answered c. and her father his father in law in severall places Why Bethlehem from whence this Levite had his concubine is called Bethlehem-Judah See in the note chap. 17.7 Vers 2. And his concubine plaid the whore against him went away from him unto her fathers house c. It seems upon some discoverie of her whoredome or at least some suspition the Levite had of it there arose some quarrell betwixt him and his concubine and thereupon she left him and went home again to her fathers house who was too ready to entertain her The sad effects that followed upon this Levites taking a concubine makes it manifest that even in those times though it were an ordinary thing amongst all sorts of men even amongst the Levites to have concubines yet God was not pleased with it from the beginning it was not so saith our Saviour Matth. 19.8 Vers 3. And her husband arose and went after her to speak friendly unto her and to bring her again having his servant with him and a couple of asses To wit to carrie their provision and happely that both himself and his concubine if she would return with him might sometimes ease themselves by riding as occasion served Vers 11. Come I pray thee and let us turn in unto this citie of the Jebusites and lodge in it For though the children of Judah had taken from the Jebusites that part of Jebus that is Jerusalem which was in their tribe chap. 1.8 The children of Judah had fought against Jerusalem and had taken it and had smitten it with the edge of the sword yet out of that part which belonged to Benjamin on which side the Levite was now travelling the Jebusites were not wholly expelled chap. 1.21 The children of Benjamin did not drive out the inhabitants of Jerusalem but the Jebusites dwell in Jerusalem with the children of Benjamin unto this day Vers 14. And the sunne went down upon them when they were by Gibeah which belongeth to Benjamin There was a Gibeah in the tribe of Judah Josh 15.57 to distinguish this from that it is here called Gibeah which belongeth to Benjamin and else where Gibeah of Saul 1. Sam. 11.4 it is thought to be the same which Josh 21.17 is called Gebah which was a citie given to tho Priests the sonnes of Aaron Against which it makes nothing that here it is said vers 16. the men of the place were Benjamites for the priests did not dwell alone in such cities though they were the lords and owners of them Vers 15. And they turned aside thither to go in and to lodge in Gibeah Though it were a pious resolution in the Levite rather to chose to lodge in Gibeah then in Jebus and that because Jebus was a citie wherein the idolatrous and uncircumcised Jebusites dwelt yet this proved fatall both to him and his as the best counsell may have the worst successe and that because there is a secret over-ruling hand of God that may by this means bring about what he hath determined for the punishment of some other sinnes which we mind not Vers 16. And behold there came an old man from his work out of the field at even which was also of mount Ephraim Though he were an old man yet he followed his work in the field and that untill the even which is doubtlesse noted to his praise As for that last clause that he was also of mount Ephraim that no doubt is expressed to intimate that this amongst other things made the old man the readier to entertain the Levite when he heard him say vers 18. that he was of mount Ephraim too Vers 18. But I am now going to the house of the Lord. The Tabernacle at this time was in Shiloh Josh 18.1 and Shiloh was in the tribe of Ephraim either therefore there the Levites dwelling was or else he meant first to go to the house of the Lord to do his service there and then afterwards to passe forward on his journey homeward However it is probable that he mentions his going to the house of the Lord that he might know him to be a Levite Vers 22. Behold the men of the city certain sonnes of Belial beset the house round about c. A like fact to this we have formerly related concerning the Sodomites of which see the note Gen. 19.4 as for this term Sonnes of Belial see Deut. 13.13 Vers 24. Behold here is my daughter a mayden and his concubine them I will bring out now c. See the note Gen. 19.8 Vers 25. So the man took his concubine and brought her forth unto them and they knew her c. In the foregoing words it is said that when the old man the Levites host proffered these varlets his daughter a virgin and the Levites concubine thereby to take them off from that unnaturall uncleannesse wherewith they meant to satisfie their lust upon the Levite himself the men would not hearken to him yet when immediately by the Levites means his concubine was indeed brought out unto them and left amongst them they fell upon her and defiled her and that in such an outrageous barbarous manner that she died of it which was doubtlesse because having once an object for their lust in their power they could not forbear and so forgetting their former resolutions they laid hold on her and abused her in a most inhumane and execrable manner Vers 26. Then came the woman in the dawning of the day and fell down at the doore of the mans house c. That is she fell down dead at the doore of the mans house and there lay till break of day when her husband going forth to see what was become of her found her dead and thus though her husband had pardoned her whoredome yet God punished it and that too with her own sinne adulterie was her sinne and adulterie was her death she had dealt treacherously against her husband one would not satisfie her but she exposed her self to the lust of a stranger and now she was abused to death by the lusts of so many barbarous wretches whom she knew not that by so abusing her they murdered her Vers 27. And her hands were upon the threshold This is added to implie the reason of that which follows why the Levite spake to her to rise vers 28. And he said unto her Vp let us be going to wit because she lay in such a manner her hands laid upon the threshold under her head as if she had been asleep Vers 29. He took a knife and laid hold on his concubine and divided her together with her bones into twelve pieces and sent her into all the coasts of Israel That is to each of the twelve tribes a piece for to the tribe of Levi that was dispersed through all the land there was none sent and this was done that the fight of her dead limbs might affect them the more and stirre them up to be the more zealous for the punishment
Libnah a citie in his own countrey and then no wonder though he stayed not to prosecute his victory in the land of Edom. Then Libnah revolted at the same time Libnah was a great citie within Judah one of the royall cities of Canaan when Joshua entred it Josh 10.29 30 It was by him given to the priests the sonnes of Aaron Josh 21.13 and now it rebelled against Joram because he had made such innovations in Religion and forced the people to idolatry as is expressed 2. Chron. 21.10 11. which no marvell though the Levites were least able to endure It is much indeed that one citie alone should venture upon such an attempt but perhaps the kings absence whilest he was in Edom and the discontent of the people yea perhaps some correspondence they might have with the Philistines who ere long invaded the land 2. Chron. 21.16 17. gave them hope of abettors and how they sped in the conclusion the Scripture expresseth not Vers 24. And Joram slept with his fathers and was buried with his fathers in the citie of David Before his death there was a prophesie in writing delivered him from Elijah the Prophet 2. Chron. 21.12 which threatned both his people his children his wives and his own body and immediatly what was threatned came to passe for first the Philistines and Arabians brake into Judea took the kings house made spoil of his goods and slew or carried away all his children save the youngest onely and then afterwards the Lord smote him with a grievous disease in his bowels which left him not till his guts fell out and being dead he was obscurely buried in the citie of David but not in the sepulchres of his Ancestours the kings of Judah and that without the lamentations and solemnities that had been used in other princes funeralls 2. Chron. 21.16 All the time of this kings reigne another king of the same name reigned in Israel to wit Joram the sonne of Ahab his brother in law And Ahaziah his sonne reigned in his stead He is elswhere called Jehoahaz 2. Chron. 21.17 and Azariah 2. Chron. 22.6 He was the youngest sonne of Joram for all the elder sonnes were slain or carried away by the Philistines 2 Chron. 21.17 In S. Matthews catalogue of the kings of Judah it is said Matth. 1.8 that Jehoshapoat begat Joram and Joram begat Ozias and so this Ahaziah who succeeded Joram and Joash who succeeded Ahaziah 2 Kings 11.2 and Amaziah who succeeded Joash 2. Kings 12.21 and was the father of Ozias are quite left out but this I conceive was onely because the Evangelist resolving to distribute the Ancestours of Christ into three severall ranks according to the three great changes that had happened in the state and finding just fourteen in the first rank from Abraham to David he laboured to reduce the other ranks to the same number too as knowing that equall numbers are a help to the memory and so to make just fourteen generations in that rank also from David to the captivitie he leaves out Ahaziah Joash and Amaziah and them perhaps rather then others because they were the next from Ahab by Athaliah the daughter of Ahab and wife of Joram Vers 25. In the twelfth yeare of Joram the sonne of Ahab king of Israel c. Yet chap. 9.29 it is said that he began to reigne in the eleventh yeare of Joram king of Israel which is because the yeare of Ahaziahs reigne did concurre with the latter end of the eleventh and the beginning of the twelfth yeare of Joram king of Israel Vers 26. Two and twentie years old was Ahaziah when he began to reigne c. In the 2. Chron. 22.2 it is said that he was two and fourty years old when he began to reigne we may reconcile this thus that he was two and fourty years old when he began to reigne alone by himself but that he was made king also when he was but two twenty years old his father yet living but then that must be granted which is before noted upon 1. Kings 22.42 to wit that Asa also was made king in his fathers life time and indeed because this answer may have some strong objections made against it therefore others do rather reconcile these two places thus to wit that those words in 2. Chron. 22.2 Fourty and two years old was Ahaziah when he began to reigne must be understood of the continuance of Omries pedigree who was great grandfather to this Ahaziah Omri reigned as sole king six years 1. Kings 16.23 Ahab two and twenty 1. Kings 16.29 Ahaziah his sonne two 1. Kings 22.51 Joram twelve 2. Kings 3.1 And thus Omries stock continued fourty and two years and therefore it is said that Ahaziah who was of that stock by his mother Athaliah in his two and fourtieth yeare began his reigne But this answer methinks is more unsatisfactory then the other the words in 2. Chron. 22.2 will hardly bear such an interpretation And his mothers name was Athaliah the daughter of Omri king of Israel That is the grandchild of Omri the daughter of Ahab the sonne of Omri vers 18. Vers 27. He was the sonne in law of the house of Ahab That is the sonne of Ahabs sonne in law to wit the sonne of Joram by Athaliah Ahabs daughter yet perhaps even he also by his mother Athaliahs perswasion married a daughter of the house of Ahab though by another wife Joash was born who succeeded him in the throne chap. 12.1 Vers 28. And he went with Joram the sonne of Ahab to the warre against Hazael the king of Syria in Ramoth Gilead Toward the latter end of his reigne Joram king of Israel undertook the recovery of Ramoth Gilead out of the hands of Hazael then king of Syria which Ahab his father had formerly attempted with ill successe and Ahaziah the king of Judah his sisters sonne joyned with him in that expedition as Jehoshaphat had formerly done with Ahab Vers 29. And king Joram went back to be healed in Jezreel of the wounds which the Syrians had given him at Ramoth c. That is Ramoth Gilead having wonne the town and then manned it strongly leaving the chief of his army there behind him with his captains of whom Jehu was the chief he withdrew himself to Jezreel to be cured of the wounds which he received in this siege of Ramoth Gilead See the note chap. 9.14 CHAP. IX Vers 1. ANd Elisha the prophet called one of the children of the prophets and said unto him Gird up thy loins c. That is prepare thy self and go with speed the excution that was to be done by Jehu upon the house of Ahab was to be dispatched presently whilest Jehu had the army with him at Ramoth Gilead and Jehoram was gone from thence to Jezreel and therefore the prophet that was to give him his commission was sent with such speed which may also be the reason why aged Elisha went not himself but sent one of
