the tribe of Benjamin Gibeon with her suburbs Geba with her suburbs 18 Anathoth with her suburbs and * 1 Chron. 6. â—…0 Alemeth Almon with her suburbs four cities 19 All the cities of the children of Aaron the priest were thirteen cities with their suburbs 20 ¶ And the families of the children of Kohath the Levites which remained of the children of Kohath q Oveâ—… and above those of them who were Priests even they had the cities of their lot out of the tribe of Ephraim 21 For they gave them Shechem with her suburbs in mount Ephraim to be a city of refuge for the slayer and Gezer with her suburbs 22 And Kibzaim with her suburbs and Beth-horon with her suburbs four cities 23 And out of the tribe of Dan Eltekeh with her suburbs Gibbethon with her suburbs 24 Aijalon with her suburbs Gath-rimmon with her suburbs four cities 25 And out of the half tribe of Manasseh r To wit that half which dwelt in Canaan by comparing this with v. 27. Tanach with her suburbs and Gath-rimmon with her suburbs two cities 26 All the cities were ten with their suburbs for the families of the children of Kohath that remained 27 ¶ And unto the children of Gershon of the familites of the Levites out of the other half tribe of Manasseh they gave Golan in Bashan with her suburbs to be a city of refuge for the slayer and Beeshterah with her suburbs two cities 28 And out of the tribe of Issachar Kishon with her suburbs Dabareh with her suburbs 29 Jarmuth with her suburbs En-gannim with her suburbs four cities 30 And out of the tribe of Asher Mishal with her suburbs Abdon with her suburbs 31 Helkath with her suburbs and Rehob with her suburbs four cities 32 And our of the tribe of Naphtali Kedesh in Galilee with her suburbs 〈◊〉 a city of refuge for the slayer and Hammoth-dor with her suburbs and Kartan with her suburbs three cities 33 All the cities of the Gershâ—… according to their families were thirteen cities with their suburbs 34 ¶ And unto the families of the children of Merari the rest of the Levites out of the tribe of Zebulun Jokneam with her suburbs and Kartah with her suburbs 35 Dimnah with her suburbs Nahalal with her suburbs four cities 36 And out of the tribe of Reuben Bezer s A City of Refuge as it is called Ios. 20. 8. and therefore needless to he here repeated with her suburbs and Jahazah with her suburbs 37 Kedemoth with her suburbs and Mephaath with her suburbs four cities 38 And out of the tribe of Gad Ramoth in Gilead with her suburbs to be a city of refuge for the slayer and Mahanaim with her suburbs 39 Heshbon with her suburbs Jazer with her suburbs four cities in all 40 So all the cities for the children of Merari by their families which were remaining of the families of the Levites were by their lot twelve cities 41 All the cities of the Levites within the possession of the children of Israel were forty and eight cities t Qu. Why hath this Tribe which was the least of all more Cities than any of them Answ. First It doth not appear that they had more for though all the cities of the Levites be expressed it is not so with the other Tribes but divers of their Cities are omitted as is evident Secondly The Levites were confined to their Cities and Suburbs the rest had large Territories belonging to their Cities which also they were in a capacity of improving which the Levites were not so that one of their Cities might be more considerable than divers of the Levites Thirdly God was pleased to deal liberally with his Ministers partly to put honour upon those whom he foresaw many would be prone to despise and partly that being free from all outward distractions they might more intirely and fervently devote themselves to the service of God and the instruction of Souls with their suburbs 42 These cities were every one with their suburbs round about them thus were all these cities 43 ¶ And the LORD gave unto Israel all the land u He gave them the right to All and the actual Possession of the greatest part of it and power to Possess the rest as soon as it was needful and convenient for them which was by degrees when their numbers were increased c. Exod. 23. 29 30. and the absolute dominion of all the people remaining in it which he sware to give unto their fathers and they possessed it and dwelt therein 44 And the LORD gave them rest round about according to all that he sware unto their fathers and there stood not a man of all their enemies before them x To wit all the days of Ioshua by comparing Ios. 1. 5. for afterwards it was otherwise with them the LORD delivered all their enemies into their hand 45 ‡ Chap. 21. 44 〈◊〉 There failed not ought of any good thing which the LORD had spoken unto the house of Israel all came to pass CHAP. XXII THen Joshua called the Reubenites and the Gadites and the half tribe of Manasseh 2 And said unto them Ye have kept * Num. 32 20. 〈◊〉 â—… 18. all that Moses the servant of the LORD commanded you and have obeyed my voice in all that I commanded you 3 Ye have not left your brethren these many days a i. e. For divers years together so long as the War lasted See Jos. 11. 18. and 14. 10. unto this day but have kept the charge of the commandment of the LORD your God 4 And now the LORD your God hath given rest unto your brethren as he promised them therefore now return ye and get ye unto your tents b i. e. To your settled habitations as appears from v. 8. which are oft called Tents as Iudg. 19. 9. 2 Sam. 18. 17. Hos. 9. 6. Mal. 2. 12. and unto the land of your possession ‡ Numb 32. 〈◊〉 Chap. 13. â—… which Moses the servant of the LORD gave you on the other side Jordan 5 But take diligent heed c Watch over your selves and all your actions to do the commandment and the law d Two words expressing the same thing the Law of Commandments delivered by Moses which Moses the servant of the LORD charged you * Deut. 10. 12. to love the Lord your God and to walk in all his ways and to keep his commandments and to cleaye unto him and to serve him with all your heart and with all your soul e With the whole strength of your Minds and Wills and Affections 6 So Joshua blessed them and sent them away and they went unto their tents 7 ¶ Now to the one half of the Tribe of Manasseh Moses had given possession in Bashan but unto the other half thereof gave Joshua among their brethren on this side Jordan westward And when Joshua sent them away also unto their tents then he
The LORD our God will we serve and his voice will we obey 25 So Joshua made a covenant with the people that day and set them a statute and an ordinance p Either 1. He set or propounded or declared unto them the Statute and Ordinance i. e. the summ of the Statutes and Ordinances of God which their Covenant obliged them to Or 2. He set or established it to wit that Covenant with them i. e. the People for a Statute or an Ordinance to bind themselves and their Posterity unto God for ever as a Statute and Ordinance of God doth in Shechem 26 And Joshua wrote these words q i. e. This Covenant or Agreement of the people with the Lord. in the book of the law of God r i. e. In that Volume which was kept in the Ark Deut. 31. 9 26. whence it was taken and put into this Book of Ioshua This he did partly for the perpetual remembrance of this great and solemn Action partly to lay the greater obligation upon the people to be true to their engagement and partly as a Witness for God and against the people if afterwards he severely punished them for their defection from God to whom they had so solemnly and freely obliged themselves and * See Judg. 9. 6. took a great stone and set it up there s As a witness and monument of this great transaction according to the custom of those ancient times as Gen. 28. 18. and 31. 45. and 35. 14. Exod. 24. 4. Deut. 27. 2. Ios. 4. 3. and 8. 32. Possibly this agreement was written upon this Stone as was then usual under * Gen. 35. 4. an oak that was by the sanctuary of the LORD t i. e Near to the place where the Ark and Tabernacle then were for though they were forbidden to plant a Grove of Trees near unto the Altar Deut. 16. 21. as the Gentiles did yet they might for a time set up an Altar or the Ark near a great Tree which had been planted there before 27 And Joshua said unto all the people Behold this stone shall be a witness unto us for it hath heard u It shall be as sure a Witness against you as if it had heard This is a common Figure called Prosopopoeia whereby the sense of hearing is oft ascribed to the Heavens and the Earth and other senseless creatures as Deut. 32. 1. Isa. 1. 2. Ier. 2. 12. all the words of the LORD which he spake unto us it shall be there for a witness unto you lest ye deny your God 28 So * Judg. 2. 6. Joshua let the people depart every man unto his inheritance 29 ¶ And it came to pass after these things that Joshua the son of Nun the servant of the LORD died being an hundred and ten years old 30 And they buried him in the border of his inheritance in * Chap. 19. 50. Judg. 2. 9. Timnath-serah which is in mount Ephraim on the north-side of the hill of Gaash 31 And * Judg. 2. 7. Israel served the LORD all the days of Joshua and all the days of the elders that * Heb. prolonged their days after Joshua over-lived Joshua and which had known all the works of the LORD that he had done for Israel 32 ¶ And * Gen. 50. 25. Exod. 13. 19. the bones of Joseph which the children of Israel brought up out of Egypt buried they in Shechem x Not in the city of Shechem but in a Field near and belonging to it as appears from the following words and from Gen. 33. 18. and from the ancient custom of the Israelites to have their Burying places without Cities in Fields or Gardens in a parcel of ground which Jacob bought of * Gen. 33. 19. the sons of Hamor the father of Shechem for an hundred ‖ Or Lambs pieces of silver and it became the inheritance of the children of Israel 33 And Eleazar the son of Aaron died and they buried him in a hill that pertained to Phinehas his son which was given him x By special favour and for his better conveniency in attending upon the Ark which then was and for a long time was to be in Shiloh which was near to this place whereas the Cities which were given to the Priests were in Iudah Benjamin and Simeon which were remote from Shiloh though near to the place where the Ark was to have its settled abode to wit to Ierusalem in mount Ephraim JUDGES The ARGUMENT THE Author of this Book is not certainly known whether it was Samuel or Ezra or some other Prophet nor is it material to know 1. It matters not who was the Kings Secretary or with what Pen it was written if it be once known that it was the King who made the Order or Decree It is sufficient that unto the Iews were commited the Oracles of God Rom. 3. 2. i. e. the Holy Scriptures of the Old Testament one part of which this was by confession of all and that the Iews did not falsify their trust therein but kept those Holy Books themselves and delivered them to the World entire without addition or diminution for neither Christ nor his Apostles who severely rebuke them for their mistakes and misunderstandings of some passages of Scripture ever charge them with any perfidiousness about the Canon or Books of the Scripture This Book is called the Book of Judges because it treats of the Iudges or of the state of the Commonwealth of Israel under all the Iudges except Eli and Samuel who being the last of the Iudges and the occasions or instruments of the change of this Government are omitted in this Book The Iudges were a sort of Magistrates inferior to Kings and could neither make new Laws nor impose any Tributes but were the supreme Executors of Gods Laws and Commands and the Generals of their Armies NOW after the death of Joshua a Not long after it because Othniel the first Judge lived in Ioshuah's time it came to pass that the children of Israel asked the LORD b Being assembled together at Shiloh they enquired of the High-priest by the Urim and Thummim See Numb 27. 21. Iudg. 20. 18. 1 Sam. 23. 9. saying Who shall go up for us against the Canaanites first c Being sensible that the Canaanites are troublesome to them and expected great advantage against them by their heedless condition and finding their People to encrease and multiply exceedingly and consequently the necessity of enlarging their Quarters they renew the War They do not enquire who shall be the Captain General to all the Tribes but as appears by the answer What Tribe shall first undertake the Expedition that by their success the other Tribes may be encouraged to make the like attempt upon the Canaanites in their several Lots to fight against them 2 And the LORD said Judah d Not a person so called but the Tribe of Iudah as is manifest
thee and to thy seed with thee 20 And the LORD spake unto Aaron Thou shalt have no inheritance in their land r i. e. In the land of the children of Israel mentioned ver 19. You shall not have a distinct and separate portion of land as the other tribes shall The reason of this law was partly because God would have them wholly devoted to and employed in his service and therefore free from worldly encumbrances and businesses partly because God had abundantly provided for them otherwise by tithes and first-fruits and oblations of all sorts partly because God would have their worldly comfort and happiness depend singly upon him and his service and so would oblige them to use more zeal and diligence in the advancement of piety even for their own interest which was either better or worse as true religion flourished or decayed See Iudg. 17. 9 10. and 19. 18. 2 Chron. 13. 9. and 30. 22. and 31. 4. partly that this might be a firm bond of hearty love and affection between the people and their teachers the Levites who as they performed religious services for the people so they received their subsistence from them and partly that by this means being dispersed among the several tribes they might have the better opportunity for teaching and watching over the people which was their duty Deut. 33. 10. 2 Chron. 30 22. Mal. 2. 4 5 6 7. neither shalt thou have any part among them * Deut. 1â—… â—… 12. 12. 〈◊〉 2. Josh. 13. 14 33. Ezek 〈◊〉 28. I am thy part s i. e. I have appointed thee a liberal maintenance out of my oblations and thine inheritance among the children of Israel 21 And behold * Lev. 27. 32. I have given the children of Levi all the tenth t For the tithes were all given to the Levites and out of their tithes the tenth was given to the Priests here ver 26 c. and Neh. 10. 37 38. in Israel for an inheritance for their service which they serve eveâ—… the service of the tabernacle of the congregation 22 Neither must the children of Israel henceforth come nigh the tabernacle of the congregation u i. e. So nigh as to do any act proper to the Priests or Levites lest they bear sin †Heb. to 〈◊〉 and die 23 But the Levites shall do the service of the tabernacle of the congregation and they shall bear their iniquity x i. e. The punishment due not onely for their own but also for the peoples miscarriage if it be committed through their connivance or negligence And this was the reason why the Priests withstood their King Uzziaâ—… when he would have burnt incense to the Lord 2 〈◊〉 26. 17 18. it shall be a statute for ever throughout their generations that among the children of Israel they have no inheritance 24 But the tithes of the children of Israel which they offer as an heave-offering unto the LORD y i. e. As a rent-charge or an acknowledgment that they have and hold all their lands and the fruits of it from Gods bounty Note that the word heave-offering which is for the most part understood of a particular kind of offerings heaved or lifted up to the Lord is here used for any offering in general as before ver 8. I have given to the Levites to inherit therefore I have said unto them Among the children of Israel they shall have no inheritance 25 And the LORD spake unto Moses saying 26 Thus speak unto the Levites and say unto them When ye take of the children of Israel the tithes which I have given you from them for your inheritance then ye shall offer up an heave-offering of it for the LORD even a tenth part of the tithe 27 And this your heave-offering shall be reckoned unto you as though it were the corn of the threshing-floor z It shall be accepted of you as much as if you offered it out of your own lands and labours and as the fulness of the wine-press 28 Thus ye also shall offer an heave-offering unto the LORD of all your tithes which ye receive of the children of Israel and ye shall give thereof the LORDS heave-offering to Aaron the priest a And to his children which were one with him and were all to have their share herein 29 Out of all your gifts b Not onely out of your tithes but out of the other gifts which you receive from the people and out of those fields which shall belong to your cities ye shall offer c To wit to the Priest every heave-offering d i. e. As many gifts so many heave-offerings you shall reserve a part out of each of them for the Priest of the LORD of all the †Heb. â—…at best thereof even the hallowed part thereof e This may describe either 1 the nature and proportion of this offering and so peradventure he means the tenth part which was the part or proportion that God hallowed or sanctified to himself as his proper portion both here and elsewhere or 2. the reason or ground of this offering because it is a thing hallowed or appropriated by God to himself and given by him to the Priest and because the payment of this due doth hallow all the rest so as they may use it with comfort and good conscience as it follows ver 31 32. out of it 30 Therefore thou shalt say unto them When ye have heaved the best thereof from it then it shall be counted unto the Levites as the increase of the threshing floor and as the increase of the wine-press 31 And ye shall eat it in every place f i. e. In every clean place and not in the holy place onely ye and your housholds for * 1 Tim. 5. 18. it is your reward for your service in the tabernacle of the congregation 32 And ye shall bear no sin by reason of it when ye have heaved from it the best of it g Implying that if they neglected this duty they sinned in the use of such unhallowed food * Lev. 22. 15 16. neither shall ye pollute the holy things of the children of Israel h As you will do if you abuse their holy offerings by reserving that intirely to your selves which they offer to God to be disposed as he hath appointed to wit part to you and part to the Priests lest ye die CHAP. XIX 1 AND the LORD spake unto Moses and unto Aaron saying 2 This is the ordinance of the law a Or The constitution of the Law i. e. that which God hath ordained or established by Law which the LORD hath commanded saying speak unto the children of Israel that they bring thee b At their common charge because it was for the common good a red c A fit colour to shadow forth both the bloody nature and complexion of sin Isa. 1. 8. and the humane nature and
the children of Abiezer and for the children of Helek and for the children of Afriel and for the children of Shechem and for the children of Hepher and for the children of Shemida these were the male-children i This expression is used to bring in what follows concerning his Female Children of Manasseh the Son of Joseph by their families 3 But * Numb 26. â—…3 and 27. 1. â—…nd 36. 2. Zelophehad the son of Hephir the son of Gilead the son of Machir the son of Manasseh had no sons but daughters k Of whom see on Numb 26. 33. and 27. 1. and these are the names of his daughters Mahlah and Noah Hoglah Milcah and Tirzah 4 And they came near before Eleazar the priest and before Joshua the son of Nun and before the princes saying The LORD commanded Moses to give us an inheritance among our brethren therefore according to the commandment of the LORD he l i. e. Eleazar or Ioshua with the consent of the Princes appointed for that work gave them an inheritance among the brethren of their father 5 And there fell ten portions m Either 1. Six portions for the six Sons whereof one was Hepher and because he had no Sons his part was subdivided into five equal parts for each of the Daughters Or 2. Ten Portions five for the Sons and five for the Daughters for as for Hepher both he and his Son Zelophehad was dead and that without Sons and therefore he had no Portion but his Daughters had several Portions allotted to them to Manasseh beside the land of Gilead and Bashan which were on the other side Jordan 6 Because the daughters of Manasseh had an inheritance among his sons n i. e. No less than the Sons so their Sex was no bar to their Inheritance and the rest of Manassehs sons had the land of Gilead 7 ¶ And the coast of Manasseh was from Asher to Michmethah that lieth before Shechem and the border went along on the right hand unto the inhabitants of En-tappuah 8 Now Manasseh had the land of Tappuah but the city of Tappuah on the border of Manasseh belonged to the children of Ephraim 9 And the coast descended unto the ‖ Or Brook of Reeds river Kanah southward of the river * Chap. 16. 9. these cities of Ephraim o Tappuah and the cities upon the Coast descending to the River c. last mentioned are among the cities of Manasseh p i. e. Are intermixed with their Cities which was not strange nor unfit these two being linked together by a nearer Alliance than the rest the coast of Manasseh also was on the north-side of the river and the out-goings of it were at the sea 10 Southward it was Ephraims and northward it was Manassehs and the sea is his border q Either 1. Manasseh's whose portion is here described and whose Name was last mentioned Or 2. Ephraim's and Manasseh's both expressed in the foregoing words and implyed in the following they and they met together in Asher r i. e. Upon the Tribe of Asher for though Zabulon came between Asher and them for the greatest part of their Land yet it seems there were some Necks or Parcels of Land both of Ephraim's and of Manasseh's which jutted out farther than the rest and touched the borders of Asher And it is certain there were many such incursions of the Land of one Tribe upon some parcels of another although they were otherwise considerably distant one from the other See Ios. 19. 34. And you must not judg of these things by the present Maps which are drawn according to the Opinions of late Authors which many times are false and they are to be judged by the Scripture and not the Scripture by them But that part of Manasseh did reach to Asher appears from hence that Dor a City of Manasseh v. 11. was as Iosephus witnesseth near Carmel which belonged to Asher Jos. 19. 26. on the north s and in Issachar on the east 11 And Manasseh had in Issachar and in Asher t Either 1. Bordering upon them as in Asher is taken v. 10. and as Aarons Rod is said to be in the Ark i. e. close by it Heb. 9. 4. or 2. Properly in them as Ephraim had some Cities in the Tribe of Manasseh Jos. 16. 9. and as it was not unusual when the place allotted to any Tribe was too narrow for it and the next too large to give away part from the larger to the less portion nay sometimes oâ—…e whole Tribe was taken into another as Simeon was into Iudah's Portion when it was found too large for Iudah Jos. 19. 9. Beth-shean and her towns and Ibleam and her towns and the inhabitants of Dor u Not the places onely but the people whom contrary to Gods Command they spared and used for Servants whom therefore they are said to have or possess and her towns and the inhabitants of Endor and her towns and the inhabitants of Taanach and her towns and the inhabitants of Megiddo and her towns even three countreys x This may be referred either to some to wit the three last places or to all the places named in this verse which are here said either to have three Countreys or Tracts of Land belonging to them or to be in three several Countreys or Portions as they seem to have been some in Issachar and some in Asher and yet both belonging to Manasseh Or the words may be rendred the third part of that Countrey for the Hebrew word is of the Singular Number and the Article seems emphatical and so the meaning may be That the Cities and Towns here mentioned are a third part of that Country i. e. of that part of Issachars and Ashers Portion in which those places lay 12 Yet * â—…udg 1. 〈◊〉 the children of Manasseh could not y drive out the inhabitants of those cities but the Canaanites would dwell z Were resolved to Fight rather than he turned out of their ancient habitations in that land q See on Ios. 15. 63. 13 Yet it came to pass when the children of Israel were waxen strong that they put the Canaanites to tribute but did not utterly drive them out a Which they were obliged to now they were strong and numerous enough to possess those places 14 And the children of Joseph b i. e. Of Ephraim and Manasseh as is manifest partly from v. 17. where it is so explained and partly because they mention it as an unreasonable thing that they being two should have but one Lot spake unto Joshua c i. e. Expostulated with him when they went and saw that Portion which was allotted to them and found it much short of their expectation saying Why hast thou given me but one lot and one portion d Either 1. Because they really had but one Lot which afterwards was divided by the Arbitrators between them Or 2. Because the Land
before the congregation CHAP. XXI THen a When the whole Land was distributed unto the several Tribes but not actually possessed by them which was the proper season for them to put in their claim came near the heads of the fathers of the Levites b The Fathers of the Levites were Kohath Gershom and Merari and the heads of these were the chief persons now alive of these several Families unto Eleazar the priest and unto Joshua the son of Nun and unto the heads of the fathers of the tribes of the children of Israel 2 And they spake unto them * Chap. 〈◊〉 at Shiloh in the land of Canaan saying ‡ Numb 〈◊〉 The LORD commanded by the hand of Moses to give us cities to dwell in with the suburbs thereof for our cattel 3 And the children of Israel gave unto the Levites c It seems most probable that they gave to the Levites promiscuously such Cities as God commanded and that the Lot appropriated them to their several Houses or Families out of their inheritance d i. e. Out of their several Possessions partly that the burden and loss might be equally divided and principally that the Levites being dispersed among the several Tribes according to Iacobs Prediction Gen. 49. 7. might more easily and frequently and effectually Teach the Israelites Gods Law and Iudgments which they were engaged to do Deut. 33. 10. and that the People might upon all occasions resort to them and require the meaning of the Law at their mouths Mal. 2. 7. at the commandment of the LORD these cities and their suburbs e Not only the use but the absolute Dominion of them as is manifest both from v. 11 12. where a distinction is made between the City and Suburbs of Hebrâ—… and the Fields and Villages thereof and the former are given to the Levites the latter to Caleb and from the return of these Cities in the Iubilee unto the Levites as to their proper owners Levit. 25. 33 34. 4 And the lot came out for the families of the Kohathites and the children of Aaron the priest which were of the Levites had * See Châ—… 33. by lot out of the tribe of Judah and out of the tribe of Simeon and out of the tribe of Benjamin f Which three Tribes were nearest to the Temple where their business lay thirteen cities g For though the Priests were now few enough for one City yet respect was to be had to their succeeding numbers this division being made for all future Generations And seeing the Levites might sell their Houses until the Iubilee Levit. 25. 33. much more might they Let them and therefore it is probable their Cities were not very long uninhabited many being inclined to dwell with them by vertue of relations contracted with them or dependance upon or expectation from them or oâ—… of respect to the Service of God and the good of their Souls 5 And the rest of the children of Kohath h Who were not of Aarons Family or Priests but Levites onely had by lot out of the families of the tribe of Ephraim and out of the tribe of Dan and out of the half tribe of Manasseh i Which Tribes are nearest to the three former and so the Kohathites are placed next to their Brethren the Aaronites ten cities k Fewer than they gave out of the three former Tribes because their inheritance was no less than the former See Numb 35. 8. 6 And the children of Gershon had by lot out of the families of the tribe of Issachar and out of the tribe of Asher and out of the tribe of Naphtali and out of the half tribe of Manasseh in Bashan thirteen cities 7 The children of Merari by their families had out of the tribe of Reuben and out of the tribe of Gad and out of the tribe of Zebulun twelve cities 8 And the children of Israel gave by lot unto the Levites these cities with their suburbs k Of which see on Numb 35. 2. as the LORD commanded by the hand of Moses 9 ¶ And they gave out of the tribe of the children of Judah and out of the tribe of the children of Simeon l These are mentioned together because the Cities of Siâ—… lay within Iudah's Portion these cities which are here ‡ 〈◊〉 mentioned 〈◊〉 name 10 Which the children of Aaron being of the families m i. e. Of the family the Plural Number for the Singular which is not unusual of the Kohathites who were of the children of Levi had for theirs was the First lot 11 And they gave them ‖ Or Kiriathâ—… 〈◊〉 â—…3 2. the city of Arbah the father of Anak which city is Hebron in the hill â—…ntrey of Judah with the suburbs thereof round about it 12 But ‡ Chap. 14. 14. 1 〈◊〉 6. 56. the fields n i. e. All beyond the 2000 Cubits expressed Numb 35. 5. This is here mentioned not as his peculiar case but as one â—…ment Instance to shew that it was so in all the rest of the Cities here named that the Fields and Villages thereof still belonged to the several tribes from whom the Cities and their Suburbs were taken and to make the rest of the Israelites more contentedly and chearfully resign so great a part of their Possessions to the Levites because even Caleb did so though his Possession had been long before promised and now actually given to him by Gods special command as a mark of honour and compensation for his long and faithful Service of the city and the villages thereof gave they to Caleb the son of Jephunneh for his possession 13 ¶ Thus they * 1 Chro. 6. 57. gave to the children of Aaron the priest Hebron with her suburbs to be a city of refuge for the slayer and Libnah with her suburbs 14 ¶ And Jattir with her suburbs and Eshtemoa with her suburbs 15 And * 1 Chr. 6. 58. 〈◊〉 Holon o Called Hilen 1 Chron. 6 58. as Iuttah here is called Ashâ—… 1 Chron. 6. 59. and Kibzaim called Iokmeam 1 Chron. 6. 6â—… and so some others the names of the places being changed by length of time and upon special occasions as was frequent among the Jews Though their Doctors add that some of these places here mentioned being now in the Canaâ—…tes Possession and not speedily recovered from them there were others put in their stead with her suburbs and Debir with her suburbs 16 And * 1 Chro. 6. 59 â—…shan Ain with her suburbs and Juttah with her suburbs and Bethshemesh with her suburbs nine cities out of those two tribes â—…â—…in here and Gibeon v. 17. and some others here named are not named 1 Chron. 6. either because they were destroyed in some of those Hostile Invasions and Wars wherewith their Land was grievously harassed and wasted before that time or they appear there under other Names as was said 17 And out of
to restore it that she might dispose of it as she pleased and did actually restore it as was said before and now confirms the former Restitution and therefore is twice said to restore it and his mother took two hundred shekels of silver k Reserving 900 Shekels either for the Ephod and Teraphim or for other things relating to this Worship or for her own private use being it seems cooled in her first Zeal and willing to have as cheap a Religion as she could as also her Son Micah was Iudg. 17. 10. and gave them to the founder who made there of l Made them either First of that Matter Or Secondly for that money a graven image and a molten image and they were in the house of Micah 5 And the man Micah had an house of gods m i. e. An House or Place Consecrated for the Service of God in this manner and made an ‡ ephod n An eminent part of the Priestly Garments Exod. 28. 4. which some think is here put for all of them and Gen. 31. 19. 〈◊〉 3. 4. teraphim o Some sort of Images so called of which see Gen. 31. 19. Hos. 3. 4. and Heb. 〈◊〉 the hand consecrated one of his sons who became his priest p Because the Levites in that corrupt Estate of the Church neglected the Exercise of their Office and therefore were neglected by the People and others put into their Employment But this kind of Priesthood was condemned Numb 16. 40. and 18. 2 7. 6 * Chap. 18. 1. and 21. 2â—… In those days there was no King q i. e. No Judge to Govern and Controul them The word King being here used largely for a Supreme Magistrate as Gen. 36. 31. Deut. 33. 5. God raised up Judges to Rule and deliver the People when he saw fit and at other times for their Sins he suffered them to be without them and such a time this was and therefore they ran into that Idolatry from which the Judges usually kept them as appears by that solemn and oft-repeated passage in this Book that after the Death of such or such a Judge the people forsook the Lord and turned to Idols in Israel but every man did that which was right in his own eyes r i. e. Not what pleased God but what best suited his own fancy or lusts 7 ¶ And there was a young man out of Bethlehem-Judah s Or of Bethlehem-Iudah so called here as Matt. 2. 1 5. to difference it from Bethlehem in Zebulun Iosh. 19. 15. There he was born and bred of the family of Judah t i. e. Of or belonging to the Tribe of Iudah not by Birth for he was a Levite nor by his Mother for though that might be true the Mothers-side is not regarded in Genealogies but by his Habitation and Ministration For the Levites especially in times of Confusion and Irreligion were dispersed among all the Tribes and this mans Lot fell into the Tribe of Iudah which seems to be here noted by way of reflection upon that Tribe and as an evidence of the general defection that a Levite could not find entertainment in that great and famous Tribe which God had put so much honour upon Gen. 49. 8 9 10 11. and therefore was forced to wander and seek for subsistence elsewhere who was a Levite and he sojourned there u So he expresseth it because this was not the proper nor usual place of his abode this being no Levitical City 8 And the man departed out of the city from Bethlehem-Judah to sojourn where he could find a place x For employment and a lively-hood for the Tithes and Offerings which were their maintenance not being brought in to the house of God the Levites and Priests must needs be reduced to great streights and he came to mount Ephraim to the house of Micah ‡ Heb. in making his way as he journeyed 9 And Micah said unto him Whence comest thou and he said unto him I am a Levite of Bethlehem-Judah and I go to sojourn where I may find a place 10 And Micah said unto him Dwell with me and be unto me a father and a priest y For a Father that is a Priest a Spiritual Father a Teacher or Instructor for such are called Fathers see 2 King 6. 21. and 8. 9. and 13. 14. Isa. 22. 21. He pretends Reverence and Submission to him and what is wanting in his Wages he pays him in empty Titles and I will give thee ten shekels of silver by the year and ‖ Or a double 〈◊〉 c. ‡ Heb. an ordeâ—… of garments a suit of apparel and thy victuals So the Levite went in 11 And the Levite was content z Being constrained by necessity and infected with the common contagion of the Superstition and Idolatry of the times to dwell with the man and the young man was unto him as one of his sons a i. e. Treated with the same degree of kindness and affection 12 And Micah consecrated the Levite b To be a Priest for which he thought a Consecration necessary as knowing that the Levites were no less excluded from the Priests office than the people and the young man became his priest c Instead of his Son whom he had Consecrated for want of a â—…itter v. 6. but now seems to restrain him from the exercise of that Office and to devolve it wholly upon the Levite who was nearer akin to it and was in the house of Micah 13 Then said Micah Now know I that the LORD will do me good d I am assured God will Bless me So blind and grosly partial he was in his Judgment to think that one right circumstance would answer for all his substantial errors in making and worshipping Images against Gods express Command in worshipping God in a forbidden place and in that he being an Ephraimite presumed to make a Priest c. seeing I have a Levite to my priest CHAP. XVIII IN * Chap. 17. 6. and 21. 25. those days there was no king in Israel a Not long after Ioshua's death of which see on Iudg. 17. 6 and in those days the * Josh. 19. 47. tribe of the Danites b i. e. A part or branch of that Tribe consisting onely of 600 men of War v. 16. with their Families v. 21. or a Family of the Danites for the word Schebet which properly signifies a Tribe is sometimes taken for a Family as Iudg. 20. 12. as elsewhere Family is put for a Tribe as Zech. 12. 13. sought them an inheritance to dwell in for unto that day all their inheritance had not fallen unto them c The Lot had fallen to them before this time Ios. 19. 40 c. but not the actual possession of their Lot because therein the Philistines and Amorites opposed them not without success See Ios. 19. 40. Iudg. 1. 34. among the tribes
6. of the congregation with singing until Solomon had built the house of the LORD in Jerusalem and then they waited on their office according to their order s Which David had appointed by the Spirit as it follows in this Book 33 And these t To wit Heman here mentioned and Asaph v. â—…9 and Ethan v. 44. are they that †Heb. stâ—…od waited with their children of the sons of the Kohathite Heman a singer the son of Joel the son of Shemuel u Or Samuel the Prophet 34 The son of Elkanah the son of Jeroham the son of Eliel the son of ‖ Ver. 26. Nahâ—…th Toah 35 The son of ‖ or Zophai Zuph the son of Elkanah the son of Mahath the son of Amasai 36 The son of Elkanah the son of ‖ Ver. 24. Shaul Uzziah Uriel Joel the son of Azariah the son of Zephaniah 37 The son of Tahath the son of Assir the son of * Exod. 6. 24. Ebiasaph the son of Korah 38 The son of Izhar the son of Kohath the son of Levi the son of Israel 39 And his brother x Asaph is here called Hemans Brother both by birth being of the same Tribe and Father Levi and by his Office and Employment which was the same with his Asaph who stood on his right hand even Asaph the son of Berechiah the son of Shimea 40 The son of Michael the son of Baasiah the son of Melchiah 41 The son of Ethni the son of Zerah the son of Adajah 42 The son of Ethan the son of Zimmah the son of Shimei 43 The son of Jahath the son of Gershom the son of Levi. 44 And their brethren the sons of Merari stood on the left hand Ethan y Called also Ieduthun 1 Chron. 9. 16. 2 Chron. 35. 15. and in the Titles of divers Psalms the son of ‖ Or Kushajah Ch. 15. 17. Kishi the son of Abdi the son of Malluch 45 The son of Hashabiah the son of Amaziah the son of Hilkiah 46 The son of Amzi the son of Bani the son of Shamer 47 The son of Mahli the son of Mushi the son of Merari the son of Levi. 48 Their brethren also the Levites z Such of them as had no skill in Singing were otherwise employed were appointed unto all manner of service of the tabernacle of the house of God 49 But a Having mentioned the Work and Employment of the High-Priests he briefly rehearseth the Names of the Persons who successively performed it Aaron and his sons offered * Lev. 1. 9. upon the altar of the burnt-offering and * Exod. 30. 7. on the altar of incense and were appointed for all the work of the place most holy and to make an atonement for Israel according to all that Moses the servant of God had commanded 50 And these are the sons of Aaron Eleazar his son Phinehas his son Abishua his son 51 Bukki his son Uzzi his son Zerahiah his son 52 Merajoth his son Amariah his son Ahitub his son 53 Zadok his son Ahimaaz his son 54 Now these are their dwelling places throughout their castles in their coasts of the sons of Aaron of the families of the Kohathite for theirs was the lot b Or this Lot or Portion which here follows Or the first Lot as appears by the sequel 55 And they gave them Hebron in the land of Judah and the suburbs thereof round about it 56 But the fields of the city and the villages thereof they gave to Caleb the son of Jephunneh 57 And to the sons of Aaron they gave the cities c Or out of the Cities the Hebrew eth being put for meeth as hath been oft noted of Judah namely Hebron the city of refuge and Libna with her suburbs and Jattir and Eshtemoa with their suburbs 58 And ‖ Or Holon Josh. 21. 15. Hilen with her suburbs Debiâ—… with her suburbs 59 And ‖ Or Ain Josh. 21. 16. Ashan with her suburbs and Beth-shemesh with her suburbs 60 And out of the tribe of Benjamin Geba with her suburbs and ‖ Or Almon Josh. 21. 18. Alemeth with her suburbs and Anathoth with her suburbs All their cities throughout their families were thirteen cities d Whereof 11. are here numbred and two more added to them Ios. 21. 13. 61 And unto the sons of Kohath which were left e Over and above the Priests who were of the same Family of Kohath and Tribe of Levi. of the family of that tribe were cities given out of the half tribe namely out of the half tribe of Manasseh * Josh. 21. 5. by lot ten cities f Or by lot with a full Point for there the Sense ends All their Cities were ten cities as it is expresly said Ios. 21. 26. Those words all their cities were are to be understood out of the former Verse which is not unusual in the Holy Scripture And so this sacred Writer explains himself v. 66 c. where eight of these Cities are named whereof onely two are taken out of this half Tribe of Manasseh v. 70. the other two being named Ios. 21. 21 c. where these things are more plainly and fully declared 62 And to the sons of Gershom g Understand here cities were given which is also understood v. 61 and expressed v. 64. throughout their families out of the tribe of Issachar and out of the tribe of Asher and out of the tribe of Naphtali and out of the tribe of Manasseh in Bashan thirteen cities 63 Unto the sons of Merari were given by lot throughout their families out of the tribe of Reuben and out of the tribe of Gad and out of the tribe of Zebulun * Josh. 21. 7 34. twelve cities 64 And the children of Israel gave to the Levites h i. e. To the Tribe of Levi consisting of Priests and other Levites these cities i Which are numbred or named in this Chapter with their suburbs 65 And they gave k To wit to those Levites of the Family of Kohath who were Priests as appears both by v. 57 c. where the Cities given to the Aâ—…ronites are said to be taken out of the Tribes here named even out of Iudah under which Simeon is comprehended because his Lot lay within that of Iudah and Benjamin and by the next Verse where the other Kohathites who were not Priests are called the Residue of the Families of the Sons of Kohath by way of distinction from those of them to whom this v. 65. relates by lot out of the tribe of the children of Judah and out of the tribe of the children of Simeon and out of the tribe of the children of Benjamin these cities which are called by their names l Which are expressed by their Names above v. 57 c. 66 And the residue of the families of the sons of Kohath had cities of their coasts m Or of their borders i.
