them the strength and dignitie of their familie Zech. 11.17 Wo to the idol-shepherd that leaveth the flock the sword shall be upon his arm and upon his right eye his arm shall be clean dried up and his right eye shall be utterly darkned and this was done first by cutting off him and his two sonnes chap. 4. secondly by cutting off his posteritie in the flower of their age which was no doubt partly accomplished by that bloudie execution that was done upon Abimelech and eightie five of the Priests of his familie chap. 22.16 18 19. And the King said Thou shalt surely die Ahimelech thou and all thy fathers house And the King said to Doeg Turn thou and fall upon the Priests And Doeg the Edomite turned and he fell upon the Priests and slew on that day fourescore and five persons that did wear a linen Ephod And Nob the citie of the Priests smote he with the edge of the sword both men and women children and sucklings c. and thirdly by removing the dignitie of the high Priesthood from Elies familie which was descended from Ithamar unto Zadok the faithfull Priest spoken of vers 35. of the stock of Eleazar which was done at least eightie years after this in the dayes of Solomon 1. Kings 2.27 So Solomon thrust out Abiathar from being Priest unto the Lord that he might fulfill the word of the Lord which he spake concerning the house of Eli in Shiloh Vers 32. And thou shalt see an enemie in my habitation in all the wealth which God shall give Israel This may be meant of Eli his seeing the time when the Philistines should enter the land of Israel the place which God had chosen to dwell in amongst his people and spoil them of their wealth and take away the Ark of God c. especially if we reade this clause as it is in the margin And thou shalt see the affliction of the Tabernacle for all the wealth which God would have given Israel But rather I conceive that the meaning is that Eli should see these things to wit in his posteritie for it is usuall in the Scripture to speak that of the father which shall be accomplished in his posteritie long after as Gen. 27.29 Let people serve thee and nations bow down to thee be Lord over thy brethren and let thy mothers sonnes bow down to thee cursed be every one that curseth thee and blessed be he that blesseth thee 2. Sam. 7.16 And thine house and thy Kingdome shall be established for ever before thee thy throne shall be established for ever Thou shalt see saith the Lord an enemie to wit Zadok and his posteritie whom Elies children should envie and maligne as an enemie because the high priesthood was taken from their familie and conferred upon them in my habitation that is in the temple executing the high Priests place and that in all the wealth which God shall give Israel that is in those dayes when Israel shall flourish most in wealth and glorie and when consequently the high priesthood shall be most desirable to wit in the dayes of Solomon for this last clause is added to implie the time when this should come to passe which is here threatned Vers 33. And the man of thine whom I shall not cut off from mine altar shall be to consume thine eyes and to grieve thine heart That is those of thy posteritie that shall not be cut off shall live miserably pining away with grief and vexation of heart because they shall see the adversarie familie enjoy their honour for still that which is said of Elies eyes and heart is meant of the eyes and heart of his posteritie Vers 34. And this shall be a signe unto thee that shall come upon thy two sonnes c. That is though many of these things which I have threatned against thy familie shall not come to passe in thy time yet by this signe which I now foretell thee to wit the slaying of thy two sonnes Hophni and Phinehas on one day thou mayest be assured concerning those things and that because as truly as thou shalt see this accomplished so truly shall all the rest come to passe too in their severall seasons Vers 35. And I will raise me up a faithfull Priest that shall do according to that which is in mine heart c. To wit Zadok of the familie of Eleazar who did faithfully cleave to Solomon whom the Lord had appointed to succeed David in the throne when Abiathar who was of the posteritie of Eli conspired with Adonijah against David and against Solomon 1. Kings 1.7 8. whereupon it was that he was afterwards deposed by Solomon from being high Priest and Zadok was made high Priest in his stead 1. Kings 2.27 Now concerning this Zadok there is a promise here made I will build him a sure house and he shall walk before mine anointed for ever Where first by building him a sure house is meant the multiplying of his familie together with the prosperitie they should enjoy in every respect and more particularly the establishing of his offspring in the priesthood and settling of the high Priests place upon them for thus we find this phrase of building men a house used elsewhere as Deut. 25.9 So shall it be done unto that man that will not build up his brothers house and Exod. 1.21 And it came to passe because the midwives feared God that he made them houses and 2. Sam. 7. where that which the Lord said to David concerning Solomon vers 13. I will establish the throne of his kingdome for ever is thus afterwards repeated by David vers 27. For thou O Lord of hosts God of Israel hast revealed to thy servant saying I will build thee an house And indeed we find accordingly that the high priesthood was continued in the line and posteritie of Zadok unto the time of the Babylonian captivitie Ezek. 44.15 But the Priests the Levites the sonnes of Zadok that kept the charge of my Sanctuary when the children of Israel went astray from me they shall come near to me to minister unto me c. and so Zadok being of the posteritie of Phinehas the sonne of Eleazar that promise was made good which the Lord made to Phinehas Num. 25.13 He shall have it and his seed after him even the covenant of an everlasting priesthood and secondly by his walking before the Lords anointed for ever is meant that Zadok and his posteritie should perform such services as belonged to the high Priest for Solomon and his successours by enquiring of the Lord for them by offering sacrifices for them yea and by giving them counsel and advice upon every occasion c. yet some conceive too that this last clause must also be referred to Christ the Lords anointed of whom both Solomon and his successours were
Almighty what will they not do to be rid of the judgements that lie upon them Vers 5. Peradventure he will lighten his hand from off you and from off your gods From this passage some Expositours gather that not Dagon onely but many other of their idol-gods were thrown down and broken to pieces by a secret hand of God in all the cities whither the Ark was brought as indeed it is probable the like was done in Egypt when the Lord punished Pharaoh and his people because they would not let the Israelites go Against all the gods of Egypt I will execute judgement saith the Lord Exod. 12.12 and Num. 33.4 it is said The Egyptians buried all their first-born upon their gods also the Lord executed judgements But yet because this is not expressed in the story others understand this which is said here of the hand of the Lord which was upon their gods onely of the reproch and dishonour that was brought upon their idols partly by the Lords casting down Dagon and partly by the heavy judgements he had infflicted upon the people that served them and that this hand of God it was which the Philistine-priests hoped would be lightned from off their gods if the Ark were sent back with those trespasse-offerings they had now prescribed Vers 6. Wherefore then do ye harden your hearts as the Egyptians and Pharaoh hardned their hearts c. By this it may seem that though the greatest number enclined to the sending of the Ark back vers 2. What shall we do say they to the Ark of the Lord Tell us wherewith we shall send it to his place yet some were of a contrary judgement and opposed it and therefore are here blamed for hardning their hearts against the means which God had used to convince them of their sinne Vers 7. Now therefore make a new cart and take two milch-kine on which then hath come no yoke c. It may well be that these idolatrous priests and diviners of the Philistines did not merely of their own invention prescribe this strange way of sending home the Ark to make tryall whether the God of Israel would by a supernaturall power cause these milch-kine to go the right way with it but were herein directed to do what they did by their practices of sorcerie and divination but if it were so even herein too there was an over-ruling hand of providence that disposed of all as might be most for Gods glorie A new cart was doubtlesse appointed as a signe of their reverencing the Ark their choosing young heifers that had never been employed in any profane service might also be done for the same cause out of reverence to the Ark but the main end was to make the hand of God the more manifest if they should go along the right way to the land of Israel Custome might make cattel used to the yoke to go on right forward when they are once entred into a beaten way but young things not used to the yoke especially when their calves were shut up from them were not like to do so it was a wonder that they should endure the yoke at all Vers 8. And put the jewels of gold which ye return him for a trespasse-offering in a coffer c. These jewels of gold were the golden images of the emerods and mice which they put in a coffer as not daring to venture it seems to put them into the Ark. Vers 9. And see if it goeth up by the way of his own coast to Bethshemesh A citie of Judah Josh 15.10 close by the confines of Judea and Philistea and in the way to Shiloh and therefore propounded here by the Philistines Priests as the citie whither the kine would go if Gods hand were in the businesse Vers 12. And the kine took the straight way to the way of Bethshemesh c. And thus did the Lord by his all-ruling power and providence prosper the device which they had contrived to discover whether it was by him and for their detaining the Ark that they had been of late so severely punished that he might confound them by their own inventions Bethshemesh was one of the Priests cities Josh 21.16 so that the kines carrying the Ark thither was as if they had intended to deliver it up into their hands to whom the custodie of it did of right appertain And the lords of the Philistines went after them unto the border of Bethshemesh Thus by the providence of God it was brought about that they who ere-while as victours did carrie away the Ark as their captive do now as servants and pages attend upon it when it returned home into the land of Israel Vers 13. And they of Bethshemesh were reaping their wheat-harvest Wheat-harvest in that countrey used to be in our May at the feast of Pentecost Lev. 23.16 Whence we may gather that the Ark was taken about November since it was vers 1. seven moneths in the countrey of the Philistines Vers 14. And they clave the wood of the cart and offered the kine a burnt-offering unto the Lord. That this is spoken of the men of Bethshemesh and not as some would have it of the Lords of the Philistines that came after the Ark to see what would become of it is evident by the very connexion of the words In the foregoing verse it is said that they of Bethshemesh were reaping c. and they lifted up their eyes and saw the Ark and rejoyced to see it and in this verse now it follows And they clave the wood of the cart and offered the kine a burnt-offering to the Lord. Besides when the men of Bethshemesh came flocking about the Ark and the Levites had taken down the Ark out of the cart as it followeth in the next verse is there any likelihood that they would suffer the uncircumcised Philistines to come amongst them to offer up a sacrifice to the God of Israel they standing by and as it were communicating with them in their sacrifice Surely no rather we may well think that the lords of the Philistines followed the Ark aloof off onely desiring to see what would become of it and came not near the Israelites and therefore it is said vers 16. that when the five lords of the Philistines had seen it that is when they had seen what was done they returned to Ekron the same day The greatest difficultie is concerning the offering up of kine which we know was not according to Gods Law and therefore liker to be the act of the Philistines then of the Priests of Israel for the Law did expressely command that none but males should be offered in burnt-offerings Levit. 1.3 If his offering be a burnt sacrifice of the herd let him offer a male without blemish But to this it may be answered that either the men of Bethshemesh did sinne herein being transported by the excesse of their joy and that this might be one thing wherewith they displeased God and provoked him to
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