Vers 4. Eleazar begat Phinehas Phinehas begat Abishua c. Eleazar succeeded his father Aaron in the high priesthood in the fourtieth yeare after their coming out of Egypt Numb 20.25 c. and 33.18 and was high priest all the time of Joshua and died immediately after him as may seem by the relation of their deaths together Josh 24.29 33. Phinehas his sonne that succeeded him was he that slew Zimri and Cozbi in the wildernesse and had thereupon a promise from God that the high priesthood should be settled upon him and his seed for ever see Numb 25.7 13. He succeeded his father Eleazar about the death of Joshua Josh 24.29 33. How long he lived high priest it is no where expressed but probable it is he was high priest all the time that the people served the Lord after Joshuahs death in the dayes of the elders that out-lived Joshua Judg. 2.7 and perhaps in the time of the first revolting of the people in the time of the Judges which must needs then be a matter of much grief to a man of such zeal as he was for it is evident that when the Israelites made warre against Benjamin he was high priest Josh 20.28 And Phinehas the sonne of Eleazar the sonne of Aaron stood before it in those dayes As for the next three that follow Abishau Bukki his sonne and Vzzi his sonne they were it seems high priests in those corruptest times of Israel under the Judges whereto agrees that which is by some said that in the dayes of Uzzi it was that Eli and so his posterity after him got the high priests office not being of Eleazars stock but of the stock of Ithamar and if so it were then the foure next following of the stock of Eleazar were never high priests to wit Zerahiah and Meraioth and Amariah and Ahitub but Zadok the sonne of Ahitub vers 8. was the first that recovered that dignity again which was in the dayes of Solomon who thrust out Abiathar of the posterity of Eli and of the stock of Ithamar from being high priest and put Zadok the sonne of Ahitub in his room 1. Kings 2.27 35. Vers 10. And Johanan begat Azariah he it is that executed the priests office in the temple that Solomon built in Jerusalem That is this is that Azariah of whom such honourable mention is made in the book of the Chronicles 2. Chron. 26.16 c. who did so worthily execute maintain the honour and office of the priesthood against the intrusion and usurpation of Uzziah the king of Judah and it is expressely noted that it was in the temple which Solomon built in Jerusalem because at the time when this was written there was another Temple in Jerusalem built by Zerub-babel Yet some understand these words of Johanan the father of Azariah that he was that Jehoiada that was high priest in the dayes of Athaliah by whom both the Temple and Common-wealth were preserved when they were in danger to be ruined by her Vers 13. And Shallum begat Hilâ—iah Who found the book of the Law in the dayes of Josiah 2. Kings 22.8 Vers 14. And Azariah begat Seraiah c. Seraiah was the high priest whom Nebuchadnezzar slew see 2. Kings 25.18 21. He was also the father or grand-father of Ezra Ezra 7.1 Now after these things in the reigne of Artaxerxes king of Persia Ezra the sonne of Seraiah the sonne of Azariah the sonne of Hilkiah c. and then Jehozadak his sonne was the father of Josuah who was so famous at the return of the Jews and the rebuilding of the Temple Hag. 1.1 In the second yeare of Darius the king in the sixth moneth in the first day of the moneth came the word of the Lord by Haggai the Prophet unto Zerubbabel the sonne of Shealtiel governour of Judah and to Josuah the sonne of Josedech the high priest Vers 19. And these are the families of the Levites according to their fathers That is of these before named were the severall families of the Levites called to wit the family of the Libnites c. Vers 20. Of Gershom Libni his sonne Jahath his sonne Zimmah his sonne c. Here follows a catalogue of those that were successively the Heads both of the Gershonites Kohathites and Merarites perhaps unto the dayes of David who did dispose of the Levites into new orders and whereas Zimmah is here said to be the sonne of Jahath thereby is meant that he was his grandchild for Shimei was the sonne of Jahath and Zimmah the sonne of Shimei vers 42 43. Vers 25. And the sonnes of Elkanah Amasai and Ahimoth The sonnes of Elkanah are here more particularly expressed because from him descended that Elkanah who was the father of Samuel Vers 26. As for Elkanah the sonnes of Elkanah Zophai his sonne c. This is another Elkanah who was the sonne of Mahath and grandchild of Amasai mentioned in the former verse as is evident vers 35 36. Vers 27. Jeroham his sonne Elkanah his sonne The father of Samuel Vers 31. And these are they whom David set over the service of song in the house of the Lord c. That is these are they that David made chief in the three quires of singers after the Ark had rest that is after it was brought to Davids house for before it was removed from one place to another to wit these mentioned in the sequel of this chapter Heman of the Kohathites ver 33. who was the chief and therefore had the middle quire and Asaph who stood on Hemans right hand v. 39. and was of the Gershonites and Ethan who was also called Jeduthun chap. 25.1 and was of the Merarites and stood on Hemans left hand ver 44. These were in their times famous men as being the chief singers and withall Prophets and pen-men of some of the Psalmes 2. Chron. 29.30 Moreover Hezekiah the king and the princes commanded the Levites to sing praise unto the Lord with the words of David and of Asaph the seer Vers 33. Heman a singer the sonne of Joel the sonne of Shemuel That is Samuel for Heman was Samuels grandchild Vers 50. And these are the sonnes of Aaron Eleazar his sonne Phinehas his sonne c. By occasion of the mention that is made of the severall offices and imployments of the priests in the foregoing verse the catalogue of the sonnes of Eleazar is here again set down unto the dayes of David by whom the priests were divided into foure severall orders Vers 57. And to the sonnes of Aaron they gave the cities of Judah c. And Simeon Josh 21.9 And they gave out of the tribe of the children of Judah and out of the tribe of the children of Simeon these cities which are here mentioned by name Vers 60. All their cities throughout their families were thirteen cities To wit the eleven here mentioned and Ain in Judahs portion and Gibeon in Benjamins which are reckoned amongst the rest Josh 21.16 17. but
priests were seated partly in the tribe of Judah where the Temple was afterwards to be built and partly in the two bordering tribes of Simeon and Benjamin and so whilst they shall approve their piety and devotion to the service of God in being content to leave their dwellings to go up unto Jerusalem in their turns to attend upon the service of God yet withall God provides for their ease that their journeys might not be over long and burthensome to them As for their assigning as it is here said of thirteen cities to the priests herein God and the governours of Israel had respect unto succeeding times when the posterity of Aaron should be encreased for at present there were but a few priests not enough to inhabit the half part of one city but in the mean time they were given them for their possession which they might dispose of according to the right they had in them For that they might so do and that the cities of the Levites were given them not onely for their habitation but also for their possessions and inheritance is evident in severall places See Levit. 25.32 Vers 9. And they gave out of the tribe of the children of Judah and out of the tribe of the children of Simeon these cities c. Judahs and Simeon cities are reckoned together because Simeons portion lay within Judahs Chap. 19.1 And the second lot came forth to Simeon even for the tribe of the children of Simeon according to their families and their inheritance was within the inheritance of the children of Judah Vers 11. And they gave them the city of Arbah the father of Anak which is Hebron in the hill-countrey of Judah c. This city with the land adjoyning was formerly given to Caleb which makes it more probable that the cities for the Levites were taken by lot because it was not likely that both Hebron and Debir should be taken out of his inheritance without the Lords speciall direction But God requiring it Caleb willingly yields the rather because the countrey and land about was the chief of his possession which was not taken from him and besides no doubt they desired to have the Levites who were to instruct them in the Law of the Lord to be seated amongst them Vers 15. And Holon with her suburbs Called Hilen 1. Chron. 6.58 Vers 16. And Ain with her suburbs and Juttah with her suburbs c. This citie Ain is not reckoned 1. Chron. 6. amongst the cities given to the sonnes of Aaron nor Gibeon here named vers 17. As for Juttah it is called Ashan 1. Chron. 6.59 Some indeed conceive that it is Ain that is there called Ashan but there is an argument against that which seems to me unanswerable to wit that Ashan and Ain are in one verse distinctly named amongst the cities of Simeon chap. 19.7 and so also Almon vers 18. is called Alemeth 1. Chron. 6.60 Vers 22. And Kibzaim with her suburbs Called Jokneam 1. Chron. 6.68 Vers 23. And out of the tribe of Dan Eltekeh with her suburbs Gibbethon with her suburbs These two cities are omitted 1. Chron. 6. And Aijalon and Gath-rimmon are there ioyned with the cities of Ephraim but that they were given out of Dans portion is evident by this place Vers 25. And out of the half tribe of Manasseh Tanach with her suburbs c. To wit that half of the tribe which was seated within Jordan next Dan and Ephraim Tanach here mentioned is called Aner 1. Chron. 6.70 as also Gath-Rimmon is there called Bileam Vers 27. And Beeshterah with her suburbs Called Ashtaroth 1. Chron. 6.71 Vers 28. And out of the tribe of Issachar Kishon with her suburbs c. Which is called Kedesh as also Dabareh is called Deberath and Jarmuth Ramoth and Engannim Anem 1. Chron. 6.72.73 Vers 30. And out of the tribe of Asher Mishal with her suburbs c. Called Mashal 1. Chron. 6.74 as also Helkath is there called Hukok Vers 32. And Hammoth-dor with her suburbs c. Called Hammon 1. Chron. 6.76 as also Kartan is there called Kirjathaim Vers 34. Out of the tribe of Zebulun Jokneam with her suburbs c. Jokneam and Kartah are omitted 1. Chron. 6.77 and Dimnah is there called Rimmon and Nahalal Tabor Vers 36. And out of the tribe of Reuben Bezer with her suburbs and Jahazah with her suburbs It is said that Bezer was a city of refuge chap. 20.8 though it be not here expressed as it is in the rest vers 13.20 27. which why it is here omitted we cannot say As for Jahazah it is called Jahzah 1. Chron. 6. Vers 41. All the cities of the Levites within the possession of the children of Israel were fourty and eight cities with their suburbs It may seem strange why in the 19. chapter we reade of but two and twenty cities given to the tribe of Asher nineteen to the tribe of Naphtali yea but twelve cities to the tribe of Zebulun and yet the Levites which were nothing so many in number as they have here eight and fourty cities given them I answer first that besides the cities mentioned the other tribes had many towns and villages wherein they dwelt which the Levites had not secondly that the chief cities are onely there mentioned it is evident in severall places that many cities which were in the severall portions of those tribes are not there set down thirdly others did no doubt inhabit these cities besides the Levites and fourthly it is no wonder though God deals bountifully with the Levites that were to be imployed in his speciall service Vers 43. And the Lord gave unto Israel all the land which he sware to give unto their fathers and they possessed it and dwelt therein Though there were much of the land out of which the Canaanites were not yet expelled we cannot therefore call this truth in question for First he had given them all by lot divided amongst them which was a kind of actuall enstating them in it Secondly he had put them into possession of the greatest part of it neither had he promised them otherwise but that they should possesse it by degrees See Exod. 23.29 So both clauses of that which is here said are true to wit first That God had given them all the land which he swore to give unto their fathers and secondly That they possessed it and dwelt therein onely we must conceive of them severally thus to wit 1. That he had already actually given them the whole land and enabled them to divide it amongst their tribes and 2. That they possessed it and dwelt therein to wit by degrees a great deal of it they had already in their possession and the rest by degrees came into their hands as God had promised and sooner then they did they might have enjoyed it had it not been for their sinnes CHAP. XXII Vers 3. YE have not left your brethren these many dayes unto this day That for which Joshua here