to distribute x To the Priests and Levites to whom they were appropriated by God the oblations of the LORD and the most holy things y To wit the remainders of the Free-will-offering Levit. 2. 3 10. The Sin-offering and Trespass-offering Levit. 6. 18 22. 7. 1. and the Shew-bread Levit. 24. 9. 15 And †Heb. 〈◊〉 〈◊〉 hand next him were Eden and Minjamin and Jeshua and Shemajah Amariah and Shecaniah in * Josh. 21. the cities of the priests z Who were intrusted with the Receiving and Distributing of the several Portions belonging to the Priests who abode in their several Cities whilest their â—…rethren came up to Jerusalem in their ‖ Or 〈◊〉 set office to give to their brethren by courses as well to the great as to the small 16 Beside their genealogy of males from three years old and upward a To whom a Portion of these things was allotted as is here implied even unto every one that entreth into the house of the LORD b That were capable of entring thither and doing Service there which they were at twenty years old as is expressed here v. 17. 1 Chron. 23. 24. Through the whole Company of the Priests and Levites his daily portion for their service in their charges according to their courses 17 Both to the genealogy of the priests by the house of their fathers and the Levites ‖ 〈◊〉 〈◊〉 of 〈◊〉 from twenty years old and upward in their charges by their courses 18 And to the genealogy of all their little ones their wives and their sons and their daughters through all the congregation c This is alledged as a Reason why their Wives and Children were provided for out of the Holy things because they sequestred themselves from worldly Affairs by which they might otherwise have provided for their Families and intirely devoted themselves to Holy Administrations for in their ‖ 〈◊〉 set office they sanctified themselves in holiness 19 Also the sons of Aaron the priests which were in * 〈◊〉 25. 34. 〈◊〉 35. 2. the fields d Who are opposed to those that lived in or resorted to the great City Jerusalem of the suburbs of their cities in every several city the men that were expressed by name to give portion to all the males among the priests and to all that were reckoned by genealogies among the Levites 20 And thus did Hezekiah throughout all Judah and wrought that which was good and right and truth before the LORD his God 21 And in every work that he began in the service of the house of God and in the law and in the commandments to seek his God he did it with all his heart and prospered CHAP. XXXII 1 AFter * 〈◊〉 18. 13 〈◊〉 these things and †〈◊〉 36. â—… c. â—… Heb. tâ—…is the establishment thereof a An Emphatical Preface signifying that notwithstanding all his Pious Care and Zeal for God yet God saw fit to Exercise him with a fore Trial and Calamity which yet he turned to his great Honour and Advantage Sennacherib king of Assyria came and entred into Judah and encamped against the senced cities and thought †〈◊〉 Gr. 〈◊〉 31. 20. â—… Heb. 〈◊〉 break 〈◊〉 〈◊〉 to win them for himself b He designed and bragged that he would win them all and did actually win many of them 2 King 18. 13. 2 And when Hezekiah saw that Sennacherib was come and that †〈◊〉 〈◊〉 face 〈◊〉 〈◊〉 〈◊〉 he was purposed to sight against Jerusalem 3 He took counsel with his princes and his mighty men to stop the waters of the fountains c With Earth or other things cast into them and withal to derive the Waters by secret Paths and Pipes under ground to Jerusalem which were without the city and they did help him 4 So there was gathered much people together who stopt all the fountains and the brook that †Heb. 〈◊〉 〈◊〉 ran through the midst of the land saying Why should the kings of Assyria come and find much water d Which was a scarse Commodity in this Country and the want of it might much annoy the Assyrian Army 5 Also * 〈◊〉 22. 9. he strengthened himself and built up all the wall that was broken e By Joash ch 25. 23. and not since repaired 2 Chron 25. 23. and raised it up to the towers f Either 1. As high as the Towers or the tops of the Wall Or 2. As far as the two Towers or Gates which were made in the Form of Towers and had the use of Towers to wit that of Ephraim and the Corner-Gate both mentioned above ch 25. 23. Or brought up Engines or Instruments of Defence upon the Towers and another wall without and repaired * 2 Sam. 5. 9. Millo g Of which see 1 King 9. 24. 11. 27. in the city of David and made ‖ Or swords or weapons darts and shields in abundance 6 And he set captains of war over the people and gathered them together to him in the street of the gate of the city and †Heb. spake to their heart spake comfortably to them saying 7 Be strong and couragious be not afraid nor dismayed for the king of Assyria nor for all the multitude that is with him for * 2 Kin. 6. 16. there be mo with us than with him 8 With him is an * Jer. 17. 5. arm of flesh but with us is the LORD our God to help us and to fight our battels And the people †Heb. leaned rested themselves upon the words of Hezekiah king of Judah 9 After this did Sennacherib king of Assyria send his servants to Jerusalem h Of this and the following Verses see the Notes on 2 King 18. 17. c. and 19. 10 c. but he himself laid siege against Lachish and all his †Heb. â—… mâ—…n power with him unto Hezekiah king of Judah and unto all Judah that were at Jerusalem saying 10 Thus saith Sennacherib king of Assyria Whereon do ye trust that ye abide ‖ Or in the strong hold in the siege in Jerusalem 11 Doth not Hezekiah perswade you to give over your selves to die by famine and by thirst saying The LORD our God shall deliver us out of the hand of the king of Assyria 12 Hath not the same Hezekiah taken away his high places and his altars and commanded Judah and Jerusalem saying Ye shall worship before one altar and burn incense upon it 13 Know ye not what I and my fathers have done unto all the people of other lands were the gods of the nations of those lands any ways able to deliver their lands out of mine hand 14 Who was there among all the gods of those nations that my fathers utterly destroyed that could deliver his people out of mine hand that your God should be able to deliver you out of
water-gate eastward 38 And the other company of them that gave thanks went over against them a To wit on the other side of the City Northward and Eastward and I after them and the half of the people upon the wall from beyond * Ch. 3. 11. the tower of the furnaces even unto the * Ch. 3. 8. broad wall b Which they made thicker and stronger than the rest of the Wall for some special reason 39 And from above * 2 Kin. 14. 1â—… the gate of Ephraim and above the * Ch. 3. 6. old gate and above * Ch. 3. 3. the fish-gate and the tower of Hananeel and * Ch. 3. 1. the Tower of Meah even unto the sheep-gate and they stood still in the prison gate c Waiting as also their Brethren did that they might go together in due order into God's House there to perfect the solemnity 40 So stood the two companies of them that gave thanks in the house of God d i. e. In the Courts of the Temple and I and the half of the rulers with me e And Ezra and the other half with him as appears by comparing this with v. 31 36. 41 And the priests Eliakim Maasejah Miniamin Michajah Elioenai Zechariah and Hananiah with trumpets 42 And Maasejah and Shemajah and Eleazar and Uzzi and Jehohanan and Malchijah and Elam and Ezer and the singers †Heb. made their voice to be heard sang loud with Jezrahiah their overseer 43 Also that day they offered great sacrifices and rejoiced for God had made them rejoice with great joy the wives also and the children rejoiced so that the joy of Jerusalem was heard even afar off f Either their loud voices and instruments were heard to a great distance or the fame of it was spread far and near 44 And at that time were some appointed over the chambers for the treasures for the offerings g Such as they had lately ingaged themselves to give or other voluntary or prescribed offerings for the first-fruits and for the tithes to gather into them out of the fields of the cities the portions ‖ That is appointed by the law of the law h i. e. The foresaid first-fruits and Tithes and other things which God by his Law appointed for them for the priests and Levites †Heb. for the joy of Iudah for Judah rejoiced for the priests and for the Levites †Heb. that stood that waited i Partly for the eminent Gifts and Graces which they observed in many of them and partly for the great benefit which they had now received by their Ministry and therefore for the competent provision which hereby was made for them that so they might wholly wait upon their office to the Peoples Edification and Comfort 45 And both the singers and the porters kept the ward of their God k i. e. That Ward or Charge or Business which God had prescribed to them and the ward of the purification l And in particular the charge of purification i. e. of taking care that no unclean person or thing might enter into the House or Courts of the Lord which care did certainly belong to the Porters as is expressed 2 Chron. 23. 19. and at this time and in some sort as it seems to the singers who besides their proper imployment were also over the business of the house of God as is affirmed ch 11. 22. Which being a general expression may-well comprehend if it doth not principally design this that they should take care to keep the House of God free from all pollution And possibly as the Porters were to take care that no unclean thing might enter there so if it should through their madvertency enter in the Singers were to remove it * 1 Chr. 25. 26. according to the commandment of David and of Solomon his son 46 For in the days of David * 1 Chr. 25. 1 c. and Asaph m of old there were chief of the singers n There were some overseers whose Office it was to see that the Singers were fit for and diligent in their work and therefore they took care of it at this time and songs of praise and thanksgiving unto God n And Heman and Ieduthun 1 Chron. 25. 1. but Asaph only is mentioned here as the most eminent and useful in that work 47 And all Israel in the days of Zerubbabel and in the days of Nehemiah gave the portions of the singers and the porters every day his portion and they ‖ That is set apart sanctified holy things o i. e. They sequestred or set apart the First-fruits and Tithes from their own share and devoted them to the use of the Levites to whom they belonged And so did the Levites by the Tithe of the Tithes Thus they all conscientiously paid their dues to God or his Assigns and did not profane those things which God had sanctified nor take them to their own common use as divers ungodly or covetous persons had formerly used to do when they had opportunity unto the Levites * Num. 18. 26. and the Levites sanctified them unto the childeren of Aaron CHAP. XIII 1 ON that day a Not now presently after the dedication of the wall and gates and City but upon a certain day as that phrase is very commonly used in Scripture without any relation to the time or things mentioned next before it to wit when Nehemiah was returned again from the Persian court to Ierusalem from which he had been absent for some considerable time in which some errours and abuses had crept in which now he endeavours to remove †Heb. there was read they read in the book of Moses in the †Heb. ears audience of the people b Partly because it was not only the Priests but also the peoples duty to study and understand Gods Law and their own duty and partly that the people hearing that this was the express mind and will of the great God might the more willingly yield to the following duties some of which were attended with difficulty and required self denial and therein was found written * Deut. 23. 3. that the Ammonite and the Moabite should not come into the congregation of God c i. e. Not be incorporated into the common wealth of Israel nor be joyned with any Israelite in marriage relation as appears from v. 3. That practice being a plain comment upon this law But of this and the next verse see the notes on Deut. 23. 3 4. for ever 2 Because they met not the children of Israel with bread and with water but * Numb 22. 5. Josh. 24. 9. hired Balaam against them that he should curse them howbeit our God turned the curse into a blessing 3 Now it came to pass when they heard the law that they separated from Israel all the mixed multitude d i.
places which is not strange there being some diseases or distempers peculiar to some ages and countries as the learned have noted And that such a thing was among the Jews cannot reasonably be doubted for if Moses had been a deceiver as some have impudently affirmed a man of his wisdom would not have exposed himself to the disbelief and contempt of his people by giving laws about that which their experience shewed to be but a fiction whether it be a woollen garment or a linen garment r These two sorts are put by a Synecdoche for any other garments 48 Whether it be in the warp or woof s A learned man renders it in the outside or in the inside of it If the signification of those words be doubtful or unknown now as some of those of the living creatures and pretious stones are confessed to be it is not material to us this law being abolished it sufficeth that the Jews understood these things by frequent experience of linen or of woollen whether in a skin or in any †Heb. work of thing made of skin 49 And if the plague be greenish or reddish in the garment or in the skin either in the warp or in the woof or in any †Heb. 〈◊〉 〈◊〉 〈◊〉 thing of skin it is a plague of leprosie and shall be shewed unto the priest 50 And the priest shall look upon the plague and shut up it that hath the plague seven dayes 51 And he shall look on the plague on the seventh day if the plague be spread in the garment either in the warp or in the woof or in a skin or in any work that is made of skin the plague is a fretting leprosie it is unclean 52 He shall therefore burn that garment whether warp or woof in woollen or in linen or any thing of skin wherein the plague is for it is a fretting leprosie it shall be burnt in the fire 53 And if the priest shall look and behold the plague be not spread in the garment either in the warp or in the woof or in any thing of skin 54 Then the priest shall command that they wash the thing wherein the plague is and he shall shut it up seven dayes more 55 And the priest shall look on the plague after that it is washed and behold if the plague have not changed his colour t If washing doth not take away that vitious colour and restore it to its own native colour and the plague be not spread it is unclean thou shalt burn it in the fire it is fret inward whether it be †〈…〉 bare within or without u In the outside of the garment which is here called the forehead or foreside as being most visible or in the inside of it Some of the Jewish Doctors understood it thus whether the garment was made thread-bare by the leprosie or by former wearing of it 56 And if the priest look and behold the plague be somewhat dark after the washing of it then he shall rend it out of the garment or out of the skin or out of the warp or out of the woof 57 And if it appear still in the garment either in the warp or in the woof or in any thing of skin it is a spreading plague thou shalt burn that wherein the plague is with fire 58 And the garment either warp or woof or whatsoever thing of skin it be which thou shalt wash if the plague be departed from them then it shall be washed the second time and shall be clean 59 This is the law of the plague of leprosie in a garment of woollen or linen either in the warp or woof or any thing of skins to pronounce it clean or to pronounce it unclean CHAP. XIV 1 AND the LORD spake unto Moses saying 2 This shall be the law of the leper in the day of his cleansing he * Mat. 8. 24. Mar. 1. 40 4. Luk. 5. 12 14. and 17. 14. shall be brought unto the priest a Not into the Priests house but to some place without the camp or City Levit. 13. 46. which the Priest should appoint 3 And the priest shall go forth out of the camp and the priest shall look and behold if the plague of leprosie be healed b To wit by God For God alone did heal or cleanse him really the Priest onely ministerially and declaratively as Ministers are said to remit sins though it be granted that none can truly and properly forgive sins but God Mark 2. 7. in the leper 4 Then shall the priest command to take for him that is to be cleansed two ‖ Or sparrows birds c The one to represent Christ as dying for his sins the other to represent him as rising again for his purification or justification alive and clean d Allowed for food and for sacrifice and * Numb 19. 6. Psal. 51. 7. Cedar-wood e A stick of Cedar to which the hyssop and one of the Birds was tied by the scarlet thred Cedar seems to be chosen to note that the leper was now freed from that putrefaction or corruption which his leprosie had brought upon him that kind of wood being in a manner incorruptible and scarlet f A thred of wool of a scarlet colour Heb. 9. 19. to represent both the lepers sinfulness Isa. 1. 18. and the blood of Christ and the happy change of the lepers colour and complexion which before was wan and loathsome now sprightly and beautiful and hyssop g Chosen partly for its fragrant smell which signified the cure of the lepers ill sent and partly for conveniency in the use of sprinkling See Exod. 12. 22. 5 And the priest shall command that one of the birds be killed h To wit by some other man The Priest did not kill it himself because it was not properly a sacrifice as being killed without the camp and not in that place to which all sacrifices were confined and if it had been a sacrifice that might be killed by another so long as the sprinkling of the blood of it which was the most proper and essential act in the sacrifice was done by the Priest in an earthen vessel over †Heb. living water Gen. 6. 29. running water i It seems to be a Metathesis or transplacing of words for over-running water put in an earthen vessel Thus the blood of the bird and the water were mixed together partly for the conveniency of sprinkling and partly to signifie Christ who came by water and blood 1 Iohn 5. 6. The running water i. e. spring or river water by its liveliness and motion did fitly signifie the restoring of liveliness to the leper who was in a manner dead with his leprosie as was noted before 6 As for the living bird he shall take it and the Cedar-wood and the scarlet and the hyssop and shall dip them and the living bird in the blood of the
that day shall the priest make an atonement for you to cleanse you that ye may be clean from all your sins before the LORD 31 It shall be a sabbath of rest y Observed as a sabbath day by cessation from all worldly and servile works and diligent attendance upon Gods worship and service unto you and ye shall afflict your souls by a statute for ever 32 * And the priest whom he shall anoint z Heâ—… i. e. either God who commanded him to be anointed as men are oft said to do what others do by their command or the High-priest who was to anoint his successour Or the third person is here put indefinitely or impersonally for who shall be anointed chap. 4. 3 5 6. and whom he shall †consecrate to minister in Heb. fill his â—…d the priests office in his fathers stead shall make the atonement and shall put on the linen clothes even the holy garments 33 And he shall make an atonement for the holy sanctuary and he shall make an atonement for the tabernacle of the congregation and for the altar and he shall make an atonement for the priests and for all the people of the congregation 34 And this shall be an everlasting statute unto you to make an atonement for the children of Israel for all their sins * once a year And he Exod 30 10. â—…b 9. 7. did as the LORD commanded Moses CHAP. XVII 1 AND the LORD spake unto Moses saying 2 Speak unto Aaron and unto his sons and unto all the children of Israel and say unto them This is the thing which the LORD hath commanded saying 3 What man soever there be of the house of Israel that killeth a Not for common use or eating for such beasts might be killed by any person or in any place but for sacrifice as manifestly appears both from ver 4. where that is expressed and from the reason of this law which is peculiar to sacrifices ver 5. and from Deut. 12. 5 15. 21. an oxe or lamb or goat in the camp b In Canaan the city answered to the camp and so it forbids any mans doing this either in the city or in the country or that killeth it out of the camp b In Canaan the city answered to the camp and so it forbids any mans doing this either in the city or in the country 4 And bringeth it not unto the door of the tabernacle c This was appointed partly in opposition to the heathens who sacrificed in all places partly to cut off occasions of Idolatry partly to prevent the peoples usurpation of the Priests office and partly to signify that God would accept of no sacrifices but through Christ and in the Church of both which the Tabernacle was a type See Heb. 9. 11. and according to his own prescript But though men were tyed to this law God was free to dispense with his own law which he did sometimes to the Prophets as 1 Sam. 7. 9. and 11. 15. c. and afterwards more fully and generally in the days of the Messiah Mal. 1. 11. Ioh. 4. 21 24. of the congregation to offer an offering unto the LORD before the tabernacle of the LORD blood shall be imputed unto that man d He shall be esteemed and punished as a murderer both by God and by men See Isa. 66. 3. The reason is because he sned that blood which though not mans blood yet was as pretious being sacred and appropriated to God and typically the price by which mens lives were ransomed he hath shed blood and that man shall be cut off from among his people e By death either by the hand of God in case men do not know it or neglect to punish it or by men if the fact was publick and evident 5 To the end that the children of Israel may bring their sacrifices which they f Either 1. the Egyptians and other idolatrous nations which commonly sacrificed to Idols or Devils in fields or any places who are not here named but may be designed by the particle they in way of contempt as if they were not worthy to be named as that particle is used Luk. 14. 24. and 19. 27. Ioh. 7. 11. and 8. 10. Or rather 2. the Israelites now mentioned and plainly understood in the following they who before the building of the Tabernacle took the same liberty herein which the Gentiles did from which they are now restrained offer in the open field even that they may bring them unto the LORD unto the door of the tabernacle of the congregation unto the priest and offer them for peace-offerings g He nameth these not exclusively to others as appears from the reason of the law and from ver 8 9. but especially because in these the temptation was more common in regard of their frequency and more powerful because part of these belonged to the offerer and the pretence was more plausible because their sanctity was something of a lower degree than others these being onely called holy and allowed in part to the people when the other are called most holy and were wholly appropriated either to God or to the Priests unto the LORD 6 And the priests shall sprinkle the blood h This verse contains a reason of the foregoing law because of Gods propriety in the blood and fat wherewith also God was well pleased and the people reconciled And these two parts onely are mentioned as the most eminent and peculiar though other parts also were reserved for God upon the altar of the LORD at the door of the tabernacle of the congregation and burn the fat for a * Exod. 29. 18. chap. 4. 31. sweet savour unto the LORD 7 And they shall no more offer their sacrifices unto devils i So they did not directly or intentionally but by construction and consequence because the Devil is the author of idolatry and is eminently served pleased and honoured by it And as the Egyptians were notorious for their Idolatry as appears by the testimony of Scripture and of all antient writers so the Israelites were infected with their leaven Ios. 24. 14. Ezek. 20. 7. and 23. 2 3. And the name of Devils is commonly given in Scripture to Idols yea even to those which seemed most innocent as to Ieroboams Calves 2 Chron. 11. 15. by which he and the people designed and professed to worship the true God as is manifest from the nature of the thing and from many places of Scripture and the worshippers of Idols are esteemed and called worshippers of Devils See Deut. 32. 17. Psal. 106. 37. 1 Cor. 10. 20. Rev. 9. 20. The Hebrew word rendred Devils signifies goats either because goats were eminently worshipped by the Egyptians as Herodotus Strabo and others note and diverse of the Idols of the Heathens were of that or a like form or because the Devil did oft appear to the Heathens in that shape as their own
this being no matter of religious priviledge but of common right and agreeable to the Law of nature and practise of wise heathens and for the sojourner among them that every one that killeth any person unawares may flee thither 16 * 〈◊〉 12 14. And if he smite him with an instrument of iron n Wittingly and wilfully though not with premeditated ma lice or design as appears by comparing this with ver 20 21 22 23. so that he die o To wit suddenly not so if he walked abroad afterward Exod. 21. 19 20. he is a murderer the murderer shall surely be put to death p Yea though he were fled into the City of refuge 17 And if he smite him †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with throwing a stone q Heb. with the stone of 〈◊〉 hand i. e. cast by the hand and that knowingly as appears by ver 23. wherewith he may die and he die he is a murderer the murderer shall surely be put to death 18 Or if he smite him with an hand-weapon of wood wherewith he may die and he die he is a murderer the murderer shall surely be put to death 19 The revenger of blood himself shall slay the murderer r Either 1. By himself as the following words shew so it is onely a permission that he may do it without offence to God or danger to himself Or 2. By the Magistrate from whom 〈◊〉 shall demand justice so it is a command as may appear by comparing this with ver 31. and Deut. 19. 12 13. when he meeteth him he shall slay him 20 But * Deut. 19. 11. if he thrust him of hatred or hurl at him by laying of wait that he die t Through sudden passion or provocation Or by 〈◊〉 or unawares 21 Or in enmity smite him with his hand that he die he that smote him shall surely be put to death for he is a murderer the revenger of blood shall slay the murderer when he meeteth him 22 But if he thrust him suddenly s * Exod. 21 1â—… without enmity or have cast upon him any thing without laying of wait 23 Or with any stone wherewith a man may die seeing him not and cast it upon him that he die and was not his enemy neither sought his harm 24 Then u If the man slayer flee to the city of refuge the congregation shall judge between the slayer and the revenger of blood according to these judgments 25 And the congregation shall deliver the slayer out of the hand of the revenger of blood and the congregation shall restore him to the city of his refuge whither he was fled and he shall abide in it x Be confined to it partly to shew the hatefulness of wilful murder in Gods account by so severe a punishment as this in many cases might prove inflicted upon the very appearance of it and partly for the security of the manslayer least the presence of such a person and his conversation among the kindred of the deceased might occasion reproach and blood-shed unto the death of the high priest y Partly because the publick grief for the loss of so publick a person was likely to asswage the private griefs and passions of men the rather because by this example they were minded of their own mortality and thereby withheld from taking vengeance and principally to shew that the death of Christ the true High-Priest whom the others did evidently and eminently represent and typifie is the onely mean whereby sins are pardoned and sinners are set at liberty * Exod. 29. â—… Lev. 4. 3. and 21. 10. which was anointed with holy oyl 26 But if the slayer shall at any time come without the border of his city of refuge whither he was fled 27 And the revenger of blood find him without the borders of the city of his refuge and the revenger of blood kill the slayer he †Heb. 〈◊〉 blâ—…d shall be to 〈◊〉 shall not be guilty of blood z i. e. Not liable to punishment from men though noâ—… free from guilt before God because he kiâ—…s an innocent person as appears from Deut. 19. 10. This God ordained to oblige the man-slayer to abide in his city of refuge See ver 22. 28 Because he should have remained in the city of his refuge until the death of the high priest but after the death of the high priest the slayer shall return into the land of his possession 29 So these things shall be for a statute of judgment unto you throughout your generations in all your dwellings 30 Whoso killeth any person the murderer shall be put to death by the * Deut. 17. 6. and 19. 15. Mat. 18. 16. 2 Cor. 13. 1. Heb. 10. 28. mouth of witnesses but one witness shall not testifie against any person to cause him to die a No Judge shall condemn any man to death upon a single testimony 31 Moreover ye shall take no satisfaction for the life of a murderer b No intercession nor ransome shall be accepted to save his life or procure him a pardon which is †Heb. faulty to die guilty of death but he shall be surely put to death 32 And ye shall take no satisfaction for him that is fled to the city of his refuge that he should come again to dwell in the land untill the death of the priest c Whereby God would signifie the absolute and indispensable necessity of Christs death to expiate sin and to redeem the sinner 33 So ye shall not pollute the land wherein ye are for blood it * Mic. 4. 11. defileth the land and †Heb. there can be no expiation for the land the land cannot be cleansed of the blood that is shed therein but by the blood of him that sheddeth it d These words are added as a reason not of the last Law ver 32. for in that case the land was cleansed without the blood of the man-slayer but of the Law next foregoing that verse 31. in which case it holds and the sense is if you shall spare the murderer or take any satisfaction for him you do together with your selves involve your Land and People in guilt and will certainly bring down Gods vengeance upon your selves and them 34 Defile not therefore the land which ye shall inherit e Be not cruel to your own Land by making it a den of murderers wherein I dwell for I the LORD dwell among the children of Israel CHAP. XXXVI 1 AND the chief fathers of the families a Who had the care and management of the publick affairs of that Tribe committed to them of the children of Gilead the son of Machir the son of Manasseh of the families of the sons of Joseph came near and spake before Moses and before the princes the chief fathers of the children of Israel 2 And they said * chap. 26. 55. the LORD commanded
on 〈◊〉 17. and your tithes h and heave-offerings i i. e. Your first-fruits to 〈◊〉 of the earth as of corn and wine and oyl and other fruits as plainlâ—… appears by comparing this place with Deut. 18. 4. and 26. 2. where these are commanded to be brought thither and seeing here is an exact and particular enumeration of all such things and these cannot be put under any of the other branches these must needs be intended here the rather because the other kind of first-fruits to wit of the 〈◊〉 and 〈◊〉 are here expressely mentioned And these are called here 〈◊〉 because the offerer was â—…irst to take these into his own hands and to heave them before the lord as other 〈◊〉 tell uâ—… and then to give them to the 〈◊〉 â—… 〈◊〉 〈◊〉 〈◊〉 1â—… â—… â—… and 26. 4. of your hand and your vows and your free-will-offerings k 〈…〉 you please â—…o â—…ow and offer but not the place where you shall offer them and the firstlings of your herds and of your flocks l Either 1. the holy 〈◊〉 or first-born as appears by Numb 18 where they are commanded to be brought to this one place here designed and to be offered upon Gods 〈◊〉 〈◊〉 17. It is objected by some that those were given to the priesâ—… Numb 18. 18. but these were to be eaten by the people here 〈◊〉 7. But that the next verse doth not say but onely in general 〈◊〉 â—…all ye 〈◊〉 to wit such of the offerings mentioned 〈◊〉 6. as they were allowed to eat but not such as were the Priests peculiar for these they might not eat nor all there expressed for it is evident they might not eat any of the burnt-offerings not some parts of the other sacrifices which are here mentioned Or 2. the second births which were the peoples first-born or the first which they could eat of which they were to eat before the Lord by way of acknowledgement of his favour in giving them to them and all their succeeding births See more on ver 17. 7 And there m Not in the most holy place wherein onely the Priests might eat Numb 18. 10. but more generally in places allowed to the people for this end in the holy city ye shall eat n To wit your part of the things mentioned ver 6. before the LORD o i. e. In the place of Gods presence where Gods Sanctuary shall be your God and ye shall rejoyce in all that ye put your hand unto p Either to bestow your pains and labour upon it or to take and use or enjoy it The sence is You thus doing shall be blessed and enabled to rejoyce or to take comfort in all your labours and enjoyments which otherwise would be accursed to you We have the same phrase below ver 18. and Deut. 15. 10. ye and your housholds wherein the LORD thy God hath blessed thee 8 Ye shall not do after all the things that we do here q Where the inconveniency of the place and the uncertainty of our abode in and removal from several places would not permit exact order in sacrifices and feasts and ceremonies which therefore God was pleased then to dispense but saith he he will not do so there this day every man whatsoever is right in his own eyes ‖ Not that universal liberty was given to all persons to worship whom and how they listed but that in many things their unsettled condition gave every one opportunity to do so if he thought good 9 For ye are not as yet come to the rest and to the inheritance which the LORD your God giveth you 10 But when ye go over Jordan and dwell in the land which the LORD your God giveth you to inherit and when he giveth you rest from all your enemies round about so that ye dwell in safety 11 Then there shall be * 1 King 8. 29. Psal. 78. 68. a place which the LORD your God shall chuse to cause his Name r i. e. His Majesty and glory his worship and service his special and gracious presence and the tokens of it to dwell there thither shall ye bring all that I command you your burnt-offerings and your sacrifices your tithes and the heave-offering of your hand and all †Heb. the choice of your vows your choice vows s Heb. the choice of your vows i. e. your select or chosen vows so called because things offered for vows were to be perfect whereas superfluous or defective creatures were accepted in free-will offering as appears from Levit. 22. 21 22 23. which ye vow unto the LORD 12 And ye shall rejoyce before the LORD your God ye and your sons and your daughters t Hence it appears that though the males onely were obliged to appear before God in their solemn feasts Exod. 23. 17. yet the women also were permitted to come as they did See Iudg. 21. 19 21. 1 Sam. 1. 3 7 21 22 23. and your men-servants and your maid-servants and the Levite that is within your gates forasmuch as * chap. 10. 9. he hath no part nor inheritance with you 13 Take heed to thy self that thou offer not thy burnt offerings u Nor the other things mentioned above this one and most eminent kind being put for all the rest as is usual for being all expressed before it was needless to repeat them again in every place that thou seest x To wit with complacency and approbation which thou thinkest very fit and proper for such a work as one might possibly judge of some high-places or groves or gardens 14 But in the place which the LORD shall choose in one of thy tribes there thou shalt offer thy burnt-offerings and there thou shalt do all that I command thee 15 Notwithstanding thou mayest kill and eat flesh y To wit for thy common use and food in all thy gates z i. e. Thy cities or dwellings whatsoever thy soul lusteth after a What you shall desire either for quantity or quality provided always you observe the laws given you elsewhere about avoiding excess and uncleanness in the things you eat according to the blessing of the LORD thy God which he hath given thee b According to thy quality and estate whereby he manifestly condemns those who profusely and riotously spend other mens money and live at a rate which their consciences know to be much above their ability which certainly is an ungodly and unrighteous though too common practise the * Verse 2â—… unclean c Who is forbidden to eat of holy meats Levit. 7. 20. and the clean may eat thereof d To wit of any sort of creatures even of those sorts which are offered to God in sacrifices which are as free to your use as the ro-buck and the hart which were not accepted in sacrifice Lev. 22. 19. yet were clean beasts Deut. 14. 5. and therefore here is a tacit exception of