near to Anathoth and therefore joyned often with Anathoth as in Neh. 11.32 yet most probable it is that it was that within Jordan in the tribe of Benjamin for certain it is that here the tabernacle was though the Ark was at Kiriathjearim chap. 7.1 as is evident vers 9. where it is said that the sword of Goliath was here wrapt up in a cloth behind the ephod And well it may be which some conceive that as the Tabernacle was placed in Shiloh a city of Ephraim in the dayes of Joshua who was of the tribe of Ephraim and the Ark was in the tribe of Judah in Davids time so likewise in the dayes of Saul who was of Benjamin by his advise and for his benefit the Tabernacle was removed from Shiloh to Nob which belonged to his tribe and hereupon it was that there were so many Priests dwelling here at Nob in regard whereof it is called the citie of the Priests chap. 22.19 to wit that they might attend upon the service of the Tabernacle for in the 21. chapter of Joshua where the cities are expressed that were given to the Priests we do not find Nob mentioned amongst them and doubtlesse David being resolved to flie for his safety out of the land came hither first not onely to get there a supply for his wants but also especially to visit the Tabernacle that he might there worship the Lord before his departure and seek unto him for help and comfort in this houre of adversity Though he could not but know that there was much danger of being discovered here because hither to the Tabernacle they came from all places of the land yet he would not neglect the visiting of this house of God before he fled out of the kingdome As for this Ahimelech the Priest to whom David addressed himself for succour either it was the same that is before called Ahiah who was with Saul in Migron chap. 14.3 or else Ahiah and Ahimelech were brothers for as it is there said of Ahiah that he was the sonne of Ahitub so also it is said of this Ahimelech chap. 20.9 and Ahiah being dead Ahimelech his brother was now high Priest in his room yea it may seem that this Ahimelech was also called Abiathar for Mark 2.26 it is said that David went into the house of God in the dayes of Abiathar the high Priest and did eat the shew-bread unlesse we say as some do that Abiathar there by our Saviour mentioned was that Abiathar that was the son of this Ahimelech chap. 22.20 because he stood by as the second Priest and did consent to give the shewbread to David and that he is there called the high Priest because he did afterward succeed his father in that place And Ahimelech was afraid at the meeting of David and said unto him Why art thou alone and no man with thee Christ saith Mark 2.26 that David did not onely eat the shew-bread himself but gave it also to them that were with him It is evident therefore that he had now some of his servants whom perhaps Jonathan had sent after him going along with him to whom he carried part of the shew-bread but those he had left in some other place as himself saith vers 2. I have appointed my servants to such and such a place and came alone to the tabernacle which Ahimelech could not but much wonder at and be troubled about it as fearing that he was fled from Saul and that if it were so it would be dangerous for him to give him entertainment Vers 2. And David said unto Ahimelech the Priest the king hath commanded me a businesse c. And thus that he might procure from Ahimelech food for himself and his servants David did not onely conceal the businesse of his fleeing from Saul but also told him a direct lie that Saul had sent him about a secret businesse and enjoyned him to let no body know of it and so he had appointed his servants to meet him elsewhere and what was the issue of this surely it proved the occasion of Sauls slaying Ahimelech and the rest of the Priests of that citie fourescore and and five persons that wore a linen ephod yea of the utter destruction of the citie and all the inhabitants thereof both men women and children as we reade in the following chapter vers 18 19. A sad calamity just cause had Dauid to rue these lies of his so long as he lived and so no doubt he did we see he charged it upon himself when Abiathar brought him the tidings of it chap. 22.22 I have occasioned saith he the death of all the persons of thy fathers house and it is thought that the remorse for this very sinne was fresh in his heart when he wrote that passage in the 119. Psalme v. 28 29. My soul melteth away for heavinesse strengthen thou me according to thy word Remove from me the way of lying c. Vers 4. And the Priest answered David and said There is no common bread under my hand There is no question but the high Priest had in his house bread enough provided for those of his family but it seems David was in such haste that he would not stay for any but what was there in a readinesse in the Tabernacle that he might take it presently and be gone and as it follows vers 6. there was no bread there but the shew-bread and therefore it was too that Ahimelech used that expression There is no common bread under mine hand But there is hallowed bread if the young men have kept themselves at least from women By the Law of God the Priests were onely to eat of the shew-bread Lev. 24.9 yet the Priest knowing well that charity is to be preferred before all ceremonies and that in case of necessity the ceremoniall Law was to give way to the morall he condescended to relieve them with the shew-bread and what he did herein is approved by Christ Matth. 12.3 4. yet withall he addes this condition If the young men have kept themselves at least from women whether their wives or others Indeed if this had not been so the same necessity that dispensed with one part of the ceremony might dispence with the other had they been legally unclean in regard of carnall copulation according to that law Lev. 15.18 The woman also with whom man shall lie with seed of copulation they shall both bath themselves they must not therefore have starved rather then have eaten of the shew-bread but in this case a double impediment would have made the case the more questionable and therefore the Priest addes this clause If the young men have kept themselves at least from women Vers 5. Women have been kept from us about these three dayes since I came out and the vessels of the young men are holy By the vessels of the young men is meant their bodies according to those expressions 1. Thess 4.3.4 For this is the will of God that you
he calls him by way of contempt as when they called David the son of Jesse in a way of sleighting him Vers 15 Did I then begin to enquire of God for him Be it â—arre from me c. That is this was not the first time that I have enquired of the Lord for him and what I have done without blame at other times what cause had I to question the doing of it now so that it is clear that I intended no such evil in this as is now suspected had I done it now onely when it seems there was some jealousie of David it had been another matter but to intend the aiding of one that should rise up against my Lord and Sovereigne was never in my heart be it farre from me saith he that is God forbid I should have such a thought in my heart Vers 16. And the king said Thou shalt surely die Ahimelech thou and all thy fathers house Thus he that was so pitifull that he would needs spare Agag whom God had commanded him to destroy was now so hard hearted that he could command eighty and five of the Lords Priests to be slain in his sight and afterwards the citie to be destroyed and all that was in it old and young and never be troubled at it Vers 18. And Doeg the Edomite turned and he fell upon the Priests and slew on that day fourescore and five persons that did wear a linen Ephod Thus that which the Lord had threatened against the house of Ely chap. 2.31 32. was in part fulfilled for of that family these priests were Vers 19. And Nob the city of the Priests smote he with the edge of the sword c. The Tabernacle was at this time in Nob as is before noted ver 1. and therefore it is probable that upon the occasion of destroying this city at this time the Tabernacle was removed from hence to Gibeon where it continued to the dayes of Solomon 2. Chron. 1.3 So Solomon and all the congregation that was with him went unto the high place that was in Gibeon for there was the Tabernacle of the congregation of God c. Vers 20. And one of the sonnes of Ahimelech the sonne of Ahitub named Abiathar escaped and fled after David To wit to Keilah chap. 23.6 This Abiathar was he that succeeded his father Ahimelech in the place of high Priest and continued in that place and office till he was removed by Solomon 1. Kings 2.27 Vers 22. And David said unto Abiathar I knew it that day when Doeg the Edomite was there c. The meaning of this is that his heart misgave him that it would be so when he saw Doeg there CHAP. XXIII Vers 1. THen they told David saying behold the Philistines fight against Keilah c. Keilah was in the land of Judah Josh 15.44 Being therefore now invaded by the Philistines their near neighbours because David lay with his men not farre from them in the forrest of Hareth chap. 22.5 and so might afford them that speedy succour which Saul could not it seems that some body from them or in their behalf acquainted him with this and desired his help Vers 2. Therefore David enquired of the Lord saying Shall I go and smite these Philistines Though David could not but be willing to approve his faithfulnesse both to Saul and his countrey by seeking to help them against the Philistines and might well think that God would approve his fighting against Gods enemies in the defence of his people yet because he was not yet actually king and and used hitherto to go forth against them onely at Sauls command and besides he would not rashly go forth against the Philistines with so little strength as he had now about him without a speciall commission and promise from God therefore he enquired of the Lord. But by whom It is most likely that it was by Gad the prophet of whom mention is made before that he was with David chap. 22.5 for â—â— seems by verse 6. that Abiathar came not to him with the Ephod till he was come to Keilah but of this see the note there Vers 3. And Davids men said unto him Behold we be afraid here in Judah c. In this speech of theirs they labour to discourage David from going to Keâ—lah for say they being here in Judah that is in the midst of the land of Jâ—â—â— we are in continuall jeopardy and fear to wit least Saul or any of his troops shâ—â—â— come upon us how much more dangerous must it then needs be for us to go agâ—â—â— such a potent enemy as the Philistines and that even in the borders of their 〈◊〉 where we may happely be hemmed in with the Philistines before and Saâ—â—â—â—â—is men behind us Vers 4. Thou David enquired of the Lord yet again Though David 〈◊〉 â—â—â—ly satisfied upon his first enquiring of God having received that expresse 〈◊〉 〈◊〉 and smite the Philistines and save Keilah yet because his men were 〈◊〉 credulous and fearful for their better satisfaction and encouragement he enquired again Vers 5. So David and his men went to Keilah and fought with the Philistines and brought away their cattell c. That is either the cattell which they had brought out of their own countrey for the provision of their armies for Keilah lay close upon the land of the Philistines or the cattell which the Israelites found in Palestina the land of the Philistines when having vanquished them at Keilah they chased them a while in their own countrey Vers 6. And it came to passe when Abiathar the sonne of Ahimelech fled to David to Keilah that he came down with an Ephod in his hand Which was more then if many thousand souldiers had come to David for this bringing of the Ephod to him was a visible pledge that God had totally forsaken Saul and would be with him to direct him in all his wayes yea and some conceive also that this is here the rather expressed to let us know how David enquired of the Lord as in the foregoing verses it is twice said he did namely by the preists wearing the Ephod according to the judgement of Urim and Thummim for by Abiathars coming to David to Keilah they understand onely that he came to David when he was near about Keilah Vers 9. And David knew that Saul secretly practised mischief against him This word secretly makes it manifest that though Saul called the people together to besiege David his men as it is said in the foregoing verse that is with a purpose so to imploy them yet he did not openly professe that but pretended he raised those forces to fight against the Philistines Vers 11. And the Lord said He will come down That is if thou stayest here for that it was which David desired to know whether if he stayed in Keilah Saul would come against him and doubtlesse had he stayed he would have come against him for God knows future contingent things
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