they began presently to provoke the Lord with their sinnes For it is evident that these cities were not long after this inhabited by the Philistines chap. 3.1 2 3. Now these are â—he nations which the Lord left to prove Israel by them c. Namely five Lords of the Philistines c. and so again 1. Sam. 6.17 Now these are the golden Emerods which the Philistines returned for a trespasse-offering unto the Lord For Ashdod one for Gaza one for Askelon one for Gath one for Ekron one As for Ekron one of the cities here mentioned it was in Dans lot Josh 19.43 therefore it seems that the tribe of Judah joyned with those of Dan as well as with those of Simeon for the clearing of their coasts the rather because they could not hold those cities they had gotten from the Philistines if they had let them alone in this neighbouring citie Vers 19. And the Lord was with Judah and he drave out the inhabitants of the mountain This clause and the Lord was with Judah is added to shew of what difficulty their attempts were if the Lord had not been with them and withall to condemne their cowardise that durst not proceed in their conquests against the inhabitants of the valleys having had such incouraging experience of Gods assistance But could not drive out the inhabitants of the valley because they had chariots of iron Their own fears disabling them and God for their sinnes withdrawing himself from them Concerning these chariots of iron see the note Josh 17.16 Vers 21. And the children of Benjamin did not drive out the Jebusites that inhabited Jerusalem c. See Josh 15.63 Vers 26. And the man went into the land of the Hittites and built a city Whence it seems probable that the Israelites did not onely spare his life and the life of his family but also gave him a rich reward to wit for shewing them the way into Bethel as is before said Vers 27. Neither did Manasseh drive out the inhabitants of Bethshean c. See the note Josh 17.12 Thus in the dayes after the death of Joshua when it seems they had no one set over them in chief but were onely governed by the joynt-authority of the Elders in each tribe they began to be remisse in endeavouring to drive out the remainder of the Canaanites that dwelt in the land but were content to make peace with them and this was the first step of their defection from God which did by degrees lead them into grosser sinnes and greatly provoked the Lord to displeasure against them Vers 35. Yet the hand of the house of Joseph prevailed so that they became tributaries That is though the Danites were sorely for a time oppressed by the Amorites as is expressed before vers 34. And the Amorites forced the children of Dan into the mountain for they would not suffer them to come down to the valley yet afterward with the help of the sonnes of Joseph who bordered upon Dans portion and came up to aid them they prevailed against them so that they became tributaries Vers And the coast of the Amorites was from the going up to Akrabbim from the rock and upward This is added to shew how the Israelites through their own sloth suffered themselves to be hemmed in with these accursed enemies CHAP. II. Vers 1. ANd an Angel of the Lord came up from Gilgal to Bochim It is very hard to determine whether this were an Angel indeed or some man either priest or prophet that by speciall commission was sent at this time from God unto the people to reprove them for their sinnes The word in the originall may well be translated either angell or messenger as it is in the margin of our bibles and the reasons are very considerable which have moved many to think that it was some man of God that was sent to them to wit first because it is said that he came up from Gilgal not that he came down from heaven and so appeared to them and secondly because he spake in a generall assembly as is evident vers 4. where it is said that he spake unto all the children of Israel whereas the apparitions of Angels have been usually onely to some particular men in private But yet the most of Expositours conceive that it was a true Angel and that having assumed for this present service the body of man the Scripture therefore speaks of him as a man that he came up from Gilgal to Bochim and this they hold 1. Because he speaks after the manner of Angels not thus saith the Lord as the prophets were wont to speak but as in the person of God I made you to go up out of Egypt and 2. Because the Authour of this book elsewhere speaks differently of the prophet and the Angel as chap. 6.8 The Lord sent a prophet unto the children of Israel which said unto them Thus saith the Lord God of Israel I brought you up from Egypt and brought you forth out of the house of bondage But then vers 12. And the Angel of the Lord appeared unto him that is to Gideon and said unto him The Lord is with thee thou mighty man of valour Yea some hold that it was the sonne of God the Angel of the covenant who was wont thus to appear to the fathers and that because he ascribes here to himself that which was the work of God as the bringing this people out of Egypt and the making of a covenant with them However most probable it is that this was done in the dayes of the Elders that outlived Joshua and that before they began to worship the Gods of the nations they dwelt amongst for else doubtlesse this Angel or messenger of the Lord would have reproved them for their idolatry as well as for making a league of peace with the land It seems therefore that finding themselves sorely annoyed by the Canaanites in severall parts of the land there was an assembly of the people called of all the tribes that they might consult what was fit to be done and so thereupon the Lord sent his Angel to them with a message and very likely it is that it was some place about Shiloh where the people were now met together which upon occasion of the peoples weeping here was called Bochim that is weepers For first thither the tribes used to assemble themselves especially at their three solemn feasts and some generall assembly of the people there was at this time as is before noted and secondly the people did offer sacrifices there vers 5. and that they might onely do where the altar and tabernacle was Vers 2. But ye have not obeyed my voice why have ye done this That is consider how great and inexcusable your sinne is for these words why have ye done this are as much in effect as if he had said that they had not the least colour for that they had done and that if they were challenged to give a reason
particular gods as Rimmon was a god amongst the Assyrians 2. Kings 15.18 and Chemosh the god of the Moabites and Milcom the god of the children of Ammon 2. Kings 11.23 and Dagon the god of the Philistines 1. Sam. 5.2 and secondly that by degrees they did so wholly give themselves to the worship of these false gods that at length they quite laid by the worship of the true God in the Tabernacle built by Moses they forsook the Lord and served not him When the Israelites began thus to Apostatize it is not expressely said onely thus much we may certainly conclude from the text that though the death of Jair be mentioned in the verse before yet it was long before his death even immediately after the death of Tola the former Judge and that because about foure years after this Jair began to be Judge of Israel through the just hand of God upon them for their idolatry the Ammonites began their incursions into their land as is evident in the 8. verse of this chapter Vers 7. And he sold them into the hand of the Philistines and into the hand of the children of Ammon So that they were invaded both on the east and west on the west by the Philistines and on the east by the children of Ammon chap. 2.14 Vers 8. And that year they vexed and oppressed the children of Israel eighteen years all the children of Israel that were on the other side Jordan c. That is the Ammonites having eighteen years before in the dayes of Jair oppressed the Israelites by many incursions and inrodes made upon them and especially those tribes that lay without Jordan in the land of the Amorites that year that jair died they did again invade the land and happely in a more sore and greivous manner then ever before did oppresse and crush the poore people in all parts of the kingdome or else the meaning may be that having eighteen years before by severall incursions oppressed the tribes without Jordan that yeare that Jair died encouraged by the death of their Judge they began to vex and oppresse the Israelites in generall even those within Jordan also as it is in the following verse Moreover the children of Ammon passed over Jordan to sight also against Judah and against Benjamin and against the house of Ephraim so that Israel was sore distressed However the eighteen years here mentioned must necessarily be referred to the years of Jairs government for that place 1. Kings 6.1 will not suffer the years of oppression to be reckoned apart from the years of the Judges as is before noted chap. 3.11 and to the years following they cannot be referred if we consider first Israels repenting at present vers 10. and vers 16. And the children of Israel cryed unto the Lord saying We have sinned against thee both because we have forsaken our God and also served Baalim And they put the strange gods from among them and served the Lord and secondly that Jephthah judged the people but six years chap. 12.7 and did in the beginning of his government wholy vanquish the Ammonites chap. 11.32 33. and therefore in his time the people could not be under the oppression of the Ammonites eighteen years Vers 11. And the Lord said unto the children of Israel c. To wit either by an Angel or by some Prophet or perhaps by the high priest who after enquirie made for them returned this answer from the Lord many deliverances are here mentioned which God had given them which if they be not before particularly expressed it is because the Lord did many great things for them which are not written Vers 12. The Zidonians also and the Amalekites and the Maonites did oppresse you c. We reade of a city called Maon in the mountains of Judah Josh 15.55 and of a wildernesse also so called 1. Sam. 23.24 And they arose and went to Ziph before Saul but David and his men were in the wildernesse of Maon It is therefore likely that the Canaanites inhabiting there or in the parts adjoyning are here called Maonites Vers 13. Wherefore I will deliver you no more God speaks here after the manner of men the meaning is that they deserved no more help and that he would deliver them no more to wit except they did truely repent and amend that which was amisse for the condition of conditionall threatnings is not alwayes expressed Vers 15. Do unto us whatsoever seemeth good unto thee deliver us onely we pray thee this day Thus first they acknowledged that for their sinnes God might justly destroy them secondly they did willingly stoop under his hand and submit themselves to whatsoever he would do and yet thirdly they besought the Lord that if it might be he would try them once more Vers 17. Then the children of Ammon were gathered together and encamped in Gilead That is in the land of Gilead as in vers 18. which they now claimed to belong to them chap. 11. vers 13. Vers 18. And the people and the Princes of Gilead said one to another What man is he that will begin to fight c. Thus at first they proffered the principallitie of Gilead to any one that would undertake to lead them forth against the children of Ammon till finding that no body would accept of it they then sent to Jephthah as is related in the next chapter CHAP. XI Vers 1. NOw Jephthah the Gileadite was a mighty man c. Though he were the sonne of one Gilead as is evident in the last words of this verse And Gilead begat Jephthah not the same who was the sonne of Machir the sonne of Manasseh Josh 17.1 2. of whom the greatest part if not all of that tribe were descended but another of his posterity and called by his name yet doubtlesse he is here called a Gileadite either from the land or city of Gilead the place of his birth and education for the most of Gilead was possest by Manassehs tribe Vers 2. And they thrust out Jephthah and said unto him Thou shalt not inherit in our fathers house c. This his brethren did by the help and decree of the Magistrates of Gilead as appears by Jephthahs answer to the Elders vers 17. And Jephthah said unto the Elders of Gilead did ye not hate me and expell me out of my fathers house Whether they onely cast him one from having any share in the inheritance of their father or whether also they denyed him any portion for his livelyhood amongst them we cannot from the words certainly conclude yet because being a bastard he could not challenge any part of his fathers inheritance and his complaint vers 7. seems to imply that he apprehended himself greatly wronged therefore the last is thought most probable Vers 3. And Jephthah fled from his brethren and dwelt in the land of Tob. Where this land of Tob was we reade not but their sudden fetching Jephthah to be their Captain shows plainly that it was