it Ruth 1. 22. 2 Sam. 21. 9. as is manifest from their keeping of the Passover at their first entrance Iosh. 5. 10. which Feast was kept on the fourteenth day of their first Month when they were to bring a Sheaf of their first-fruits Levit. 23. 10. Deut. 16. 9 10. which were of Barley as Iosephus affirms and is evident from the thing it self So that this Harvest in those hot Countreys fell very early in the Spring when Rivers use to swell most partly because of the rains which have fallen all the Winter and partly because of the Snows which then melt into Water and come into the Rivers for which Reasons the same overflowing of Water which is here ascribed to Iordan is by other Authors ascribed to Euphrates and Tigris and the Rhine and Main c. And this time God chose for this Work partly that the Miracle might be more glorious in it self more obliging to the Israelites and more amazing and terrible to the Canaanites and partly that the Israelites might be entertained at their first entrance with more plentiful and comfortable Provisions 16 That the waters which came down from above stood and rose up upon an heap g Which having been affirmed by Heathen Writers to have been done by Magicians it is great impudence to disbelieve or doubt of Gods power to do it very far from the city Adam that is beside Zaretan h The City Adam being more obscure is described by its nearness to a more known place Zaretan or Sarthan which some think is the same place mentioned 1 King 4. 12. and 7. 46. but it rather seems to have been another place then eminent but now unknown as many thousands are The meaning is That the Waters were stopped in their course at that place and so kept at a due distance from the Israelites whilst they passed over and those that came down toward the sea of the plain even the salt sea failed and were cut off and the people passed over right against Jericho i Here God carried them over because this part was 1. The strongest as having in its Neighbourhood an eminent City a potent King and a stout and Warlike people 2. The most pleasant and fruitful and therefore more convenient both for the Refreshment of the Israelites after their long and tedious Marches and for their Encouragement to their present Expedition 17 And the priests that bare the ark of the covenant of the LORD stood firm k i. e. In one and the same place and posture their â—…eet neither moved by any Waters flowing in upon them nor finking into any mire which one might think was at the bottom of the River And this may be opposed unto their other standing in the brink of the water when they came to it commanded v. 8. which was but for a while till the Waters were divided and gone away and then they were to go further even into the midst of Iordan as is here said where they are to stand constantly and fixedly as this Hebrew word signifies until all were passed over If it be said that what is prescribed v. 8. is here said to be executed and therefore the midst of Iordan here is the same place with the brink of the water of Iordan v. 8. It may be answered That the manifest variation of the Phrase shews that it is not absolutely the same thing or place which is spoken of there and here but what is there enjoyned is here executed with advantage for when it is said that they stood firm in the midst of Iordan it must needs be supposed that they first came to the brink of the water and that they stood there for a season till the Waters were cut off and dried up as appears from the nature of the thing and that they went further even into the midst of Iordan on dry ground in the midst of Jordan l Either 1. within Iordan as it is expressed above v. 8. for that Phrase doth not always signifie the exact middle of a place but any part within it as appears from Gen. 45. 6. Exod. 8. 22. and 24. 18. Iosh. 7. 13. and 10. 13. Prov. 30. 19. Or rather 2. in the middle and deepest part of the River For 1. words should be taken properly where they may without any inconveniency which is the case here 2. The Ark went before them to direct and encourage and secure them in the dangers of their Passages for which ends the middle was the fittest place 3. In this sense this same Phrase is used Iosh. 4. v. 3 8. For certainly those Stones which were to be Witnesses and Monuments of their Passage over Iordan should not be taken from the brink or brim of the River or from the shore which Iordan overflowed only at that season but from the most inward and deepest parts of the River and v. 16 17 18. where the Priests are said to ascend or come up out of Iordan and out of the midst of Iordan unto the dry land whereas had this been meant only of the first entrance into the River they must have been said first to go down into Iordan and then to go up to the land and all the Israelites passed over on dry ground until all the people were passed clean over Jordan CHAP. IV. AND it came to pass when all the people were clean passed * Deut. 27. 2. over Jordan that the LORD spak a This was commanded before Iosh. 31. 12. and is here repeated with enlargement as being â—…ow to be put in Execution unto * Chap. 3. 12. Joshua saying 2 Take ye twelve men out of the people out of every Tribe a man b For the greater evidence and certainty and the more effectual spreading of the Report of this marvellous work among all the Tribes 3 And command ye them saying Take ye hence out of the midst of Jordan c Of which see on Iosh. 3. 17. out of the place where the priests feet stood firm twelve stones and ye shall carry them over with you and leave them in the lodging-place where ye shall lodge this night d i. e. In Gilgal as is expressed below v. 19 20. 4 Then Joshua called the twelve men whom he had prepared e i. e. Appointed or chosen for that work and commanded them to be ready for it of the children of Israel out of every Tribe a man 5 And Joshua said unto them Pass over before the ark f i. e. Go back again to the place where the Ark stands of the LORD your God into the midst of Jordan and take ye up every man of you a stone upon his shoulder according unto the number of the Tribes of the children of Israel 6 That this may be a sign g A Monument or Memorial of this days work among you that when your children ask their fathers †in time to ‡ Heb. tomorrow come saying What mean ye by
* Exod. 16. 35. Manna ceased a Which God now withheld 1. To shew that Manna was not an ordinary production of Nature as by the long and constant enjoyment of it they might be prone to think but an extraordinary and special gift of God to supply their necessity 2. Because God would not be prodigal of his favours nor expose them to contempt by giving them superstuously or by working Miracles where ordinary means were sufficient on the morrow after they had â—…aten of the old corn of the land b i. e. On the seventeenth day neither had the children of Israel Manna any more but they did eat of the fruit of the land of Canaan that year 13 And it came to pass when Joshua was by Jericho c Heb. In Iericho i. e. in the Countrey or Territory adjoyning to Iericho whither he went to view those parts and discern the fittest places for his attempt upon Iericho as Generals usually do that he lift up his eyes and looked and behold there stood * Exod. 23. 23. Zech. 1. 8. a man d One in the appearance of man over against him with his sword drawn e In readiness to fight not as Ioshua thought against him but for him and his people in his hand and Joshua went unto him and said unto him Art thou for us or for our Adversaries 14 And he said Nay f I am neither Israelite nor Canaanite but as †Captain of the ‡ Or Prince host of the LORD g Either 1. of all Creatures in Heaven and Earth which are Gods Hosts Or 2. of the Angels who are called the Host of Heaven 1 King 22. 19. 2 Chron. 18. 18. Luke 2. 13. Or 3. of the Host or people of Israel which are called the Lords Host Exod. 12. 41. The sense is I am the chief Captain of this people and will conduct and assist thee and them in this great undertaking Now this person is none other than Michael the Prince Dan. 10. 21. and 12. 1. not a created Angel but the Son of God who went along with the Israelites in this Expedition 1 Cor. 10. 4. not surely as an underling but as their Chief and Captain And this appears 1. by his acceptance of Adoration here which a created Angel durst not admit of Rev. 22. 8 9. 2. Because the place was made holy by his presence v. 15. which was Gods Prerogative Exod. 3. 5. 3. Because he is called the Lord Heb. Iehovah Josh. 6. 2. am I now come And Joshua fell on his face to the earth and did worship and said unto him What saith my Lord unto his servant h I acknowledg thee for my Lord and Captain and therefore wait for thy Commands which I am ready to obey 15 And the Captain of the LORDs host said unto Joshua * Exod. 3. 5. Act. 7. 33. Loose thy shoe from off thy foot i In token of reverence and subjection See on Exod. 3. 5. for the place whereon thou standest is holy k Consecrated by my presence which when it was withdrawn it was no more holy than any other place the reason of its holiness being removed and Joshua did so CHAP. VI. NOW Jericho †was straitly shut up a Not only by night as before Iosh. 2. 5. but constantly and diligently because ‡ Heb. did shut up and was shut up of the children of Israel none went out and none came in 2 And the LORD said unto Joshua See I have given into thine hand Jericho and the king thereof and the mighty men of valour b Who are in it resolved and ready to defend it with their utmost strength 3 And ye shall compass the City all ye men of war and go round about the City once c At convenient distance out of the reach of their Arrows thus shalt thou do six days d Every day once This and the following course might seem ridiculous and absurd and is therefore prescribed and used by God that they might learn to take new measures of things and to expect success not from their own valour or skill or probable means but meerly from Gods appointment and blessing and in general not to judge of any of Gods Institutions by meer carnal reason to which divers of their Ceremonies would seem no less foolish than this action and that they might have a full Demonstration of the All-sufficiency of that God who can do what he pleaseth even by the most contemptible means 4 And seven priests shall bear before the ark seven trumpets of rams horns e Or of the Iubilees i. e. such Trumpets wherewith they were to sound in the years of Jubile Lev. 25. 9. Either this or one of the other six was certainly a Sabbath-day and it is not material which was it for the Command of the Lord of the Sabbath was sufficient to legitimate any Action and the seventh day ye shall compass the City seven times and the Priests shall blow with the trumpets 5 And it shall come to pass that when they make a long blast f As is usual in the close of musical sounds with the rams horns and when ye hear the sound of the trumpet all the people shall shout with a great shout and the wall of the City g Not all of it which was not only unnecessary but inconvenient and might have given the people better opportunity of escaping but only a considerable part of it where the Israelites might fitly enter for Rahabs house was not overthrown v. 22. shall fall down †flat h Heb. under it i. e. below the place they stood in Or in its place it was not battered down with Engines which would have made part of it fall out of its place but it fell without any force and of its own accord and therefore in the place it did formerly stand in and the people ‡ Heb. 〈◊〉 it shall ascend up every man straight before him 6 And Joshua the son of Nun called the priests and said unto them Take up the covenant and let seven priests bear seven trumpets of rams horns before the ark of the LORD 7 And he said unto the people Pass on and compass the city and let him that is armed i God would have them armed both for the defence of themselves and the Ark in case the Enemies should make a sally upon them and for the Execution of the Lords vengeance upon that City pass on before the ark of the LORD 8 And it came to pass when Joshua had spoken unto the people that the seven priests bearing the seven trumpets of rams horns passed on before the LORD and blew with the trumpets and the ark of the covenant of the LORD followed them 9 And the armed men went before the Priests that blew with the trumpets and the †rereward k Which being opposed to the armed men may seem to note the unarmed people
who were desirous to be Spectators of this wonderful work ‡ Heb. â—…ing host came after the ark the priests l Which is rightly supplied here from v. 4. going on and blowing with the Trumpets 10 And Joshua commanded the people saying Ye shall not shout m Because shouting before the time appointed would be ineffectual and so might give them some Discouragement and their Enemies matter of insulting nor †make any noise with ‡ Heb. 〈◊〉 your voice 〈◊〉 be heard your voice neither shall any word proceed out of your mouth until the day I bid you shout then shall ye shout 11 So the Ark of the LORD compassed the city going about it once and they came into the camp and lodged in the camp 12 And Joshua rose early in the morning and the priests took up the ark of the LORD 13 And seven priests bearing seven trumpets of rams horns before the ark of the LORD went on continually and blew with the trumpets and the armed men went before them but the rereward came after the ark of the LORD the priests going on and blowing with the Trumpets 14 And the second day they compassed the City once and returned into the camp so they did six days 15 And it came to pass on the seventh day that they rose early about the dawning of the day and compassed the city after the same manner seven times only on that day they compassed the city seven times 16 And it came to pass at the seventh time when the priests blew with the trumpets Joshua said unto the people Shout n To testifie your faith in Gods promise and thankfulness for this glorious mercy and to encourage your selves and Brethren and to strike a terror into your Enemies for the LORD hath given you the city 17 And the City shall be †accursed o i. e. Devoted to utter Destruction Levit. 27. 21 29. Deut. 12. This he spake by instinct or direction from God as is evident from 1 King 16. 34. even ‡ Or 〈◊〉 it and all that are therein to the LORD p Partly because the first-fruits were appropriated to God partly lest the soldiers being glutted with the Spoil of this rich City should grow â—…ensual and sluggish in their work and partly to strike the greater terror into the rest of their Enemies only Rahab the harlot shall live she and all that are with her in the house because * Chap. 2. â—… she hid the messengers that we sent 18 And ye * Deut. 7. 26. 13. 17. in any wise keep your selves from the accursed thing lest ye make your selves accursed when ye take of the accursed thing and make the camp of Israel a curse q By provoking God to punish them for your sin in which they may be one way or other involved or at least upon the occasion of your sin for to speak properly God will not the case of Adams sin only excepted punish one man for the sin of another as he hath oft declared but the whole Camp having sins of their own God might take what occasion he saw fit to inflict this Punishment and trouble it 19 But all the silver and gold and vessels of brass and iron r Except that of which Images were made which were to be utterly destroyed Exod. 32. 20. Deut. 7. 25. are †consecrated unto the LORD s Being first made to pass through the fire Numb 31. 22 23. ‡ Heb. 〈◊〉 they shall come into the treasury of the LORD t To be employed wholly for the service or uses of the Tabernacle not to be applied to the use of any private person or Priest 20 So the people shouted when the Priests blew with the Trumpets and it came to pass when the people heard the sound of the Trumpet and the people shouted with a great shout that * Heb. 11. 30. the wall fell down †flat so that the people went up into the ‡ Heb. under 〈◊〉 city every man straight before him and they took the City 21 And they utterly destroyed all that was in the City both man and woman young and old u Being commanded to do so by the Soveraign Lord of every mans life and being informed by God before that the Canaanites were abominably wicked and deserved the severest Punishments As for the Infants they were guilty of Original sin and otherwise at the disposal of their Creator as the clay is in the hands of the Potter but if they had been wholly innocent it was a great favour to them to take them away in infancy rather than reserve them to those dreadful Calamities which those who survived them were liable to and ox and sheep and ass with the edge of the sword 22 But Joshua had said unto the two men that had spied out the country Go into the harlots house x Which together with the wall upon which it leaned was left standing either by a special favour of God to her or for the reason alledged upon v. 6. and bring out thence the woman and all that she hath * Chap. 2. 14. Hebr. 11. 31. as ye sware unto her 23 And the young men that were spies went in and brought out Rahab and her father and her mother and her brethren and all that she had and they brought out all her †kindred and left them ‡ Heb. families without the camp of Israel y Till they were cleansed from the impurities of their Gentile state and instructed in the Iewish Religion and solemnly admitted into that Church in the usual way to which Rahabs good Counsel and Example had doubtless very much prepared them and this stupendious work of God confirmed their purposes 24 And they burnt the city with fire and all that was therein only the silver and the gold and the vessels of brass and of iron they put into the treasury of the house of the LORD 25 And Joshua saved Rahab the harlot alive z For that general commanding of rooting out the Canaanites seems to have had some exception in case any of them had sincerely and seasonably cast off their Idolatry and Wickedness and submitted themselves to the Israelites as we shall see hereafter and her fathers houshold and all that she had and she dwelleth in Israel even unto this day because she hid the messengers which Joshua sent to spy out Jericho 26 ¶ And Joshua adjured them a Or made them to swear caused the people or some in the name of all to swear for the present and succeeding Generations and to confirm their Oath by a Curse at that time saying * 1 King 16. 34. Cursed be the man before the LORD b i. e. From Gods presence and by his sentence as they are said to cast lots before the Lord Josh. 18. 8 10. i. e. expecting the Decision from God He intimates that he doth not utter this in a Passion or
and took it and smote it with the edge of the Sword and possessed it and dwelt therein and called Leshem ‡ Judg. 18. 29. Dan after the name of Dan their father 48 This is the inheritanee of the tribe of the children of Dan according to their families these cities with their villages 49 ¶ When they had made an end of dividing the land for inheritance by their coasts the children of Israel gave i i. e. They are said to give it because the whole Land was given to Ioshua and Eleazar and the Princes as joynt Trustees acting in the name and for the good of the People so that even Ioshua could take nothing without their gift an inheritance to Joshua the son of Nun among them 50 According to the word of the LORD k As God Promised or Commanded either First formerly as may be gathered from Ios. 14. 6. Where we read That the Lord said something unto Moses concerning me Caleb and thee Joshua though onely what is said to Caleb be there expressed the other not being to his purpose there for Ioshua having shewed the same courage and faithfulness which Caleb did did doubtless receive equal encouragement and comfort from God at that time Or Secondly now at this time by Eleazar they gave him the city which he asked even * Chap. 24. 30. Timnath-Serah l Called Timnath-heres Iudg. 2. 9. in mount Ephraim and he built m i. e. Repaired and enlarged it in which sense Nebuchadnezzar is said to have built Babylon Dan. 4. 30. the city and dwelt therein 51 * Numb 34. 17. These are the inheritances which Eliazar the priest and Joshua the son of Nun and the heads of the fathers of the tribes of the children of Israel divided for an inheritance by lot in Shiloh before the LORD at the door of the tabernacle of the congregation so they made an end of dividing the countrey CHAP. XX. THE LORD also spake unto Joshua saying 2 Speak to the children of Israel saying * Exod. 21. 13. Numb 35. 6 11 14. Deut. 19. 2 9. Appoint out a The Possessions being now divided among you do you reserve some of them for the use which I have commanded for you cities of refuge whereof I spake unto you by the hand of Moses 3 That the slayer that killeth any person unawares and unwittingly b Heb. Through Ignorance or Error or Mistake and without Knowledg The same thing twice repeated to cut off all the claims and expectations that Wilful Murderers might have of Protection here and God having declared That such should be taken even from his Altar that they might be killed Exod. 21. 14. and accordingly Ioab was by Solomons Order killed even at the Altar 1 King 2. 28 29 30 31 34 it is the more strange and impudent that any Christians should make their Sanctuaries give Protection to such persons whom God hath so expresly excepted from it which the Papists do and their Doctors are not ashamed to defend it upon frivolous reasons may flee thither and they shall be your refuge from the avenger of blood c The Kins-man who had right or power to demand or take vengeance of the slaughter 4 And when he that doth flee unto one of those cities shall stand at the entring of the gate d Where the Judges used to sit of that city and shall declare his cause e Or his matters or business what he hath done and why and how he shall give them a true relation of the Fact and all its circumstanâ—…es in the ears of the elders of that city they shall take him into the city f Understand if they are satisfied in the relation he makes concerning the Fact otherwise it had been a vain thing to examine his Cause unto them and give him a place g Which they might well allow him because God gave them the City with a reservation for such persons that he may dwell among them 5 And if the avenger of blood pursue after him then they shall not deliver the slayer up into his hand because he smote his neighbour unwittingly and hated him not before time 6 And he shall dwell in that city until he stand h Which was the posture of the Accused and Accusers Exod. 18. 13. Isa. 50. 8. Zech. 3. 1. before the congregation i Or Company or Assembly to wit the Councel appointed to judg of these matters not the Council of the City of Refuge for they had examined him before v. 4. but of the City to which he belonged or in or nigh which the Fact was committed as appears from Numb 35. 25. for judgment and * Numb 35. 12 25. until the death of the high priest k Of which see on Numb 35. 25. that shall be in those days then shall the slayer return and come unto his own city and unto his own house unto the city from whence he fled 7 ¶ And they ‡ Heb. Sanctified appointed Kedesh in Galilee in mount Naphtali and Shechem in mount Ephraim and Kirjath arba which is Hebron in the mountain of Judah l Concerning these Cities note 1. That they were all upon Mountains that they might be seen at a great distance and so direct those who fled thither 2. That they were seated at convenient distance one from another for the benefit of the several Tribes for Kedesh was in the North Hebron in the South and Shechem between them 3. That they all belonged to the Levites partly that these Causes might be more impartially examined and justly determined by them who are presumed best able to understand the Law of God and most obliged and likely to follow it in their Judgment and not to be biass'd by any affection or corrupt interest and partly that their just reputation with the people and their good Counsels might lay some restraint upon revengeful persons who might be inclined or tempted to follow the Man-slayer thither and endeavour to kill him there 8 And on the other side Jordan by Jericho eastward they assigned m Or gave or had assigned or given for they were given by Moses Deut. 4. 41 c. or they confirmed Moses his Grant and applied them to that use to which Moses designed and separated them * Deut. 4. 43. 1 Chron. 6. 78. Bezer in the wilderness upon the plain out of the tribe of Reuben and Ramoth in Gilead out of the tribe of Gad and Golan in Bashan out of the tribe of Manasseh 9 These were the cities appointed for all the children of Israel and for the stranger n Not onely Proselites but others also because this was a matter of common right that a distinction might be made between casual Man-slayers and wilful Murderers that sojourneth among them that whosoever killeth any person at unawares might flee thither and not die by the hand of the avenger of blood until he stood
falling upon them where they least expected it on the east of Nobah and Jogbehah p Of which Cities see Numb 32. 35 42. and smote the host for the host was secure q Being now got safe over Iordan and a great way from the place of Battel and probably supposing Gideon's men to be so tired with their hard Service and the great Slaughter which they had made that they would have neither Strength nor Will to pursue them so far 12 And when Zeba and Zalmunna fled he pursued after them and * Psal. 83. 11. took the two kings of Midian Zebah and Zalmunna and ‡ Heb. 〈◊〉 discomfited them 13 ¶ And Gideon the son of Joash returned from battel before the sun was up r By which it may be gathered that he came upon them in the Night which was most convenient for him who had so small a number with him and most likely both to surprise and terrify them by the remembrance of the last Nights sad work and the expectation of another like it 14 And caught a young man of the men of Succoth and enquired of him and he Heb. writ described unto him the princes of Succoth s He told him their Names and Qualities and the elders thereof even threescore and seventeen men 15 And he came unto the men of Succoth and said Behold Zebah and Zalmunna with whom ye did upbraid me saying Are the hands of Zebah and Zalmunna now in thine hand that we should give bread unto thy men that are weary 16 And he took the elders of the city and thorns of the wilderness and briers and with them he ‡ Heb. made 〈◊〉 know taught the men of Succoth t By that severe punishment of which v. 7. he made the men i. e. the Elders of Succoth to know their Sin and Folly though it was too late for their good but not for the instruction and warning of others 17 ¶ And he beat down the tower of * King 12. Penuel and slew the men of the city 18 Then said he unto Zeba and Zalmunna What manner of men u i. e. For outward shape and quality were they whom ye slew at Tabor x Whither he understood they fled for shelter upon the approach of the Midianites and where he learnt that some were slain which he suspected might be they And they answered As thou art so were they each one ‡ Heb. according to the form c. resembled the children of a king y Not for their Garb or outward Splendour for the Family was but mean but for the Majesty of their looks By which commendation they thought to ingratiate themselves with their Conqueror 19 And he said They were my brethren even the sons of my mother as the LORD liveth if ye had saved them alive I would not slay you z For being not Canaanites he was not obliged to kill them but they having killed his Brethren and that in cool blood he was by Law the avenger of their Blood 20 And he said unto Jether his first-born Up and slay them a Partly that he migâ—… 〈◊〉 him to the use of Arms for his God and Countrey against their Enemies and to the Exercise of Justice partly that the Death of those mischievous persons might be more shameful and painful and partly that he might have some share in the honour of the Victory but the youth drew not his 〈◊〉 〈◊〉 〈◊〉 feared because he was yet a youth 21 Then Zeba and Zalmunna said Rise thou and fall upon us for as the man is so is his strength b Thou excellest him as in Age and Stature so in Strength and it is more honourable as well as easy to die by the hands of a valiant man And Gideon arose and slew Zebah and Zalmunna and took away the ‖ Or ornaments like the moon ornaments that were on their camels necks 22 ¶ Then the men of Israel said unto Gideon Rule thou over us c Not as a Judg for he was already made by God but as a King both thou and thy son and thy sons son also d Let the Kingdom be Hereditary to thee and to thy Family for thou hast delivered us from the hand of Midian e This miraculous and glorious deliverance by thy hands deserves no less from us 23 And Gideon said unto them I will not rule over you f To wit as a King which you desire neither shall my son rule over you the LORD shall rule over you g In a special manner as he hath hitherto done by Judges whom God did particularly appoint and direct even by Urim and Thummim and assist upon all occasions whereas Kings had a greater Power and onely a general dependence upon God as other Kings had Compare 1 Sam. 8. 6 7. 24 ¶ And Gideon said unto them I would desire a request of you That ye would give me every man the ear-rings of his prey for they had golden ear-rings because they were Ishmaelites h Obj. They are called Midianites before Ans. Here seems to have been a mixture of People Iudg. 6. 3. which are all called by one general name Ishmaelites or Arabians who used to wear Ear-rings Gen. 35. 4. but the greatest and the ruling part of them were Midianites 25 And they answered We will willingly give them And they spread a garment and did cast therein every man the ear-rings of his prey 26 And the weight of the golden ear-rings that he requested was a thousand and seven hundred shekels of gold beside ornaments and ‖ Or sweet Jewels collars and purple raiment that was on the kings of Midian and beside the chains that were about their camels necks 27 And Gideon made an ephod thereof i Not of all of it for then it would have been too heavy for use but of part of it the rest being probably employed about other things agreeable and appertaining to it which elsewhere are comprehended under the name of the Ephod as Iudg. 17. 5. and 18. 14 18. Hos. 3. 4. and put it in his city k Not as a Monument of the Victory for such Monuments were neither proper nor usual but for Religious use for which alone the Ephod was appointed The cafe seems to be this Gideon having by Gods Command erected an Altar in his own City Ophrah Iudg. 6. 26. for an extraordinory time and occasion though it might be continued for ordinary use and therefore as he intended to procure Priests so he designed to make Priestly Garments and especially an Ephod which was the chief and most costly which besides its use in sacred ministrations was also the instrument by which the Mind of God was enquired and discovered 1 Sam. 26. 6 9. and 30. 7. which might seem necessary for the Judg to have at hand that he might consult with God upon all occasions even in Ophrah and all Israel went thither