this way to work the poore Gibeonites could never have escaped his fury no though his intentions were utterly to root them all out of the land yet the way he took to effect it was by picking quarrells severally against them some at one time and some at another that so he might cut them off by degrees and that under a pretence of Justice either by charging them with forged accusations or by aggravating any smaller offence and making it to them capitall or some such other wayes of heavie oppression and thus intending to proceed in this close politick way though he slew many of them as is here expressed yet it seems he was some way taken off before he could accomplish what he had determined however for this cruelty of Sauls against the Gibeonites it was as the Lord here tells David that the famine had been so long upon the land It is for Saul and for his bloudy house because he slew the Gibeonites Indeed considering what an execrable act of cruelty that of Sauls was when he slew fourescore and five of the Priests and utterly destroyed their citie with all that were therein both men and women children and sucklings c. It is strange that Sauls posterity were not called to an account for that cruelty of Sauls against the Priests of the Lord as well as for this against the Gibeonites but for this two reasons may be probably given first that it was to let the Israelites see that God will be avenged for shedding the bloud of the meanest such as the Gibeonites were who were as bondmen and slaves to the Israelites as well as for shedding the bloud of the greatest secondly that it was to let the Jewes see that those of other Nations if they were of the faith of Israel and were once received to be his people were as acceptable to God and as precious in his sight as the Jewes were and thirdly that it was to discover how the Lord abhorres all falsifying of oaths and covenants in that he proceeded with such severity against Sauls posterity because he had done the Gibeonites conrary to what Joshua and the Israelites had covenanted and sworn many hundred years ago so hatefull to God all persidiousnesse is whatsoever pretences are put upon it Vers 2. The Gibeonites were not of the children of Israel but of the remnant of the Amorites c. The Gibeonites were Hivites Josh 9.7 And the men of Israel said unto the Hivites Peradventure ye dwell among us c. But both Hivites and generally all the inhabitants of Canaan are usually in the Scripture called Amorites Gen. 15.16 For the iniquitie of the Amorites is not yet full Ezek. 16.3 Thy Father was an Amorite and thy mother an Hittite Vers 3. Wherefore David said unto the Gibeonites What shall I do for you c. It seems by this that when David enquired of the Lord he did not onely tell him wherefore this famine was sent but also enjoined him to satisfie the Gibeonites for the wrong which had been done them for why else should he allow them to prescribe what should be done And wherewith shall I make the atonement that ye may blesse the inheritance of the Lord That is that ye may pray for the people of God and the land which God hath given them for their inheritance because the Lord had pleaded the cause of the Gibeonites by sending a famine upon the whole land of Israel David looked upon them as men highly favoured of God and therefore was the more desirous that they should pray for them Vers 4. We will have no silver nor gold of Saul nor of his house neither for us shalt thou kill any man in Israel That is save onely of his family that did oppresse us Vers 6. Let seaven men of his sonnes be delivered unto us and we will hang them up unto the Lord c. That is to satisfie his justice and appease his wrath and that others by this example may learn to keep covenant and not to oppresse the stranger that is taken under Gods protection See the note Numb 25.4 Vers 8. But the King tooke the two sonnes of Rizpah c. and the five sonnes of Michal the daughter of Saul whom she brought up for Adriel c. It is certain that not Michal but Merab her elder sister was married to this Adriel the son of Barzillai called the Meholathite because he was of Abel-meholah in the Tribe of Benjamin Judg. 7.22 and to distinguish him from Barzillai the Gileadite chap. 19.31 1. Sam. 18.19 When Merab Sauls daughter should have been given to David she was given to Adriel the Meholathite to wife and that Michal had no children to her dying day 2. Sam. 6.22 Therefore Michal the daughter of Saul had no child unto the day of her death and therefore doubtlesse these five sonnes of Adriel were the children of Merab Michals sister and were onely brought up by Michal as her own she having no children and therefore called her sonnes but are said to be brought up for Adriel her sisters husband Vers 9. And they hanged them in the hil before the Lord. That is in a hill in Gibeah of Saul vers 6. that they might be a spectacle of Gods indignation against Saul for that sinne of his in slaying the Gibeonites and thus did the Lord punish that cruelty of Saul toward the Gibeonites and withall did provide for the setling of the Kingdome upon David and his seed by cutting off the posterity of Saul lest they should be still plotting and practising against them Vers 10. And Rizpah the daughter of Ajah took sackcloth and spread it for her upon the rock c. Rizpah Sauls concubine the mother of two of those that were hanged knowing it seems that the bodies of her sonnes were to hang up till God should testifie that he was appeased by giving them rain again wherein doubtlesse David had speciall direction from the Lord for otherwise it had been against the expresse letter of the Law Deut. 21.23 His body shall not all night remain upon the tree but thou shalt bury him that day That she might defend their bodies both from birds and beasts she resolved to watch them and to that end she took sackcloth and spread it for her upon the rock that is she spread therewith a Tent in the rock next adjoyning the better to defend her from the heat and withall perhaps to testifie her sad and mournfull condition in regard of this shamefull death of her children and so continued watching them untill water dropped upon them out of Heaven till God sent rain upon the land as was desired she that had been Sauls concubine it is likely had servants to have done this but such was the strength of her affection that she could not be satisfied unlesse she did it or saw it done her self Vers 12. And David went and took the bones of Saul c Hearing as it is said in the foregoing verse
oath that Adonijah should presently be put to death he had formerly pardoned him onely upon condition of his loyaltie for the time to come chap 1.52 which having now forfeited by this second attempt even for his former conspiracie it was fit he should die As for the mention that he makes in his oath of Gods establishing him in the throne that was because his assurance that God had placed him in the throne was that which encouraged him to proceed thus against Adonijah he that had set him in the throne he knew would stand by him and defend him herein but however here we see still that verified which Nathan had threatned against David 2. Sam. 12.10 The sword shall never depart from thine house Vers 26. And unto Abiathar the priest said the king Get thee to Anathoth c. He banished him from the court and confined him to his own house in Anathoth which was a city of the priests Josh 21.18 that he might not hereafter attempt any thing against him Vers 27. So Solomon thrust out Abiathar from being priest unto the Lord that he might fulfill the word of the Lord which he spake concerning the house of Eli in Ehiloh For by this means according as God had threatned Eli above fourscore years since 1. Sam. 2.31.35 the high priesthood was transferred from the posterity of Eli who was of the stock of Ithamar to Zadok who was descended of Eleazar And so also that promise made to Phineas the sonne of Eleazar was fulfilled Numb 25.13 And he shall have it and his seed after him even the covenant of an everlasting priesthood because he was zealous for his God and made an atonement for the children of Israel Vers 28. Then tidings came to Joab To wit that Adonijah was slain and Abiathar put from his place For Joab had turned after Adonijah though he turned not after Absalom This clause is inserted first to shew the cause of his fear and danger his siding with Adonijah and secondly to intimate the hand of God in this businesse for how came it to passe that he that had stuck so faithfully to David in the case of Absalom should now take part with Adonijah in his usurpation surely it was that the bloud of Abner and Amasa might fall upon him Vers 30. And he said Nay but I will die here This Joab spake doubtlesse as hoping that by hanging on the altar he should save his life and that they would not there put him to death indeed it is strange that he should so think considering the Law of God was so expresse Exod. 21.15 that he that had slain a man wilfully should be taken from the altar and be put to death but for this we must know that Joab dreamed not now of being put to death for his murthering of Abner and Amasa but onely of his conspiracy with Adonijah in which case he hoped the altar might be a refuge to him Vers 31. And the king said unto him Do as he hath said c. This Solomon enjoyned as conceiving that the Lord who allowed not that the altar should be a shelter to wilfull murderers would not be displeased that Joab should be slain there if he could not be drawn thence yet perhaps Benaiah had before bidden Joab come forth voluntarily out of the tabernacle and so Solomon gave him here a charge onely to draw him thence by force and then to slay him for indeed the words of the Law are Exod. 21.14 that he should be taken from the altar and slain and the same course we see was taken with Athaliah 2. Kings 11.15 have her forth without the ranges and him that followeth kill with the sword for the priest had said Let her not be slain in the house of the Lord. Vers 32. And the Lord shall return his bloud upon his own head who fell upon two men more righteous and better then he c. This Solomon spake as judging that their open insurrections were not so bad as his treacherours shedding innocent bloud as for that clause which he addes and slew them with the sword my father David not knowing of it very observable it is how carefull he was to insert this for the honour of his father Vers 36. Build thee an house in Jerusalem and dwell there and go not forth thence any whither Shimei was not suffered to return to Bahurim to his own countrey but was confined to Jerusalem both to prevent all seditious practises he might otherwise have runne into and also that he might be in Solomons eye in the eye of his servants that if he went away it might be discovered and so an advantage might be taken against him which he waited for as his father had advised him v. 8.9 Vers 37. On the day thou goest out and passest over the brook Kidron c. It is evident in the former verse that he was not to go any way out of Jerusalem yet here his going over the brook Kidron is particularly expressed because that was the way to Bahurim where he formerly dwelt where his inheritance lay 2. Sam. 16.5 Vers 38. And Shimei said unto the king The saying is good c. And withall it seems he took an oath that he would do as Solomon had said as we may see v. 42.43 Vers 40. And Shimei arose and sadled his asse and went to Gath c. Whereby it appears that there was peace at this time betwixt the Israelites and the Philistines It may justly be wondred at that Shimei should for the recovery of his two runaway servants venture to go out of Jerusalem when he knew that his life lay upon it but for this we must consider first that covetousnesse doth ordinarily so besot men that it makes them do that which is most unreasonable secondly that perhaps he was so transported with passion against his servants that either he thought not of his danger or else however could not forbear thirdly that he might flatter himself with vain hopes that doing this secretly it would not be known it was now three years since this charge was given him vers 39. and by this time he might hope that Solomon would not so heedfully mind what he did at first so strictly command he had matters of state of greater importance to intend and therefore going secretly and returning speedily there would be no notice taken of such an outscape as this was and fourthly that there was doubtlesse an over-ruling hand of Gods providence in it that carried him on headlong upon his own ruine that so he might receive his just reward for his base reviling of David the Lords anointed in the time of his affliction Vers 46. And the kingdome was established in the hand of Solomon For the execution of justice upon offenders doth establish kingdomes and besides the faction that opposed Solomon was now destroyed CHAP. III. Vers 1. ANd Solomon made affinitie with Pharaoh king of Egypt and took Pharaohs daughter David had married
Rehoboam secondly because the priests and Levites and their brethren of Judah too would be pressing them with the sinne of their rebellion against their lawfull soveraigne and shewing them how unlike the Lord was to regard the sacrifices of those that lived in so grosse a sinne and thirdly because the very sight of the Temple and the serious thoughts they must needs have of God and of themselves when they came to offer up their sacrifices there must needs strike them with an apprehension of their guilt in rejecting him whom God had appointed to rule over them and so hereupon he resolved to set up some other way of worship for them and thus that very thing which God had appointed purposely to keep them in one uniform way of worship namely that there should be but one altar and one place of sacrificing to wit at the Temple in Jerusalem to which they should resort from all parts of the land even that I say proved the occasion of setting up a new way of worship to wit that of worshiping the golden calves Vers 28. Whereupon the king took counsel and made two calves of gold c. In imitation as of old of the Egyptians idol-god amongst whom Jeroboam had lived of late and with whom it seems he held a strict league and amitie God had raised him from nothing to be king of Israel and he turned this his God into the image of a calf that eateth hay See the note Exod. 32.4 Vers 29. And he set the one in Beth-el and the other put he in Dan. Beth-el was in the tribe of Benjamin but fell away it seems to Jeroboam and the ten tribes and so was in the very skirts of his kingdome southwards close by the portion of the tribe of Benjamin and Dan was in the utmost part of the kingdome northward Vers 30. The people went to worship before the one even-unto Dan. The meaning of this may be that they went first to that in Dan or else that the people did presently yield to worship these his idol-gods and went at the usuall times to his golden calves yea even to that which was furthest off even to Dan nay perhaps that even those that dwelt about Beth-el would go to the idol at Dan and those that dwelt about Dan would go to Beth-el and what was then eased of their travelling to Jerusalem Vers 31. And made priests of the lowest of the people which were not of the sonnes of Levi. For the priests and Levites that dwelt in Israel left their suburbs and their possessions and went to Judah and Jerusalem 2 Chron. 