conceive how is it possible that we should determine any thing concerning their names Sufficient it is for us to know that even in this regard the angel might well answer Manoah that his name was secret or wonderfull that is that it was a thing not to be revealed and therefore not to be enquired into or a thing too wonderfull for him to understand or that as the other angels so he also had no other name but this that he was one of those ministring spirits whom God did continually employ in the effecting of many wonderfull works for his people with respect whereto therefore it may well be that vers 19. it is expressely noted that the angel did wondrously But now granting what was formerly said that this angel of the Lord was the Sonne of God the great angel of the Covenant it must needs seem the lesse strange that he should tell Manoah that his name was secret and not to be searched into or wonderfull and incomprehensible and that because first as he is very God his name that is his essence or being is infinitely above our understanding it is a secret we must not prie into it is too wonderfull for us onely we know of him what by his word and works he hath been pleased to reveal to us and that is enough to astonish any man that will seriously ponder it with himself and secondly as he was appointed of God to be in our nature the mediatour between God and man there was nothing in him nor nothing that was to be done by him but was every way wonderfull whence it is that the prophet said of him His name shall be called wonderfull Isa 9.6 Vers 19. So Manoah took a kid with a meat-offering and offered it c. Neither the person sacrificing nor the place where they offered this sacrifice were warrantable by the law but the allowance of the angel vers 16. If thou wilt offer a burnt offering thou must offer it unto the Lord was warrant sufficient Vers 20. For it came to passe when the flame went up towards heaven from off the altar c. Because there is no mention made either of wood or of fire that was brought by Manoah for the offering of this sacrifice therefore many Expositours hold that by the ministerie of the angel there came fire out of the rock to consume the burnt offering as it was before in Gideons sacrifice chap. 6.21 But that cannot certainly be concluded from thence However it was doubtlesse the angels ascending up in the flame of the altar that was the principall miraculous work whereby the angel did discover what he was to Manoah and his wife and methinks too this is one of the strongest evidences to make it most probable that this angel was the Sonne of God and that because his going up to heaven in the flame of the sacrifice did most sweetly represent and shadow forth the office of Christ the great Angel of the covenant whose work it is to present all our services before God and to procure them to be graciously accepted of him Vers 22. And Manoah said unto his wife We shall surely die c. See the note chap. 6.22 Vers 23. But his wife said unto him If the Lord were pleased to kill us he would not have received a burnt offering c. By three severall arguments doth Manoahs wife comfort him first from Gods accepting of their sacrifice and that she takes for granted because the angel advised them to offer that their sacrifice vers 16. If thou wilt offer a burnt offering thou must offer it unto the Lord and secondly because he had made known Gods accepting of it both by that his miraculous ascending up to heaven in the flame of it whereby they might see that their sacrifice went up with him into the presence of God and also as Expositours generally conceive by causing fire miraculously to ascend out of the rock and consume the sacrifice as formerly in that of Gideons Judg. 6.21 The angel of the Lord put forth the end of the staff that was in his hand and touched the flesh and the unleavened cakes and there arose fire out of the rock consumed the flesh and the unleavened cakes secondly from those wonders God had shewed them neither saith she would he have shewed us all these things that is all these miraculous signes of Gods favour towards us to wit the strange burning of the sacrifice and ascending of the angel in the flame thereof and thirdly from his imparting those secrets to them concerning their child Nor saith she would he as at this time have told us such things as these that is neither would he thus beforehand in a time of such great distresse have told us such comfortable tidings concerning the birth and education of our child and the worthy service he should do for the deliverance of his Church and people Vers 24. And the child grew and the Lord blessed him That is he indued him with admirable strength of body courage of mind and all other gifts requisite for those worthy services God had appointed him to do Vers 25. And the spirit of the Lord began to move him at times in the camp of Dan c. The camp of Dan was either the place of Samsons dwelling so called by occasion of that which we find written concerning the expedition of the Danites against Laish which it seems was before the dayes of Samson chap. 18.11 12. And there went from thence of the familie of the Danites out of Zorah and out of Eshtaol six hundred men appointed with weapons of warre And they went up and pitched in Kiriath-jearim in Judah wherefore they call that place Mahaneh-Dan unto this day or else it may be meant of a camp which the Danites had formed at present in this place having raised an army to withstand the incursions of the Philistines who did sorely now oppresse them where Samson serving in his young years began to give proof of the noble acts he should afterwards do For the spirit of God began now and then at times to come upon him and to put him upon strange and admirable exploits even beyond the ordinary courage and strength of man CHAP. XIV Vers 1. ANd Samson went down to Timnath c. A citie that was at first in the lot of Judah Josh 15.57 and afterward was separated for the tribe of Dan Josh 19.43 but was often if not alwayes in the possession of the Philistines in the confines of whose land it stood and so now it seems it was Vers 2. I have seen a woman in Timnath of the daughters of the Philistines now therefore get her for me to wife It was unlawfull for any Israelite much more for a Nazarite to marry with a daughter of the Philistines Deut. 7.3 but it seems Samson did this not without a speciall warrant from God either by revelation or by a strong instinct of the spirit which he knew well
but also of other things revealed to him by the Lord at other times in regard whereof that is added which follows in the next verse the Lord appeared again in Shiloh to wit to Samuel Vers 21. For the Lord revealed himself to Samuel in Shiloh by the word of the Lord. That is by Christ the word of his Father or by revealing his will and word unto him which afterwards was to be delivered by him to others to wit by propheticall revelation and not by any corporall or visible apparition CHAP. IV. Vers 1. ANd the word of Samuel came to all Israel Or came to passe the meaning is that Samuel as a Prophet made known the word of the Lord as to Eli before so afterwards to all Israel reproving them for their sinnes and telling them beforehand the judgements that would fall upon them if they did not repent All which did accordingly come upon them Now Israel went against the Philistines to battel c. Who began now again to invade the land of Israel It may seem that all the fourtie years of Elies judging Israel they had been quiet happely because they had been so exceedingly weakned by the slaughter which Samson made so often among them especially at his death where no doubt most of their princes and lords were slain Judg. 16.30 And Samson said Let me die with the Philistines and he bowed himself with all his might and the house fell upon the lords and upon all the people that were therein so the dead which he slew at his death were mo then they which he slew in his life But now they began again to quarrell with the Israelites and that no doubt not without the secret counsell of God who intended to punish hereby both the Priests and people of Israel and hereupon it was that the Philistines being entred upon the land of Israel the Israelites were gathered together to fight with them now the camp of the Israelites was besides Eben-ezer that is a place where afterward a stone was erected that was called Eben-ezer the occasion whereof we may see chap. 7.11 12. and the camp of the Philistines was in Aphek a citie in the tribe of Judah which bordered upon the land of the Philistines see Josh 15.53 Vers 3. Wherefore hath the Lord smitten us to day before the Philistines Let us fetch the Ark c. Though idolatrie and many other grosse sinnes were at this time rife amongst the Israelites They provoked him to anger with their high places and moved him to jealousie with their graven images saith the Psalmist concerning these very times Psal 78.58 yet so blind and stupid they were that because they were the seed of Abraham and the people of God they wondered why God should take the uncircumcised Philistines part against them never minding or mentioning their own wickednesse which had provoked the Lord to bring these miseries upon them Wherefore say they hath the Lord smitten us to day before the Philistines and vainly they thought to mend all for the future by fetching the Ark of God to be amongst them Let us say they fetch the Ark of the covenant of the Lord out of Shiloh unto us that when it cometh among us it may save us out of the hand of our enemies Now however they were moved no doubt to take this course first because the Ark was the signe of Gods presence amongst them whence it is said vers 4. that the people sent to Shiloh that they might bring from thence the Ark of the covenant of the Lord of hosts which dwelleth between the Cherubims and secondly because the Israelites in former times had prevailed mightily against their enemies when the Ark was amongst them as when they vanquished the Midianites Num. 31.6 and at the sacking of Jericho when the walls of the citie fell down before them Josh 6.4 5. and on the other side when the Ark was not with them they had gone by the worst as when they went out to fight against the Canaanites Num. 14.44 45. They presumed to go up unto the hill top nevertheles the Ark of the covenant of the Lord and Moses departed not out of the camp Then the Amalekites came down and the Canaanites which dwelt in that hill and smote them and discomfited them even to Hormah and therefore it seems afterwards to have been an usuall custome to carrie forth the Ark into the field with them for Saul had it with him when he was in arms against the Philistines chap. 14.18 Saul said unto Ahiah Bring hither the Ark of God for the Ark of God was at that time with the children of Israel and Joab as some think had it with him when he went out against the Ammonites the Ark and Israel and Judah abide in tents said Uriab 2. Sam. 11.11 yet because at present they did merely rest upon the outward signe and did not repent them of their sinnes whereby they had forfeited their interest in God nor seek to make their peace with God as they ought to have done therefore their confidence in the Ark was groundlesse and vain and the signe of Gods presence became ineffectuall amongst them And doubtlesse there was a secret overruling hand of God in this their sudden resolution to fetch the Ark into the camp whereby he made way to the delivering up the Ark into the power of the enemie and to the death of the two sonnes of Eli who coming along with the Ark were slain by the Philistines Vers 4. And the two sonnes of Eli Hophni and Phinehas were there with the Ark of the covenant of God To wit either to carrie it as Num. 4.15 or at least to attend it Vers 7. And the Philistines were afraid for they said God is come into the camp This happely the Philistines spake as thinking the Ark to be some representation of the God of the Israelites and having the same opinion of it as they had of their own idols at least they conceived that there was some divine power that went along with the Ark where it went which was the reason why they were stricken with such astonishment and fear And they said Wo unto us for there hath not been such a thing heretofore That is in former conflicts we have had with them they used not to bring their Ark into the camp even by this unwonted shout of the Israelites we may see how much greater their hope and confidence is now then it hath been formerly Vers 8. These are the Gods that smote the Egyptians with all the plagues in the wildernesse In the former part of this clause it is manifest that the Philistines speak of those divers great plagues wherewith the Lord smote both Pharaoh and his people in Egypt thereby forcing them to let his people go but these words in the wildernesse are added in the close because in the overthrow of the Egyptians in the red sea which joyned to the desert of Etham Exod. 13.20 there was a