a whoring after it l Committing Superstition or Idolatry with it or going thither to enquire the Will of God whereby they were drawn from the true Ephod instituted by God for this end which was to be worn by the High-Priest onely which thing became a snare m An occasion of Sin and Ruine to him and his as the next Chapter sheweth Though Gideon was a good man and did this with an honest mind and a desire to set up Religion in his own City and Family yet here seems to be many Sins in it 1. Superstition and Will-worship Worshipping God by a device of his own which was frequently and expresly forbidden 2. Presumption in wearing or causing other Priests to wear this kind of Ephod which was peculiar to the High-Priest 3. Transgression of a plain Command of Worshipping God ordinarily but at one place and one Altar Deut. 12. 5 11 14. and withdrawing people from that place to his 4. Making a fearful Schism or Division among the People 5. Laying a Stumbling-Block or an occasion of Superstition or Idolatry before that people whom he knew to be too prone to it unto Gideon and to his house 28 ¶ Thus was Midian subdued before the children of Israel so that they lifted up their head no more n i. e. Recovered not their former Strength or Courage so as to Conquer or Oppress others as they had done and the countrey was in quietness forty years o i. e. To the fortieth year from the beginning of the Midianitish Oppression see on Iudg. 3. 11. in the days of Gideon p i. e. As long as Gideon lived 29 ¶ And Jerubbaal the son of Joash went and dwelt in his own house q Not in his Fathers House as he did before nor yet in a Court like a King as the People desired but in a middle state as a Judge for the preservation and maintenance of their Religion and Liberties 30 And Gideon had threescore and ten sons ‡ Heb. going out of his thigh of his body begotten for he had many wives 31 And his concubine that was in Shechem r She dwelt there and he oft came thither either to execute Judgment or upon other occasions she also bare him a son whose name he ‡ Heb. 〈◊〉 called Abimelech s i. e. My Father the King so he called him probably to gratify his Concubine who desired it either out of Pride or Design 32 And Gideon the son of Joash died in a good old age t His long Life being Crowned with the continuance of his Honour Tranquility and Happiness and was buried in the sepulchre of Joash his father in Ophrah of the Abi-ezrite 33 And it came to pass as soon as Gideon was dead that the children of Israel turned again u Whereby we see the Wicked temper of this people who did no longer cleave to God than they were in a manner constrained to it by the Presence and Authority of their Judges and went a whoring after Baalim x This was the general name including all their Idols whereof one here follows and made Baal-berith y i. e. The Lord of the Covenant so called either from the Covenant wherewith the Worshippers of this God bound themselves to maintain his Worship or to defend one another therein or rather because he was reputed the God and Judg of all Covenants and Promises and Contracts to whom it belonged to maintain them and to punish the violaters of them and such a God both the Grecians and the Romans had their god 34 And the children of Israel remembred not the LORD their God who had delivered them out of the hand of all their enemies on every side 35 Neither shewed they kindness to the house of Jerubbaal namely Gideon according to all the goodness which he had shewed unto Israel CHAP. IX ANâ—… Abimelech the son of Jerubbaal went to Shechem unto his * Chap. â—… â—… mothers brethren and communed with them and with all the family of the house of his mothers father saying 2 Speak I pray you in the ears of all the men of Shechem ‡ What is good whether c. Whether is better for you either that all the sons of Jerubbaal which are threescore and ten persons reign over you a He supposeth that they would take that Government which their Father modestly refused and that the multitude of his Sons would occasion horrible Divisions and Confusions and Contests about the Sovereign Power all which they might avoid by chusing him King and so they might enjoy the Monarchy which they had long and oft desired or that one reign over you Remember also that I am your bone and your flesh b Your Kinsman of the same Tribe and City with you which will be no small Honour and Advantage to you 3 And his mothers brethren c i. e. Kinsmen as that word is oft used as Gen. 14. 16. and 29. 12. spake of him in the ears of all the men of Shechem all these words and their hearts inclined ‡ Heb. 〈◊〉 to follow Abimelech for they said He is our brother d They were easily perswaded to believe and follow what served their own Interest 4 And they gave him threescore and ten e Agreeably to the number of his Enemies Gideon's 70 Sons pieces of silver f Not Shekels as some fancy which were too small a Sum for this purpose but far larger pieces the exact worth whereof it is neither possible nor needful for us now to know out of the house of Baal-berith g Out of his Sacred Treasury for even they who were very parsimonious and base in their Expences about Gods Service were liberal in their Contributions to Idols having since Gideon's Death built this Temple which he would never have suffered whilest he lived and endowed it with considerable Revenues wherewith Abimelech hired * Chap. 11. â—… vain and light persons h Unsettled idle and necessitous persons the most proper Instruments for Tyranny and Cruelty which followed him 5 And he went unto his fathers house at Ophrah and slew his brethren the sons of Jerubbaal i The onely persons who were likely to hinder him in establishing his Tyranny being threescore and ten persons k Wanting one who is here expressed And these Synecdochical expressions are frequent in Scripture See Gen. 35. 26. and 42. 13. Numb 14. 32 33. Ioh. 20. 24. 1 Cor. 15. 5. upon one stone l Whereby he would signifie that this was either 1. An act of Justice in cutting them all off in an orderly matter for some supposed Crime probably as designing Sedition and Rebellion Or 2. An act of Religion in avenging the dishonour and injury done to Baal by Gideon Iudg. 6. 27 28. upon his Children whom he offered up as so many Sacrifices to Baal upon this Stone which served for an Altar and for this reason it seems
Ierusalem and in the Road from Bethlehem-Iudah to Gibeah 14 And they passed on and went their way and the sun went down upon them when they were by Gibeah which belongeth to Benjamin o This is added to difference it from another Gibeah in Iudah Ios. 15. 57. Possibly this is that which was called Gibeah of Saul 1 Sam. 11. 4. 15 And they turned aside thither to go in and to lodg in Gibeah and when he went in he sate him down in a street of the city for there was no man that took them into his house to lodging p Though they were soft and effeminate in other respects yet they were hard-hearted towards Strangers or indigent persons Either there were no publick Houses to receive and entertain Travellers as may be gathered from Gen. 28. and 42. and 45. and Ios. 9. c. or if there were such an one here they might perceive it to be a very wicked House as being in so lewd a place and therefore might decline it and expect that some private person would exercise Hospitality to them as persons of any worth used to do as Gen. 18. 1 2 3 4. and 19. 1 2. Heb. 13. 2. 16 ¶ And behold there came an old man from his work out of the field at even which was also of mount Ephraim q Whence also the Levite was which obliged and enclined him to shew the more kindness to his Countrey-man and he sojourned in Gibeah but the men of the place were Hebr. Sons of 〈◊〉 Chap. â—…5 Benjamites r This was indeed one of the Cities belonging to the Priests Ios. 21. 1 Chron. 6. but you must consider that the Cities which were given to the Priests and whereof they were Possessors and Owners were not inhabited by the Priests or Levites onely especially at this time when they were but few in number but by many other persons of differing Professions and Callings which was necessary for their conveniency 17 And when he had lift up his eyes he saw a wayfaring man in the street of the city and the old man said Whither goest thou and whence comest thou 18 And he said unto him We are passing from Berhlehem-Judah toward the side of mount Ephraim from thence am I and I went to Bethlehem-Judah but I am now going to the house of the LORD s Which was in Shilo Ios. 18. 1. and 22. 12. Thither he went either because he lived there for that was in the Tribe of Ephraim or rather because he would there offer Prayers and Praises and Sacrifices unto God for his Mercy in reconciling him and his Wife together and for his Blessing upon them again and to make atonement for his Wise. and there is no man that ‡ Hebr. gathereth receiveth me to house 19 Yet there is both straw and provender for our asses and there is bread and wine also for me and for thy handmaid and for the young man which is with thy servants there is no want of any thing 20 And the old man said Peace be with thee howsoever let all thy wants lie upon me t It matters not whether thou wantest nothing or every thing I will take care to supply all thy wants * Gen. 13. â—… onely lodg not in the street 21 So he brought him into his house and gave provender unto the asses and they washed their feet u As they used to do to Travellers in those hot Countreys Gen. 18. 4. and 19. 2. and 24. 32 c. and did eat and drink 22 ¶ Now as they were making their hearts merry x i. e. Refreshing themselves with the Provisions set before them behold the men of the city certain * Hos. 99 〈◊〉 10. 9. sons of Belial y Wicked and Licentious men see Deut. 13. 13. beset the house round about and beat at the door and spake to the master of the house the old man saying Bring forth the man that came into thine house that we may know him z An ambiguous expression whereby they pretended onely a desire to know and see what person he had brought among them and yet carry on their Wicked design of knowing him Carnally Compare Gen. 19. 5. where the same phrase is used in that sense upon a like occasion But though they name onely the man yet it is plain from the following relation that their Design was principally upon the Woman and therefore under the name of the man they comprehend those that belong to him 23 And * Gen. 〈◊〉 the man the master of the house went out unto them and said unto them Nay my brethren nay I pray you do not so wickedly seeing that this man is come into mine house a And therefore I am obliged to protect him by the Laws of Hospitality Compare Gen. 19. 7 8. do not this folly 24 Behold here is my daughter a maiden and his concubine them I will bring out now b He offers this to avoid a greater and more unnatural Sin which he thought they designed but it seems they did not their abuse being confined to the Woman and not extended to the Man who also was in their power if they had lusted after him But this offer was Sinful because he offered that which was not in his nor in the Mans power to dispose of even the Chastity of his Daughter and the Mans Wife and because no Man must do any evil though never so small for the prevention of any evil of Sin or Misery or for the procuring of the greatest good Rom. 3. 8. though his Sin was much mitigated by his Ignorance by his honest and generous Intention of protecting a stranger by the force which was in some sort put upon him and by the suddenness and violence of the Temptation and humble ye them and do with them what seemeth good unto you but unto this man do not ‡ Hebr. 〈◊〉 matter 〈◊〉 this folly so vile a thing 25 But the men would not hearken to him so the man took his concubine c Being willing to expose her rather than the Daughter of his Host who had expressed such a singular care and affection for him and brought her forth unto them and they knew her and abused her all the night until the morning and when the day began to spring they let her go 26 Then came the woman in the dawning of the day and fell down d To wit dead as the following words show and as that word is oft used as Exod. 19. 21. Psal. 82. 7. and 91. 7. Hos. 5. 5. killed partly with grief of heart and partly with excessive abuse of her Body of which there have been divers instances Thus the Sin she formerly chose v. 2. is now her Destruction and though her husband pardoned her God would punish her at least as to this life at the door of the mans house where her lord 〈◊〉 till it was light e So he
Ancestors or by the Reports of the Hebrews when he ‡ Or deluded them had wrought ‖ Or reproachfully wonderfully among them * Exod. 12. 31. did not they let ‡ Heb. them the people go and they departed 7 Now therefore make a new cart o As David did for the same use â—… Sam. 6. 3. in Reverence to the Ark. and take two milch-kine on which there hath come no yoke p Partly in Respect to the Ark and paâ—…ly for the better Discovery because 〈◊〉 untamed 〈◊〉 are wanton and apt to wander and keep no certain and constant paths as Oxen accustomed to the Yoke do and therefore were most unlikely to keep the direct Road to Israels Land and tie the kine to the câ—… and bring their calves home from them q Which would stir up Natural Affection in their Dams and cause them rather to return Home than to go to a strange Countrey 8 And take the ark of the LORD and lay it upon the cart r Which God winked at in them both because they were ignorant of Gods Law to the contrary and because they had no Levites to carry it upon their Shoulders and put the jewels of gold which ye return him for a trespass-offering in a coffer by the side thereof s For they durst not presume to open the Ark to put them within it and send it away that it may go 9 And see if it goeth up by the way of his own coast s Or Border i. e. the way that leadeth to his Coast or Border viz. the Countrey to which it belongs to Bethshemesh then ‖ Or it he hath doâ—…e us this great evil t Which they might well 〈◊〉 if such Heifers should against their common use and natural instinct go into a strange path and Regularly and constantly proceed in it without any man's Conduct but if not then we shall know that it is not his hand that smote us it was a chance that hapned to us u This Evil came to us from some Influences of the Stars or other unknown Causes Which was a weak and Foolish Inference depending upon a meer Contingency it being uncertain whether God would please to give them this Sign and probable that he would deny it both to punish their Superstition and to harden their hearts to their further and utter Destruction But wicked Men will sooner believe the most uncertain and ridiculous things than own the visible Demonstrations of Gods Power and Providence 10 ¶ And the men did so and took two milch-kine and tied them to the cart and shut up their calves at home 11 And they laid the ark of the LORD upon the cart and the coffer with the mice of gold and the images of their emerods 12 And the kine took the straight way to the way of Bethshemesh x i. e. Leading to Bethshemesh a City of the Priests Ios. 21. 16. who were by Office to take care of it and went along the high way lowing as they went y Testifying at once both their Natural and Vehement Inclination to their Calves and the Supernatural and Divine Power which over-ruled them to a contrary Course and turned not aside to the right hand or to the left and the lords of the Philistines went after them z Under pretence of an honourable dismission of it but in truth to prevent all Imposture and to get assurance of the truth of the Event All which Circumstances tended to their greater Confusion and Illustration of God's Glory unto the border of Bethshemesh 13 And they of Bethshemesh were reaping their wheat-harvest in the valley and they lifted up their eyes and saw the ark and rejoiced to see it 14 And the cart came into the field of Joshua a Bethshemite and stood there where there was a great stone and they a Not the Lords of the Philistines but the Bethshemites to wit the Priests that dwelt there clave the wood of the cart and offered the kine a burnt-offering unto the LORD b There may seem to be a double Error in this Act. First that they Offered Females for a Burnt-Offering contrary to Levit. 1. 3. and 22. 19. Secondly That they did it in a forbidden place Deut. 12. 5 6. into which they might easily be led by excess of Joy and eager desire of returning to their long-interrupted course of Offering Sacrifices And some think these Irregularities were partial Causes of the following Punishment But this case being very extraordinary may in some sort excuse it if they did not proceed by ordinary Rules As for the first though they might not chuse Females for that use yet when God himself had chosen and in a manner Consecrated them to his service and imployed them in so Sacred and Glotious a Work it may seem tollerable to offer them to the Lord as being his peculiar and improper for any other use And for the latter we have many instances of Sacrifices offered to God by Prophets and Holy Men in other places besides the Tabernacle upon extraordinary occasions such as this certainly was it being fit that the Ark should at its first return be reâ—…eived with Thanksgiving and Sacrifice and this Place being Sanctified by the presence of the Ark which was the very soul of the Tabernacle and that by which the Tabernacle it self was Sanctified and for whose sake the Sacrifices were offered at the door of the Tabernacle 15 And the Levites took down c Or For the Levites had taken down for this though mentioned after was done before the Sacrifices were offered the ark of the LORD and the coffer that was with it wherein the jewels of gold were and put them on the great stone and the men of Bethshemesh offered burnt-offerings and sacrificed sacrifices the same day unto the LORD 16 And when the five LORDS of the Philistines had seen it d To wit that prodigious return of the Ark to its own Countrey and the entertainment it found there they returned to Ekron the same day 17 And these are the golden emerods which the Philistines returned for a trespass offering unto the LORD for Ashdod one for Gaza one for Askelon one for Gath one for Ekron one 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 e This is added for explication of that foregoing Phrase all the cities either to shew that under the Name of the five Cities were comprehended all the Villages and Territories belonging to them in whose Name and at whose Charge these presents were made or to express the difference between this and the former present the Emerods being onely five according to the five Cities mentioned v. 17. because it may seem the Cities onely or principally were pestered with that Disease and the Mice being many more according to the number of all the
Jonathan cried after the lad Make speed haste stay not m So he bids him because finding the coast clear he made haste to take the opportunity to speak with his dearly beloved David And Jonathans lad gathered up the arrows and came to his master 39 But the lad knew not any thing onely Jonathan and David knew the matter 40 And Jonathan gave his ‡ Heb. instruments artillery n His Bow and Arrows and Quiver unto ‡ Heb. that was his his lad and said unto him Go carry them to the city 41 ¶ And assoon as the lad was gone David arose out of a place toward the south o In respect of the Stone where David by appointment hid himself and fell on his face to the ground and bowed himself three times and they kissed one another and wept one with another until David exceeded p As well he might because he was driven away not onely from his dear friend Ionathan but also from his Wife and all his Relations and from the Common-wealth of Israel and from the Service of God as he complains below Chap. 26. 19. 42 And Jonathan said to David Go in peace ‖ Or the Lord â—…e witness of that which c forasmuch as we have sworn both of us in the Name of the LORD saying The LORD be between me and thee and between my seed and thy seed for ever q Therefore doubt not but I will ever love thee and faithfully serve thee and the like I assure my self from thee and this must be our comfort in our state of Separation And he arose and departed and Jonathan went into the City CHAP. XXI THen came David to Nob a A City of Priests as it is called Chap. 22. 19. Either 1. Because it was assigned to the Priests For though it be not expressed by this Name among their Cities Ios. 21. yet it might be one of those Cities there named by some other name which name might be changed or another new name added to the old for some reason now unknown as was very usual among the Hebrews compare 1 Chron. 6. Or 2. Because it was now inhabited by the Priests for the service of the Tabernacle which now was here as appears from v. 7 9. For as the Kings of Israel were to Consult with God's Oracle in all their weighty Affairs so they endeavoured to have it in or near their own Habitations Hence it was first carried by Ioshua to Shiloh in his Tribe of Ephraim and afterwards by David into his Tribe and City and now as it seems had been by Saul carried to Nob a City in the Tribe of Benjamin Neâ—… 11. 32. near to Anathoth 1 King 2. 26. Hither David resorted partly for a supply of his necessities which he supposed he might receive here without danger of being betrayed into Saul's hands and principally that in this great distress and his resolution of going out of the Kingdom he might seek and receive comfort and counsel from the Lord. to Ahimelech the priest b To wit the chief Priest brother to that Ahiah Chap. 14. 3. and he being now dead his successor in the Priest-hood for they were both sons of Ahitub 1 Sam. 14. 3. and 22. 11. and Also called 〈◊〉 Mar. 2. 26. Ahimelech was afraid at the meeting of David c Suspecting some extraordinary cause of his coming in such a manner and fearing the worst as men usually do in such cases and said unto him Why art thou alone and no man with thee d For though David had some servants and companions as is manifest from v. 4 5. and from Matt. 12. 3 4. whom Ionathan probably had sent to a place appointed to serve and guard him yet they were left at another place as David himself affirmeth v. 2. And David was now alone as also he was when he fled to Achish v. 10. 2 And David said unto Ahimelech the priest The King hath commanded me a business e This seems to be a plain lye extorted from him by fear and necessity But as it was officious for himself so it was pernicious to all the Priests there Whence David afterwards declares his Repentaâ—…ce for this sin of Lying Psal. 119. 29. and hath said unto me Let no man know any thing of the business whereabout I send thee and what Heb. to the 〈◊〉 of Peloni 〈◊〉 that is 〈◊〉 a man 〈◊〉 4. 1. King 6. 8. 〈◊〉 3. 13. I have commanded thee and I have appointed my servants †to such and such a place f To a certain place which it is not material noâ—…â—…onvenient now to mention because the whole business 〈◊〉 concealment 3 Now therefore what is under thine hand g To wit in thy power and ready for thee to give and for me to take and eat give me five loaves of bread in mine hand or what ‡ other 〈◊〉 there is ‡ 〈◊〉 found present 4 And the priest answered David and said There is no common bread under mine hand h To wit here in the Tabernacle though doubtless he had enough of that and of other Provisions in his House but David was in great haste and in fear of Doeg whom he saw and knew there Chap. 22. 2â—… and therefore would not stay till any thing could be fetched thence but there is * 〈…〉 hallowed bread i The Shew-bread which was appropriated to the Priests of which see Exod. 25. 30. Levit. 24. 5. if the young men have kept themselves at least from women k Either from 〈◊〉 by Women which might be divers ways contracted or from Conjugal converse with their Wives which though it did not defile them yet he thought might debar them from the participation of such very Sacred things which he gathered by the Analogy of that Precept Exod. 19. 15. There was a double impediment to the giving of this Bread to them 1. It s Sacredness in its self which the Priest implies and David answers v. 5. and the Priest was satisfied therein by Davids extraordinary Occasions and great necessities 2. The Purity and Abstinence from all Women which he supposeth should be in those that use it concerning which he now enquires And though he mention this onely concerning David's young men and out of Modesty and Reverence to David forbears to name him yet he is also included in the number as Davids answer shews 5 And David answered the priest and said unto him Of a truth women have hâ—…en kept from us about these three days l As long as the Law required Exod. 19. 15. And so long David and his men had it seems hid themselves for fear of Saul in some of those Caves whereof there were many in those parts whereby they were kept both from all Converse with any other persons besides themselves and consequently from Women and withal from Food convenient for them since I came out m From the place
Ancient and Modern Interpreters having his spear in his hand r Either as an Ensign of Majesty for in old times Kings carried a Spear instead of a Scepter as Iustin and others note Or as an Instrument of Self-defence or Cruelty as occasion required and all his servants were standing about him 7 Then Saul said unto his servants that stood about him Hear now ye ‡ Heb. sons of Iemini Chap. 9. Benjamites s You that are of my own Tribe and Kindred from whom David designs to translate the Kingdom to another Tribe will the son of Jesse give every one of you fields and vineyards and make you all captains of thousands and captains of hundreds t Will he distribute Profits and Preferments amongst you Benjamites as I have done and intend still to do will he not rather prefer those of his own Tribe before you 8 That all of you have conspired against me and there is none that ‡ Heb. uncovereth mine ear sheweth me that my son hath made a league with the son of Jesse u This he suspected partly from Ionathan's passionate Love for David which he had formerly and constantly declared and from his late discontent and departure from his Father mentioned Chap. 20. 33. and partly from David's confidence in Invading the Land with Four hundred Men which he thought he would never presume to do without some encouragement or promise of Assistance from Ionathan and there is none of you that is sorry for me or sheweth unto me that my son hath stirred up my servant against me to lie in wait x i. e. To design against my Crown and Life which will appear to be a most groundless suspicion and false Accusation as at this day 9 ¶ Then answered * Psal. 52. title Doeg the Edomite which was set over the servants of Saul and said I saw the son of Jesse coming to Nob y See on Chap. 21. 7. to Ahimelech the son of * Chap. 14. 3. Ahitub 10 And he enquired of the LORD for him z This is not Recorded Chap. 21. and therefore some think that Doeg to curry-favour with Saul feigned this for it is certain David chargeth him with the Sin of Lying Psal. 52. 3. though it is not improbable that he told other Lies also not here expressed and withal he was guilty oâ—… concealing part of the Truth which in this case he was obliged to declare for Ahimelech's just Defence to wit the cunning pretence and artifice whereby David circumvented Ahimeleth Others think this was true because Ahimelech seems to confess it v. 15. though that may be spoken by way of concession If it were so as Doeg declares this was no new thing Then he might add that it was not so though this be not here mentioned for it is evident That all his Answer or Apology is not here expressed for here is not a word of the Victuals or Sword which he gave him and * Chap. 21. 6 9. gave him victuals and gave him the sword of Goliah the Philistine 11 Then the king sent to call Ahimelech the priest the son of Ahitub and all his fathers house a Of the House of Eli which God had threatned to cut off Chap. 2. 31. the priests that were in Nob and they came all of them to the king 12 And Saul said Hear now thou son of Ahitub b He shews his Contempt and Anger that he would not vouchsafe to Name him See before on Chap. 20. 27. and he answered ‡ Hebr. behold me Here I am my Lord. 13 And Saul said unto him Why have ye conspired against me thou and the son of Jesse in that thou hast given him bread and a sword and hast enquired of God for him that he should rise against me to lie in wait as at this day 14 Then Ahimelech answered the king and said And who is so faithful among all thy servants as David c He doth not determine the differences between Saul and David nor affirm what David now was but onely declared what David had formerly been both really and in Publick Fame and Opinion which is the kings son in law and goeth at thy bidding and is honourable in thine house 15 Did I then begin to enquire of God for him be it far from me let not the king impute any thing d Or this thing to wit which thou now chargest me with That I should Assist David in any evil Design against thee or of thy suspition concerning him For as for Saul's Attempts upon David well might Ahimelech impute them wholly to the violence of Saul's Passion and Disease seeing even Ionathan did so as may be gathered from 1 Sam. 20. 2. unto his servant nor to all the house of my father for thy servant knew nothing of all this e ‡ Heb. little or great less or more 16 And the king said Thou shalt surely die Ahimelech thou and all thy fathers house 17 ¶ And the king said unto the ‖ Or Guard ‡ Heb. runners â—…ootmen that stood about him Turn and slay the priests of the LORD because their hand is with David and because they knew when he fled and did not shew it me But the servants of the king would not put forth their hand to fall upon the priests of the LORD f Choosing rather to offend the King by disobeying his wicked and bloody Command than to offend God by shedding the Blood of such Innocent and Sacred Persons 18 And the king said to Doeg Turn thou g Or go about to wit from man to man till thou hast killed all and fall upon the priests And Doeg the Edomite h Which is noted to wipe off the stain of this Butchery from the Israelitish Nation and to shew why he was so ready to do it because he was one of that Nation which had an implacable hatred against all Israelites and against the Priests of the Lord. turned and he fell upon the priests and * Chap. 2. 31. slew on that day fourscore and five persons i With his own hand which was not difficult when no resistance was made that did wear a linnen ephod k Not at that time as some fancy but usually such as used to Minister to the Lord in a linnen Ephod which Priests and Levites used to do See Exod. 28. 40. c. 1 Sam. 2. 18. 19 And Nob the city of the priests smote he l Either Saul or Doeg with the help of some others whom Saul appointed to that work By this barbarous and bloody Fact Saul thought to affright all his Subjects from giving any countenance or assistance to David l Either Saul or Doeg with the help of some others whom Saul appointed to that work By this barbarous and bloody Fact Saul thought to affright all his Subjects from giving any countenance or assistance to David with the edge of the sword
Jonathan thou wast slain in thine high places t Which were in thy Country and had not thy Father disinherited thee by his Sins in thy Dominions 26 I am distressed for thee u i. e. For the loss of thee For besides the loss of a true Friend and all the comfort of friendship which is inestimable he lost him who both could and undoubtedly would have given him a speedy and quiet and sure Possession of the Kingdom whereas now he met with long and troublesome interruptions my brother Jonathan very pleasant hast thou been unto me thy love to we was wonderful passing the love of women x i. e. That Love wherewith they love their Husbands or Children for their Affections are usually more vehement and ardent than Mens 27 How are the mighty fallen and the weapons of war y Either 1. Metaphorically so called to wit Saul and Ionathan and the brave Commanders and Soldiers of Israel who might have been called the chariots of Israel and the horsemen thereof Or rather 2. Properly for together with the Men their Arms were lost which was a very great aggravation of their loss and that loss seems to be at this time more irrecoverable and dangerous than the loss of their men perished CHAP II. AND it came to pass after this that David enquired of the LORD a By Urim as 1 Sam. 23. 6 9. and 30. 7 8. Thus David begins at the right end and lays his Foundation in Gods counsel and assistance which now he seeks saying Shall I go up into any of the cities of Judah b He asketh not whether he should take the Kingdom for that was appointed and known before and he would not offend God nor dishonour his Ordinances with frivolous and unnecessary enquiries but onely where he should enter upon it whether in Iudab as he supposed because of his relation to that Tribe and his interest in it or whether in some other Tribe for he doth not limit God but resolves exactly to follow his Counsels And the LORD said unto him Go up And David said Whither shall I go up And he said Unto Hebron c Which was next to Ierusalem part whereof the Iebusites now possessed the chief City of that Tribe and a City of the Priests Iosh. 21. 10 c. and in the very center or middle of that Tribe to which the whole Tribe might speedily resort when need required 2 So David went up thither and his two wives also Ahinoam the Jezreelitess and Abigail Nabals Wife the Carmelite 3 And his men that were with him did David bring up every man with his houshold and they dwelt in the cities of Hebron d i. e. The Cities or Towns belonging and subject to Hebron which was the Metropolis Ios. 21. 11 12. For in Hebron it self there was not space for them all because it was filled with Priests and with David's Court. 4 And * 1 Mac. 2. 57. the men of Judah came and there they anointed David king over the house of Judah e This they did upon just grounds because not onely the Kingdom was promised to that Tribe Gen. 49. 10. but David was Designed and Anointed by God whose will both they and all Israel were obliged to observe and obey And they Piously resolved not to neglect their Duty though they saw the other Tribes would Yet their prudent caution and modesty is observable That they make him King of Iudah onely and not of all Israel And therefore there was need of a Third Anointing to the Kingdom over all Israel which he had chap. 5. 3. But as for that First Anointing 1 Sam. 16. 13. it was onely a designation of the Person who should be King but not an actual Inauguration of him to the Kingdom and they told David saying That * â—… Sam. 31. 13. the men of Jabesh-Gilead were they that buried Saul 5 ¶ And David sent messengers unto the men of Jabesh-Gilead and said unto them Blessed be ye of the LORD that ‡ Or because ye have shewed this kindness f This respect and affection to procure him Burial For as it is and ever was esteemed an act of inhumanity to deny Burial to the Dead so it is an act of mercy and kindness to Bury him unto your lord even unto Saul and have buried him 6 And now the LORD shew kindness and truth g i. e. True and real kindness not in words onely but also in actions as you have now done to your King the Lords Anointed unto you and I also will requite you this kindness h So far am I from being offended with you for this kindness to my late Enemy that I will requite it because ye have done this thing 7 Therefore now let your hands be strengthned and †be ye valiant i Be not afraid lest the Philistines should punish you for this Fact but take good courage I will defend you for your master Saul is ‡ Heb. be ye the Sons of valour dead k Or though your Master Saul be dead and so your hearts may faint within you as if you were now Sheep without a Shepherd and also ‡ Know this for your comfort that the house of Judah have anointed me king over them 8 ¶ But Abner the son of Ner l Partly out of envy and malice against David and partly out of his own ambition and desire of Rule because he knew that Ishbosheth would have onely the name of King whilst he had the power captain of ‡ Heb. the host which was Saul's Sauls host took ‖ Or Eshbaal 1 Chr. 8. 33. Ishbosheth m Called also Eshbaal 1 Chron. 8. 33. and 9. 39. It being usual with the Hebrews instead of Baal the name of false gods to put Bosheth which signifies shame or confusion or a shameful thing as appeareth by comparing Iudg. 9. 53. with 2 Sam. 11. 21. and 2 Sam. 4. 4. with 1 Chron. 8. 34. and from Ier. 3. 24. Hos. 9. 10. the son of Saul and brought him over to Mahanaim n A place beyond Iordan whither he carried him partly to secure those Brave and Valiant Men of Iabesh-Gilead to himself and principally because this place was most remote from David and from the Philistines too and therefore here he might recruit his Forces with less disturbance than in other places 9 And he made him king over Gilead o Largely so taken for all the Land of Israel beyond Iordan as it is Ios. 22. 9. Iudg. 10. 8. and over the Ashurites p i. e. The Tribe of Asher as the Chaldee Paraphrast and others understand it and over Jezreel q A large and rich Valley scituate in the Borders of the Tribes of Zebulun Issachar and Napthali and so put Synecdochically for them all and over Ephraim and over Benjamin and over all ‡ the rest of Israel r Except Iudah as it follows 10 Ishbosheth