11.14 and that because Ieroboam and his sonnes had cast them off from executing the priests office unto the Lord and hereby no doubt Jeroboam greatly enriched himself as taking into his hands all those cities which had been given them by Moses and Joshua indeed the basest of the people were priests good enough for his golden calves but because he pretended the worship of the true God in them even this is charged upon him as a sinne Vers 32. And Jeroboam ordained a feast in the eighth moneth on the fifteenth day of the moneth like unto the feast that is in Judah That is like unto the feast of Tabernacles the meaning is this whereas God appointed the Israelites to keep the feast of Tabernacles on the fifteenth day of the seventh moneth Levit. 23.34 he appointed his people to keep a feast like unto this by way of thankfulnesse for the fruits of the earth then gathered in but it must be on the eighth moneth not the seventh least the people taking it to be the the same feast of Tabernacles should at last begin to scruple that their males were bound all to go to Jerusalem to keep this feast according to the law Deut. 16.16 And he offered upon the altar c. To grace the way of worship which he had set up even he himself did undertake to do the work of a priest upon the altar that he had built whence it is that in the following chapter vers 4. it is said that he put forth his hand from the altar for the apprehending the man of God that foretold the ruine of it CHAP. XIII Vers 1. ANd behold there came a man of God out of Judah by the word of the Lord c. That is by the command of the Lord. And thus the Lord did betimes give Jeroboam warning and called him to repentance as he did also often afterward by Ahijah Chap. 14.7 8. and by Iddo the prophet 2 Chron. 9.29 In the book of Ahijah the Shilonite and in the book of Nathan the prophet and in the visions of Iddo the Seer against Jeroboam the sonne of Nebat Indeed the most Expositours from Josephus hold that Iddo was this man of God here spoken of but that cannot be for this man of God was immediately after slain by a lion in the very beginning of Jeroboams reigne whereas Iddo lived to write the acts of Rehoboam first and last 2 Chron. 12 15. and 13.22 Vers 2. And he cryed against the altar in the word of the Lord c. That is in Gods name or with the word or message which God had given him in charge to wit that which follows in the next words O altar altar thus saith the Lord Behold a child shall be born unto the house of David Josiah by name c. wherein he directed his speech to the altar thereby covertly to imply that it was in vain to speak to Jeroboam and repeated the word altar twice O altar altar to signifie the observablenesse of what he had to say and the zeal and fervencie of his spirit in the observablenesse of what rivall altar set up as it were in defiance against the altar of God And upon thee shall he offer the priests of the high places and burn incense upon thee c. That is the dead bones of the priests that do now and shall hereafter burn incense upon thee for so the accomplishment of this prophecy is related in the story of Josiah about three hundred years after it was foretold by this man of God 2 King 23.16 and indeed therefore is the next clause added here by way of explaining this and mens bones shall be burnt upon thee but howsoever this he calls an offering of the priests upon the altar first as in scorn of their idolatrous altar which should one day have such a goodly sacrifice burnt upon it even a sacrifice of dead mens bones secondly by way of deriding their priests that should one day be themselves burnt as a sacrifice upon their altar as they had turned their Creator into a beast a calf so their bones as the bones of so many beasts and calves should be burnt as an offering upon their altar and thirdly to intimate that the defiling and polluting of this their idolatrous altar should be indeed as a sacrifice most acceptable unto God Vers 3. Behold the altar shall
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
he dyed it may seem that Ahaz begat Hezekiah when he was little above eleven years old for if Hezekiah was five and twenty years old when his father was but thirty six it must necessarily follow that Ahaz was but eleven years old when his sonne Hezekiah was born to avoid this inconvenience some hold that Ahaz was one and twenty years old or nigh so much when he began to reigne the incomplete yeare not being reckoned chap. 16.2 the like also they say concerning the years of his reigne to wit that he reigned seventeen years well nigh complete and so was thirty eight years old when he died on the other side they say that Hezekiah was but twenty foure years old when he began to reigne onely because he was foure and twenty years old complete and something more it is here said that he was five and twenty years old when he began to reigne Now according to this computation Ahaz being thirty eight eight years old when he died and Hezekiah twenty foure it will follow that Ahaz was fourteen years old when Hezekiah his sonne was born which say they was possible enough but because we find elsewhere that it was so usuall with the kings of Judah and Israel to cause their sonnes that were to succeed them to be designed kings in their life I should rather conceive that what is said both of Ahaz and Hezekiah concerning their age when they began to reigne is meant of the time when they were first designed kings as is before noted chap. 16.2 His mothers name was Abi the daughter of Zachariah Or Abijah 2. Chron. 29.1 and if she were as is supposed by many the daughter of that Zachariah by whom so long as he lived Uzziah was kept in the way of truth chap. 26.5 we may well think that her piety manifested in the carefull education of this her sonne was a chief means under God that he proved so zealous for the cause of the true Religion though his father was so extremely wicked Vers 4. He removed the high places and brake the images c. Other particulars are expressed in the Chronicles which are not here mentioned as first that in the first moneth of the first yeare of his reigne he opened the doores of the Temple which Ahaz had shut up and repaired them to wit by overlaying them with gold where they were decayed Secondly that having called together the priests and Levites he exhorted them to sanctifie themselves and to cleanse the house of God willing them to consider that all the calamities which had lately fallen upon them were for those foul corruptions in Religion which were crept in amongst them and that this the priests and Levites did carefully as he enjoyned them and so the king with the rulers of the citie came up immediately to the Temple and offered sacrifices there in a most solemne manner unto the Lord. Thirdly that upon advice taken because they could not keep the passeover at the usuall time they resolved to keep it on the fourteenth day of the second moneth to this end proclamation was made throughout the kingdome for the assembly of the people yea the king sent posts with letters to the Israelites of the ten tribes to perswade them also to return unto the Lord and to come up unto Jerusalem to keep the passeover and the feast of unleavened bread wherein he prevailed with divers of them though the most of them laughed his messengers to scorn and so there was a great assembly both of the men of Judah and Israel in Jerusalem where they kept the feast with exceeding great joy at which time it was that the people by the kings encouragement beginning first in Jerusalem and afterward procceeding to the other cities of Judah yea and to some cities of the Israelites too brake down all the idols and their appurtenance as is here relalated yea and removed the high places too which had hitherto stood in the dayes of their best king And fourthly that he ordered the courses of the priests and Levites and provided both for their work and maintainance wherein he sound the people very forward And he called it Nehushtan That is a lump or little piece of brasse to intimate the folly of the people in worshiping the brasen serpent when he had broken it he called it Nehushtan Vers 5. After him was none like him among all the kings of Judah nor aâ—y that were before him That is he excelled all that were before him and all that were after him for the kings that were before him the case is clear for the comparison is not betwixt him and David or Solomon but betwixt him and the kings of Judah that sate in the throne of David ever since the kingdome was rent into two kingdomes the kingdome of Judah and the kingdome of the ten tribes now all these he excelled in that he removed the high places which neither Jehoshaphat nor any other of the good kings of Judah had hitherto done But how did he excell all that were after him seeing of Josiah his grandchild it is said chap. 23.25 that there was no king before him like unto him I answer this needs not seem strange if we consider that though Josiah might excell him in some things as indeed he did yet Hezekiah might excell Josiah in other things as first in that Hezekiah was the first that removed the high places though none before him had done it yet he would not suffer them to stand but when Josiah removed the high places he had the example of this his good grandfather to encourage him and secondly in his many victories over the Philistines wherein Josiah was never so successefull Vers 7. And he rebelled against the king of Assyria and served him not If when Ahaz did send to the Assyrian to aid him against Rezin king of Syria and Pekah king of Israel chap. 16.7 he did not onely hire him thereto with a great summe of money but did alâ—o covenant to become his vassall and to pay him a yearely tribute and yet within a while after when Hezekiah succeeded his father Ahaz in the kingdome encouraged with his victories over the Philistines and others he resolved to cast off the yoke of the Assyrian and so withheld the tribute that had been formerly paid then no wonder it is though it be said here of Hezekiah that he rebelled against the king of Assyria some Expositours excuse yea commend this fact of Hezekiahs and that either by supposing that Ahaz had covenanted to pay tribute for some certain yeares and so that term of years being now expired Hezekiah was free or else by pleading that it was unlawfull for Ahaz to subject Gods free people to the yoke of a heathen prince and therefore it was lawfull for Hezekiah to cast off his yoke but rather I conceive it was a weaknesse and errour in Hezekiah to do this though he did it out of a zeal against the subjection of Gods people to
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
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
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
the first yeare of his reigne in the first moneth opened the doores of the house of the Lord. And in the first day of the moneth for then presently they began to cleanse the Temple vers 17. Vers 4. And gathered them together in the east-street That is the street before the east-gate the chief gate of the Temple Vers 6. And have turned away their faces from the habitation of the Lord and turned their backs That is they have openly basely and opprobriously forsaken the worship of God in his Temple The like expression we have Jer. 2.27 They have turned their back unto me and not their face Vers 17. And on the eighth day of the moneth came they to the porch of the Lord c. That is in eight dayes they purged and sanctified the Temple it self the most holy and the holy place and the porch before the holy place they began with or came to on the eighth day and then in eight dayes more they purged the courts and chambers thereof and so made an end on the sixteenth day of the first moneth and all this is noted to imply what a deal of idolatrous trash Ahaz had brought into the Temple when they were so many dayes imployed in the removing and casting it out and setting all things in order as they were in former times Vers 21. And they brought seven bullocks and seven rammes c. That is they brought all kind of clean beasts appointed for sacrifice some for the consecrating of the Temple c. some for sinne offerings some for burnt offerings and some for peace offerings and seven they brought of each sort to signifie the generality of the sacrifice that it was for the whole kingdome the prince and all the people Vers 23. And they brought forth the he-goats for the sinne offering c. To wit the seven he-goats mentioned vers 21. In Levit. 4.13 the law enjoyneth a young bullock to be offered for a sinne-offering for the congregation but that was for the expiation of some one particular sinne whereof through ignorance the whole congregation might be guilty and now the expiation was to be made for all the many sinnes whereof the whole land both king and people were guilty in which case they were not tyed to that law in Levit. 4. Vers 24. And they made reconciliation with their bloud upon the altar to make an attonement for all Israel That is not onely for the kingdome of Judah but also for the brethren of the ten tribes who had been sorely of late oppressed by the Assyrians which was the reason why Hezekiah gave expresse charge concerning this Vers 31. Now ye have consecrated your selves unto the Lord come near and bring sacrifices c. That is Let the people now bring in their sacrifices or do you O priests bring in the peoples sacrifices Vers 33. And the consecrated things were six hundred oxen and three thousand sheep That is the other sacrifices of severall sorts to wit peace-offerings and free-will-offerings were six hundred oxen and three thousand sheep Vers 34. But the priests were too few so that they could not slay all the burnt-offerings Which was properly the work of the priests onely Levit. 