Almighty what will they not do to be rid of the judgements that lie upon them Vers 5. Peradventure he will lighten his hand from off you and from off your gods From this passage some Expositours gather that not Dagon onely but many other of their idol-gods were thrown down and broken to pieces by a secret hand of God in all the cities whither the Ark was brought as indeed it is probable the like was done in Egypt when the Lord punished Pharaoh and his people because they would not let the Israelites go Against all the gods of Egypt I will execute judgement saith the Lord Exod. 12.12 and Num. 33.4 it is said The Egyptians buried all their first-born upon their gods also the Lord executed judgements But yet because this is not expressed in the story others understand this which is said here of the hand of the Lord which was upon their gods onely of the reproch and dishonour that was brought upon their idols partly by the Lords casting down Dagon and partly by the heavy judgements he had infflicted upon the people that served them and that this hand of God it was which the Philistine-priests hoped would be lightned from off their gods if the Ark were sent back with those trespasse-offerings they had now prescribed Vers 6. Wherefore then do ye harden your hearts as the Egyptians and Pharaoh hardned their hearts c. By this it may seem that though the greatest number enclined to the sending of the Ark back vers 2. What shall we do say they to the Ark of the Lord Tell us wherewith we shall send it to his place yet some were of a contrary judgement and opposed it and therefore are here blamed for hardning their hearts against the means which God had used to convince them of their sinne Vers 7. Now therefore make a new cart and take two milch-kine on which then hath come no yoke c. It may well be that these idolatrous priests and diviners of the Philistines did not merely of their own invention prescribe this strange way of sending home the Ark to make tryall whether the God of Israel would by a supernaturall power cause these milch-kine to go the right way with it but were herein directed to do what they did by their practices of sorcerie and divination but if it were so even herein too there was an over-ruling hand of providence that disposed of all as might be most for Gods glorie A new cart was doubtlesse appointed as a signe of their reverencing the Ark their choosing young heifers that had never been employed in any profane service might also be done for the same cause out of reverence to the Ark but the main end was to make the hand of God the more manifest if they should go along the right way to the land of Israel Custome might make cattel used to the yoke to go on right forward when they are once entred into a beaten way but young things not used to the yoke especially when their calves were shut up from them were not like to do so it was a wonder that they should endure the yoke at all Vers 8. And put the jewels of gold which ye return him for a trespasse-offering in a coffer c. These jewels of gold were the golden images of the emerods and mice which they put in a coffer as not daring to venture it seems to put them into the Ark. Vers 9. And see if it goeth up by the way of his own coast to Bethshemesh A citie of Judah Josh 15.10 close by the confines of Judea and Philistea and in the way to Shiloh and therefore propounded here by the Philistines Priests as the citie whither the kine would go if Gods hand were in the businesse Vers 12. And the kine took the straight way to the way of Bethshemesh c. And thus did the Lord by his all-ruling power and providence prosper the device which they had contrived to discover whether it was by him and for their detaining the Ark that they had been of late so severely punished that he might confound them by their own inventions Bethshemesh was one of the Priests cities Josh 21.16 so that the kines carrying the Ark thither was as if they had intended to deliver it up into their hands to whom the custodie of it did of right appertain And the lords of the Philistines went after them unto the border of Bethshemesh Thus by the providence of God it was brought about that they who ere-while as victours did carrie away the Ark as their captive do now as servants and pages attend upon it when it returned home into the land of Israel Vers 13. And they of Bethshemesh were reaping their wheat-harvest Wheat-harvest in that countrey used to be in our May at the feast of Pentecost Lev. 23.16 Whence we may gather that the Ark was taken about November since it was vers 1. seven moneths in the countrey of the Philistines Vers 14. And they clave the wood of the cart and offered the kine a burnt-offering unto the Lord. That this is spoken of the men of Bethshemesh and not as some would have it of the Lords of the Philistines that came after the Ark to see what would become of it is evident by the very connexion of the words In the foregoing verse it is said that they of Bethshemesh were reaping c. and they lifted up their eyes and saw the Ark and rejoyced to see it and in this verse now it follows And they clave the wood of the cart and offered the kine a burnt-offering to the Lord. Besides when the men of Bethshemesh came flocking about the Ark and the Levites had taken down the Ark out of the cart as it followeth in the next verse is there any likelihood that they would suffer the uncircumcised Philistines to come amongst them to offer up a sacrifice to the God of Israel they standing by and as it were communicating with them in their sacrifice Surely no rather we may well think that the lords of the Philistines followed the Ark aloof off onely desiring to see what would become of it and came not near the Israelites and therefore it is said vers 16. that when the five lords of the Philistines had seen it that is when they had seen what was done they returned to Ekron the same day The greatest difficultie is concerning the offering up of kine which we know was not according to Gods Law and therefore liker to be the act of the Philistines then of the Priests of Israel for the Law did expressely command that none but males should be offered in burnt-offerings Levit. 1.3 If his offering be a burnt sacrifice of the herd let him offer a male without blemish But to this it may be answered that either the men of Bethshemesh did sinne herein being transported by the excesse of their joy and that this might be one thing wherewith they displeased God and provoked him to
bring the following judgement upon them or rather that this was an extraordinary act of devotion whereto the Priests were led by reasons grounded upon this strange and extraordinary work which God had wrought and perhaps also by a speciall instinct of Gods Spirit and is not therefore to be judged of according to the rules of other ordinary burnt offerings They considered that these kine had been given up by the Philistines to the service of the Lord in bringing home the Ark and that having been employed in so sacred of service it was not fit they should be imployed to any other use or much lesse that they should be sent back to the Philistines again and therefore they resolved by this way of an extraordinary burnt-offering to yield them up to the Lord by whose all-ruling providence they were so miraculously swayed to bring back the Ark unto that place And indeed had they sinned in offering these kine for a burnt-offering why should not this be mentioned vers 19. as the cause of Gods displeasure against them as well as their looking into the Ark. Vers 15. And the Levites took down the Ark of the Lord c. That is the Priests who were of the tribe of Levi for Bethshemesh as is before noted was one of the Priests cities Josh 21.16 nor was it lawfull for the Levites to touch the Ark Num. 4.15 And when Aaron and his sonnes have made an end of covering the Sanctuarie and all the vessels of the Sanctuarie as the camp is to set forward after that the sonnes of Kohath shall come to bear it but they shall not touch any holy thing lest they die Vers 18. And the golden mice according to the number of all the cities of the Philistines belonging to the five lords both of fenced cities and of countrey villages c. That is according as all the cities and villages of the Philistines were divided into five parts and were under the command of their five great lords each of those cities before mentioned being the mother citie in each division so accordingly there were five golden mice given as was said before vers 4. and that in the name and happely at the charge not of the mother-cities onely but of all the severall circuits or provinces that belonged to them because all had been punished with that plague of mice which were sent amongst them even all the land of the Philistines unto the great stone of Abel that is mourning so called doubtlesse because of the peoples lamentation vers 19. as upon a like occasion the floore of Atad where the sonnes of Jacob with the Egyptians mourned for the death of Jacob was called Abel-mizraim Gen. 50.11 that is the mourning of the Egyptians Vers 19. And he smote the men of Bethshemesh because they had looked into the Ark of the Lord. It was not lawfull for any but the Priests no not the Levites who carried it to look upon the Ark bare and uncovered Num. 4.20 But they shall not go in to see when the holy things are covered lest they die It was therefore sufficient to render the people obnoxious to the judgement that fell upon them if we suppose that it came covered from the Philistines and they uncovered it to look upon it or that it came uncovered and they took libertie without any fear or reverence to stare and gaze upon it But yet the words seem to import that they proceeded further even to look into the Ark either merely out of curiositie or perhaps to see whether the Philistines had not put any thing into it or taken any thing out of it onely I see not how so many could offend in this kind Even he smote of the people fiftie thousand and threescore and ten men That is of them and of the people together that came flocking from all parts to see the Ark there were slain fiftie thousand and threescore and ten men It were much that there should be so many found in so little a citie as Bethshemesh was but amongst those multitudes that might come from all parts to see the Ark there might well be fiftie thousand and threescore and ten slain Vers 21. And they sent messengers to the inhabitants of Kirjath-jearim c. Pretending happely that their citie of Bethshemesh was not a place of such safetie for the Ark to be in as Kirjath-jearim was they sent to the inhabitants of Kirjath-jearim to desire them to fetch the Ark thither The Philistines say they have brought again the Ark of the Lord come ye down and fetch it up to you CHAP. VII Vers 1. ANd the men of Kirjath-jearim came and fetcht up the Ark of the Lord c. Three particulars are here related concerning this removall of the Ark. The first is that it was fetcht up from Bethshemesh by the men of Kirjath-jearim a citie in the tribe of Judah not farre from Bethshemesh called formerly Baalah and Kirjath-Baal Josh 15.9 60. and 18.14 Now this being none of the cities of the Priests who onely might touch the Ark though it be said that the men of Kirjath-jearim fetcht up the Ark yet thereby is meant onely that they came up to have it carried to their citie and attended it when it was removed for they were doubtlesse priests either of Bethshemesh or of some other place that carried the Ark. Notwithstanding the men of Bethshemesh were smitten for looking into the Ark chap. 6.19 yet the men of Kirjath-jearim did not oppose the removing of it to their citie but themselves fetched it thither no doubt with much joy and that because they knew that it was not the presence of the Ark amongst the men of Bethshemesh but their unreverend carriage of themselves in gazing upon the Ark or looking into it that was the cause of their miserie The second thing related is that they brought the Ark into the house of Abinadab in the hill It is likely that Abinadab was a man of singular holinesse and perhaps as some hold a Levite too but yet the reason which the text implies why his house was chosen for the keeping of this sacred treasure is this that it was in the hill to wit first because high places were in these times in great request and judged fittest for holy employments and secondly because it might be a place of strength and so of safetie for the Ark to be kept in whence it was that the Ark was kept there till Davids time when it was fetched away from thence 1. Chron. 13.6 7. And David went up and all Israel to Baalah that is to Kirjath-jearim which belonged to Judah to bring up thence the Ark of God the Lord. And they carried the Ark of God in a new cart out of the house of Abinadab Indeed in 2. Sam. 6.3 it is said that the Ark was brought out of the house of Abinadab that was in Gibeah but by Gibeah there is meant the hill as it is translated there in the margin of our Bibles