is mentioned here as the reason why David put himself and his people to so great trouble and charge because it was to fetch up the choicest Treasure which they had and so the benefit would abundantly recompence the inconvenience that dwelleth between the cherubims 3 And they ‡ Heb. made to ride set the ark of God * See 1 Sam. 6. 7. upon a new cart f Being taught and encouraged to do so by the Example of the Philistines who did so without any token of Gods displeasure upon them for so doing But they did not sufficiently consider that God might wink at the Philistines because they were ignorant of God's Laws and yet be angry with them for the same thing because they knew or might and should have known the Law of God which commanded the Priests to bear it upon their shoulders Numb 4. 14 15. and 7. 9. But their present transports of Joy at the happy Change of their Affairs and their greedy desire of having the Ark removed made them hasty and inconsiderate and brought it out of the house of Abinadab that was in ‖ Or the hill Gibeah g Or on the hill as 1 Sam. 7. 1. and Uzzah and ‖ Or his brother So Gr. Ahio the sons of Abinadab h For Abinadab himself seems now to have been dead or at least detained at home through infirmity or indispensable occasions drave the new cart 4 And they brought it out of * 1 Sam. 7. 1. the house of Abinadab which was at Gibeah ‡ Heb. with accompanying the ark of God and Ahio went before the ark i To lead the Oxen that drew it 5 And David and all the house of Israel played before the LORD on all manner of instruments made of fir-wood even on harps and on psalteries and on timbrels and on cornets and on cymbals 6 ¶ And * 1 Chron. 13. 9. when they came to Nachons k Otherwise called Chidon 1 Chron. 13. 9. threshing floor Uzzah * See Num. 4. 15. put forth his hand to the ark of God and took hold of it for the oxen ‖ Or stumbled or threw it down 2 King 9. 33. shook it l For they stumbled 1 Chron. 13. 9. 7 And the anger of the LORD was kindled against Uzzah and God smote him m With some deadly Disease or Stroke as it follows there for his ‖ Or rashness errour n Either 1. For his touching the Ark when he was no Levite as Iosephus reports nor indeed was Kiriath-jearim a Levitical City or that being but a Levite he touched the bare Ark which onely the Priests might do Numb 4. 15. and 18. 3. And though the Ark was ordinarily covered yet it is not impossible but the covering might be either loose and so blown aside by the Wind or worn out and so he might touch the Ark it self Or 2. Because he put the Ark into a Cart and thereby exposed it to the danger of falling which would have been a great discouragement to the Israelites and a reproach to the Ark. And though Ahio also might have an hand in putting it into the Cart yet Uzzah onely is smitten either because he was the Elder Brother and the person to whose care the Ark was more especially committed or because he was the chief Author of this counsel of putting it into a Cart or because he added a new fault of touching the Ark and that out of distrust of God's care over it and there he died o This may seem very severe considering that his Intention was pious and his Transgression not great But besides that Men are very improper Judges of the Actions of God and that Gods Judgements are always just though sometimes obscure there are many things to be said of this and such like cases 1. That it is fit and reasonable that God should make some persons Examples of his just and high Displeasure against Sins seemingly small partly for the demonstration of his own exact and impartial Holiness partly for the Establishment of Discipline for which very reason even Earthly Princes have oft-times Inflicted great Punishments for small Offences and for the greater Terrour and Caution of Mankind who are very prone to have slight thoughts of Sin and to give way to small Sins and thereby to be led on to greater all which is or may be prevented by such instances of Severity and consequently there is more of God's Mercy than of his Justice in such Actions because the Justice is consined to one particular person but the Mercy and benefit of it publick and common to Mankind of that and all future Ages 2. That God is justly most severe in those things which immediately concern his Worship and Service and against those persons who have the nearest Relation to him and the greatest opportunities of Knowing and the highest obligations of careful Practising those Duties which they neglect See Levit. 10. 3. 3. That this Punishment possibly was not so great as it may seem to be for as for his Body the Disease though dangerous might not be exceedingly painful and for his Soul the stroke probably was not so sudden 〈◊〉 not to give him space of Repentance by the ark of God 8 And David was displeased p Or grieved both for the sin which he acknowledgeth 1 Chron. 15. 2 13. and for Gods heavy Judgment whereby their hopes were dashed and their joys interrupted and a good subject struck dead for the circumstantial error of a Pious mind which he might possibly think harsh and very severe and therefore be displeased or offended at this sharp Providence because the LORD had ‡ Heb. had broken made a breach uppon Uzzah And he called the name of the place ‖ That is the breach of Uzzah Perez Uzzah to this day 9 And David was afraid of the LORD q Either that God was displeased with him for removing the Ark and bringing it to his City or lest God should proceed further in the way of his Judgments upon him and his people or lest the Ark being brought to his House might be the occasion of inconveniencies and great calamities for some neglects or errors which they might easily and frequently commit that day and said How shall the ark of the LORD come unto me r How may I presume or how shall I dare do it when God hath shewed his displeasure for my attempting it I will therefore wait further upon God for his direction in the case and at present forbear But why did not David consult God presently by the Urim as he used to do This therefore seems to have been his infirmity and neglect 10 So David would not remove the ark of the LORD unto him into the city of David but David carried it aside into the house of Obed-Edom s Which doubtless was done by the consent and desire of the owner of it who for the enjoyment
thereabouts were either well-willers to David or at least moved with compassion at the sad and sudden change of so great and good a King which was able to affect an heart of stone wept with a loud voice and all the people passed over the king also himself passed over the brook ‖ Called 〈◊〉 18. 1. 〈◊〉 Kidron t Which was near Ierusalem See Matth. 26. 36. Ioâ—… 18. 1. and all the people passed over toward the way of the wilderness u Which was between Ierusalem and Iericho 24 ¶ And lo Zadok also and all the Levites were with him bearing the ark of the covenant of God x As a pledge of Gods presence and assistance and that David might enquire at it upon occasion and they set down the ark of God y Either in expectation of drawing forth more people to David's party if not from theâ—…r Loyalty to their Lawful King yet from their Piety and Reverence to the Ark or that all the people might pass along and the Ark might come in the rear of them for their safeguard and encouragement and Abiathar went up z Either 1. From the Ark which now was in the low ground being near the Brook Cedron to the top of the Mount of Olives whence he had the Prospect of the City and Temple as appears from Mark 13. 3. where he could discern when the people ceased to come out of the City after David which when they did he gave notice to David that he should wait no longer but March away and carry the Ark with him Or 2. From the Ark to the City which was in an higher ground that so he being High-Priest might use his Authority and Interest with the People to perswade them to do their duty in going forth to defend and help their King against his Rebellious Son and there he staid until all those whom he could perswade were gone forth until all the people had done passing out of the city 25 And the king said unto Zadok Carry back the Ark of God into the City a Partly out of Care and Reverence to the Ark which though sometimes it was and might be carried out to a certain place yet he might justly think unfit to carry it from place to place he knew not whither and to expose it to all the hazards and inconveniences to which he himself was likely to be Exposed partly out of respect to the Priests whom by this means he thought he should expose to the Rage of Absalom as he had before Exposed them to Saul's Fury on another occasion 1 Sam. 22. And partly that by this means he might have the better opportunity to search ouâ—… and to Counter-work Absaloms Plots which was so necessary not onely for himself but for the defence and maintenance of the Ark and all Gods Ordinances and of the true Religion if I shall find favour in the eyes of the LORD he will bring me again and shew me both it and his habitation b i. e. The Tabernacle which David had lately built for it Chap. 6. 17. in which the Ark and God by means thereof ordinarily dwelt And hereby he insinuates another reason of his returning the Ark to Ierusalem because there was the Tabernacle made for the receit of it 26 But if he thus say I have no delight in thee c I will not receive thee into my Favour nor restore thee to thy Throne and City and to the enjoyment of my Ark and Ordinances behold here am I let him do to me as seemeth good unto him d Ready to obey him and to submit to his Will and Pleasure concerning me 27 The king said also unto Zadok the priest e Either because Abiathar was gone from him v. 24. and not yet returned or because David put more confidence in Zadok * â—… Sam. 9. 9. Art not thou a seer f i. e. Either 1. A Prophet for such were called Seers 1 Sam. 9. 9. 2 Sam. 24. 11. Amos 7. 12. And such he may be called either because he really had the gift of Prophecy or because as the name of Prophets is sometimes given to those who had not Propheâ—…ical Gifts but were onely Officers and Ministers devoted to and employed in God's Worship and Service as 1 Sam. 10. 5 c. 1 King 18. 4 13. Compare 1 Chron. 25. 1 2 3. So it is reasonable That the name of Seers be extended to the same Latitude and therefore he may properly and fitly be called a Seer as he was with and under Abiathar the Chief Governour of the House and Worship of God who by his Office was to Instruct and Direct the People in those matters whereby he had many opportunities both of sifting out Absalom's Counsels and of minding the People of their Duty to David as he saw opportunity Which sence suits well with David's Scope and Design Or 2. a seeing or discerning or observing man for so the Hebrew Verb raah is oft used And this suits well with David's mind Thou art a wise man and therefore fit to manage this great business which requires Prudence and Secrecy return into the city in peace g As men of Peace giving over all thoughts of War and devoting your selves entirely to God's Service and * See chap. 17. 〈◊〉 your two sons with you Ahimaaz thy son and Jonathan the son of Abiathar 28 See I will tarry in the plain of the wilderness until there come word from you to certifie me 29 Zadok therefore and Abiathar carried the ark of God again to Jerusalem and they tarried there 30 And David went up by the ascent of mount Oliveâ—… ‡ Heb. going 〈◊〉 and weepâ—… and wept as he went up and had his head covered and he went baâ—…e foot h In Testimony of his deep Sorrow and Humiliation and Shame for his Sins whereby he had procured this Evil to himself for these were the Habits of Mourners 2 Sam. 19. 4. Esth. 6. 12. Isa. 20. 3 4. Ier. 14. 3 4 and to take an Holy Revenge upon himself for his former Delicacy and Luxury and all the people that was with him covered every man his head and they went up weeping as they went up 31 And ‖ Or David told one told David i Or David told i. e. David being hereof informed acquaints his friends and followers with it to stir them up to â—…oyn with him in the following Prayer against him saying Ahithophel is among the conspirators with Absalom And David said O LORD I pray thee turn the counsel of Ahithophel into foolishness k Either infatuate him that he may give foolish Counsel oâ—… let his Counsel be rejected as foolish or spoiled by the foolish Execution of it 32 And it came to pass that when David was come to the top of the mount where he worshipped God l Looking towards Ierusalem where the Ark and Tabernacle was Compare 1 King 8. 44 48. Dan. 6.
sheep in abundance and hath called all the kings sons and the captains of the host and Abiathar the priest and behold they eat and drink before him and say ‡ Heb. Let king Adonijah live God save king Adonijah 26 But me even me thy servant x Whom he knew to be acquainted with thy mind and with the mind of God in this matter and therefore his neglect of me herein gives me cause to suspect that this is done without thy privity which now I come to know and Zadok the priest and Benaiah the son of Jehoiada and thy servant Solomon hath he not called 27 Is this thing done by my lord the king and thou hast not shewed it unto thy servant y Who having been an instrument in delivering Gods message to thee concerning thy Successor might reasonably expect that if the king had changed his mind or God had since made some revelation contrary to the former thou wouldest have acquainted me with it as being both a Prophet of the Lord and one whom thou hast always found Faithful to thee and to whom thou hast used to communicate thy secret counsels who should sit on the throne of my lord the king after him 28 ¶ Then king David answered and said Call me Bathsheba z Who upon Nathan's approach to the King had modestly withdrawn her self either into another Room or into another part of this Room more remote from the Bed upon which David lay and she came ‡ Heb. before the king into the kings presence and stood before the king 29 And the king sware and said As the LORD liveth that hath redeemed my soul out of all distress 30 Even as I sware unto thee by the LORD God of Israel saying Assuredly Solomon thy son shall reign after me and he shall sit upon my throne in my stead even so will I certainly do this day 31 Then Bathsheba bowed with her face to the earth and did reverence to the king and said Let my lord king David live for ever a i. e. For a long time as that word is oft used as Chap. 2. 33. Dan. 2. 4. Though I desire thy Oath may be kept and the right of Succession confirmed to my Son yet I am far from thirsting after thy death for his advancement and should rather rejoyce if it were possible for thee to live and enjoy thy Crown for ever 32 ¶ And king David said Call me Zadok the priest and Nathan the prophet and Benaiah the son of Jehoiada And they came before the king 33 The king also said unto them Take with you the servants of your lord b i. e. My publick Officers and my Guards and cause Solomon my son to ride upon ‡ Heb. which belongeth to me mine own mule c As a token that the Royal Dignity is transferred upon Solomon and that by my consent Compare Gen. 41. 43. Esth. 6. 8. and bring him down to Gihon d A River near Ierusalem on the West side as may be gathered from 2 Chron. 32. 30. as En-rogel where Adonijah was inaugurated was on the East-side This place David chose either as remore from Adonijah and his company that so the people might go thither and be there without fear of Tumults or Bloodshed or to shew that Solomon was chosen King in opposition to Adonijah or because this was a place of great resort and fit to receive and display that numerous company which he knew would follow Solomon thither or that he might from thence return and make the more magnificent entrance into the City 34 And let Zadok the priest and Nathan the prophet anoint him there king e As they used to do where there was any thing new or doubtful extraordinary in the Succession as 1 Sam. 10. 1. and 16. 12 13. 1 King 19. 15 16. 2 King 9. 3. And this unction signified both the designation of the Persons to the Office and the Gifts and Graces which were necessary for their Office and which they seeking them sincerely from God might expect to receive over Israel and blow ye with the trumpet f To make the action more Solemn and Glorious and Publick and say God save king Solomon 35 Then ye shall come up after him that he may come and sit upon my throne for he shall be king in my stead g My Deputy and Vice-King whilst I live and absolutely King when I die Or if David and Solomon were Joint-Kings it is no more than was afterwards frequent at Rome where the Father and Son or two other persons were not seldom Joint-Emperors and I have ‡ Heb. commanded him So Gr. appointed h And that by Divine direction him to be ruler over Israel and over Judah i This is added partly as being the most Eminent and Royal Tribe it being frequent together with the general distinction to mention one of the most eminent particulars as 1 King 11. 1. Psal. 18. title Mark 16. 7. and partly lest the men of Iudah who were in a special manner invited by Adonijah v. 9. might think themselves exempted from his Jurisdiction 36 And Benaiah the son of Jehoiada answered the king and said Amen k Which was both an approbation of the Kings Fact and a profession of his Allegiance to the new King and a Petition to God to ratify and confirm it The LORD God of my lord the king say so too l The Lord stablish Solomon's Throne in spight of Adonijah and all his other Enemies 37 As the LORD hath been with my lord the king even so be he with Solomon and make his throne greater than the throne of my lord king David m Which Petition albeit it might have offended an unworthy vain-glorious and envious Father he knew would be welcome to so pious and generous a Man as David was and to one so kind and indulgent to his Children 38 So Zadok the priest and Nathan the prophet and Benaiah the son of Jehoiada and the Cherethites and the Pelethites went down and caused Solomon to ride upon king Davids mule and brought him to Gihon 39 And Zadok the priest n For though he was not the High-Priest he might do this office especially having the direction of the Prophet Nathan v. 34. took an horn of * Exod. 3â—… 25 32. oil out of the tabernacle o That which David had erected for the Ark 2 Sam. 6. 17. in which Oyl was kept for divers Sacred uses for Moses his Tabernacle was at Gibeon 1 Chron. 16. 39. and 21. 29. which was too remote for the present occasion which required all possible expedition and anointed Solomon and they blew the trumpet and all the people said God save king Solomon 40 And all the people came up after him p Which flocked thither in abundance some out of curiosity to see so Solemn an action others to do their Duty and others in expectation of some advantage
by their chearful attendance upon the new King and the people piped with ‖ Or fluâ—…es pipes and rejoyced with great joy q Partly because this would certainly prevent Civil Wars under which they had so lately and so sorely groaned and which they had reason to fear from Adonijah's pretence to the Crown and the assistance he might have from the great and famous Lord General Ioab and from Abiathar the High-Priest and from others who were or might easily be engaged for him if David had not ended the controversie in his life-time and partly because of the singular wisdom and vertue for which Solomon was even then famous See chap. 2. 5 9. so that the earth rent r An Hyperbolical expression yet even solid Bodies have been oft broken and rent by great sounds with the sound of them 41 ¶ And Adonijah and all the guests that were with him heard it as they had made an end of eating s For Nathan having given wise counsel took all due care to expedite the execution of it that it might not be spoiled by delays as frequently happens and when Joab heard the sound of the trumpet he said Wherefore is this noise of the city being in an uproar 42 And while he yet spake behold Jonathan the son of Abiathar t Who it seems was left at Ierusalem for a Spy as he had formerly been under Absalom the priest came and Adonijah said unto him Come in for thou art a valiant man u Or a man of vertue or worth as this Hebrew word is used Prov. 12. 4. and therefore an happy man and hast good news for thy self and us Compare 2 Sam. 18. 27. and bringest good tidings 43 And Jonathan answered and said to Adonijah Verily x Or but or nay but i. e. The matter is not as thou expectest but quite contrary our lord king David hath made Solomon king 44 And the king hath sent with him Zadok the priest and Nathan the prophet and Benaiah the son of Jehoiada and the Cherethites and the Pelethites and they have caused him to ride upon the kings mule 45 And Zadok the priest and Nathan the prophet have anointed him king in Gihon and they are come up from thence rejoycing so that the city rang again this is the noise that ye have heard 46 And also Solomon sitteth on the throne y i. e. Is put into actual possession of the Kingdom of the kingdom 47 And moreover the kings servants came to bless our lord king David z To praise and thank him for his great and good care in leaving them in the hands of so excellent a Successor under whom they might expect Peace and all Prosperity and to congratulate with him for Gods great Mercy to him in giving him such a Son and Successor and that his Eyes had now seen the actual accomplishment of Gods promise made to him concerning this thing saying God make the name of Solomon better than thy name and make his throne greater than thy throne And the king bowed himself upon the bed a Adoring God for this great Mercy and thereby declaring his hearty approbation and consent to this action Compare Gen. 47. 31. 48 And also thus said the king Blessed be the LORD God of Israel which hath given one to sit on my throne this day mine eyes even seeing it 49 And all the guests that were with Adonijah were afraid and rose up and went every man his way b i. e. The way to his own House lest they should be discovered and taken 50 ¶ And Adonijah feared because of Solomon and arose and went and caught hold on the horns of the altar c Either that which was at Gibeon as appears from 1 Chron. 16. 39. 2 Chron. 1. 3. and was made with four Horns Exod. 38. 2. to which the Sacrifices were bound Psal. 118. 27. Or rather that which David had lately set up in the Threshing-floor of Araunah which doubtless was made after the same form as that at Gibeon For First This was next at hand Secondly The Altar onely is mentioned here whereas in Ioab's case there is mention of the Tabernacle and Altar both Chap. 2. 28 29. which seems to be noted to distinguish the two Altars for Adonijah being the Kings Son he might safely go to Araunah's Altar and the People would not be forward to seize upon him or bring him to Justice but Ioab truly thought it was not safe for him to venture himself there and therefore he flieth to Gibeon as a place more remote from Ierusalem Hither he fled either to implore Gods Mercy or rather to avoid Solomon's Rage sapposing that his Reverence to that Sacred place would not permit him to pollute it with his Brothers blood or that the consideration of Gods Grace and Mercy which himself needed and begged of God in pardoning his offences and accepting the Sacrifices which he should offer there would engage and dispose him to shew Mercy to his offending and now penitent Brother or that his Piety would not allow him violently to pluck him as it were out of the Arms of God into which he had put himself And for these or such like reasons the Altar was esteemed a kind of Sanctuary or place of Refuge not onely among the Gentiles but also among the Hebrews though it be not called by that name as may be gathered from Exod. 21. 14. 1 King 2. 28. 51 And it was told Solomon saying Behold Adonijah feareth king Solomon for lo he hath caught hold on the horns of the altar saying Let king Solomon swear unto me to day that he will not slay his servant d He owns Solomon as his King and himself as his Servant and Subject and being sensible of his great guilt and of the jealousie which Kings have of their competitors could not be satisfied without Solomon's Oath with the sword 52 And Solomon said If he will shew himself ‡ Heb. a son of vertue or valour a worthy man e Heb. a man of strength or courage for it requires great strength of mind and resolution to resist all temptations of vice and to do vertuously * 1 Sam. 14. 4â—… 2 Sam. 14. 11. Act. 27. 34. there shall not an hair of him fall to the earth f Herein Solomon manifests his Clemency and Brotherly affection and withal his prudence in sparing him whom being his Brother and his eldest Brother too it would have been invidious to have slain but if wickedness shall be found in him g Not onely if he shall be guilty of some capital crime but of any great wickedness or evil design For as this pardon was Solomon's free act so he might justly qualify it as he pleased he shall die 53 So king Solomon sent and they brought him down from the altar and he came and bowed himself to king Solomon and Solomon said unto him Go to thine house h Lead a
others 21 And she said Let Abishag the Shunammite be given to Adonijah thy brother u By the Father's side whom Brotherly Affection and Relation obligeth thee to gratifie at least in small things to wise 22 And king Solomon answered and said unto his mother And why doest thou ask Abishag the Shunammite for Adonijah ask for him the kingdom also x His Design is not upon Abishag but upon the Kingdom which by this means he thinks to recover partly because she was the last Kings Wife or Concubine which might strengthen his Pretence to the Crown See 2 Sam. 3. 7. and 12. 8. and 16. 21. and partly because by her eminent Beauty and near Relation to David she had a powerful Interest in the Court Quest. Was not this too harsh a Censure and the following Punishment of it too severe Answ. 1. That Adonijah had such a Design is very probable both from his Temper for he was an aspiring and Designing Man and highly discontented with Solomon's Government and desirous of a Change and from the nature of the thing because he would not have made so daring and presumptâ—…ous a Request if he had not some great Design in it 2. It is very likely from the following words though not expressed that he and Ioab and Abiathar were engaged in some Design against Solomon and that Solomon had got Information of it and therefore he did and might reasonably take this for an Indication and the first overt-act of his Treason 3. Solomon did not Pardon Adonijah s Treason simply and absolutely but upon condition that he carried himself worthily Chap. 1. 52. and this being confessedly a bold and unworthy Action and arguing more considence and presumption than became him and carrying in it the appearance and intention of an Incestuous Marriage he might justly revive his Guilt and take this occasion to Execute the Sentence which he formerly deserved If it be said That it is very improbable that Adonijah should expect to get the Kingdom from Solomon who was so firmly Established in it with universal Applause it may be answered That Adonijah was not the onely man that hath fed himself with vain hopes and engaged himself in high and Treasonable Designs where to other wise Men there was but little likelihood of Success and that he might now be onely laying the Foundation of what he further intended when he saw a fit time and getting a pretence for his future Attempts upon the Crown either when Solomon should lose the Peoples Affections as David had done or when Solomon should die which also Adonijah might secretly procure and hasten and he had onely Solomon's young and tender Son to contest with All which and many other things Solomon in his great Wisdom might easily discern yea or have some secret Intelligence of though it be not Recorded for he is mine elder brother y He looks upon the Kingdom as his by Nature and Birth-right and the Law of Nations and therefore he may seek to recover his own and to cast me ouâ—… as an Usarper even for him and for Abiathar the priest and for Joab the son of Zeruiah z Who have all an hand in the Plot though he alone appear in it which appears the more likely because of Solomon's proceeding against them all at the same time as appears in the following Verses 23 Then king Solomon sware by the LORD a Once here and again ver 24. Which he did to oblige himself irrevocably to it and to prevent all Intercessions for his Life it being of so great importance to him saying * Ruth 1. 17. God do so to me and more also if Adonijah have not spoken this word against his own life 24 Now therefore as the LORD liveth which hath established me and set me on the throne of David my father b Though Adonijah be my elder Brother yet I have an undoubted Right and Title to the Crown and that from the promise and appointment of that God who disposeth of all Kingdoms and especially this of Israel to whom he pleaâ—…eth and therefore Adonijah in this and his former Attempt is guilty of Treason against me and of Rebellion against God and who hath made me an house c Either 1. who hath given me Posterity as that Phrase is used Exod. 1. 21. and elsewhere for Rehoboam most probably was born before this time by comparing 1 King 14. 21. Or rather 2. who hath Established me in the House and Throne of David which he thus expresseth to signifie that God had fulfilled in and to him that Promise which he made to David in 2 Sam. 7. 11. where the same Phrase is used and where it doth not so much signifie the giving of David Posterity which he had sufficiently before that time as the settlement of the Crown in him and his Seed as he * 2 Sam. 17. 12 13. promised Adonijah shall be put to death this day d For he knew delays were dangerous in matters of that Nature 25 And king Solomon sent by the hand of Benaiah the son of Jehoâ—…ada e For the Execution of Justice was not then 〈◊〉 to obscure persons as now it is but to persons of great Honour and Authority See Iudg. 8. 21. 1 Sam. 22. 18. 2 Sam. 1. 15. and 4. 12. and he gell upon him f With a Sword or other Instrument of Death as below ver 32 34 46. that he died 26 ¶ And unto Abiathar the priest said the king Get thee to Anathoth g A City of the Priests Iosh. 21. 18. to lead a private life there unto thine own fields h Either that part of the Suburbs which fell to his share or other Land which he had purchased there See Ier. 32. 7. for thou art ‡ Heb. a man of death worthy of death but I will not at this time i He doth not fully Pardon him but onely forbears him and reserves to himself a liberty of Punishing him afterwards if he saw occasion which he doth to keep him in awe that he might not dare to raise or foment Discontents or Tumults among the People which otherwise he might be prone to do put thee to death because thou barest the ark of the LORD God before David my father k When he thought fit to carry it out with him as 2 Sam. 15. 24 29. 1 Chron. 15. 11 12. when he as High-priest was to attend upon it Thus Solomon sheweth his respect to his Sacred Function and because * 1 Sam. 22. 20. thou hast been afflicted in all wherein my father was afflicted l Here he mixeth Mercy with Justice and requires Abiathar's former kindness to David hereby reaching Princes that they should not Write Injuries in Marble and Benefits in Sand or Water as they have been too oft observed to do 27 So Solomon thrust out Abiathar from being priest unto the LORD m Either from his Office or