1.5 6. For the Levites were more upright in heart to sanctifie themselves then the priests That is they were more forward to sanctifie themselves then the priests were and so there were more of them sanctified Vers 35. And also the burnt-offerings were in abundance with the fat of the peace-offerings and the drink-offerings c. That is these things besides the burnt-offerings were to be offered on the altar so that the priests being but few had not leasure to slay all the sacrifices Vers 36. For the thing was done suddenly It was evident that God had extraordinarily enclined the hearts of the people to this reformation because it was done so suddenly CHAP. XXX Vers 1. ANd Hezekiah sent to all Israel and Judah and wrote letters also to Ephraim and Manasseh c. That is to the remainder of the ten tribes that were not yet carried away by Tiglath-pilneser king of Assyria as many of their brethren were 2. Kings 15.29 Vers 2. The king had taken counsel and his princes and all the congregation in Jerusalem to keep the passeover in the second moneth See Numb 9.10 11. Vers 3. For they could not keep it at that time because the priests had not sanctified themselves sufficiently c. To wit when they should have kept it that is the foureteenth day of the first moneth for the Temples purgation was not finished till the sixteenth day chap. 29.17 And in the sixteenth day of the first moneth they made an end Vers 6. He will return to the remnant of you that have escaped out of the hand of the king of Assyria To wit out of the hands of Pul and Tiglath-pilneser for both these kings already carryed away many of the ten tribes into captivity but the last captivity under Shalmaneser as is most likely had not yet been Vers 14. And they arose and took away the altars that were in Jerusalem c. To wit by the kings encouragement and at this time also the brasen serpent which Moses made was broken in pieces 2. see Kings 18.4 This was done in Jerusalem before they kept the Passeover how they proceeded afterwards after the same manner in other places we see chap. 3.11 Now when all this was finished all Israel that were present went out to the cities of Iudah and brake the images in pieces c. Vers 15. And the priests and the Levites were ashamed and sanctified themselves c. That is the priests and Levites that had been hitherto remisse were ashamed of their own negligence when they saw the forwardnesse of the people and so sanctified themselves c. Vers 16. The priests sprinkled the bloud which they received of the hands of the Levites To wit the bloud of the sacrifices upon the altar as was accustomed in all sacrifices Levit. 1.5 And he shall kill the bullocks before the Lord and the priests Aarons sonnes shall bring the bloud and sprinkle the bloud round about c. Vers 17. For there were many in the congregation that were not sanctified therefore the Levites had the charge of the killing of the passeover c. By the passeovers here are meant as I conceive the sacrifices which by the law were to be offered at the feast of the Passeover and did accompany the eating of the Paschall lambe as Deut. 16.2 Thou shalt therefore sacrifice the passeover unto the Lord thy God of the flock and heard called elsewhere the passeover-offerings chap. 35.7 8. And Josiah gave to the people of the flock lambes and kids for the passeover-offerings c. These sacrifices were to be killed according to the rule of the law by the priests onely Levit. 1.5 Here therefore a reason is given why at this time the Levites had the charge of killing them namely because
there were so many of the people that were not sanctified but were unclean and consequently there were so many sacrifices to be offered for their purifying and cleansing that the priests alone could not do the work and therefore the Levites were imployed therein Vers 18. For a multitude of the people even many of Ephraim and Manasseh Issachar and Zebulun had not cleansed themselves c. That is though the Levites did help the priests as is before said yet very many of the Israelites did eat the Passeover being not purified from their uncleannesse Vers 20. And the Lord hearkened to Hezekiah and healed the people That is he sanctified them by his spirit in an extraordinary way or he did not punish them but forgive them that their infirmity and accepted them as if they had been purified Vers 22. And Hezekiah spake comfortably to all the Levites that taught the good knowledge of the Lord. That is he encouraged them in their work and gave them hope of Gods mercy to the people as concerning those that had eaten the Passeover and were not cleansed according to the Law Vers 24. And a great number of the priests sanctified themselves To wit that were not before sanctified see vers 3. and chap. 29.34 Vers 26. For since the time of Solomon the sonne of David king of Israel there was not the like in Jerusalem That is since the Israelites were divided from Judah and Benjamin Vers 27. Then the priests the Levites arose and blessed the people and their voice was heard c. That is the Lord heard their prayer and blessed them as was promised Numb 6.27 And they shall put my name upon the children of Israel and I will blesse them CHAP. XXXI Vers 1. NOw when all this was finished all Israel that were present went out to the cities of Judah and brake the images in pieces c. See chap. 30.14 In Ephraim also and Manasseh untill they had utterly destroyed them all To wit in those cities of Ephraim and Manasseh that had been taken in the warres by the kings of Judah from the kings of Israel for all this was done by the authority and command of Hezekiah See 2. Kings 18.4 Vers 2. And Hezekiah appointed the courses of the priests and the Levites c. to minister and to give thanks and to praise in the gates of the tents of the Lord. That is in the Temple called the tents of the lord because there the priests and Levites who for their severall functions number and order are called an army or host Levit. 4.3 kept the watch of the Lord and there the people assembled together in troops as souldiers in the camp and that to pray unto the Lord which is the chief service of our spirituall warfare Vers 3. He appointed also the kings portion of his substance for the burnt-offerings to wit for the morning and evening burnt-offerings c. All the particular sacrifices here mentioned as is written in the law of the Lord that is which in the law were severally prescribed for every feast and for the daily sacrifice Num. 28. they were ordinarily provided by the people in generall as it was also afterward Nehem. 10.32 33. 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 for the shew-bread and for the continuall meat-offering and for the continuall burnt-offerings of the Sabbaths and of the new moons c. but now it seems to ease the people in their poverty Hezekiah appointed a portion for and toward these services out of his own substance Vers 4. He commanded the people that dwelt in Jerusalem to give the portion of the priests and the Levites that they might be encouraged in the law of the Lord. That is that they might not be distracted with worldly cares of providing for themselves nor follow their callings heavily for want of maintenance but might chearfully bend themselves wholly to the service of the Lord. Vers 5. The children of Israel brought in abundance the first fruits of corn wine and oyle c. To wit those in and about Jerusalem where the commandment was first given for of the Israelites inhabiting the other cities of Judah the following verse speaks or else in this verse there is mention of the tithes and first-fruits of such as grew out of the earth and in the following verse of the tithes of cattell and such other things And concerning the children of Israel and Judah that dwelt in the cities of Judah they also brought in the tythes of oxen and sheep and the tithe of holy things that is all other tithes that were by the Law of God due which are here called the tithe of holy things because the tithes were to be set apart from the rest of their goods as things consecrated and holy to the Lord yet happely these words are specially intended of those second tithes which were not given for the maintenance of the Levites but separated for other holy uses for which see Deut. 14.22 and Levit. 27.30 Vers 7. In the third moneth they began to lay the foundation of the heaps and finished them in the seventh moneth For in the third moneth was their harvest and therefore the feast of Pentecost which was in that moneth was called the feast of harvest and in the seventh moneth they gathered all other fruits of the land and therefore the feast of Tabernacles which was in that moneth was called the feast of in gathering in the end of the yeare Exod. 23.16 Vers 9. Then Hezekiah questioned with the priests and the Levites concerning the heaps That is he demanded how it came to passe that they had spent no more of that provision that was brought in for them Vers 10. And Azariah the chief priest of the house of Zadok answered him c. There were still two chief priests of the two severall families of Eleazar and Ithamar that had the chief command in the Temple under the high priest of which it seems this Azariah was one who is therefore also called vers 13. the ruler of the house of God For the Lord hath blessed his people and that which is left is this great store That is since they brought in their first fruits and tithes God hath so abundantly blessed the people that their offerings have yielded us sufficient provision and this overplus which is left besides Vers 12. And brought in the offerings and the tithes and the dedicate things faithfully over which Cononiah the Levite was ruler c. To wit to see the offerings and the tithes and the dedicate things safely stored up and carefully preserved in the severall garners or chambers appointed for them and to keep an account both of what was brought in and what was delivered forth according to the order established 1. Chron. 26.20 Vers 14. And Kore the sonne of Imnah the Levite the porter toward the east was over the
servant a slave however now he was in high place and esteem or else because now he was now the deputy Lieutenant the kings vassal or servant amongst the Ammonites Now this Tobiah because his wife was a Jewish had ever and anon advertisement of their affairs and so wrought them great trouble Vers 11. So I came to Jerusalem and was there three dayes That is so long he rested himself after his journey The like is noted of Ezra Ezra 8.31 32. Vers 12. And I arose in the night I and some few men with me neither told I any man c. To wit that he might view the ruines of the walls round about and the circuit of the city and so might consider what likelyhood there was that they should go be able to go through with the work what provision it was fit should be made for the accomplishment thereof and what places were most necessary to be first and with most speed repaired all which he desired to be informed of with all secrecy before any body knew of his purpose that he might be the better able to answer any thing objected when it was propounded and that there might be no talk of it till they were ready to set upon it lest the enemies should do any thing to hinder them Neither was there any beast with me save the beast that I rode upon To wit purposely to avoid noise Vers 13. And I went out by night by the gate of the valley c. Here the manner of Nehemiahs going about the citie is described to wit that taking advantage of the night for the greater secresie as is before said and a moonshinie night it must needs be for else he could not have seen in what condition the walls were first he went out at the gate of the valley which was before the Dragon well so called as we may probably conceive because of some statue of a Dragon there made out of the mouth whereof the water came running out and this some take to be the gate on the east-side of the citie that led to the valley of Jehoshaphat mentioned Joel 3.2 and others the western-gate which was near to the valley of dead bodies of which the Prophet speaks Jer. 31.40 and secondly that from thence he went to the dung-port that is the gate through which they carried the dung out of the citie Vers 14. Then I went on to the gate of the fountain and to the kings pool That is to the gate which led to the fountain of Gihon that ranne into the kings pool that is the pool of Siloah or Siloam as it is called John 9.11 for the gate of the fountain and the pool of Siloah are joyned together chap. 3.15 But the gates of the fountain repaired Shallum and the wall of the pool of Siloah by the kings garden and it was it seems called the kings pool either because it joyned to the kings gardens chap. 3.15 or rather because it was made by Hezekiah when he turned the water course of Gihon thither and so from thence into the citie 2. Chron. 