for it is expressely said in that very place vers 2. that the city out of which the Ark was then fetched was Baal of Judah which was Kirjath-jearim as is before noted Josh 15.9 and the city Gibeah was in the tribe of Benjamin Josh 18.28 Judg. 19.14 The third particular here related is that having carried the Ark into the â—oâ—se of Abinadab in the hill they sanctified Eleazar his sonne to keep the Ark of the Lord that is they chose him to be set apart to this holy imployment even to give continuall attendance upon the Ark that he might keep others from coming near to pollute or defile it and to that end they caused him to fit and prepare himself in all holy manner for this sacred charge under which the washing of his garments with water and such other ceremonies of legall purifying may be comprehended as we see Exod. 19.10 And the Lord said unto Moses Go unto the people and sanctifie them to day and to morrow and let them wash their clothes But may some say when the Israelites had gotten the Ark again out of the land of the Philistines why did they not carry it back to the Tabernacle in Shiloh I answer at first the terrour of the men of Bethshemesh might be the cause that it was presently removed to Kirjath-jearim a city near unto Bethshemesh yet because the Ark stayed there so long it is most probable that either it was at first removed thither or at least afterward continued there not without the consent of Samuel their Judge and the other Elders of Israel yea happely not without expresse direction from the Lord and that because Shiloh was destroyed when the Ark was taken by the Philistines or else rather because the Lord would still shew his indignation against the former wickednesse of that place by not suffering the Ark to be carried thither again Vers 2. And it came to passe while the Ark abode in Kirjath-jearim that the time was long for it was twenty years c. This is not meant of the whole term of the Arks remaining in Kirjath-jearim for between the death of Eli presently after which the Ark was brought to this place and the beginning of Davids reigne when it was first removed thence 2. Sam. 6.2 3. there must needs be fourty years allowed for the government of Saul and Samuel Act. 13.21 all which time the Ark continued in Kirjath-jearim unlesse when it was for a while onely carried forth into the camp in the warre against the Philistines chap. 14.18 And Saul said unto Ahiah Bring hither the Ark of God for the Ark of God was at that time with the children of Israel The meaning therefore of this clause is onely thus that twenty years were expired ere the people by the exhortations of Samuel or by the troubles that God brought upon them could be wonne to that solemne conversion related in the following verses concerning which it is said here in the last clause of this verse that all the house of Israel lamented after the Lord that is they were brought to bethink themselves of their sinnes and began with all humiliation and sorrow to seek the recovery of Gods love and favour and that no doubt because of the heavy oppression of the Philistines for it seems that ever since the taking of the Ark they had kept many of Israels cities in their hands and many wayes tyrannized over them as is evident vers 7. The Lords of the Philistines went up against Israel and when the children of Israel heard it they were afraid of the Philistines And vers 14. The cities which the Philistines had taken from Israel were restored to Israel c. Vers 3 And Samuel spake unto all the house of Israel c. That is to the Elders of Israel resorting to him from all places or to the people as he went about in his circuit Put away the strange gods and Ashtaroth from among you and prepare your hearts unto the Lord and serve him onely That is Content not your selves with the outward act of removing your strange gods but labour to bring your hearts into a fit temper for God purified by faith humbled with the sight and detestation of your sinnes and settled in a full purpose of amendment of life Concerning Ashtaroth see the Note Judges 2.13 Vers 5. And Samuel said Gather all Israel to Mizpeh and I will pray for you unto the Lord. Of Mizpeh see Judges 20.1 Thither the people are at present appointed to gather themselves 1. That they might there in a publick and solemn manner renew their Covenant with God and pray unto him for pardon and favour and 2. That they might there consult about means both for reforming of publick abuses and for making warre against the Philistines Vers 6. And they gathered together to Mizpeh and drew water and poured it out before the Lord and fasted on that day c. What this pouring forth of water before the Lord was and to what end it was done it is hard to say Many Expositours understand it merely of drawing and pouring forth water to wit as a kind of sacrifice or rather as a sacred Ceremony whereby they desired to signifie either First That they wished that those that should return to their idolatry again might utterly perish without hope of recovery as that water that was poured forth that could not be gathered up again according to that of the widdow of Tekoah 2. Sam. 14.14 We must needs die and are as water spilt upon the ground which cannot be gathered up again or Secondly That they did utterly renounce and cast away their idolatry even as that water was wholly poured forth out of their vessels not the least drop remaining behind and were resolved never more to take up their superstitious practises again no more then they would think of taking up that water again which they had so poured forth or Thirdly That they hoped that as the water being poured forth was streight gone out of sight and was not to be seen so the very remembrance of their sinnes should be blotted out before the Lord should be as it were perfectly washed away or Fourthly That in their confessions and prayers that day they did sincerely poure out their hearts to God even as that water was poured forth Thus I say many Expositours understand this to have been done according to the letter of the words and that it is said to be done before the Lord because it was done where they were met together in a way of religion to fast and pray before the Lord and where happely they had for the time the Ark of God amongst them But yet because we find no such ceremony any where enjoyned by Gods Law nor at any other time practised by Gods people others do I think upon better grounds conceive otherwise of these words For some hold that it is a figurative and hyperbolicall expression of their great lamentation and weeping to wit
mentions no other cause but that wrong which of old their fathers had done to his people expressing one circumstance as a great aggravation of their crueltie namely that when his poore people had been so long under a miserable bondage in Egypt and were now newly escaped thence then they came presently out against them and sought to destroy them I remember saith the Lord that which Amalek did to Israel when he came up from Egypt Nor need it seem strange that the present Amalekites should be utterly destroyed for that which their Ancestours had done so many years ago for though God destroyes none everlastingly but for their own sinnes yet with temporall punishments he doth usually punish the children for the sinnes of their Ancestours especially when the children go in their fathers steps as by that which is said of Agag vers 33. it seems these did Vers 3. Now go and smite Amalek and utterly destroy all that they have That is not the men and cattell onely as is afterward expressed but their cities also and all the wealth therein c. Vers 4. And Saul gathered the people together and numbred them in Telaim Which most Expositours conceive to be the city of Judah called Telem Josh 15.24 As for the following clause wherein those of Judah are numbred apart by themselves two hundred thousand footmen and ten thousand men of Judah see the note upon chap. 11.8 Vers 5. And Saul came to a city of Amalek and laid wait in the valley The inserting of this here seems to imply that either it was the first city he came to or that it was the city where their king was Vers 6. And Saul said unto the Kenites Go depart get ye down from among the Amalekites c. This must be meant either of the posterity of Jethro the Kenite who though they had planted themselves in the tribe of Judah Judg. 1.16 yet now happely they were removed further because of the Israelites warres into the land of the Amalekites for they dwelt in Tents Judg. 4.17 and therefore might easily remove from one place to another or else it is meant of a people so called of whom Jethro was Numb 24.21 who are now spared for Jethro's sake Yet his redoubling the charge that they should get them away in those severall terms Go depart was to imply that if they loved their lives they should make haste away For ye shewed kindnesse to all the children of Israel when they came up out of Egypt This is questionlesse meant of the kindnesse which Jethro the Kenite and his family shewed to the Israelites He came out with much joy to meet Moses and to congratulate all the goodnesse which God had shewn to the Israelites he gave him counsell for the well-ordering of the government of Israel and doubtlesse he and his were eyes unto the Israelites in their going through the wildernesse according to Moses desire Numb 10.31 And therefore now Saul gave them warning to remove away that they might not suffer together with the Amalekites As the Lord punished the Amalekites for the wrong their Progenitours did to his people so he spared the Kenites for the kindnesse their Ancestours had shown them Vers 7. And Saul smote the Amalekites from Havilah untill thou comest to Shur that is over against Egypt That Saul destroyed not all the whole nation of the Amalekites is evident chap. 27.8 And David and his men went up and invaded the Geshurites and the Gezrites and the Amalekites And chap. 30.1 And it came to passe when David was come to Ziklag on the third day that the Amalekites had invaded Ziklag c. Either therefore this must be meant of some one part of their countrey or that Saul slew throughout the land all that he could get into his power for Shur is the furthest border of their land towards Egypt Vers 8. And he took Agag the king of the Amalekites alive and utterly destroyed all the people c. Agag was the common name of the kings of that land Numb 24.7 And his king shall be higher then Agag c. Now this Agag whom above the rest he should have slain Saul spared either to make his triumph more glorious which he might think would be most for Gods glory or out of covetousnesse to get a great ransome for him or rather out of a foolish pitty because he was a king and indeed the confidence of Saul in his answer to Samuel vers 20. Yea I have obeyed the voyce of the Lord and have gone the way which the Lord sent me And have brought Agag the king of Amalek c. makes it not very improbable that in sparing Agag he thought he had done well Vers 9. But Saul and the people spared Agag and the best of the sheep and of the oxen c. In sparing these cattell they pretended a respect they had to the glory of God namely that they spared them for sacrifice as Saul told Samuel afterwards vers 15. The people spared the best of the sheep and of the oxen to sacrifice unto the Lord. Whereas indeed it is most probable that secretly they had a purpose to retain many of them for their own use as those words of Samuel seem to imply vers 19. Wherefore didst thou not obey the voyce of the Lord but didst fly upon the spoyl However when God had injoyned them to destroy all the cattell and not to spare any for them to spare all that was good and to destroy those onely that were vile and refuse as it follows in this verse was all one in effect as if they had resolved that in those that were worth nothing God should have his desire but that those that were fat and good they knew how to reserve for a better use Vers 11. It repenteth me that I have set up Saul to be king See the note upon Gen. 6.6 Vers 12. Saul came to Carmel and Behold he set him up a place and is gone about c. That is he pitched their Tents in Carmell and so stayed there a while to refresh his army and divide the spoil and then went away to Gilgal or else the meaning may be this he set him up a place in Carmel that is some Pillar or Piramides as a triumphant monument of his victory and so went thence away to Gilgal Vers 13. And Saul said unto him Blessed be thou of the Lord I have performed the commandment of the Lord. This confident boasting of Saul may seem to imply that he did think indeed that he had performed what God injoyned him as not thinking that his sparing of Agag and some of the cattell for sacrifices would have been judged a transgression of Gods command but yet others conceive that his own conscience told him that he had not done well and that thence it was that now at his meeting with Samuel he saluted him in such a fawning manner as by way of colloging with him Blessed be thou of the