their tents 22 Yet Edom revolted i For though Ioram had given them a defeat yet it may seem to have been no great slaughter but onely a putting them to flight and therefore they might easily rally again And Iehoram could not pursue the Victory because he was recalled by the revolt of his own Subjects which had took the occasion of his absence and probably feared that others would follow their example if they had the like occasion from under the hand of Judah until this day Then Libnah k A considerable City in Iudah belonging to the Priests Ios. 15. 42. and 21. 13. revolted l Why see 2 Chron. 21. 10 11. It is probable they returned to their obedience because those words unto this day which are added to the former clause are omitted here at the same time 23 And the rest of the acts of Joram and all that he did are they not written in the book of the chronicles of the kings of Judah m Of which see on 1 King 14. 19. 24 And Joram slept with his fathers and was buried with his fathers in the city of David and * 2 Chr. 22. 1. Ahaziah his son reigned in his stead 25 ¶ In the twelfth year of Joram n Obj. It was in the eleventh year of Ioram chap. 9. 29. Ans. Either First He began to Reign in the confines of Ioram's 11th and 12th Year in the very end of his 11th Year or towards the beginning of the 12th whence it is indifferently ascribed to the one or the other Or Secondly The one Year of Ahaziah did concur with the later half of Ioram's 11th Year and the former half of his 12th Year and if he could not be said to begin to reign in both these Years yet he might unquestionably be said to reign in both of them and the Hebrew word both here and chap. 9. 29. properly signifies he reigned and not he began to reign as it is Translated Or Thirdly Ahaziah began to 〈◊〉 with hâ—…s Father and during his Life according to the late examples both in Iudah and Israel there being also special occasion for it by reason of Ioram's cruel and long sickness 2 Chron. 21. 18 c. and this was in Ioram's 11th Year and then his Father died and he began his single Reign in Ioram's 12th Year the son of Ahab king of Israel did Ahaziah o Called also Iehoahaz 2 Câ—…ro 21. 17. and Azariah 2 Chron. 22. 6. the son of Jehoram king of Judah begin to reign 26 Two and twenty years old p How this agrees with 2 Chron. 22. 2. see on that place was Ahaziah when he began to reign and he reigned one year in Jerusalem and his mothers name was Athaliah the daughter q i. e. His Grand-Daughter See above on ver 18. of Omri king of Israel 27 And he walked in the way of the house of Ahab and did evil in the sight of the LORD as did the house of Ahab for he was the son in law of the house of Ahab r He was the proper Son of Athaliah Daughter of Ahab and the Grand-Son-in-law of Ahab because his Father was Ahab's Son-in-law ver 18. 28 ¶ And he went with Joram the son of Ahab to the war against Hazael king of Syria in Ramoth-gilead and the Syrians wounded Joram 29 And * Chap. 9. 1â—… king Joram went back to be healed in Jezreel of the wounds ‡ Heb. 〈◊〉 with the â—…ans had wounded which the Syrians had given him at Ramah s The same place with Ramoth or Ramoth-Gilead when he fought against Hazael king of Syria and Ahaziah the son of Jehoram king of Judah went down to see Joram the son of Ahab in Jezreel because he was ‡ Heb. wounded sick CHAP. IX AND Elisha the prophet called one of the children of the prophets and said unto him Gird â—…p â—…hy loins a For haste to take this opportunity when the Kings of Israel and Iudah were both absent chap. 8. 29. and Iehu as it seems was left in Chief Command and take this box of oyl in thine hand and go to Ramoth-gilead 2 And when thou comest thither look out there Jehu the son of Jehoshaphat the son of Nimishi and go in and make him arise up from among his brethren and carry him to an ‡ Heb. â—…ber in a â—…ber inner chamber b Partly that the Work may not be hindred and partly for the security of thy own person See v. 3. 3 Then * 1 King 19. 1â—… take the box of oyl and pour it on his head and say Thus saith the LORD I have anointed thee king over Israel c This was not his whole Message but the rest of it is particularly declared v. 7 8 9 10. and is to be understood here then open the door and flee and tarry not 4 ¶ So the young man even the young man the prophet went to Ramoth-gilead d Which is here noted as an eminent act of obedience whereby he run into a manifest hazard of his life 5 And when he came behold the captains of the host were sitting and he said I have an errand to thee O captain And Jehu said Unto which of all us And he said To thee O captain 6 And he arose and went into the house e i. e. Into an inner Chamber in the House v. 2. and he poured the oyl on his head f Thereby in Gods Name letting him in to the actual possession of the Kingdom For if Elijah did before this time Anoint him as some think from 1 King 19. 16. that unction did onely confer a remote right to the Kingdom as Samuel's unction did to David 1 Sam. 16. 13. Though others think Elijah did perform that command by Elisha to whom he lefâ—… it in charge and Elisha waited Gods time and command for the actual execution of it which he received at this time and said unto him Thus saith the LORD God of Israel * 2 Chr. 22. 7. I have anointed thee king over the people of the LORD even over Israel 7 And thou shalt smite g i. e. Kill and destroy as that word is used Gen. 8. 21. and elsewhere the house of Ahab thy master h Thy former Lord and King that I may avenge the blood of my servants the prophets and the blood of all the servants of the LORD * 1 Kin. 21. 15. at the hand of Jezebel 8 For the whole house of Ahab shall perish and * 1 Kin. 14. 10. and 21. 21. I will cut off from Ahab * 1 Sam. 25. 22. him that pisseth against the wall and him that is shut up and left in Israel 9 And I will make the house of Ahab like the house of * 1 Kin. 14. 10. and 15. 20. and 21. 22. Jeroboam the son of Nebat and like the house of * 1 Kin. 16. 3 11. Baasha the son of Ahijah
so 〈◊〉 that they 〈◊〉 mouth to mouth full from one end to another 22 And he said unto him that was over the vestry Bring forth vestments r Sacred Garments such as were used by the Priests and others of the Lords Ministry in God's Worship and from thence the Devil borrowed this custom in his Worship for all the worshippers of Baal And he brought them forth vestments 23 And Jehu went and Jehonadab the son of Rechab s Whom the Baalites possibly did not know and therefore suspected nothing or if any of the more crafty sort suspected any thing it was now too late to amend their Error into the house of Baal and said unto the worshippers of Baal Search and look that there be here with you none of the servants of the LORD t Because their presence will offend Baal and deride or pollute his Worship whence Prophane persons have been oft excluded from Solemn acts of Worship both by Iews and Heathens So this did not raise their suspition but the worshippers of Baal onely 24 And when they went in u When some in the name of the rest went to the Altar to offer Sacrifice to offer sacrifices and burnt-offerings Jehu appointed fourscore men x Far greater numbers being doubtless in readiness to assist them in case of any opposition without and said If any of the men whom I have brought into your hands escape he that letteth him go his life shall be for the life of him 25 And it came to pass assoon as he y i. e. The Chief Priest of Baal See 2 Chron. 23. 17. had made an end of offering the burnt-offerings z So far he suffered them to proceed either because till then they were not all come into the House Or because having been taken in the very act of gross Idolatry their Destruction was more just and reasonable that Jehu said to the guard and to the captains a i. e. To the Fourscore men and their Officers Go in and slay them let none come forth And they smote them with ‡ 〈◊〉 the 〈◊〉 the edge of the sword and the guard and the captains cast them out b i. e. Cast their Carcasses out of the City But that was not proper work for the Guard nor could they so soon have done it nor would they stay to do it when they were going in haste to other work nor indeed was it necessary to be done because they intended to pull down the House and Bury them in its Ruines and turn it into a Draught-house as it follows This Word therefore is and may be joyned with the next and both rendred They went hastily and eagerly properly they flung themselves out Hiphil for Hithpahel which is not unusual in the Hebrew Language and went The like Expression is used Esth. 6. 12. hasted Heb. pushed himself on or flung himself i. e. went with great haste and in the Greek Text Mark 14. 72. and went to the city of the house of Baal c Either 1. To some City near to Samaria where another eminent Temple of Baal was Erected But this seems not to agree with the context there being but one House or Temple of Baal mentioned both in the foregoing and following Verses Or rather 2. To some Buildings belonging to this House of Baal which may be here called the City either for some particular reason now unknown or because they were very numerous and capacious For as there were divers Chambers and Rooms built without the Temple belonging to it for the use of the Priests and Levites c. So it may probably be conceived That this famous Temple of Baal had many such Buildings in some of which the Priests of Baal or of the Groves whereof there were great numbers belonging to the Kings Court 1 King 18. 19. peradventure might dwell and others of them might be for divers uses belonging to the House and Service of Baal And into these Buildings the Guard might go and that hastily to â—…urprize and kill those Inferior Ministers of Baal who were there employed in preparing things for the Sacrifices which were to be Offered or in other Services belonging to that House or that Solemnity 26 And they brought forth the ‡ Heb. Statues Images out of the house of Baal and burnt them d Heb. it i. e. The Collection of the Images or each of them 27 And they brake down the image of Baal e The chief Image which they Worshipped more than the rest and brake down the house of Baal f And the like they did with the rest of the Houses of Baal in Israel as may be gathered both from the nature and reason of the thing and from ver 28. and made it a draught-house unto this day 28 Thus Jehu destroyed Baal out of Israel 29 Howbeit from the sins of Jeroboam the 〈◊〉 of Nebat who made Israel to sin Jehu departed not from after them g Herein he discovers his Hypocrisie that he follows God as far as his Interest would permit namely in destroying the House of Ahab and the Worship of Baal but no further for he still resolves to keep up the Worship of the Calves partly lest he should disoblige and irritate his own Nobles and Subjects who had been long inured and were heartily affected to it and partly lest he should open a door for his people to return to their Obedience to the House of David And his sin and folly is the more inexcusable both because he durst not trust that God with the keeping of his Kingdom of whose Power and Faithfulness and kindness to him he had such ample experience in his giving him the Kingdom and because he had so great and uncontrolable a power in the matters of Religion having first pretended and seemed to set up the Worship of Baal with all his might and then destroying it with no less vehemency none daring to mutter against him in either case and because the House of David and Kingdom of Iudah his Competitor now was and was likely to be in a feeble and declining condition and much more likely to fall into his hands than that his Kingdom should come into theirs to wit * 1 King 12 2â—… the golden calves that were in Bethel and that were in Dan. 30 And the LORD said unto Jehu h By some Prophet as above Chap. 9. 7. Because thou hast done well in executing that which is right in mine eyes and hast done unto the house of Ahab according to all that was in mine heart * Chap. 15. 12 thy children of the fourth generation shall sit on the throne of Israel k And so they did namely Iehoahaz below ver 35. Ioash Chap. 13. 10. Ieroboam Chap. 14. 24. and Zechariah Chap. 15. 8. i i. e. In part and so far as is here expressed these actions were good and right though his heart was not so 31 But Jehu
to walk after the LORD and to keep his commandments and his testimonies and his statutes with all their heart and all their soul to perform the words of this covenant that were written in this book and all the people stood to the covenant e To wit as to the taking of it they declared their consent to it and their concurrence with the King in that act which possibly they did by standing upright as the King himself stood when he took it 4 And the king commanded Hilkiah the high priest and the priests of the second order f Either those two who were next in degree to the High-Priest and in case of his sickness were to manage his work Of whom see 2 Sâ—…m S. 17. or the heads of the â—…4 courses which David had appointed 1 Câ—…r 25. and the keepers of the door g See above on chap. 22. 4. to bring forth h i. e. To take care that they should be brought forth out of the temple of the LORD all the vessels that were made for Baal and for the grove i i. e. The image of the grove of which see on chap. 21. 7. it being most frequent to call Images by the names of the persons or things which they represent and for all the host of heaven and he burnt them without Jerusalem in the fields of Kidron k i. e. Adioyning to the brook of Kidron and carried the ashes of them unto Beth-el l Partly to shew his abhorrency of them and that he would not give the Ashes of them a place in his Kingdom and partly to pollute and disgrace that place which had been the Chief Seat and Throne of Idolatry 5 And he ‡ Heb. caused to â—…ease put down the ‡ Heb. Chemarim idolatrous priests m Heb. the Chemarim which were Ministers of Idols Hos. 10. 5. distinct from the Priests Zeph. 1. 4. Possibly they were the highest rank of Priests because they are here employed in the highest work which was to burn Incense whom the kings of Judah had ordained to burn in cense in the high places in the cities of Judah and in the places round about Jerusalem them also that burnt incense unto Paal n A particular god of greatest esteem with them so called though elsewhere the name of Baal is common to all false gods to the sun and to the moon and to the ‖ Or twelve signs or constellations planets and to all the host of heaven 6 And he brought out the * Chap. 21. 7. grove o See on ver 4. from the house of the LORD without Jerusalem unto the brook Kidron and burnt it at the brook Kidron and stampt it small to powder and cast the powder thereof upon the graves of the children of the people p i. e. Of the common people whose Graves were made together in some common place which was generally accounted very impure and contemptible and therefore a sit place for this â—…ilth to be thrown into Or of Bastards who are oft called the children of the people who as they had this brand of infamy laid upon them that they might not enter into the congrigation of the Lord Deut. 23. 2. so possibly they were exposed to this further Ignominy to be buried in a peculiar and in the most infamous place Or rather as it is in the Hebrew of that people i. e. those Idolatrous people as it is explained 2 Chr. 34. 4. and here sufficiently implied in this and the foregoing Verse 7 And he brake down the houses of the sodomites q Wherein some Males prostituted their Bodies to the Lusts of others which abominable practise was both a punishment of Idolatry Rom. 1. 23 24 27. and a part of Idol-worship this being done to the honour of some of their Idols and by the appointment and instigation of those impure and diabolical spirits which were worshipped in their Idols See 1 King 14. 24. and 15. 12. and 22. 46. that were by the house of the LORD where the women wove ‡ Heb. houses hangings r Or curtains either to draw before the Idol or Idols which were worshiped in the Grove to preserve them from defilement or to gain more reverence for them or which were set up in the Grove that the abominable filthiness last mentioned might be committed within them Or garments for the service of the Grove for the Idols or the Priests belonging to them Heb. houses i. e. either little Chappels made of woven work like those which were made of Silver Act. 19. 24. within which there were some representations of their Grove-Idols or rather Tents made of those Curtains for the use above-mentioned for the grove s Or for Asherah an Idol so called as was noted before 8 And he brought all the priests t To wit belonging to the high-places here following whether such as worshipped Idols or rather such as worshipped God in those forbidden places Deut. 12. 11. as may be gathered from the following Verse out of the cities of Judah and defiled the high places u By burning dead mens Bones upon them as ver 14 16 20. or by putting them to some other unclean or filthy use where the priests had burnt incense from Geba x The Northern border of the Kingdom of Iudah Of which see Jos. 18. 24. 1 Kin. 15. 22. to Beersheba y Which was the Southern border See Gen. 21. 31. 〈◊〉 20. 1. i. e. from one end to the other and brake down the high places of the gates z Which were erected by the Gates of the City here mentioned into the honour of their Tutelary gods which after the manner of the Heathen they owned for the Protectors of their City and Habitations that were in the entring in of the gate of Joshua the governour of the city a This circumstance is noted to shew Iosiah's great zeal and impartiality in rooting out all monuments of Idolatry without any respect unto those great persons who were concerned in them or affected to them which were on a mans left hand at the gate of the city 9 Nevertheless the priests of the high places b Which Worshipped the True God there came not up to the altar of the LORD in Jerusalem c i. e. Were not suffered to come thither to the exercise of their Priestly function as a just punishment for the corruption of Gods Worship and the transgression of so plain and positive a Law of God Deut. 12. 11. which was much worse in them who had more knowledge to discern Gods mind therein and more obligations to observe it and to ingage others to the observation of it Compare Ezek. 44. 10. but they did eat of the unleavened bread d i. e. Of the Meat-Offerings allotted to the Priests wherein there was to be no Leaven Lev. 2. 4 5 10 11. and consequently of other Provisions belonging to the Priests
and famous a Change of the Iewish Affairs as this Captivity made this being the usual way of the Romans and Greeks and other more Ancient and Eastern Nations to compute the times from the great Changes and Revolutions hapning among them And that this was the practise of the Iews in the Computation of these very times is evident from the use of it in the Prophecy of Ezekiel Chap. 1. 2. which was the fifth year of Iehojakim's captivity and Chap. 33. 21. in the Twelfth year of our Captivity and Chap. 40. 1. in the Twenty fifth year of our captivity 3. To all this might be added That some here acknowledge an Error of the Scribe and affirm That in the first and best Copies in 2 Chron. 36. 9. it was not eight but eighteen which they gather from hence because those two Ancient and Venerable Translators the Syriack and Arabick read there as it is here was eighteen years old which they say they would never have presumed to do if they had not so read it in those Hebrew Copies out of which they drew their Translation or in some of them and he reigned in Jerusalem three months l And ten days which are added 2 Chron. 36. 9. But such small sums are frequently omitted in great Numbers See on Gen. 15. 13. 1 King 16. 8. and his mothers name was Nehushta the daughter of Elnathan of Jerusalem 9 And he did that which was evil in the sight of the LORD according to all that his father had done 10 ¶ * 〈◊〉 1. 1. At that time the servants of Nebuchadnezzar king of Babylon came up against Jerusalem and the city ‡ 〈◊〉 came 〈◊〉 was besieged m Either 1. Because the people had made Iehojachin King without his consent Or 2. Because he had some notice or at least a suspition of his intentions to Rebel against him and to joyn with Egypt against him as Zedekiah his Successor did But whatsoever was the Second and Immediate cause of it the chief Cause was God's commandment or the direction of his Providence as it was said ver 3. 11 And Nebuchadnezzar king of Babylon came against the city and his servants did besiege it 12 And Jehoiachin the king of Judah went out to the king of Babylon n i. e. Yeilded up himself and the City into his hands and this by the counsel of Ieremiah and to his own good he and his mother and his servants and his princes and his ‖ 〈◊〉 〈◊〉 officers and the king of Babylon took him in the eighth year of his reign o i. e. Of Nebuchadnezzar's Reign as appears by comparing this with Chap. 25. 8. and because Iehojachin Reigned not half a year 13 * 〈◊〉 17. 〈◊〉 And he carried out thence all the treasures of the house of the LORD and the treasures of the kings house and cut in pieces all the vessels of gold q i. e. The most and choicest of them by comparing this with ch 25. 14 15. which Solomon king of Israel had made r So he expresseth it either First Because these Vessels were made by the godly Kings of Iudah instead of those which Solomon made and so they go by his name as the Ship of the Argonaâ—…ts was still reputed the same Ship though it was from time to time recruited with new materials until nothing of the old was left Or Secondly Because though the City and Temple had been risted more than once both by the Kings of Egypt and Israel and by the wicked Kings of Iudah yet these golden Vessels were preserved from them either by the care of the Priests who hid them out of the way or by the clemency of the Conquerors and the reverence which they bare to such sacred Instruments or by the special providence of God disposing their hearts to leave them Or if they had been taken away by any of these Kings they might afterwards be recovered by the intreaty or at the cost of the godly Kings of Iudah in the temple of the LORD as the LORD had said p Or rather took away as this word elsewhere signifies or cut off to wit from the Temple For why should they cut in pieces those Vessels which might conveniently be carried away And that they were not cut in pieces but reserved whole is manifest from Ezra 1. 7. and Dan. 5. 2 3. 14 And he carried away all Jerusalem s i. e. The Inhabitants of Ierusalem not simply all but the best and most considerable part as the following words explain and restrain it and * 〈◊〉 24. 1. all the princes and all the mighty men of valour even ten thousand t Which are more particularly reckoned up v. 16. where there are 7000 mighty men and a thousand Smiths and those mentioned v. 15. make up the other 2000. â—… Which might furnish them with new Arms and thereby give him fresh trouble captives and all the crastsmen and smiths â—… none remained save the poorest sort of the people of the land 15 And * Chron. â—…6 〈◊〉 2 6. he carried away Jehoiachin to Babylon and the kings mother and the kings wives and his ‖ Or 〈◊〉 officers and the mighty of the land those carried he into captivity from Jerusalem to Babylon 16 And all the men of might even seven thousand and craftsmen and smiths a thousand all that were strong and apt for war even them the king of Babylon brought captive to Babylon 17 ¶ And * 〈◊〉 37. 1. the king of Babylon made Mattaniah * 1 Chron. 3. 〈◊〉 his fathers brother king in his stead and changed his name to Zedekiah x That he might admonish hâ—…m of what this Name signifies the justice of God which had so severely Punished Iehojakim for his Rebellion and would no less certainly overtake him if he should be guilty of the same Rebellion and Perfidiousness of which his Predecessor was guilty 18 * 2 Chr. 36. 1 Jer. 37. 1. and 52. 1. Zedekiah was twenty and one years old when he began to reign and he reigned eleven years in Jerusalem and his mothers name was * Chap. 23. 31. Hamutal the daughter of Jeremiah of Libnah 19 And he did that which was evil in the sight of the LORD according to all that Jehoiakim had done 20 For through the anger of the LORD it came to pass in Jerusalem and Judah until he had cast them out from his presence that Zedekiah rebelled against the king of Babylon y Thus the Peoples Sins were the true Cause why God gave them wicked Kings whom he suffered to do wickedly that they might bring the long-deserved and threatned Punishments upon Themselves and their People CHAP. XXV ANd it came to pass * 2 Chr. 36. 17. Jer. 34. and 3â—… 1. Ezelâ—… 24. 1. in the ninth year of his reign in the tenth month in the tenth day of the month that Nebuchadnezzar King of Babylon came he and
i Ehud or Gera last mentioned had sent them away Hushim and Baara were his wives k Others joyn these Words with the former and render the Place thus after he had sent them to wit his Sons away with Hushim and Baara his wives i. e. as he also sent his Wives away from him Which may be here mentioned as a Brand upon him to shew that he was without natural Affection to his Wives and Children And it seems the more probable that he divorced them because we find him married to another Wise v. 9. 9 And he begat of Hodesh his wife Jobab and Zibia and Mesha and Malcham 10 And Jeuz and Shachiah and Mirma These were his sons heads of the fathers 11 And of Hushim he begat Ahitub and Elpaal 12 The sons of Elpaal Eber and Misham and Shamed who built Ono and Lod l Of which see Ezr. 2. 33. Nehem. 7. 37. 11. 35. with the towns thereof 13 Beriah also and Shema who were heads of the fathers of the inhabitants of Ajalon m A Place formerly belonging to the Tribe of Dan Ios. 19. 42. but after the Return from Babylon possessed by the Benjamites because both Dan and the rest of the ten Tribes were yet for the Generality of them in Captivity and but few of them returned who drove away the inhabitants of Gath n Either 1. at that time when they made such a Slaughter among Ephraims Children ch 7. 21. and were possibly pursuing their Victory till they were driven back by these Benjamites who came to the â—…uccour of their Brethren Or 2 Now when they were returned from the Captivity and found the Men of Gath possessed of Ajalon Or 3. at some other time not mentioned in Scripture 14 And Ahio Shashak and Jerimoth 15 And Zebediah and Arad and Ader 16 And Michael and Ispah and Joha the sons of Beriah 17 And Zebadiah and Meshullam and Hezeki and Heber 18 Ishmerai also and Jezliah and Jobab the sons of Elpaal 19 And Jakim and Zichri and Zabdi 20 And Elionai and Zilthai and Eliel 21 And Adajah and Berajah and Shimrath the sons of ‖ 〈…〉 Shimhi 22 And Ishpan and Heber and Eliel 23 And Abdon and Zichri and Hanan 24 And Hananiah and Elam and Antothijah 25 And Iphedejah and Penuel the sons of Shashak 26 And Shamsherai and Shehariah and Athaliah 27 And Jaresiah and Eliah and Zichri the sons of Jeroham 28 These were heads of the fathers by their generations chief men These o All these named from v. 14. to this place dwelt in Jerusalem 29 And at Gibeon dwelt the ‖ 〈◊〉 〈◊〉 〈◊〉 9. 35. father of Gibeon p i. e. The Chief or Ruler of the Benjamites dwelling there whose * 〈◊〉 9. 35. wives name was Maacha 30 And his first-born son Abdon and Zur and Kish and Baal and Nadab 31 And Gedor and Ahio and ‖ 〈◊〉 〈◊〉 〈◊〉 9. 37. Zacher 32 And Mikloth begat ‖ Or 〈◊〉 〈◊〉 9. 3â—… Shimeah And these also dwelt with their brethren q i. e. With those other Benjamites spoken of v. 28. in Jerusalem over against them r In some street or part of Ierusalem which was over against that where their Brethren dwelt 33 And * 1 Sam. 14. 51. Ner begat Kish and Kish begat Saul and Saul begat Jonathan and Malchishua and Abinadab and ‖ 〈◊〉 〈◊〉 〈◊〉 Sam. 2. 8. Eshbaal 34 And the son of Jonathan was ‖ 〈◊〉 〈◊〉 〈◊〉 2 Sam. 〈◊〉 Merib-baal and Merib-baal begat * Sam. 9. 12. Micah 35 And the sons of Micah were Pithon and Melech and ‖ 〈◊〉 〈◊〉 〈◊〉 â—… 41. Tarea and Ahaz 36 And Ahaz begat Jehoada and Jehoada begat Alemeth and Azmaveth and Zimri and Zimri begat Moza 37 And Moza begat Binea Rapha was his son Eleasa his son Azel his son 38 And Azel had six sons whose names are these Azrikam Bocheru and Ishmael and Sheraiah and Obadiah and Hanan All these were the sons of Azel 39 And the sons of Eshak his brother were Ulam his first-born Jehush the second and Eliphelet the third 40 And the sons of Ulam were mighty men of valout atchers s Heb. That tread the bow For the Bows of Steel which these used required great strength to bend them which therefore they did by treading the Bow with their Feet and pulling the String with both their Hands and had many sons and sons sons an hundred and fifty All these are of the sons of Benjamin CHAP. IX 1 SO all Israel were reckoned by genealogies and behold they were written in the book of the Kings of Israel and Judah a Not in that Sacred and Canonical Book so called but as hath been oft observed before in the Publick Records wherein there was an Account of that King and Kingdom and of the several Families in it according to their Genealogies who b i. e. Which Tribe or People of Iudah last mentioned were carried away to Babylon for their transgression 2 Now the first inhabitants c The first after the Return from Babylon that dwelt in their possessions in their cities d i. e. That took possession of their own Lands and Cities which had been formerly alotted to them but of late years had been taken from them for their Sins and possessed by other People were the Israelites e i. e. The Common People of Iudah and Israel called here by the general name of Israelites which was given to them before that unhappy Division of the two Kingdoms and now is restored to them when the Israelites are united with the Jews in one and the same Commonwealth that so all the Names and Signs of their former Division might be blotted out And although the generality of the ten Tribes were yet in Captivity yet divers of them were now returned either such as had long before the Captivity fled to Ierusalem to worship God and joyned themselves with Iudah as those 2 Chron. 11. 16. and others Or such as upon Cyrus his general Proclamation associated themselves and returned with those of Iudah and Benjamin the priests Levites f These took possession of the Cities or Places belonging to them as they had need and opportunity and the Nethinims g A certain Order of Men either Gibeonites or others joyned with them devoted to the Service of God and of his House and of the Priests and Levites who that they might attend upon their work without distraction had certain Places and Possessions given to them which they are now said to repossess 3 And in * Nâ—…hem 11. 〈◊〉 Jerusalem dwelt of the children of Judah and of the children of Benjamin and of the children of Ephraim and Manasseh h i. e. Some of each of these Tribes either such as offered themselves or such as were chosen by Lot see Nehem. 11. 1 2. 4 Uthai the son of Ammihud i That there is so great
e Mentioned also ch 12. 15. supposed to be the same who is called Obed ch 15. 1. This and the other Prophets mentioned were also Historians and wrote some Annals or Histories of their times out of which these Sacred and Canonical Books were taken either by these or other Prophets against Jeroboam the son of Nebat 30 And Solomon reigned in Jerusalem over all Israel forty years 31 And Solomon slept with his fathers and he was buried in the city of David his father and Rehoboam his son reigned in his stead CHAP. X. 1 ANd * Rehoboam went to Shechem a The Contents of this Chapter are in 1 King 12. where see the Notes for 1 Kin. 12. â—… c. to Shechem were all Israel come to make him king 2 And it came to pass when Jeroboam the son of Nebat who was in Egypt whither he had fled from the presence of Solomon the king heard it that Jeroboam returned out of Egypt 3 And they sent b Or For as that Particle is oft used as hath been noted before they had sent c. So this is the Reason why he returned as was said v. 2. and called him So Jeroboam and all Israel came and spake to Rehoboam saying 4 Thy father made our yoke grievous now therefore ease thou somewhat the grievous servitude of thy father and his heavy yoke that he put upon us and we will serve thee 5 And he said unto them come again unto me after three days And the people departed 6 And king Rehoboam took counsel with the old men that had stood before Solomon his father while he yet lived saying What counsel give ye me to return answer to this people 7 And they spake unto him saying If thou be kind to this people and please them and speak good words to them they will be thy servants for ever 8 But he forsook the counsel which the old men gave him and took counsel with the young men that were brought up with him that stood before him 9 And he said unto them What advice give ye that we may return answer to this people which have spoken to me saying Ease somewhat the yoke that thy father did put upon us 10 And the young men that were brought up with him spake unto him saying thus shalt thou answer the people that spake unto thee saying thy father made our yoke heavy but make thou it somewhat lighter for us thus shalt thou say unto them My little finger shall be thicker than my fathers loins 11 For whereas my father †Heb. 〈◊〉 put a heavy yoke upon you I will put more to your yoke my father chastised you with whips but I will chastise you with scorpions 12 So Jeroboam and all the people came to Rehoboam on the third day as the king bade saying Come again to me on the third day 13 And the king answered them roughly and king Rehoboam forsook the counsel of the old men 14 And answered them after the advice of the young men saying My father made your yoke heavy but I will add thereto my father chastised you with whips but I will chastise you with scorpions 15 So the king hearkened not unto the people for the cause was of God that the LORD might perform his word which he spake by the * 1 Kin. 11 〈◊〉 hand of Abijah the Shilonite to Jeroboam the son of Nebat 16 And when all Israel saw that the king would not hearken unto them the people answered the king saying What portion have we in David and we have none inheritance in the son of Jesse every man to your tents O Israel and now David see to thine own house So all Israel went to their tents 17 But as for the children of Israel that dwelt in the cities of Judah Rehoboam reigned over them 18 Then king Rehoboam sent Hadoram that was over the tribute and the children of Israel stoned him with stones that he died but king Rehoboam †〈…〉 made speed to get him up to his chariot to â—…lee to Jerusalem 19 And Israel rebelled against the house of David unto this day CHAP. XI 1 ANd * â—… Kin. 12. 21 â—… when Rehoboam was come to Jerusalem he gathered of the house of Judah and Benjamin a Of this verse and v. 2 3 4. see the Notes on 1 King 12. 21. c. an hundred and fourscore thousand chosen men which were warriours to fight against Israel that he might bring the kingdom again to Rehoboam 2 But the word of the LORD came to Shemajah the man of God saying 3 Speak unto Rehoboam the son of Solomon king of Judah and to all Israel in Judah and Benjamin saying 4 Thus saith the LORD Ye shall not go up nor fight against your brethren return every man to his house for this thing is done of me And they obeyed the words of the LORD and returned from going against Jeroboam 5 And Rehoboam dwelt in Jerusalem and built cities b i. e. Repaired and enlarged and fortified them as building is oft used in Scripture as hath been formerly proved For these Cities or divers of them were built before as appears from Ios. 10. 10. 12. 15. 15. 24 33 35 58. 19. 42. for defence in Judah 6 He built even Beth-lehem and Etam and Tekoa 6 And Beth-zur and Shoco and Adullam 8 And Gath and Maresha and Ziph 9 And Adoraim Lachish and Azekah 10 And Zorah and Ajalon and Hebron which are in Judah and in Benjamin fenced cities 11 And he â—…ortified the strong holds and put captains in them and store of victuals and oyl and wine 12 And in every several city c To wit so fortified as he said v. 11. he put shields and spears and made them exceeding strong having Judah and Benjamin on his side 13 And the priests and the Levites that were in all Israel †resorted to him out of all their coasts 〈…〉 14 For the Levites left their * suburbs and their possession and came to Judah and Jerusalem for * 〈◊〉 â—…5 2. 〈◊〉 13. 9. Jeroboam and his sons had cast them off from executing the priests office unto the LORD d They would not suffer them to instruct and assist the Israelites in the worship and service of God nor to go up to Jerusalem to worship in their Courses and these Priests would not joyn with them in the Worship of the Calves as they were desired and commanded to do and therefore they willingly forsook all their Patrimonies and Possessions for Gods Sake 15 And he ordained him priests for the high places and for the devils and for the calves e Or for the high places both for the Devils i. e. the Baals or false gods which divers of his People worshipped whom he permitted and encouraged to do so giving them liberty to do any thing 〈◊〉 to serve God at Jerusalem and for the Calves So he erected two sorts of High places