32.30 Hezekiah also stopped the water course of Gihon and brought it streight down on the west-side of the citie of David Vers 15. And turned back and entred by the gate of the valley and so returned Out of which he went first vers 13. so that he either went round about the citie or else not finding the way passable when he came to the kings pool he turned back the same way he came and so went again into the citie to his lodgings Vers 16. Nether had I as yet told it to the Jews nor to the priests nor to the nobles nor to the rulers nor to the rest that did the work That is the workmen that were afterward employed in the work he did not so much as carry them with him to ask their advice Vers 19. But when Sanballat the Horonite and Tobiah the servant the Ammonite and Geshem the Arabian heard it they laughed us to scorn c. To Sanballat and Tobiah mentioned before vers 10. here is another added that joyned with them in opposing Nehemiah to wit Geshem the Arabian that is the king of Persias deputy lieutenant amongst the Arabians and though it be said in the following words that they charged them with an intent of rebelling against the king of Persia What is this thing that ye do will ye rebell against the king yet because it is also said here before that they laughed them to scorn despised them therefore some Expositours understand those words as spoken in a scoffing manner and as it were to imply that they had undertaken a work which poore wretches they would not be able to effect and wherein they should be able to hinder them well enough Vers 20. But you have no portion nor right nor memoriall in Jerusalem That is you are appointed governours in other countries and besides you have no interest in us or in Jerusalem neither is there any memoriall of you or your progenitours to be found among us and why then do you intermeddle with that which belongs not to you CHAP. III. Vers 1. THen Eliashib the high priest rose up with his brethren the priests and they built the sheep-gate c. Eliashib was the sonne of Joiakim and grandchild of that Jeshua who went up at first from Babylon with Zerubbabel and so being now high priest with his brethren the priests he undertook the building of the sheep-gate and that because this gate either joyned to the Temple or was near to it and was so called from the sheep-market which for the conveniency of the Temple was near to it as was also the sheep-pool called Bethesda John 5.2 where the sheep were washed appointed for sacrifices before they were brought into the Temple As for these following words they sanctified it and set up the doores of it the meaning is that first they cleared it from the rubbish and ruines wherein it lay secondly that they repaired it and raised it up again in its former beauty and splendour and thirdly having finished it they did then by prayer dedicate it to the Lord and in it as the first fruits all the rest of the building desiring him to uphold and maintain it against all the adversaries of Judah and Jerusalem Indeed to this some adde that it was also sanctified by the priests working upon it in regard whereof it gained the more respect but though I doubt not but some of the priests might put their hand to some part of the work out of their zeal to the service and for the encouragement of the people yet I conceive both here and elsewhere in this chapter the building of the gates and wall is ascribed to those that bore the charge of the work that did not work themselves but at most did onely oversee it and take care that it was done and this the priests did not onely for the sheep gate it self but also for a
good part of the wall adjoyning even to the tower of Meah they sanctified it unto the tower of Hananeel where by the tower of Meah is meant a tower not farre from the sheep-gate so called as is thought because it had an hundred pinacles or was an hundred cubits high or some such like reason for Meah signifies an hundred and by the tower of Hananeel a tower further northward mentioned again Zach. 14.10 Vers 3. But the fish gate did the sonnes of Hassenaah build This was doubtlesse on the northwest of Jerusalem in the citie of David towards the sea as appears also by that which is said of Manasseh 2. Chron. 33.14 He built a wall without the citie of David on the west side of Gihon in the valley even to the entring in of the fish gate c. It was called the fish gate because they brought in their fish from the sea coasts of Tyre and Sydon at that gate according to that chap. 13.16 There dwelt men of Tyre therein which also brought fish c. and had happely their market for the selling of their fish not farre from it it is mentioned again Zeph. 1.10 There shall be the noise of a cry from the fish gate Vers 5. And next unto them the Tekoites repaired c. That is some of the inhabitants of Tekoa for other of them also repaired in another place as it is expressed afterward vers 27. but yet it was onely the common people amongst them that did what was done for concerning their nobles there is a clause of exception added but the nobles put not their necks to the work of the Lord that is the nobles would not do any service herein to their Lord the God of Israel because their arrogancie in regard of their greatnesse was the cause of their refusing their help in this work as pretending they would not be taxed nor have any such burthen imposed upon them their folly is noted herein that they refused to put their necks to his work who is the nobles Lord as well as the common peoples Vers 6. Moreover the old gate repaired Jehoiada So called happely because it was the oldest of all the gates in Jerusalem and this was also as is generally held on the north-side of Jerusalem Vers 7. And next unto them repaired Melatiah c. unto the throne of the governour on this side the river It seems there was formerly in this part of the wall a palace or place of judicature where those that were appointed governours under the Babylonian and Persian kings over all the countrey on this side Euphrates did use to sit in judgement unto which place these men of Gibeah and Mizpah and others here mentioned did repair the wall and that palace where had been the throne of the governour some Expositours conceive was repaired by Nehemiah and his servants he being now governour of Judea whence are those expressions chap. 4.16 The half of my servants wrought in the work and the other half of them held both the spears the shields c. and 5.16 I continued in the work of this wall c. Vers 8. And they fortified Jerusalem unto the broad wall That is they repaired the wall unto that place where the wall was made much broader then in other places and therefore called the broad wall and so having brought the work so farre there they left off building because here it was not ruined and therefore needed no repairing in which sence it may be read according to the translation noted in the margin They left Jerusalem unto the broad wall Vers 9. And next unto them repaired Rephaiah the sonne of Hur the ruler of the half part of Jerusalem For Jerusalem being part in Judah and part in Benjamin had accordingly two severall rulers and this Rephaiah was ruler of one of them and Shallum vers 12. was ruler of the other Vers 11. And Hashub the sonne of Pahath-moab repaired the other piece and the tower of the furnaces That is the next portion of the wall set out to be repaired wherein also was the tower of the furnaces so called happely because either in the tower it self or in the street adjoyning there were many furnaces Vers 12. Shallum the sonne of Haloesh the ruler of the half part of Jerusalem See above vers 9. Vers 13. The valley gate repaired Hanun c. See chap. 2.13 Vers 14. But the dung-gate repaired Malchiah the sonne of Rechab That is of the famous familie of the Rechabites Vers 15. But the gate of the fountain repaired Shallun See chap. 2.14 Unto the stairs that go down from the citie of David That is from mount Sion which was called the citie of David into the lower part of Jerusalem Vers 16. After him repaired Nehemiah c. Here begins the repairing of the wall about mount Zion wherein stood the Temple and the palace of the kings of Judah and the first part of this wall was repaired by one Nehemiah the sonne of Azbuck the ruler of the half part of Bethzur and so as farre as to the pool that was made and unto the house of the mighty and by the pool that was made is meant a pool not naturall but made by art to wit by Hezekiah 2. Kings 20.20 yet this was not the pool of Siloah mentioned in the former verse for that was happely a naturall pool and was in the lower part of Jerusalem but another in mount Zion called therefore the upper pool 2. Kings 18.17 and by the house of the mighty is meant some house built for Davids worthies or some house where the garrison souldiers for the citie lay or where youths were taught to handle their arms Vers 17. After him repaired the Levites It may be because the wall here was over against the Temple Vers 19. The ruler of Mizpah another piece over against the going up to the armory at the turning of the wall To wit the citie armoury to which that place of Solomons seemeth to allude Cant. 4.4 Thy neck is like the tower of David builded for an armoury it is evident that the house of the forrest of Lebanon which Solomon built was for many generations a magazine of arms for the kings of Judah for thence is that Isa 22.8 Thou didst look in that day to the armour of the house of the forrest and therefore it may be it was that house that is here meant or if not so it may be they had severall arsenalls or armouries one for the citie armoury and another for the kings magazine or that this was some place where anciently there had been an armoury before the house of Lebanon was built Vers 22. And after him repaired the priests the men of the plain To wit the men that inhabited the plain countrey about Jerusalem 2. Sam. 2.28 chap. 12.28 Vers 24. Binnui the sonne of Henadad another piece from the house of Azariah unto the turning of the wall This is thought to be the turning of the
came to Jerusalem to inform them of the conspiracy of their enemies against them As for the intelligence they brought them some conceive that the wayes that led from Jerusalem to Samaria are intended in those words from all places whence ye shall return unto us they will be upon you But others and I think more probably understand it of all places about the city from whence the builders of the wall should return into the citie where the Jews were when they gave them this intelligence from all places whence ye shall return unto us they will be upon you that is they will on a suddain beset the city and assault it on every side when you shall leave your work and return to us into the city either to eat or to rest and refresh your selves from the severall places round about the city where you are now imployed in building the walls on a sudden they will break in upon us Vers 13. Therefore set I in the lower places behind the wall and on the higher places c. That is hearing by the consonant report of our brethren that came from severall places that our adversaries had a purpose to assault us I caused the people to give over their work and to arm themselves to keep off the enemy and to that end I set some of them beneath behind the wall and others above in the towers and other fortifications to beat off the adversaries and keep them from entring the citie Vers 15. We returned all of us to the wall every one unto his work That is when the enemies hearing that their purpose was discovered gave over their intended invasion of the city and so their counsell was brought to nought we having notice thereof returned to our work which was a while given over that we might be in a readinesse to withstand the enemies if they had come against us Vers 16. The half of my servants wrought in the work c. That is though we returned to our work again when we heard that the enemy had given over their plot of coming suddenly upon us to fight against us yet after this we were the more carefull to be in a readinesse to resist them lest they should again at some other time renew their conspiracie to which end first there was never but half of my servants that is my houshold servants and guard or trained bands whose captain Nehemiah was employed in building the wall the other half stood alwayes ready armed to keep off the enemy if occasion should be and secondly even those that were employed in building were also alwayes armed as is expressed vers 17. They which builded on the wall and they that bare burdens with those that laded every one with one of his hands wrought in the work and with the other hand held a weapon And the rulers were behind all the house of Judah To wit to oversee them and encourage them in their work and sometimes perhaps when need was to help them too Vers 17. Every one with one of his hands wrought in the work and with the other hand held a weapon That is even they also that wrought in the building were also alwayes armed ready at all assayes to have joyned with the rest in resisting the enemy if he had set upon them literally this cannot be understood for how could they build the wall or lay burdens upon the shoulders of those that bare them and yet all the while hold their weapons in one of their hands It is therefore a proverbiall kind of speech signifying onely that whilest they vvere busiest in building they had also their weapons ready at hand to fight against the enemy if need were for so Nehemiah explains this phrase in the following words vers 18. For the builders had every one his sword girded by his side c. Vers 22. Likewise at the same time said I unto the people Let every one with his seruant lodge within Jerusalem c. That is he gave charge to the people that none of them should go out of the city to lodge and that because he would have them alwayes in a readinesse to keep their turns both of watching by night and of working by day Vers 23. Saving that every one put them off for washing To wit either their garments or their bodies for upon occasion of legall pollutions the Jews did wash their bodies often CHAP. V. Vers 2. THere were that said We our sonnes and our daughters are many therefore we take up corn for them c. That is having a great charge of children that which we earn will not maintain us and therefore we are constrained whilest we work for the publick to take up corn upon use of the nobles and rulers and rich men amongst us to keep us from starving and that by pawning or selline our children to them for servants till we can redeem them which we are never like to do as is expressed vers 5. We bring into bondage our sonnes and our daughters to be servants and some of our daughters are brought unto bondage already neither is it in our power to redeem them so that we are in as bad or worse a condition then when we were bondslaves in Babylon and the having of many children which is of it self a great blessing of God is turned to us as a bitter curse Vers 3. We have morgaged our lands vineyards and houses that we might buy corn because of the dearth Even those that had not so great a charge of children were forced to morgage their estates because of the dearth that was amongst them Vers 4. There were also that said We have borrowed money for the kings tribute c. That is though we had sufficient to sustain the charge of our selves and families yet not also to defray the tribute that was laid upon us but even to pay that we have been constrained to morgage our lands and vineyards for though the Jews had liberty given them to return from Babylon into their own countrey yet they were to pay tribute there as is evident Ezra 4.13 If this city be builded and the walls set up again then will they not pay toll tribute and custome and so thou shalt endamage the revenue of the king and chap. 7.24 Also we certifie you that touching any of the Priests and Levites singers porters Nethinims or ministers of this house of God it shall not be lawfull to impose toll tribute or custome upon them Vers 5. Yet now our flesh is as the flesh of our brethren our children as their children That is we are reasonable creatures as well as they not beasts yea Israelites of the seed and linage of Abraham as well as they not heathens though they use us as if we were not such Vers 7. And I set a great assembly against them To wit both of those that were oppressed and those of the better sort in the congregation that were not tainted with this sinne yea