under the greatest terrours of conscience by reason of sinne Vers 18. Behold I have seen a sonne of Jesse the Bethlehemite that is cunning in playing and a mighty valiant man Which he had approved in killing the Lyon and the Beare chap. 17.34 and perhaps by some other such exployts performed by him since the Spirit of God came upon him vers 13. Vers 19. Send me David thy sonne which is with the sheep This last clause which is with the sheep is added to imply what an advancement it would be to him to be taken from keeping sheep to attend upon Saul at the court With such contempt could Saul speak now of keeping sheep that had himself been formerly in as mean a condition Vers 20. And Jesse took an asse laden with bread and a bottle of wine and a kid and sent them by David Jesse knowing God had anointed him to succeed Saul in the kingdome might well fear to put him into Sauls hands but his faith overcame his fear herein Vers 21. And he became his Armour-bearer See the note upon chap. 17.55 Vers 23. So Saul was refreshed and was well and the evil spirit departed from him That is for a time his fits left him See the former note vers 16. CHAP. XVII Vers 1. NOw the Philistines gathered together their armies to battell and were gathered together at Shochoh c. Shochoh was a city of Judah as we see Josh 15.35 where also as here Azekah is mentioned as a town not farre from Shochoh it is not expressed what moved the Philistines again to invade the land of Israel but by other passages of the story of these times we may probably conceive that it was first a desire to revenge their former shamefull losse when Jonathan and his armour-bearer put their whole army to flight chap 14. secondly a jealousie of their increasing power through many victories by Saul obtained against his other neighbours chap. 14.47 So Saul took the kingdome over Israel and fought against all his enemies on every side against Moab and against the children of Ammon and against Edom and against the king of Zobah and against the Philistines and whither soever he turned himself he vexed them and thirdly Some intelligence that might be given them of Sauls distemper and frantick fits which they hoped would be no little advantage to them But indeed the chief reason was because that God stirred them up to accomplish that which he had intended Vers 3. And the Philistines stood on a mountain on the one side and Israel on a mountain on the other side Thus each part kept their ground of advantage for a time not joyning in grosse but maintaining some skirmishes onely as appeareth vers 20. Vers 4. And there went out a champion out of the camp of the Philistines named Goliath of Gath. See Josh 11.22 We reade also of a brother of his that was likewise a mighty Gyant 1. Chron. 20 5. And Elhanan the sonne of Jair slew Lahmi the brother of Goliath the Hittite whose spear-staffe was like a Weavers beam Vers 5. And the weight of the coat was five thousand shekels of brasse To wit an hundred fifty six pound foure ounces or thereabout Vers 7. And one bearing a shield went before him This shield Goliath was to use when he came to fight but in the mean season for the greater state he had his Armour-bearer to carry it before him Vers 8. Why are you come out to set your battell in array That is what need we bring a whole Army on each side to fight it out Let us cast all upon a single combat It is like enough the remembrance of their former losse chap. 14. made them somewhat backward to put it to a battle and their confidence in this Goliath made them willing to decide all by a single fight I saith he am a Philistine and you servants to Saul The expression is observable not Israelites but servants to Saul by way of contempt And therefore do you choose out a man from amongst you and let us two decide the controversie Vers 11. When Saul and all Israel heard thâ—se words of the Philistine they were dismaid and greatly afraid They could not but know that God was able to lay the huge bulk of this Gyant under the feet of the meanest of them and besides as they had a promise from God that one of them should chase a thousand of their enemies so likewise God had lately made good his promise in the late routing of the whole Army of the Philistines by Jonathan and his Armour-bearer chap. 14. And therefore it may seem strange that all their hearts should tremble thus and be so out-braved by this Infidell monster especially if we consider that Jonathan was amongst them as it is evident he was because after that David had slain Goliath it is said that Jonathan stood by and heard his father talking with him chap. 18.1 For that he also should be afraid to enter the lists with Goliath who had so often fought the Lords battell with great courage and had of late so miraculously put the whole Army of the Philistines to flight is indeed a matter of much wonder But for this we must consider that both faith and courage are the gifts of God which when he with-holdeth the best even those that are at other times as bold as a Lion may shrink for fear God meant now to magnifie David and therefore he left even Jonathan himself to the feeblenesse of his own spirit that David might undertake what none durst venture upon and so might become famous amongst the Israel of God not a man was found that durst accept of Goliaths challenge which he propounded twice a day morning and evening vers 16. For forty dayes together no not after Saul had proclaimed in the camp great rewards yea even his own daughter in marriage to him that would undertake it all which rendred Davids courage and victory the more glorious Vers 12. Now David was the sonne of that Ephrathite of Bethlehem Judah whose name was Jesse and he had eight sonnes See the note upon chap. 16.10 And the man went among men for an old man in the dayes of Saul And therefore though his sonnes followed Saul to the warre yet he stayed at home Vers 15. But David went and returned from Saul to feed his fathers sheep at Bethlehem That we may not wonder how David was sent to the camp by his father Jesse when it was said in the former chapter that he was in Sauls Court and made his Armour bearer here we are told that he had before this time left the Court and was returned to keep his fathers sheep the reason whereof might be either first the alienation of Sauls affection that he began little to regard him and so David was desirous to return to his own home we know brain-sick men are usually unconstant and seldome continue long in one mind or secondly because Saul being for a
that shall never be even what might be and would be if he did not otherwise dispose of it Vers 13. Then David and his men which were about six hundred arose c. It seems the number of Davids followers still encreased for before he had but foure hundred chap. 22. but now he had six hundred with whom he departed out of Keilah and went whithersoever they could go that is being perplexed and not knowing whither to go they sought up and down for some place or other to shelter themselves in Vers 16. And Jonathan Sauls sonne arose and went to David into the wood and strengthened his hand in God That is he laboured to make him comfortable and couragious by putting him in mind of Gods promises and Gods power and by assuring him of Gods grace and favour towards him Vers 17. Thou shalt be king over Israel and I shall be next unto thee To wit by promise and covenant betwixt them But God otherwise disposed of it Jonathan was taken to a better kingdome and never lived to see David sit in the throne of Israel Vers 18. And they two made a covenant before the Lord. That is a covenant confirmed by oath as in Gods presence Vers 19. Then came up the Ziphites to Saul to Gibeah saying Doth not David hide himself with us c. Though David had lately driven the Philistines out of the land yet like ungratefull wretches partly to curry favour with Saul partly perhaps terrified with that severity whâ—ch Saul had used against Nob and the Priest of the Lord chap. 22.18.19 they went to him and discovered where David was in a wood near them to wit in the wildernesse of Ziph. This no doubt sorely wounded Davids heart that his own brethren of the tribe of Judah should deal thus treacherously with him But therefore we see that God had immediately before this triall sent Jonathan to comfort him and strengthen his hand in God ver 16. that so he might be the better able to endure it as captains use to encourage their souldiers before the fight and as Physicians use to give some preparative before sharper physick that it may not be too tedious and hard to be born and indeed that David did support himself now with hope in Gods promises is evident by the 54. Psalme which he composed at this time as appears by the expresse words of the title of that Psalme A Psalme of David when the Ziphims came and said to Saul Doth not David hide himself with us Vers 24. But David and his men were in the wildernesse of Maon in the plain on the south of Jeshimon For it was told David that the Ziphites had discovered him and that Saul with them and his army was coming to take him as is expressed in the next verse they told David and thereupon he left the wildernesse of Ziph and fled to a plain in the wildernesse of Maon which lay more southward from Jeshimon Vers 29. And David went up from thence and dwelt in strong holds at Engedi Called aso Hazazon Tamar 2. Chron. 