after that Sin of his mentioned ch 16. 2 c. 2 And he placed forces in all the senced cities of Judah and set garisons in the land of Judah and in the cities of Ephraim which Asa his father had taken 3 And the LORD was with Jehoshaphat because he walked in the first ways of his ‖ Oâ—… of his father David father David b Which David walked in before he fell into those horrid Sins of Murder and Adultery Or in the ways of David and his Fathers first ways For the beginning of Asa's Reign was Laudable as we have seen though he declined at last For it seems more probable that this Passage is a Refâ—…ection upon Asa whose last ways were much his worst and of whose Repentance we have no Evidence than upon David who though he fell dreadfully in the Matter of Uriah yet did manifestly repent of it and return to his first and holy course of Life in which also he continued until death having this Character given him by the Holy Ghost after his death that he did right in all things saving that of Uriah 1 King 15. 5. and sought not unto Baalim 4 But sought to the LORD God of his father and walked in his commandments and not after the doings of Israel c i. e. Their Worship of the Calves or other Idols 5 Thereâ—…ore the LORD stablished the kingdom in his hand and all Judah †Heb. 〈◊〉 brought to Jehoshaphat presents d As Subjects in those times and Places used to do to their Kings as a Token of their Respect and Subjection to them See 1 Sam. 10. 27 28. 1 King 10. 25. 2 Chron. 32. 23. and he had riches and honour in abundance 6 And his heart ‖ That is 〈◊〉 encouraged was lift up e Above all discouragements and difficulties and fears by which mens Hearts use to be cast down He was Valiant and Resolute for God and his Ways in the ways of the LORD moreover * Ch. 19. â—… he took away the high places and groves f To wit such onely wherein Idols were worshipped as appears by comparing this with ch 20. 33. And though Asa had done this before yet either he did not do it thoroughly or the Jews who were many of them mad upon their Idols had secretly made new Ones in the latter part of his Reign when he grew more infirm in Body and more remiss in Gods cause out of Judah 7 Also in the third year of his reign he ‖ Or 〈◊〉 princes 〈◊〉 〈◊〉 sent to his princes even to Ben-hail and to Obadiah and to Zechariah and to Nethaneel and to Michajah to teach g To inform the People of their Duty and of the Kings Pleasure As Judges or Justices of Peace teach or instruct the People in the Laws of the Land when they deliver their Charges upon the Bench so did these Princes in the Kings Name admonish and require the People to observe and obey the Laws of God which were the Municipal Laws of that Land The particular Explication and Inforcement whereof they left to the Levites and Priests here following who were sent for this End and accordingly taught the People v. 9. in the cities of Judah 8 And with them he sent Levites even Shemajah and Nethaniah and Zebadiah and Asahel and Shemiramoth and Jehonathan and Adonijah and Tobijah and Tob-adonijah Levites and with them Elishama and Jehoram priests 9 And they taught in Judah and had the book of the law of the LORD with them and went about throughout all the cities of Judah and taught the people 10 And * Gen. â—…5 5. the fear of the LORD †Heb. 〈◊〉 fell upon all the kingdoms of the lands that were round about Judah h Justly concluding from this singular Piety that God would eminently appear for him and against all those who had Ill Wâ—…ll to him which was their Case For even the Heathens could not but observe that the Kings of Judah were either Prosperous or Unhappy accordingly as they served God or forsook him so that they made no war against Jehoshaphat 11 Also some of the Philistins i Who had been Subjects to this Kingdom ever since Davids Time but it seems had neglected this Duty in the Times of his Predecessors but now were moved by their own Fears to perform it brought Jehoshaphat presents and tribute-silver and the Arabians k Either because he had upon some just occasion waged War against them and subdued them though the Particulars of it â—…e not described in Scripture Or because they voluntarily put themselves under his Protection in Recompence whereof they sent him those Presents Or onely as a free Acknowledgment of their Respects to him brought him flocks seven thousand and seven hundred rams and seven thousand and seven hundred he-goats 12 And Jehoshaphat waxed great exceedingly and he built in Judah ‖ Or 〈◊〉 castles and cities of store 13 And he had much business in the cities of Judah l Partly to repair and fortifie them and furnish them with all necessary Provisions and partly to purge out all the Reliques and Seeds of Idolatry and Injustice which were more secretly and subtilly managed in the Cities than in the Country and which were first and most in the Cities and thence spread their Infection into the Country about them See Ier. 2. 28. and the men of war mighty men of valour were in Jerusalem 14 And these are the number of them according to the house of their fathers Of Judah the captains of thousands Adnah the chief and with him mighty men of valour three hundred thousand 15 And †Heb. 〈◊〉 〈◊〉 〈◊〉 next to him m Either 1. After his death as his Successor in the same Command And the like is supposed concerning Jehozabad v. 18. Or rather 2. Next to him in Place and Authority or at least in Power and the Numbers of his Host. was Jehohanan the captain and with him two hundred and fourscore thousand 16 And next him was Amasiah the son of Zichri who willingly offered himself n As Voluntiers and Auxiliaries to be ready upon Occasion as the Service of God and the King should require Possibly these or most of them were the Strangers which had come out of Israel into the Kingdom of Judah in Asa's days and probably since that in his Time unto the LORD and with him two hundred thousand mighty men of valour 17 And of Benjamin Eliada a mighty man of valour and with him armed men with bow and shield two hundred thousand 18 And next him was Jehozabad and with him an hundred and fourscore thousand ready prepared for the war 19 These waited on the king o These above mentioned were the Trained Bands or Auxiliaries whose Chief Officers waited upon the King to receive his Commands and to raise and bring in all or part of their Forces to the Service of the King and Kingdom
and particularly described as the former 65 Besides their servants and their maids of whom there were seven thousand three hundred thirty and seven and there were among them two hundred singing-men and singing-women y For Women as well as Men were devoted to and employed in this exercise in the Temple-Service as appears from 1 Chr. 25. 5 6. And the Parents of these Persons had taken care to instruct and exercise them as far as they could in this Art both for Gods service and for their own benefit when Ierusalem and the Temple should be rebuilt which they knew would be done after Ieremiahs 70 years were expired 66 Their horses were seven hundred thirty and six their mules two hundred forty and five 67 Their camels four hundred thirty and five their asses six thousand and seven hundred and twenty 68 And some of the chief of the fathers when they came to the house of the LORD z i. e. To the ruines of the house or to the place where that House stood that is at Jerusalem offered freely for the house of God to set it up in his place 69 They gave after their ability unto the * 1 Chr. 2â—… 20. treasure of the work threescore and one thousand drams of gold ‖ A dram of Gold is supposed to be of the weight of the fourth part of a shekel and of the value of a French Crown and five thousand pound of silver and one hundred priests garments 70 So the priests and the Levites and some of the people and the singers and the porters and the Nethinims dwelt in their cities and all Israel in their cities CHAP. III. 1 ANd when the seventh month was come a Or rather was coming or drew near For the Altar was set up after this time v. 3. which yet was employed the first day of this month v. 6. This was a sacred kind of month wherein there were divers Festivals as appears from Lev. 23. for which the People had been preparing themselves and now came to Ierusalem to the celebration of them and the children of Israel were in the cities the people gathered themselves together as one man to Jerusalem 2 Then stood up ‖ Or Ioshua Hag. 1. 1. Zech. 3. 1. Jeshua the son of Jozadak b The High-Priest and his brethren the priests and ‖ Called Zorobabil Mat. 1. 12. Luk. 3. 27. called Salathiel Zerubbabel the son c i. e. The grandson for he was the son of Pedaiah 1 Chr. 3. 17 18 19. of * Deut. 12. 5. Shealtiel and his brethren and built the altar d Which was of more present and urgent necessity than the Temple both to make atonement to God for all their sins and to obtain Gods assistance for the building of the Temple and to strengthen their own Hearts and Hands in that great work wherein they saw they should have many Enemies of the God of Israel to offer burnt-offerings thereon as it is * Deut. 12. 5. written in the law of Moses the man of God 3 And they set the altar upon his bases for fear was upon them because of the people of those countries and they offered burnt-offerings thereon unto the LORD even burnt-offerings morning and evening 4 They kept also the feast of tabernacles e This seems to be mentioned Synecdochically for all the Solemnities of this Month whereof this was the most eminent and most lasting Otherwise it is not probable that they would neglect the day of Atonement which was so severely enjoined Lev. 23. 27 28 29. and was so exceeding suitable to their present condition See on v. 6. * Ex. 23. 16. as it is written and * Num. 29. 12. c. offered the daily burnt-offerings f Heb. burnt-offerings day by day i. e. Every day of that Feast they offered as many Sacrifices as were prescribed of which see Numb 29. 13 c. by number according to the custom †Heb. the matter of the day in his day as the duty of every day required 5 And afterward offered the continual burnt-offering g The Morning and Evening-Sacrifice of which see on Numb 28. 6. both of the new-moons and of all the set-feasts of the LORD that were consecrated h i. e. Set apart for the solemn and holy Service of God and of every one that willingly offered a free-will-offering unto the LORD 6 From the first day of the seventh month began they to ofter burnt-offerings i And the other Sacrifices which were to be offered with them upon that day being the Feast of Trumpets Numb 29. 1 c. Burnt-offerings are oft put for all Sacrifices as hath been observed once and again unto the LORD but †Heb. the temple of the Lord was not yet founded the foundation of the temple of the LORD was not yet laid k Though it is probable they had done somthing towards the removing of the rubbish and preparing the way for it 7 They gave money also unto the masons and to the ‖ Or workmen carpenters and meat and drink and oil unto them of Zidon and to them of Tyre to bring cedar-trees from Lebanon to the sea of * Act. 9. 36. Joppa according to the grant that they had of Cyrus king of Persia. 8 Now in the second year of their coming unto the house of God at Jerusalem in the second month began Zerubbabel the son of Shealtiel and Jeshua the son of Jozadak and the remnant of their brethren the priests and the Levites and all they that were come out of the captivity unto Jerusalem and appointed the Levites from twenty years old and upward to set forward the work of the house of the LORD 9 Then stood Jeshua l with his sons and his brethren Kadmiel and his sons the sons of ‖ Or Hodaviah ch 2. 40. Judah †Heb. as one together to set forward the workmen m By their presence and favour to encourage them to a chearful and vigorous prosecution of the work in the house of God the sons of Henadad with their sons and their brethren the Levites Not the High-Priest so called but a Levite of whom see chap. 2. 40. 10 And when the builders laid the foundation of the temple of the LORD they set the Priests in their apparel with trumpets and the Levites the sons of Asaph with cymbals to praise the LORD after †Heb. 〈◊〉 hands the * 1 Chr. 6. 3â—… 16. 7. 25. 1. ordinance of David n Heb. By or According to the hands of David i. e. in such manner and with such Psalms or Songs and Instruments as God had appointed by the Hands or Ministry of David king of Israel 11 And they * Ex. 15 〈◊〉 2 Chr. 7. 3. sang together by course in praising and giving thanks unto the LORD because he is good for his mercy endureth for ever towards Israel And
according to the Rules of Gods Law 4 Arise for this matter belongeth unto thee l Because thou hast both skill to manage it and Authority both from God and from the Persian King to do it we also will be with thee be of good courage and do it 5 Then arose Ezra and made the chief priests the Levites and all Israel to swear that they should do according to this word And they sware 6 Then Ezra rose up before the house of God and went into the chamber m That he with the Princes and Elders as it follows v. 8. might consult about the Execution of their resolution of Johanan the son of Eliashib and when he came thither he did eat no bread nor drink water for he mourned because of the transgression of them that had been carried away 7 And they made proclamation throughout Judah and Jerusalem unto all the children of the captivity that they should gather themselves together unto Jerusalem 8 And that whosoever would not come within three days according to the counsel of the princes and the elders all his substance should be †Heb. devoted forfeited and himself separated from the congregation n Either by Banishment Or rather by Excommunication from the Church and People and House and publick Worship of God of those that had been carried away 9 Then all the men of Judah and Benjamin o Not only of these two Tribes as appears from the following Catalogue where there are Priests and Levites but all the Isralites v. 25. who are thus described partly because the greatest part of them were of these Tribes though others were mixed with them and partly because they all now dwelt in that Land which formerly was appropriated to those Tribes gathered themselves together unto Jerusalem within three days it was the ninth month on the twentieth day of the month and all the people sat in the street of the house of God p In that street of the City which was next to the Temple and within the view of it that so they might be as in Gods presence whereby they might be awed to a more faithful and vigorous prosecution of their work And this place they might chuse rather than the Court of the People because they thought it might be polluted by the delinquents who were all to come thither trembling because of this matter and for †Heb. the showers the great rain q Which they took for a token of Gods displeasure amongst them 10 And Ezra the priest stood up and said unto them Ye have transgressed and †Heb. have caused to dwell or have brought back have taken strange wives to encrease the trespass of Israel 11 Now therefore make confession unto the LORD God of your fathers and do his pleasure r You have sinfully pleased your selves now please God by your Obedience to his command and separate your selves from the people of the land and from the strange wives 12 Then all the congregation answered and said with a loud voice As thou hast said so must we do 13 But the people are many and it is a time of much rain and we are not able to stand without neither is this a work of one day or two for ‖ Or we have greatly offended in this thing we are many that have transgressed in this thing 14 Let now our rulers of all the congregation stand s Let the great Council called the Sanhedrim be settled and meet to judge and determine of all particular causes and let all them which have taken strange wives t To wit of these heathen Nations such as were not proselyted to the Jewish Religion before their Marriage or since revolted from it in our cities come at appointed times and with them the elders of every city and the Judges thereof u Who are best able to inform the great council of the quality of the persons and of all matters of Fact and Circumstances until the fierce wrath of our God ‖ Or till this matter be dispatched for this matter be turned from us x i. e. Until the thing be done and Gods Wrath thereby removed 15 Only Jonathan the son of Asahel and Jahaziah the son of Tikvah †Heb. stood or were appointed over were employed about this matter y To wit to take due care that the business should be executed in the manner proposed that the Officers and Delinquents of every City should come successively in convenient time and order as these should appoint and to take and keep an exact account of the whole transaction and of the names of the Cities and Persons whose causes were dispatched and to give notice to others â—…o come in their turns and to prepare the business for the hearing of the Judges And these two were Priests as their Coadjutors or helpers were Levites that so they might inform the persons concerned if any matter of doubt did arise and Meshullam and Shabbethai the Levite helped them 16 And the children of the captivity did so and Ezra the priest with certain chief of the fathers after the house of their fathers and all of them by their names were separated z i. e. Sequestred themselves from all other business and gave themselves wholly to this and sate down in the first day of the tenth month to examine the matter 17 And they made an end with all the men that had taken strange wives by the first day of the first month 18 And among the sons of the priests there were found that had taken strange wives namely of the sons of Jeshua the son of Jozadak and his brethren Maasejah and Eliezer and Jarib and Gedahah 19 And they gave their hand a i. e. They covenanted or swore by giving their hand which was the usual gesture in those cases Of which see Levit. 6. 2. Ezek. 17. 18. that they would put away their wives and being guilty they offered a ram of the flock for their trespass 20 And of the sons of Immer Hanani and Zebadiah 21 And of the sons of Harim Maasejah and Elijah and Shemajah and Jehiel and Uzziah 22 And of the sons of Pashur Elioenai Maasejah Ishmael Nethaneel Jozabad and Elasah 23 Also of the Levites Jozabad and Shimei and Kelajah the same is Kelita Pethahiah Judah and Eliezer 24 Of the singers also Eliashib and of the porters Shallum and Telem and Uri 25 Moreover of Israel b i. e. Of the people of Israel distinguished from the Priests and the Levites hitherto named who before were called Iudah and Benjamin v. 9. where see the notes of the sons of Parosh Ramiah and Jeziah and Malchia and Miamin and Eleazar and Malchijah and Benajah 26 And of the sons of Elam Mattaniah Zechariah and Jehiel and Abdi and Jeremoth and Eliah 27 And of the sons of Zattu Elioenai Eliashib Mattaniah and Jeremoth and Zabad and Aziza 28 Of the sons also of
the work by the gate of the valley z Of which see ch 3. 13. even before the dragon-well a A fountain or water so called either from some figure of a Dragon or Serpent which was by it or from some living Dragon which abode there when the City was desolate for Dragons delight to be in desolate places and nigh to springs of water as divers have observed and to the dung-port b Through which they used to carry the dung out of the City and viewed the walls of Jerusalem which were broken down and the gates thereof were consumed with fire 14 Then I went on to the gate of the fountain c i. e. Which led to the fountain to wit of Siloah or Gihon and to the kings pool d That which King Hezekiah had made of which see 2 Chron. 32. 3. 30. but there was no place for the beast that was under me to pass e The way being obstructed with heaps of rubbish 15 Then went I up in the night by the brook f Of Kidron of which see on 2 Sam. 15. 23. and viewed the wall and turned back and entred by the gate of the valley and so returned g Having gone found about the City 16 And the rulers knew not whither I went or what I did neither 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 h Or were to do or should do i. e. Whom he intended to imploy in it the work i Here following of building the Walls 17 Then said I unto them Ye see the distress that we are in how Jerusalem lieth waste and the gates thereof are burnt with fire come and let us build up the wall of Jerusalem that we be no more a reproach 18 Then I told them of the hand of my God which was good upon me as also the kings words that he had spoken unto me And they said Let us rise up and build So they strengthened their hands for this good work 19 But when Sanballat the Horonite and Tobiah the servant the Ammonite and Geshem the Arabian i heard it they laughed us to scorn and despised us and said What is this thing that ye do Will ye rebel against the king l Do you design to fortify this City against the King k Either the Kings Lieutenant in Arabia as Tobiah was among the Ammonites and Sanballat among the Moabites Or rather an Arabian by his birth And it seems probable that both he and Sanballat and Tobiah were chief men or Governours among the Samaritans or in their Army See ch 4. 1 2 3. 20 Then answered I them and said unto them The God of heaven he will prosper us therefore we his servants will arise and build but * Ezra 4. 3. ye have no portion nor right m You have no authority over us nor interest in our Church or State or City but are meer aliens from the Common-Wealth of Israel We disown and detest that mungrel-Worship and Religion which you have set up We desire not your favour or friendship or help in this matter And you have nothing to do to enquire into or meddle with our concerns or to hinder us in our present undertaking nor memorial n Here no Testimony or Monument either of your Relation to us by Birth or Religion or of your kindness to us or to this place But we have many memorials of your Malice and Enmity against us in Jerusalem CHAP. III. 1 THen * Ch. 12. 10. Eliashib the high priest a Grand-child of Ioshua the first High-Priest after their return from Babylon rose up b Began the work with his brethren the priests and they built the sheep gate c which was next to the Temple so called either from the Sheep-Market or the Sheep-pool of Bethesda Ioh. 5. 2. where the Sheep were washed and then brought to the Temple to be sacrificed they sanctified it d Or they prepared or repaired it for so the word somtimes signifies But our translation seems best both because that use of the word is most common and because this is spoken only of this gate which being built by the Priests and nighest to the Temple and with a special Eye to the service of the Temple for which both Men and Things were most commonly brought in this way and being also the first part of the building might be in a peculiar manner sanctified by solemn Prayer and Sacrifice whereby it was dedicated to Gods Service and this either 1 As it was considered in itself or with respect to the rest of the building of which this was the beginning and in a manner the first-fruits and therefore in the sanctification of it the whole lump and building was sanctified And seeing the whole City is oft called the holy City it is not strange if the Walls and Gates of it be also holy and said to be sanctified and especially this Gate Compare Deut. 20. 5. and set up the doors of it even unto the tower of Meah e Or of an hundred so called either because it was an hundred Cubits high or so far distant from the Sheep-Gate they sanctified it unto the tower of * Jer. 31. 38. Hananeel 2 And †Heb. 〈◊〉 〈◊〉 band next unto him built the men of Jericho f The Posterity of the ancient Inhabitants of Iericho See Ezra 2 34. and next to them built Zaccur the son of Imri 3 But the * 2 Chr. 33. 1â—… Zeph. 1. 1â—… fish-gate g Of which mention is made 2 Chr. 33. 14. Neh. 12. 39. Zeph. 1. 10. so called either from the Fish-market which was near it or because the Fish was brought in by it from the Sea Neh. 13. 16. this Gate being North-Westward from Ierusalem did the sons of Hassenaah build who also laid the beams thereof and set up the doors thereof the locks thereof and the bars thereof h This is either here related by anticipation the whole work being here mentioned together though this part was not done till afterwards ch 6. 1. 7. 1. Or this was done to some of the Gates but not to all and therefore this is said to be done more compleatly and universally afterwards 4 And next unto them repaired i To wit the demolished or decayed Wall there being no gate in this part And so in the rest which follow Meremoth the son of Urijah the son of Koz and next unto them repaired Meshullam the son of Berechiah the son of Meshezabeel and next unto them repaired Zadok the son of Baana 5 And next unto them the Tekoites repaired but their nobles put not their neck k i. e. Did not submit to it would not further it either through Pride or sloth and carelesness or covetousness or secret compliance with the Enemies of the Jews to * Judg. â—…
Ierusalem as it is called ch 12. 28. And they are thus called because they or their Parents either were born or now did or formerly had dwelt in those parts whence they came to Ierusalem when the service of the Temple required it 23 After him repaired Benjamin and Hashub over against their house after him repaired Azariah the son of Maasejah the son of Ananiah by his house 24 After him repaired Binnui the son of Henadad another piece from the house of Azariah unto the turning of the wall even unto the corner 25 Palal the son of Uzai over against the turning of the wall f In a part of the Wall which jutted out as the tower here following did and therefore was opposite to or over against that turning and the tower g Or even the tower which lieth out from the kings high house h Either from the Royal Palace or from some other smaller House which the King formerly built there either for prospect or for defence that was by the * Jer. 32. 2. 33. 1. 37. 21. court of the prison i A place oft mentioned of which see Ier. 32. 2. 38. 7 13. after him Pedajah the son of Parosh 26 Moreover the Nethinims dwell in * 2 Chr. 27. 3. ‖ Or the tower Ophel k Or who dwelt in Ophel for this seems to be onely a description of the persons whose work follows unto the place over against * Ch. 8. 3. 12. 37. the water-gate l So called because by that Gate Water was brought in either by the People for the use of that part of the City or rather by these Nethinims who were Gibeonites for the uses of the Temple for which they were drawers of Water Jos. 9. 21. toward the east and the tower that lieth out 27 After them the Tekoites m The same spoken of before v. 5. who having dispatched their first share sooner than their Brethren had done theirs freely offered their help to supply the defects of others who as it seems neglected that part of the work which had been committed to them And this their double diligence is noted both for the greater shame of their Nobles who would not do any part of it v. 5. and for their own greater honour who were so far from being corrupted by the bad Example of their Nobles that they were rather quickened and enflamed to greater Zeal and Industry in this publick and pious work repaired another piece over against the great tower that lieth out even unto the wall of Ophel 28 From above * 2 Kin. 11. 16. Jer. 31. 40. the horse-gate n Not that belonging to the Kings Palace 2 Chr. 23. 15. but one of the Gates of the City so called either because nigh unto that were many Stables for Horses or because the Horses commonly went out that way to their watering place repaired the priests every one over against his house 29 After them repaired Zadock the son of Immer over against his house after him repaired also Shemajah the son of Shechaniah the keeper of the east-gate o To wit of the City or of the Temple which being the chief Gate was committed to his particular Care and Custody 30 After him repaired Hananiah the son of Shelemiah and Hanun the sixth son of Zalaph another piece after him repaired Meshullam the son of Berechiah over against his chamber p Or chambers the singular number for the plural 31 After him repaired Malchiah the gold-smiths son unto the place of the Nethinims and of the merchants over against the gate Miphkad and to the ‖ Or corner chamber going up of the corner 32 And between the going up of the corner unto the sheep-gate repaired the goldsmiths and the merchants CHAP. IV. 1 BUt it came to pass that when * Ch. 2. 10. Sanballat heard that we built the wall he was wroth and took great indignation and mocked the Jews a Pretending contempt in his words when he had grief in his Heart 2 And he spake before his brethren b Tobiah v. 3. and Geshem ch 2. 19. and others whom he calls his brethren because of their conjunction with him in office and interest and the army of Samaria c Whom he designed hereby to incense against them or at least to understand their minds herein and said What do these feeble Jews will they †Heb. leave to themselves fortifie themselves will they sacrifice will they make an end in a day d Do they intend to begin and finish the work and keep the feast of dedication by sacrifice all in one day for if they spend any long time about it they cannot think that we and the rest of their Neighbours will suffer them to do it Thus he persuaded himself and his companions that their attempt was ridiculous and this mistake kept him from giving them any disturbance till it was too late So God infaruated him to his own grief and shame and to the advantage of his people will they revive the stones out of the heaps of the rubbish e Will they pick up their broken stones out of the ruines and patch them together for other materials they want which are burnt f i. e. Which stones were burnt and broken or consumed to powder to wit by the Chaldeans when they took the City See on ch 1. 3. 3 Now Tobiah the Ammonite was by him and he said even that which they build if a fox go up g He mentions the Foxes because they were very numerous in those parts and because in the late desolations the Foxes did walk in the Mount and City of Zion Lamen 5. 18. wherewith he seems to upbraid them he shall even break down their stone-wall h It is so low that a Fox can easily get to the top of it and so weak and done so hastily and carelesly that the least thrust will tumble it down 4 Hear O our God for we are †Heb. despite despised and turn their reproach upon their own head i Let them be really as contemptible as they represent us to be This and the following requests may seem harsh but they were both just as being directed against such malicious inveterate and implacable enemies to God and to his People and necessary for the vindication and defence of Gods Honour and Worship and People and give them for a prey in the land of captivity k let them be removed from our Neighbourhood and carried into Captivity and there let them find no favour but further severity Or give them for a prey to their enemies and let these carry them into the land of captivity 5 And * Psal. 109. 14. 15. cover not their iniquity and let not their sin be blotted out from before thee l Let their wickedness be in thy sight so as to bring down deserved judgments upon them that