this register of the genealogie of them that returned out of Babylon we may see in the notes upon the second chapter of Ezra Vers 70. And some of the chief of the fathers gave unto the work Some conceive that this is still a continuation of the register that was found mentioned above vers 5. containing a catalogue of what was given at their first return out of Babylon towards the building of the Temple c. And whereas it may be objected that there is a great deal of difference betwixt that which is said to be given there Ezra 2.69 and that which here is said was given to this they answer that all that was given by the encouragement of Cyrus both by Jews and Persians is there set down here onely that which was given by the Jews But I rather conceive with other Expositours that the register that was found mentioned vers 5. ended with the former verse and that here now is added what was collected after the people were numbred by Nehemiah according to the president of the register that was found for as there was a collection of money and other things made when they were numbred according to their genealogies in Zerubbabels time at their first coming out of Babylon Ezra 2.68 so was it now also onely that was merely for the building of the Temple this was partly for the service of the Temple for why else were so many priests garments given mentioned in the following words but in part also for the rebuilding of the city See above vers 4. The Tirshatha gave to the treasure That is Nehemiah chap. 10.1 and 8.9 Now those that sealed were Nehemiah the Tirshatha c. See the note also Ezra 2.63 Vers 73. So the priests and the Levites and the porters c. See the note Ezra 2.70 CHAP. VIII Vers 1. ANd all the people gathered themselves together as one man c. To wit on the first day of the seventh moneth vers 2. which was the feast of trumpets Levit. 23.24 and not many dayes after the wall was finished which was on the twentie fifth day of the sixth moneth chap. 6.15 Some Expositours conceive that this is but onely a more full and large relation of those things which were done long since at Zerubbabels first coming into Judea and which were before more breifly related by Ezra Ezra 3.1 c. and that first because as the second chapter of Ezra ends and the third begins so with the same words in effect doth the seventh chapter of Nehemiah end and the eighth begin and secondly because it is not likely that Ezra being sent to instruct the people in the Law of God would suffer them so long to wit till Nehemiahs coming to be ignorant of the main duties of Gods worship and service as it seems now they were vers 14. And they 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 c. But these reasons are too weak to winne us to admit of such a confusion in the order of the history rather therefore I conceive that what is here related was done in Nehemiahs time after the wall was finished as is above related The place where they met together was as is here added the street that was before the water-gate a gate mentioned before chap. 3.26 and in the street hereof it seems the people were assembled because the court of the Temple could not contain such a multitude And they spake unto Ezra the scribe to bring the book of the Law of Moses c. See the note Ezra 7.1 and 6. Vers 4. And beside him stood Mattithiah c. To wit as witnesses ready to approve and maintain the truth of that which from the Law of God should be delivered to them and in their turn also to perform the work Vers 7. Also Joshua and Bani c. That is not onely Ezra did thus expound the Law unto the people but others also of the priests and Levites caused the people to understand the Law because they could not all conveniently heare Ezra they were divided into severall companies and in each of them there were pulpits or scaffolds erected as may be gathered chap 9.4 from whence they read and expounded the Law unto them there being severall teachers in each place that might successively discharge that work And the people stood in their place To wit some in one company and some in another according to their divisions So they read in the book in the Law of God distinctly and gave the sense and caused them to understand the reading It is a weak conceit of some popish Expositours that they did reade onely that in the Syriak tongue to the people which in the originall book was written in Hebrew and that because the people since their return out of Babylon did neither speak nor perfectly understand the Hebrew tongue but the Syriak onely for the words do plainly import that they expounded that which they read to them Vers 9. And Nehemiah which is the Tirshatha See Ezra 2.63 This day is holy unto the Lord your God mourn not nor weep That is this day the Lord hath appointed to be consecrated to him as a holy day of spirituall rejoyceing and feasting together Numb 10.10 In the day of your gladnesse and in your solemne dayes and in the beginnings of your moneths ye shall blow the trumpet c. and therefore be comforted and chear up your hearts with the assurance of Gods mercy and make not your selves unfit for the service of this day by your excessive and unseasonable mourning For all the people wept when they heard the words of the Law Because they they perceived by that they had heard from their teachers how many wayes they had broken the Law of their God and had by that means provoked the Lord to poure forth those judgements upon them which they saw he had long since threatned against those which did not obey his commandments Vers 10. Then he said unto them Go your way eat the fat and drink the sweet c. This is meant of their feasting together with their peace-offerings to which he addes and send portions unto them for whom nothing is prepared that is to the poore the fatherlesse and widows which was according to the Law Deut. 16.14 Thou shalt rejoyce in thy feast thou and thy sonne and thy daughter c. and the Levite the stranger the fatherlesse and the widow c. For the joy of the Lord is your strength That is your rejoycing in the Lord his love and favour and manifold mercies which he hath of late conferred upon you and doth still continue to you is that whereby you must be strengthened both in the outward and inward man Vers 13. And on the secend day were gathered together the chief c. even to understand the words of the Law That is to advise with him
to wit the tenth of tithes Numb 18.26 Thus speak unto the Levites and say unto them when ye take of the children of Israel tithes which I have given you from them for your inheritance then ye shall offer up an heave-offering of it for the Lord even a tenth part of the tithe yea perhaps one of the priests the sonnes of Aaron was alwayes to be present when the Levites received the tithes of the people as a witnesse that the priests portion was faithfully set out for them Vers 39. And we will not forsake the house of our God That is we will not fail to frequent the Temple to serve the Lord there and we will not leave it destitute of any requisite provision for the service there to be performed CHAP. XI Vers 1. ANd the rulers of tbe people dwelt at Jerusalem the rest of the people also cast lots c. Because there were not found enough in Jerusalem for the inhabiting and defence of the city and people were loth to dwell there because the neighbours round about did exceedingly envie the glory of this city and were continually plotting some mischief against it to the great perill of the inhabitants and secondly because withall as there was more safety so also there was more profit in dwelling elsewhere therefore one chief businesse that Nehemiah had to do at this assembly of the people was after he had numbred them to chuse out a sufficient number of the people to dwell there see chap. 7.3 4 5. which to avoid all exception was done by lot The chief rulers of the people of their own accord settled themselves to dwell as reason indeed required in this chief city of the kingdome but for the people the tenth part of them were chosen by lot onely there were some that did voluntarily offer themselves to dwell there vers 2. and this taking of one in ten to dwell in Jerusalem some Expositours look upon also as a shadow of the paucity of those that shall be received to dwell in the heavenly Jerusalem to wit that scarce one in ten even of those that professe themselves Gods people shall dwell there according to that Isaiah 6.13 But yet in it shall be a tenth c. and Jerem. 3.14 I will take you one of a city and two of a family and I will bring you to Zion Vers 2. And the people blessed all the men that willingly offered themselves to dwell at Jerusalem That is they commended them for it and desired the Lord to blesse and prosper them Vers 3. Now these are the chief of the province that dwelt in Jerusalem To wit that were chosen now by lot to dwell there In 1. Chron. 9. there is another catalogue of them wherein more are mentioned then are mentioned here But it seems in that both those that were chosen by lot and those that voluntarily offered themselves to dwell there are set down here onely those that were chosen by lot Vers 4. And at Jerusalem dwelt certain of the children of Judah and of the children of Benjamin Because Jerusalem stood partly in Judah and partly in Benjamin therefore those that were chosen by lot to dwell there were of those two tribes yet there were some also of Ephraim and Manasseh that dwelt there 1. Chron. 9.3 which were doubtlesse of those that voluntarily profered themselves Vers 5. And Maaseiah the sonne of Baruch c. Concerning this catalogue of those that dwelt at Jerusalem see 1. Chron. 9.5 6. Vers 9. Second over the city That is next in place and government after Joel afore-mentioned Vers 16. And Shabbethai and Jozabad of the chief of the Levites had the oversight of the outward businesse of the house of God That is such businesses as appertained to the Temple but were to be done abroad not in the Temple as the providing of those things as were to be bought with the money that was collected c. see 1. Chron. 26.29 Vers 17. The sonne of Asaph was the principall to begin the thanksgiving in prayer That is the principall of the singers that used to begin the Psalmes when they sung and praised God Vers 19. Akkub Talmon and their brethren that kept the gates were an hundred seventy two See 1. Chron. 9.17 22. Vers 23. For it was the kings commandment concerning them that a certain portion should be for the singers c. That is the king of Persia had commanded that a certain allowance should every day be given them out of the kings treasure this may have reference to the decree of Darius Ezra 6.9 10. or that of Artaxerxes Ezra 7.23 24. or happely to some new directions given by him to Nehemiah at his coming to Jerusalem Some reade these words thus that it was the kings commandment concerning them that a sure ordinance should be for the singers and so they understand it either of David that he had established it as a sure ordinance that the singers should praise the Lord in the Temple every day or else of Artaxerxes that he had ordained that according to the ancient custome the singers should every day perform this service Vers 24. And Pethahiah the sonne of Meshezabel c. was at the kings hand in all matters concerning the people That is the king of Persia made use of him in all things he gave in charge concerning the people as happely to gather the kings allowance for the Temple to receive the peoples petitions and it may be to assist the governour in matter of judgement Vers 36. And of the Levites were divisions in Judah and in Benjamin That is besides the Levites that dwelt at Jerusalem there were some of them also allowed to dwell in severall towns and cities of Judah that they might teach the people the law of God in their severall divisions CHAP. XII Vers 1. NOw these are the priests and the Levites that went up with Zerubbabel c. Nehemiah intending here to relate with what solemnity they kept the dedication of the new built walls of Jerusalem and how the priests and Leuites were imployed herein first he sets down their ancestours to wit who were the chief priests and Levites in the dayes of Jeshua the high priest and that came with Zerubbabel and Ezra or immediately after him from Babylon into the land of Judea and then secondly who were the chief priests and Levites in the daies of Joiakim the high priest the sonne of Jeshua c. vers 12. Now by the chief of the priests is doubtlesse meant in both these catalogues the heads of the severall divisions of the priests that did in their turns wait upon the service of the Temple but then seeing there were twenty foure courses or orders of the priests established by David 1. Chron. 24.7 why there should be here but two and twenty mentioned in the first catalogue and but twenty in the second vers 12. I find not any probable reason given by Expositours Vers 9. Their brethren were over
for the pillar which Absalom here reared up that the memory of his name might thereby be preserved unto posterity it is very probably conceived by some Expositours that it was some monument such as were the Egyptian pyramids which he intended to be the place of his buriall and that upon the relation of his ignoble buriall in the foregoing verse to wit that he was cast into a pit and had a heap of stones thrown upon him this is presently inserted concerning the goodly sepulchral monument which he had provided for himself to shew how he was crossed in his expectation For he said I have no sonne to keep my name in remembrance Hereby it appears that God had before this time deprived him of his three sonnes mentioned chap. 14.27 not judging him worthy of sonnes that would not stoop to honour his own father and that had murthered his own brother and withall hereby God provided for the more peaceable advancing of Solomon to the throne after Davids decease Vers 22. Then said Ahimaaz the son of Zadok yet again to Joab But howsoever let me I pray thee also run after Cushi He pressed again for libertie to go after Cushi as hoping to out-run him and having be-thought himself that he might acquaint David with the good tidings of the victory though he suppressed that particular concerning the death of Absalom Vers 23. Then Ahimaaz ran by the way of the plain and over-ran Cushi Whereas Cushi ran the nearest way which was hilly and mountainous Ahimaaz chose to go a further way by the way of the plain and so by the advantage of the way he out-ran Cushi and came first to David Vers 24. And David sate between the two gates c. That is at the entring in of the citie Mahanaim waiting to heare tidings from the army that was gone forth against Absalom It seems that the gates of cities were in those times built as they are now with high towers and so stronger and thicker then other parts of the wall and therefore had two gates one inward toward the citie and another outward toward the suburbs and between these two gates it was that David now sate Vers 25. And the king said If he be alone there is tidings in his mouth That is if there were many coming together we might well fear they fled from the face of the enemy but if there be but one alone doubtlesse it is a messenger that is sent with some tidings Vers 27. And the king said He is a good man and cometh with good tidings David inferres that if it were Ahimaaz that was coming he doubtlesse brought good tidings because he was a good man whereof there may be two reasons conceived First that being a good man he was not likely to be the first in flying away and therefore it was not likely he fled from the enemy but rather he came with tidâ—ngs and secondly that being a good man he was the more likely to be desirous to bring good tidings to the king or had used to bring him good tidings Vers 33. And the king was much moved and went up to the chamber over the gate See the note above vers 5. partly as apprehending the misery of Absaloms dying in his sinne and partly as remembring that his sinne in the matter of Uriah was now punished in the death of this his ungracious sonne he felt his passions breaking out so violently that not being able to go home to his own house and being withall doubtles ashamed that his passion should be seen he was glad to run up to the chamber over the gate where he was sitting when he heard the tidings there in secret to poure out his sorrow nor was he able to suppresse his passions â—o long but as he went up as it follows in the next words he brake out into a bitter lamentation O my sonne Absalom my sonne my sonne Absalom would God I had died for thee c. Because he feared his everlasting perdition he wished that he had died rather then Absalom CHAP. XIX Vers 3. ANd the people gat them by stealth that day into the citie as people being ashamed steal away when they flee in battel That is in stead of entring the citie in a triumphant manner as souldiers are wont to do that return with victory from the battel they scattered themselves asunder and stole secretly into the citie as if they had fled in the battel and as ashamed of their cowardise were now loth that any body should see them Vers 4. But the king covered his face c. See the note chap. 15.30 Vers 5 And Joab came into the house to the king and said Thou hast shamed this day the faces of all thy servants c. Joab saw that there was some danger lest the hearts of Davids friends and servants should be alienated from him by his carrying of himself so disrespectfully to those that had hazarded their lives for him and he perceived too that his passions were so violent that there was no way to winne him to withstand them unlesse he spake that which might startle him and scare him and hence it was that he spake so roughly and sharply to David more roughly indeed then otherwise it had been fit for a subject to speak to his sovereigne Vers 7. Now therefore arise go forth and speak comfortably unto thy servants c. This Joab advised David to do that he might prevent the alienating of his servants affections from him and perhaps too because the addressing of himself to the affairs of his kingdome would be the best means to allay his passions and indeed after that he came forth and sat in the gate we heare no more of his violent weeping and wailing Vers 9. And all the people were at strife throughout all the tribes of Israel c. That is throughout all the ten tribes of the Israelites the people began to blame one another for siding with Absalom in his insurrrection against his father and to call upon their Elders and Officers to go and submit themselves to him and to fetch him back again into the land of Israel to the citie of Jerusalem that he might be reestablished in the throne to reigne over them again as he had done Vers 10. And Absalom whom we anointed over us is dead in battel c. This is another argument wherewith the Israelites perswaded one another to submit themselves again to David and it is as if they had said we see that God was against us in that attempt of ours to make Absalom king and why do we then still stand it out and not go in and seek reconciliation with our king whom we have wronged Vers 11. And king David sent to Zadok and to Abiathar the priests saying Speak unto the Elders of Judah c. The men of Judah had been the first and chief in siding with Absalom and had delivered up to him the citie of Jerusalem and the strong fort of
Sion and being therefore conscious to themselves of much ingratitude against their sovereigne and fearing withall his just displeasure against them they durst not think of going forth to meet him David therefore by the priests who had stayed all this while in Jerusalem sends them word how ready he was to pardon and forget all that was past Why are you the last to bring the king back to his house and assures them that his affection to them was singular as being his brethren of the same tribe with himself Ye are my brethren ye are my bones and my flesh and acquainting them what he had heard concerning the resolution of the other tribes warns them to take heed that they were not the last in fetching home their king that had cause to be the first and thus was David a notable type of Christ who doth also fetch in rebels to God by proclaiming the tidings of mercy to them the terrours of the Law may scare sinners and make them desire if it were possible to runne away from God but it is the tender of grace in the Gospel that makes them come in and submit themselues Vers 13. And say ye to Amasa Art thou not of my bone and of my flesh c. David doubting that Amasa despairing of the pardon of his offence might draw from him a great part of the strength of Israel now under his command he sent particularly to him both to assure him that he was ready to receive him into his favour again and to give him the respect of a near kinsman for he was indeed his sisters sonne 1. Chron. 2.16 17. and also to proffer him the place of captain of the host the place which Absalom had given him and which Joab now enjoyed and had long since purchased by his valour 1. Chron. 11.6 God do so to me and more also if thou be not captain of the host before me continually in the room of Joab and thus did David seek both to satisfie Amasa and winne him to come in and withall to weaken the excessive power of Joab who had alwayes carried himself too too insolently towards him and had now lately much provoked him both by slaying Absalom against his expresse command and speaking so roughly and rudely to him when he was in heavinesse lamenting his death Vers 14. And he bowed the heart of all the men of Judah even as the heart of one man c. Some understand this of Amasa that upon this promise made to him by David he presently inclined the hearts of all the men of Judah to David so that unanimously they sent to the king their desire that he should return to Jerusalem again and the tender of their fealtie and alleageance to him as in former times but I rather think with others that this is spoken of David and that it is mentioned as the happy effect of this his wise and gentle carriage of himself both towards the men of Judah in generall and Amasa in particular namely that herewith he bowed the heart of all the men of Judah to desire unanimously to settle him again in the throne it might have cost a great deal of bloud to have subdued them by force but by these tenders of grace he bowed their hearts to him even according to his own desire Vers 17. And they went over Jordan before the king That is before the king came over to wit to meet him there on the other side and to fetch him over Vers 20. I am come the first this day of all the house of Joseph to go down to meet my Lord the king It may be justly questioned why Shimei who was of the tribe of Benjamin chap. 16.5 should here say I am come the first this day of all the house of Joseph but to this two answers may be given which have good evidence of reason in them to omit others that are not so satisfactory as these are to wit first that hereby is meant that he was the first of all the tribes of Israel that came to the king as considered apart from the tribe of Judah the Scripture is wont ordinarily to divide the tribes into Judah and Israel and the tribes of Israel so reckoned a part from Judah are usually called Ephraim because that was the chief of those tribes as Esa 7.2 Syria is confederate with Ephraim and the house of Joseph Psal 80.1 Give eare O shepherd of Israel thou that leadest Joseph like a flock and Zach. 10.6 I will strengthen the house of Judah and I will save the house of Joseph and so here in the same regard all the tribes of Israel as distinguished from Judah are comprehended under these words the house of Joseph or secondly that hereby is meant that he was come before any of the house of Joseph I am come the first this day of all the house of Joseph that is I am come before any of the tribes of Israel and because indeed where Judah and Israel or the house of Judah are distinguished in the Scriptures Benjamin is usually reckoned with Judah therefore many Expositours do rather approve of this last resolution of this doubt Vers 22. And David said What have I to do with you ye sonnes of Zeruiah that ye should this day be adversaries unto me That is that you should advise me to that which may prove so exceeding prejudiciall to me my adversaries could not wish me more hurt then this which you advise may bring upon me For do not I know that I am this day king over Israel That is am I not this day reestablished again in my kingdome which I had in a manner lost and would it be convenient to damp the joy of this day with shedding bloud or would it be safe to beat off them that begin now to submit themselves and to endanger my yet unsettled estate by shewing such severitie to him that first stooped and acknowledged his fault and should not Gods mercy in restoring me to my kingdome induce me to shew mercy to others Vers 23. Therefore the king said unto Shimei Thou shalt not die and the king sware unto him Yet at his death he gave Solomon charge to put him to death 1. kings 2.9 his hoar head bring thou down to the grave with bloud as perswading himself happely that therein he should not break his oath first because he sware onely for himself that he would not put him to death I sware to him by the Lord saying I will not put thee to death secondly because he did not as it may seem absolutely enjoyn his sonne to put him to death for this fact but to take some other occasion to do it for so much those words seem to imply which there he useth thou art a wise man and knowest what thou oughtest to do unto him namely that if he watched and observed him well his malice and wickednesse would break forth and give occasion enough in somewhat or other to proceed against him