I have done for this people p As I have done thy People good for thy sake so do me good for thine own sake for thou art pleased and hast promised graciously to reward us according to our works and to mete to men the same measure which they mere to others CHAP. VI. 1 NOw it came to pass when Sanballat and Tobiah and Geshem the Arabian and the rest of our enemies heard that I had built the wall and that there was no breach left therein though at that time I had not set up the doors a Not all of them See on ch 3. 1 2 3. upon the gates 2 Then Sanballat and Geshem sent unto me saying Come let us meet together b To consult about the common Service of our Master the King of Persia or to make a friendly accommodation in some one of the villages in the plain of Ono c A City in the Tribe of Benjamin of which see chap. 11. 35. and 1 Chron. 8. 12. But they thought to do me mischief 3 And I sent messengers unto them saying I am doing a great work d He tells them one but not the onely nor the principal reason of his refusal because his coming might cause the work to cease not only by the neglect of it during his absence but by his death which they by this means might compass though he thought it not fit to express so much to them so that I cannot come down why should the work cease whilest I leave it and come down to you 4 Yet they sent unto me four times after this sort and I answered them after the same manner 5 Then sent Sanballat his servant unto me in like manner the fifth time with an open letter e Thereby bidding open defiance to him as before he had used secret practices and intimating that he would do that by manifest force which he had intended to do by sudden surprize in his hand 6 Wherein was written It is reported among the heathen f The neighbouring People whom you proudly and disdainfully call Heathens or Gentiles and ‖ Or 〈◊〉 ver 2. Gashmu g Called Geshem v. 1. Who affirmed it and would prove it saith it that thou and the Jews think to rebel for which cause thou buildest the wall that thou maist be their king according to these words h i. e. According to these reports or that thou maist justifie and verifie these rumours Others according to these things i. e. when these things which thou art now doing shall be finished But the first sense seems most agreeable to the use of the same words in the next verse 7 And thou hast also appointed prophets to preach of thee at Jerusalem saying There is a king in Judah i We have now a King of our own Nation and are free from the Bondage of a forreign yoke and now shall it be reported to the king according to these words Come now therefore and let us take counsel together k That we may impartially examine the matter that either thy Innocency may be cleared and false accusations may be prevented or if thou art guilty the King may be informed 8 Then I sent unto him saying There are no such things done as thou saist but thou feignest them out of thine own heart 9 For they all made us afraid l i. e. They endeavoured to do so and actually did terrifie some persons saying Their hands shall be weakened from the work that it be not done Now therefore O God strengthen my hands 10 Afterward I came unto the house of Shemajah the son of Delajah m Probably one of the chief of the Priests 1 Chron. 24. 26. the son of Mehetabel who was shut up n In his chamber adjoining to the Temple upon pretence of singular Devotion Sequestration from the World and special acquaintance and much communion with God in his retirements after the manner of the Prophets and withal of certain knowledg which he had by the Spirit of God and of Prophecy concerning their approaching danger from which they could be safe no where but in the Temple which the very heathens owned for a Sanctuary which they might not violate and he said Let us meet together in the house of God within the Temple o For the danger is so near that we cannot safely tarry here so long as to consult what to do in this juncture His design herein was partly to discourage and disgrace Nehemiah and thereby to strike a dread into all the People and give a speedy and full stop to the work partly to prepare the way for the Enemies to assault and take the City whilest Nehemiah was shut up and unable to give them any opposition partly to justifie their accusation of Nehemiah to the King by his flight upon it and partly that there by the help of other Priests who were conscious of his plot he might either destroy him or secure his person till the City by some of his complices were betrayed into the Enemies hands and let us shut the doors of the temple for they will come to slay thee yea in the night will they come to slay thee 11 And I said should such a man as I p â—… the chief Governour upon whose presence and Counsel and conduct the very Life and Being of the whole City and Nation in a great measure depends I who have professed such Resolution and Courage and Confidence in God I who have had such eminent experience of Gods gracious and powerful Assistances of his calling me to this employment and carrying me through it when our danger was greater than now it is Shall I now dishonour God and Religion and betray the People and City of God by my cowardize God forbid This is not the counsel of God nor of a Friend but a Plot of mine Enemies as it here follows flee and who is there that being as I am would go into the temple to save his life q As if I had an evil Cause or Conscience as if I were a a malefactor who fled thither for refuge as if I durst not trust God with my preservation except I went into the Temple which it is not lawful for me being no Priest to do I will not go in 12 And lo I perceived r Partly by considering the sinful Nature and pernicious consequence of this Counsel partly by the suggestion of Gods Spirit whose counsel and help I sought in this matter and partly by the event which discovered that there was no such danger from the approach of the Enemy as was pretended that God had not sent him but that he pronounced this prophecy against me for Tobiah and Sanballat had hired him 13 Therefore was he hired that I should be afraid and do so and sin s By going into a place forbidden to me and that in such a time and manner and upon such an occasion which would
5 Harim Meremoth Obadiah 6 Daniel Ginnethon Baruch 7 Meshullam Abijah Mijamin 8 Maaziah Bilgai Shemajahâ—… these were the priests 9 And the Levites both Jeshua the son of Azaniah Binnui of the sons of Henadad Kadmiel 10 And their brethren Shebaniah Hodijah Kellta Pelajah Hanan 11 Micah Rehob Hashabiah 12 Zaccur Sherebiah Shebaniah 13 Hodijah Bani Beninu 14 The chief of the people c i. e. Their elders or representatives acting in the stead and by the appointment of all the rest for it had been troubelsome and unnecessary for every one of the people to seal Parosh Pahath-moab Elam Zattu Bani 15 Bunni Azgad Bebai 16 Adonijah Bigvai Adin 17 Ater Hizkijah Azzur 18 Hodiah Hashum Bezai 19 Hariph Anathoth Nebai 20 Magpiash Meshullam Hezir 21 Meshezabeel Zadok Jaddua 22 Pelatiah Hanan Anajah 23 Hoshea Hananiah Hashub 24 Hallohesh Pileha Shobek 25 Rehum Hashabnah Maasejah 26 And Ahijah Hanan Anan 27 Malluch Harim Baanah 28 * Ezr. 2. 〈◊〉 And the rest d Those who did not write and seal with their own hands but onely by their deputies above mentioned of the people the priests the Levites the porters the singers the Nethinims and all they that had separated themselves from the people of the lands unto the law of God their wives their sons and their daughters every one having knowledge and having understanding 29 They clave to their brethren e They owned and ratified what the others had done in their names declaring their assent to it by their words or by the lifting up of their hands as the manner was their nobles and entred into a curse and into an oath f i. e. An outh bound with a curse or imprecation upon themselves in case they violated it to walk in Gods law which was given †Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Moses the servant of God and to observe and do all the commandments of the LORD our Lord and his judgments and his statutes 30 And that we would not give g To wit in marriage having sworn obedience to Gods Laws in the general they now do so to some particulars wherein they had lately transgressed or were most prone to transgress * Exod. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our daughters unto the people of the land nor take their daughters for our sons 31 * Exod. 〈◊〉 10. 〈◊〉 〈◊〉 〈◊〉 Deut. 5. 12. Chap. 13. 〈◊〉 〈◊〉 And if the people of the land bring ware or any victuals on the sabbath day to sell that we would not buy it of them on the sabbath or on the holy day and that we would leave * Lev. 〈◊〉 〈◊〉 the seventh year h i. e. Leave the land at rest from plowing or tilling it in that year according to Gods command Exod. 23. 10 11. Levit. 25. 4. and the * Deut. 〈◊〉 〈◊〉 exaction of †Heb. 〈◊〉 〈◊〉 every debt i Heb. hand debts are called hands because they are commonly contracted or confirmed by a bill under the hand of the debtour 32 Also we made ordinances for us to charge our selves k i. e. Every particular head or person among us Which they had warrant to do both from the nature of the thing because this was necessary to be done for the upholding of Gods Worship and from the warrant of former examples in the like case 2. 〈◊〉 24. 5. yearly with the third part of a shekel for the service of the house of our God 33 For the shew-bread and for the continual meat-offering and for the continual burnt-offering l Formerly these things were provided out of the treasures of the Temple 1 Chron. 26. 20. And when those failed out of the Kings treasure 2 Chron. 31. 3. But how both these failing provision is here made for them another way * See 〈◊〉 28. 〈◊〉 of the sabbaths of the new moons for the set feasts and for the holy things m i. e. For the Sacrifices all which were holy and for the sin-offerings n Which are particularly mentioned as most necessary and suitable to their present state which was exceeding sinful and therefore miserable and calling aloud for atoning Sacrifices to make an atonement for Israel and for all the work of the house of our God 34 And we cast the lots amongst the priests the Levites and the people o To determine the time and order in which each of them should take the care of the business for the wood-offering p For the wood which was to be spent in great quantity being used in every Sacrifice and formerly had been supplied out of the Temples treasures or by the King which could not now be done to bring it into the house of our God q i. e. Into the place appointed to receive it in the buildings adjoyning or belonging to the Temple after the houses of our fathers r i. e. According to our several families which were to take the charge of it by course at times appointed year by year to burn upon the altar of the LORD our God * 〈◊〉 16. 12. as it is written in the law 35 And * 〈◊〉 〈◊〉 19. 〈◊〉 〈◊〉 2â—… to bring the first fruits of our ground s i. e. Of the fruits of our ground All the particulars of the first-fruits are exactly and distinctly mentioned that none might pretend ignorance when they withheld any part of the Priests dues which at that time especially the people were very prone to do through poverty or covetousness or profaneness and that the Priests fights might be firmly assured to them and the first fruits of all fruit of all trees year by year unto the house of the LORD 36 Also the first born of our sons and of our cattle as it is written * 〈◊〉 13. 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 26. 〈◊〉 〈◊〉 15 〈◊〉 in the law and the firstlings of our herds and of our flocks to bring to the house of our God unto the priests that minister in the house of our God 37 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1â—… 13. 〈◊〉 〈◊〉 12. c. 〈◊〉 1â—… 4. 〈◊〉 〈◊〉 2. And that we should bring the first-fruits of our dough and our offerings and the fruit of all manner of trees of wine and of oil unto the priests to the chambers of the house of our God and * 〈◊〉 〈◊〉 3â—… 〈◊〉 〈◊〉 the tithes of our ground unto the Levites that the same Levites might have the tithes in all the cities of our tillage t i. e. The tithes of all the fruits of the ground belonging to our several Cities 38 And the priest the son of Aaron u i. e. Some Priest or Priests appointed to this work that so neither the people might wrong the Levites nor the Levites defraud the Priests of their dues shall be with the Levites * 〈◊〉 1â—… â—…6 when the Levites take tithes and the Levites shall bring up x At their own charges the
tithes of the tithes unto the house of our God to the chambers into the treasure-house y To wit of the Temple where it was laid up for the use of the Priests 39 For the children of Israel and the children of Levi * 〈◊〉 1â—… 6 â—…1 shall bring the offering of the corn of the new wine and the oil unto the chambers where are the vessels of the Sanctuary z Where other things belonging to the Temple are laid up and therefore these things also shall be put there and the priests that minister and the porters and the singers ‖ i. e. Where also are the Priests and others that Minister in their courses for whose use these provisions are made and we will not forsake the house of our God †i. e. We do here solemnly declare and engage our selves that we will take care from time to time that the house and service of God be not neglected or forsaken for want of necessary provisions to support it CHAP. XI 1 ANd the rulers of the people dwelt at Jerusalem a Which their very Office in some sort obliged them to do the rest of the people also cast lots to bring one of ten to dwell in Jerusalem b That the buildings of the City might be compleated and the Honour and Safety of it better provided for the holy city and nine parts to dwell in other cities 2 And the people blessed all the men that willingly offered themselves to dwell at Jerusalem c Because they denied themselves and their own safety and profit for the publick good for this City was the Buâ—…t of all the malicious plots of their Enemies and for the present it was rather chargeable than beneficial to its Inhabitants whereas the Country did more easily and certainly afford them supplies 3 Now these are the chief of the province d i. e. Of Iudea which was now made a province that dwelt in Jerusalem but in the cities of Judah dwelt every one in his possession in their cities to wit Israel e i. e. The generality of the People of Israel whether of Iudah or Benjamin or any other Tribe as appears by this general enumeration of all the Inhabitants of the Land in which either the People of Iudah and Benjamin are included under the title of Israel or they are not here mentioned which is absurd to think because they made up the greatest number of them And these he calls Israel rather than Iudah partly because there were many of the other Tribes now joined and incorporated with them and partly because none of the Tribes of Israel except Iudah and Benjamin dwelt in Ierusalem as appears from the sequel the priests and the Levites and the * 〈◊〉 2. 43. Nethinims and the * 〈◊〉 2. 55. children of Solomons servants 4 And at Jerusalem dwelt certain of the children of Judah and of the children of Benjamin f For to these two Tribes this City anciently and most properly belonged although some also of other Tribes dwelt in it Of which and other things relating to this catalogue see 1 Chron. â—… 3 c. of the children of Judah Athajah g And his Family and relations with him and under him as their head as appears from v. 6. the son of Uzziah the son of Zechariah the son of Amariah the son of Shephatiah the son of Mahalaleel †one of the children of Perez 5 And Maasejah the son of Baruch the son of Col-hozeh the son of Hazaiah the son of Adajah the son of Jojarib the son of Zechariah the son of Shiloni 6 All the sons of Perez that dwelt at Jerusalem were four hundred threescore and eight valiant men h Such were most proper for this place and time because of its many Enemies round about it 7 And these are the sons of Benjamin Sallu the son of Meshullam the son of Joed the son of Pedajah the son of Kolajah the son of Maasejah the son of Ithiel the son of Jesajah 8 And after him Gabbai Sallai nine hundred twenty and eight i So here were more of Benjamin than of Iudah because the City did chiefly and most properly belong to that Tribe as hath been noted before 9 And Joel the son of Zichri was their overseer k The Captain of their Thousand and Judah the son of Senuah was second over the city 10 Of the priests Jedajah the son of Jojarib Jachin 11 Serajah the son of Hilkiah the son of Meshullam the son of Zadok the son of Merajoth the son of Ahitub was the ruler of the house of God l One of the chief-Priests who ruled with and under the High-Priest See Numb 3. 32. 1 Chr. 9. 11. 2 Chr. 19. 11. 31. 13. 12 And their brethren that did the work of the house †of God were eight hundred twenty and two and Adajah the son of Jeroham the son of Pelatiah the son of Amzi the son of Zechariah the son of Pashur the son of Malchiah 13 And his brethren chief of the Fathers two hundred forty and two and Amashai the son of Azareel the son of Ahasai the son of Meshillemoth the son of Immer 14 And their brethren mighty men of valour an hundred twenty and eight and their overseer was Zabdiel ‖ Or the 〈◊〉 of Haggedojiâ—… the son of one of the great men m i. e. Of a person then or lately eminent in Valour or Worth or Dignity Or of Gedolim or Haggedoliâ—… a man so called 15 Also of the Levites Shemajah the son of Hashub the son of Azrikam the son of Hashabiah the son of Bunni 16 And Shabbethai and Jozabad of the chief of the Levites †Heb. 〈◊〉 over had the oversight of the outward business of the house of God n i. e. For those things belonging to the Temple and its service which were to be done without it or abroad in the Country as for the gathering in of the voluntary Contributions or other necessary provisions out of the several parts of the Land See 1 Chr. 26. 29. 17 And Mattaniah the son of Micha the son of Zabdi the son of Asaph was the principal to begin the thanksgiving in prayer o i. e. In the publick and solemn Prayers and Praises which were constantly joined with the morning and evening Sacrifice at which the Singers were present and praised God with a Psalm or Hymn which this man began and Bakbukiah the second among his brethren and Abda the son of Shammua the son of Jeduthun 18 All the Levites in the holy city were two hundred fourscore and four 19 Moreover the porters Akkub Talmon and their brethren that kept 〈◊〉 at the 〈◊〉 the gates were an hundred seventy and two 20 And the residue of Israel of the priests and the Levites were in all the cities of Judah every one in his inheritance 21 * See ch â—… 26. But the
And so all their designs shall be abortive and never come to perfection 7 Wherewith the mower filleth not his hand nor he that bindeth sheaves his bosom 8 Neither do they which go by say The blessing of the LORD be upon you k Which was an usual salutation given by passengers to reapers as Ruth 2. 4. So the meaning is It never continues till the harvest comes we bless you in the name of the LORD PSAL. CXXX A song of degrees This Psalm was composed by the Prophet when he was conflicting with horrors of his conscience for the guilt of his sins and imploring Gods mercy and pardon 1 OUt * Lam. 3. 5â—… Jon. 2. 2. of the depths a Being overwhelmed with deep distresses and terrors and ready to despair have I cried unto thee O LORD 2 Lord hear my voice let thine ears be attentive to the voice of my supplications 3 * Psal. 143. 2. If thou LORD shouldest mark iniquities b Observe them accurately and punish them severely as they deserve O LORD who shall stand c In thy presence or at thy Tribunal No man can acquit himself or escape the sentence of condemnation because all men are sinners Eccles. 7. 20. Iam. 3. 2. To stand is a judicial phrase and notes a mans being absolved oâ—… justified upon an equal tryal as Psal. 1. 5. Rom. 14. 4. where it is opposed to falling 4 But there is forgiveness with thee d Thou art able and ready to forgive repenting sinners that thou mayest be feared e Not with a slavish but with a child-like fear and reverence This grace and mercy of thine is the foundation of all Religion and Worship of thee in the world without which men would desperately proceed on in their impious courses without any thought of repentance 5 I * 〈◊〉 27. 14. 〈◊〉 1. wait for the LORD f That he would manifest his favour to me in the pardon of my sins my soul doth wait and in his word g Wherein he hath declared his merciful nature Exod. 34. 6 7. and his gracious purpose and promises for the pardoning of sinners do I hope 6 My soul waiteth for the Lord more than they that wait for the morning h Whether Souldiers that keep the night-watches in an Army or City or the Priests or Levites who did so in the Temple who being wearied with hard service and want of convenient rest diligently look for and fervently desire the morning when they may be discharged Compare Psal. 119. 148. ‖ 〈◊〉 which 〈◊〉 â—…nto the 〈◊〉 I say more than they that watch for the morning 7 Let Israel i Every true Israelite by the encouragement of mine example hope in the LORD for with the LORD there is mercy and with him is plenteous redemption k Abundantly sufficient for all persons who shall accept it upon Gods terms and for the remission of all sins and therefore here is good ground of hope for all contrite and returning sinners 8 And he shall redeem l The Lord either God the Father by his Son or God the Son by his own blood Israel m All true Israelites whether of the carnal or spiritual seed from all his iniquities n From the guilt and punishment of all their sins PSAL. CXXXI A song of degrees of David This Psalm seems to have been composed by David during Sauls persecution When he was charged with boundless ambition and a greedy affectation of the Royal Throne and that he sought it by wicked practices against Sauls life and dignity And for his own just vindication he is forced to publish his own integrity and to declare that as the right 〈◊〉 the Kingdom was not sought or coveted by him but freely conferred upon him by the unexpected and undesired favour of God so that he had no thought or design to invade the Throne before his time but was willing to stay Gods leisure for it and in the mean time was resolved to behave himself towards Saul as became a faithful Subject seeking nothing but to preserve his own life from the rage of unrighteous and bloody men 1 LORD my heart is not haughty a Or lifted up with that pride whereof I am accused as thou the searcher of all hearts knowest nor mine eyes lofty b Which is a sign and effect of pride Prov. 6. 17. 21. 4. neither do I †〈◊〉 walk exercise my self in great * 〈◊〉 139. 6. matters or in things too †〈◊〉 wonderâ—… high for me c Heb. neither have I walked in great matters c. It neither is nor hath been my course to attempt or arrogate any thing to my self above my degree and private capacity or to affect worldly glory or domination 2 Surely I have behaved and quieted †Heb. my soul. my self d When my mind was provoked to irregular practices either by my own corrupt heart or by Sauls implacable rage and tyranny or by the solicitation of any of my followers as 1 Sam. 24. 26. I restrained and subdued all such evil motions * 〈◊〉 18. 3. â—… Cor. 14. 20. as a child that is weaned of his mother e Either 1. as void of all that ambition and malice wherewith I am charged as a child newly weaned or rather 2. as wholly depending upon Gods providence for the way and time of bringing me to the Kingdom as the poor helpless infant when it is deprived of its natural and accustomed food the mothers milk takes no care to provide for it self but wholly relies upon its mothers care and providence for its support my soul is even as a weaned child 3 Let Israel hope in the LORD f Let all Israelites learn by my example to commit themselves to God in well-doing and to fix all their hope and trust upon him alone †Heb. from now from henceforth and for ever PSAL. CXXXII A song of degrees The Penman of this Psalm was either 1. David when God had graciously declared his acceptance of Davids desire to build an house for God and his purpose of establishing the Kingdom to David and his seed for ever or 2. Solomon as may be gathered from the whole matter of the Psalm which seems better to agree to him than to David and particularly from v. 8 9 10. compared with 2 Chron. 6. 41 42. where we have the same words with no great alteration 1 LORD remember David a Either 1. thy Covenant made with David or rather 2. Davids eminent piety and zeal for thy service amplified by the following clause and all his afflictions b All his sufferings for thy sake all the solicitude of his mind all his hard and wearisom labours for thy service and glory and for provisions towards the building of thy Temple and for the establishment of thy people in peace and tranquillity that so way might be made for that
called is oft put for to be the city of the sun or as the Graecians call it Heliopolis which the Egyptians called On Gen. 41. 45. which was a very eminent City and a chief Seat of Idolatry being a City of Priests as Strabo reports and therefore its Conversion to the Faith was more wonderful shall be called the city ‖ 〈◊〉 of Heres 〈◊〉 of the sun of destruction 19 In that day shall there be an altar a For God's Worship not a Levitical but a Spiritual and Evangelical Altar as appears from hence because that was confined to one place Deut. 12. 13 14. The altar is put for the Worship of God as it is in many places both of the Old and New Testament And nothing is more common in the Prophets than to speak of Gospel-worship in the Phrases of the Law to the LORD in the midst of the land of Egypt and a pillar b A Monument of the True Religion Here also he alludes to the ancient Custom of erecting Pillars to God of which see Gen. 12. 7. 28. 18 c. Ios. 22. 10. 24. 26 27. at the border thereof c As before in the midst of it The meaning is There shall be Evidences of their Piety in all Places to the LORD 20 And * See Jos. â—… 20 21. 22. 27. d The Altar or Pillar last mentioned it shall be for a sign and for a witness unto the LORD e To testifie that they own the Lord for their God of hosts in the land of Egypt for they shall cry unto the LORD because of the oppressors f Being sorely distressed and finding the weakness of their Idols they shall turn unto the True God and he shall send them a Saviour and a great one g A great or mighty Saviour by a common Figure called Hendiaduo as a cloud and smoke is put for a smokie cloud Isa. 4. 5. or a Saviour and a Prince even Christ who is so called Act. 5. 31. as is evident from the whole Context which apparently speaks of Gospel-times And the emphatical Phrase here used directed them to look for an extraordinary Saviour and he shall deliver them 21 And the LORD shall be known to Egypt and the Egyptians shall know the LORD h Shall acknowledge and love and serve them for Words of Knowledge in Scripture commonly include Affection and Practice as hath been often observed in that day and shall do sacrifice and oblation i Shall worship God spiritually which yet is signified by Typical Phrases as it is Mal. 1. 11. and in many other Places yea they shall vow a vow unto the LORD and perform it k They shall not onely profess and promise Piety but shall seriously and diligently practice it 22 And the LORD shall smite Egypt he shall smite and heal it l God will afflict them by Oppressours v. 20. and otherwise and by those Afflictions he will convert and save them and they shall return even to the LORD and he shall be intreated of them and shall heal them 23 In that day * Ch. 11. 16. shall there be a high-way out of Egypt to Assyria and the Assyrian shall come into Epypt and the Egyptian into Assyria m They who were implacable Enemies one to another and both to the Church and People of God shall now be reconciled and united together in the Service of God and Love to his Church and the Egyptians shall serve n To wit the Lord who is easily understood from v. 21. 25. with the Assyrians 24 In that day shall Israel be the third o The third Party to wit in that sacred League whereby all of them oblige themselves to God with Egypt and with Assyria p These People are named because they were the most obstinate and malicious Enemies to God's Church and therefore in a special manner accursed by God but they are here put Syncchdochically for all the Gentiles even a blessing q This is peculiar to Israel who is not onely a third Party as the others are but is the most eminent and blessed of the three as being the Fountain or rather the Conduit-pipe by which the Blessing is conveyed to the other two because Christ was to be born of them and the Gospel-Church and Ordinances were first established among them and from them derived to the Gentiles in the midst of the land r Or of the earth Which may be added to imply that God's Blessing should be convey'd from and by Israel not onely to the Egyptians and the Assyrians but to all the Nations of the Earth in the midst of which the Land of Israel might well be said to lie Or of that land of which I am here speaking or the Singular Number being put for the Plural of those lands Egypt and Assyria between which Israel lay 25 Whom the LORD of hosts shall bless s Whom i. e. which People to wit Israel Egypt and Assyria expressed both in the foregoing Verse and in the following Clause of this Verse of whom he speaks as of one People in the Singular Number because they are all united into one Body and Church Or For or Because as this Particle is taken 1 Sam. 15. 15. and elsewhere the Lord of hosts shall bless him or them So this is added as a Reason why he said Israel should be a Blessing to them all saying Blessed be Egypt my people t This Title and those which follow that were peculiar to the People of Israel shall now be given to these and all other Nations of the World and Assyria the work of my hands and Israel mine inheritance CHAP. XX. IN the year that * 2 Kin. 18. 17. Tartan a A great Commander in Sennacherib's Army 2 Kings 18. 17. came unto Ashdod b An eminent and strong City of the Philistins Ios. 13. 3. 1 Sam. 5. 1. in the utmost part of the Land of Canaan towards Egypt when Sargon c What King of Assyria this was is much disputed It is well known and confessed that one and the same Person hath frequently several Names both in Scripture as hath been observed again and again and in other Authors And therefore this may be either 1. Salmaneser who when he took Samaria might also by Tartan take this Place or 2 Sennacherib who before he came to Ierusalem came up against and took all the fenced cities of Iudah 2 Kings 18. 13. of which Ashdod might be reckoned one as being in the Tribe of Iudah Ios. 13. 3. 15. 47. and taken by Hezekiah from the Philistins as it seems very probable from that Passage 2 Kings 18. 8. He smote the Philistins even unto Gaza and the borders thereof from the tower of the watchmen to the fenced city Or 3. Esarhadden Sennacherib's Son who by cutting off the first Letter is called Sarchedon Tobit 1. 21. and thence possibly by abbreviation
that wherein God delighted not God accounts that those do not heaâ—… who do not obey his will but they did evil before mine Eyes and chose that in which I delighted not 5 Hear the word of the Lord you that * V. 2. tremble at his word s The Prophet turneth his discourse from denâ—…uncing judgment against the Idolaters and formalists amongst the Jews to such as feared God whose religion is described by a trembling at his word as v. 2. such a turning of the Prophets discourse was ch 50. 10. ch 51. 1. 7. The same words belong not to Saints and presumptuous Sinners your brethren t Your Brethren by Nation or by external profession in Religion tho â—…alse brethren Gal. 2. 4. Thus Paul calls all the rejected â—…ews Brethren Rom. 9. 3. that hated you that cast you out u That either shut you out of their intimate society or which is more probable excommunicate and cast you out of their Synagogues or cast you out of their City and some of you out of the world Iohn 9. 35. 22. Iohn 16. 2. for my names sake x i. e. For my sake for your owning me and adherence to mâ—… law said said * Ch. 5. 1â—… Let the Lord be glorified y Either mocking you as the Jews did Christ 〈◊〉 hanging upon the cross Mat. 27. 43. Luke 23. 35. thus they mocked at David Psal. 42. 3. Or Let the Lord be glorified thinking they did God good service Ioâ—…n 16. 2. but he shall appear to your joy and they shall be ashamed z There will come a day when God shall appear and let them know his judgment concerning their violence and rage then you shall have joy and they shall be ashamed 2 Thes. 4. 16 17 18. 6 A voice of noise from the city a The expression of a Prophetical extasy as much as methinks I already hear a voice of noise rather a sad and affrighting noise then the noise of Triumphers as some think yea it comes not from the City only but from the Temple wherein these formalists have so much gloried and reposed so much confidence there is a noise of Soldiers slaying and of the Priests or poor people fled thither shrieking or crying out a voice from the temple a voice of the Lord that rendreth recompence to his Enemies b A voice of the Lord not in thunder which is sometimes called so Psal. 29. 3 4 5 c. but that rendreth recompence to his enemies Thus the noise of Soldiers the roaring of Guns the sounds of Drums and Trumpets are the Voice of the Lord. Thus the Prophet seemeth to express the destruction of the Jews by the Roman Armies as if a thing at that time doing 7 Before she travailed she brought forth before her pain came she was delivered of a man-child c The whole verse is expressive of a great and sudden salvation which God would work for his Church like the delivery of a woman and that of a man-child before her travel and without pain The onely doubt is whether it referreth to the deliverance of the People out of Babylon or the worlds surprizal with the Messiah and the sudden and strange propagation of the Gospel and it is a question not easily determined The delivery of the Jews out of Babylon indeed was without struglings or any pain not like their deliverance from Egypt after the wasting of their enemies by ten successive Plagues but by the kind Proclamation of Cyrus but it seems not to have been sudden only as to the day hour manner for Daniel understood by Books that the time was come Dan. 9. 2. and the people had a prospect of it 70 years before Ier. 25. 12. 29. 10. The Prophecy therefore seems rather to refer to the coming of Christ and the sudden propagation of the Gospel The Popish Interpreters applying it to the Virgin Mary bringing forth Christ is like other of their â—…ond dreams 8 Who hath heard such a thing d The Prophet calls either to the whole world or to such as feared God amongst the Iews to admire God in his stupendious works of Providence either in the easie manner of the deliverance of the Jews out of the Captivity of Babylon without any pain without so much as one throw or else in the erecting of his Gospel Church into which all the Jews that received Christ were gathered as well as the Gentiles making both one Eph. 2. 14. who hath seen such things e Which seems to be meant by the Earths bringing forth in one day as great a work of Providence as if all the women in the world should have brought forth in a day or as if all the plants of the Earth had brought 〈◊〉 their flowers and fruit in one day shall the earth be made to bring forth in one day or shall a Nation be born at once for as soon as Zion travelled she brought forth children f As soon as the Church of the Jews began to move out of the Captivity of Babylon God put it into the hearts of multitudes to go up Exod. 1. 5 ch 2. 1 2 c. Or as soon as the voice of the Gospel put the Church of the Jews into her Travel in Iohn the Baptists Christ's and the Apostles times it presently brought â—…orth In Iohn Baptist's time the Kingdom of Heaven suffered violence and the violent took it by force Mat. 11. 12. and it continued so as 3000 were converted at Peters Sermon Acts 2. The Gentiles were the Children of Zion being planted into their stock the law of the Gospel first going out of Zion 9 Shall I bring to the birth and not ‖ Or 〈◊〉 cause to bring forth saith the Lord g The work before spoken of seemeâ—…h not after the manner of men who do things that are great gradually nor in an ordinary course of nature whose motions also bring things by degrees to their perfection but you must consider who it is that speaketh saith the Lord now as is the God so is his strength Again men may undertake things and for want of power not bring them to perfection but shall I do such a thing I have by many prophecies and promises secured you in the expectation of such a thing and shall I not by my Providence effect it I that in the ordinary course of my providence use to give a birth to Women to whom I have given a power to conceive shall I not give a birth to Zion to my people whom by my 〈◊〉 and promises I have made to conceive such hopes and expectations shall I cause to bring forth and shut the womb saith thy God h Nor shall Zion once only bring â—…rth but she shall go on teeming her womb shall not be shut she shall every day bring forth more and more children my presence shall be with my Church to that end to the end of the world 10 Rejoyce