20.2 a city of Judah Josh 15 62. It was it seems a place exceeding fruitfull for vines and other pleasant fruit whence is that expression in Solomons song chap. 1.14 My beloved is unto me as a cluster of camphire in the vineyards of Engedi but yet there was a wildernesse adjoyning to it whither it was that David now fled chap. 24.1 CHAP. XXIIII Vers 2. ANd went to seek David and his men upon the rocks of the wild goats That is high steep and craggy rocks such as wild goats do usually delight in and this is thus expressed to shew the violence of Sauls rage and how greedily he thirsted after the destruction of David We may see that he resolved to leave no place unsearched when he looked up and down for him in these rocky places which could not but be very tedious both to himself and his souldiers to march in Vers 3. And Saul went in to cover his feet Concerning this phrase of Sauls covering his feet see the note Judg. 3.24 And David and his men remained in the sides of the cave It may seem strange that David and his six hundred men chap. 23 13. could be in this cave and yet Saul when he came into it should not perceive it but it is well known by the testimony of many writers that in some countreys there are such huge caves that many souldiers may lie within them as also that those that are in such caves may see what is done in the mouth of those caves when they which are at the entrance perceive not what is within and such a cave was this wherein David and his men had hid themselves that Saul might not find them out Vers 4. Behold the day of which the Lord said unto thee Behold I will deliver thine enemy into thy hand c. There might be some particular promise though it be no where expressed in the story which David had received from Gad or Samuel or which God had immediately by his spirit given him concerning Sauls falling into Davids hands of which his followers did now put him in mind but because such a promise might imply that the Lord intended David should cut off Saul it seems most probable that this word of the Lord which they spake of was onely either that promise which Samuel had made him concerning the kingdome or else some generall promise that he should prevail over all his enemies which they now reached further then God intended them as if the promise of conferring the kingdome upon David did by consequence imply that he might take away his life that now stood in his way to keep him from it or the promise of prevailing over his enemies did include this of putting him to death if God should deliver him into his power At least from this act of Gods providence in bringing Saul into his power they sought to perswade David that God intended he should be cut off and that David should wilfully despise Gods favour to him if he should not do it Then David arose and cut off the skirt of Sauls garment privily To wit that he might thereby afterward make it evident to Saul that he could as well have killed him But how could he do this and Saul not perceive it I answer first considering the tumult of the souldiers without might drown the noise within it is probable enough that David might in this dark cave steal behind Saul and cut off the outward lap of his garment without being felt or perceived Secondly if Saul came in to ease himself it is likely he had laid aside his upper robe or garment to which David might go closely and unespied might cut off the skirt of it but thirdly if we understand those foregoing words that Saul went into the cave to cover his feet of his going in to lie down and sleep there then there can be no more question made how
a poeticall expression of the great and grievous losse of the Israelites in the death of Saul and Jonathan and of their just sorrow for it that they had cause enough to wish if so it might be that the place where they were slain might for ever be a sad and dolefull monument of this lamentable accident it is much like that of Job chap. 3.3 Let the day perish wherein I was born and the night in which it was said there is a man-child conceived There the shield of the mighty is vilely cast away the shield of Saul as though he had not been anointed with oyl To wit because he fell and died as any other of the common souldiers Vers 22. From the bloud of the slain from the fat of the mighty the bow of Jonathan turned not back and the sword of Saul turned not empty The sword in warre is said to devoure in the Scripture phrase Shall the sword devoure for ever sath Abner to Joab chap. 2.29 And thence that which is translated the edge of the sword is in the Hebrew the mouth of the sword and in reference to this it is said here that Jonathans bow and Sauls sword returned not empty from the bloud of the slain and from the fat of the mighty meaning that they did alwayes devoure the bloud and flesh of the stoutest enemies for fat is mentioned to imply men lusty healthfull and strong Vers 23 Saul and Jonathan were lovely and pleasant in their lives and in their death they were not divided By this that they were lovely and pleasant in their lives is meant that they were dearly beloved of one another and indeed though Saul was sometimes enraged against Jonathan yet it proceeded from his fatherly affection to him because he was â—ealous of David for Jonathans sake and how piously affected Jonathan was towards his father he now manifested by dying with him in this battell against the Philistines and indeed it is likely that this clause of Jonathans living and dying with his father is the rather inserted to clear him from that suspicion of having conspired with David against him They were swifter then eagles This may be meant first of their nimblenesse and agilitie of body which is in souldiers very commendable because it is a great advantage for the evading of the stroke of an enemy and for striking home upon them and especially for the pursuit of them when they are put to flight though men be never so strong yet if they be lumpish and heavie an active nimble man of lesse strength may do better service then they and secondly of their speedy prosecuting any noble service they had undertaken or resolved upon they were not slothfull but active and quick and were often upon their enemies before they could well hear any tidings of them Vers 24. Ye daughters of Israel weep over Saul who clothed you in scarlet c. To wit partly by the spoils taken from the enemy in his warre wherein he was alwayes victorious according to that expression Psalme 68.12 Kings of armies did flee apace and she that tarried at home divided the spoil and partly by the benefit of his government under which they grew rich and wealthy and observable it is that speaking of the rich and costly attire wherewith they were enabled to adorn themselves through the flourishing prosperity they enjoyed under Sauls government he addressed his speech in this to the women of Israel Ye daughters of Israel weep over Saul who clothed you in scarlet c. because women are most delighted in glorious attire Vers 25. How are the mighty fallen in the midst of the battell These words in the midst of the battell may be addde to imply how valiantly they died not as cowards flying and pursued by the enemy but as gallant men standing it out stoutly against the violent assaults of the Philistines till they fell down dead in the place Vers 27. How are the mighty fallen and the weapons of warre perished This last clause is either added by way of bewailing the losse of their arms in that last battell fought with the Philistines or else to set forth the worth of those gallant men that fell in that fight and then it is all one as if it had been said that all the glory of warre was perished with them CHAP. II. Vers 1. DAvid enquired of the Lord saying Shall I go up to any of the cities of Judah Though David knew that he should be king and that Saul being now dead the Diadem which by Gods speciall providence was put into his hand belonged unto him yet where or by what means the Lord would open a way to him that he might possesse and enjoy it he knew not and therefore for this he enquired of the Lord to wit by the Ephod as formerly the rather doubtlesse because he knew that Gods answer herein would be a great encouragement both to him and to his followers And David said whither shall I go up And he said unto Hebron This was at present the chief citie of the tribe of Judah and withall it was the place where Abraham Isaac and Jacob were buried and thus the kingdome of David was first erected where they lay enterred to whom long since the land of Canaan was promised the Sceptre of Christ and the kingdome to be established in the tribe of Judah which was to be a type of the kingdome of Christ Vers 2. So David went up thither and his two wives also c. That as they had been sharers with him in his sufferings so they might have their share in his prosperity too and thus they that are married to Christ and partake with him in his sufferings shall be sure also to partake with him in his glory Luke 22.28 29. Ye are they which have continued with me in my temptations And I appoint unto you a kingdome as my Father hath appointed unto me 2. Tim. 2.12 If we suffer we shall also reigne with him if we deny him he also will deny us Vers 3. And they dwelt in the cities of Hebron That is in Hebron and the towns and cities adjoyning in that mountainous tract of land that belonged to Hebron See Josh 21.11 12. Vers 4. And the men of Judah came and there they anointed David king over the house of Judah Though many of the other tribes came into David whilest he was yet at Ziklag even some that were Sauls brethren of the tribe of Benjamin 1. Chron. 12.1 2. therefore it is likely that even now too when he was come to Hebron some of every tribe came in to him to wit so many as were convinced that David had been anointed by Samuel at Gods appointment and therefore judged they should rebell against God if they should not submit to his government yet because the generallity of the other tribes stood for the setling of the kingdome upon Sauls posterity though indeed they did it at least many of them because
been done in a piece of ground full of lentiles that by Eleazar in a parcel of ground full of barley it is therefore probably conceived by Interpretours that this exploit against the Philistines was joyntly performed by both these captains at one and the same time and therefore it is said 1. Chron. 11.14 that they set themselves in the midst of that parcel of ground and delivered it and slew the Philistines and that there being both barley and lentiles in the same field Eleazar kept the Philistines from the barley field and Shammah from that part that had the lentiles Vers 13. And three of the thirty chief went down and came to David in the harvest time c. There is nothing in the text whereby we can certainly conclude who these three worthies were that fetched water from the well of Bethlehem for David some think that they were three of those thirty named in the latter part of this chapter others that they were the three colonells in the second rank or Lieuetenant colonells but the most generall opinion of Expositours is that they were the first three immediately before mentioned to wit Adino the Tachmonite Eleazer and Shammah which seems the more probable because the 1. Chron. 11 19. this passage is shut up with this clause these things did these three mightiest Before we are told what they did severally here an exploit is added which they did all joyntly together and if it be so then these first words and the three of the thirty chief went down c. must be thus understood that the three chief of the thirty or colonells and commanders of the thirty that is over the thirty went down and came to David c. Vers 15. Oh that one would give me drink of the water of the well of Bethlehem c. Though David were happely at present distressed for want of water yet he spake not these words as desiring to stirre up any of his souldiers to fetch it for him but occasionally to shew how precious a draught of that water would be in that his distresse as if he should have said what would one give now for a draught of the water of the well of Bethlehem Vers 16. And the three mightie men brake through the host of the Philistines c. Though they knew there was at that time a garison of the Philistines in Bethlehem as is before noted vers 14. and that there was a band of the Philistines that lay in the valley of Rephaim vers 13. in the way as they were to go to Bethlehem yet no sooner did David seem to wish for a draught of the water of the well of Bethlehem but those three resolved to satisfie his desire and so breaking through the host of the Philistines to wit which lay in the valley of Rephaim they came to Bethlehem and in despite of the garison there drew of that water and brought it unto David Neverthelesse he would not drink thereof but poured it out unto the Lord. That is as out of respect to God and to testifie how farre he was from desiring to to expose so rashly the lives of his Captains for satisfying of his desire to drink of this water he poured it out upon the ground though it seems at that time they wanted water and therefore that might be thought an act of folly to cast away water procured with so much danger it is said he did it unto the Lord that is out of a religious respect to make known how farre he was from desiring to hazard their lives to please his appetite Vers 18. And Abishai the brother of Joab the sonne of Zeruiah was chief among three That is among the second three And he lift up his spear against three hundred and slew them c. Other valiant acts he did besides as that when he went with David into the midst of Sauls camp 1. Sam. 26.6 Who will go down with me to Saul to the camp and Abishai said I will go down with thee 2. Sam. 21.16 17. And Ishbi-benob which was of the sonnes of the giant the weight of whose spear weighed three hundred shekels of brasse in weight he being girded with a new sword thought to have slain David But Abishai the sonne of Zeruiah succoured him and smote the Philistine and killed him but here that onely is recorded which was not mentioned before Vers 20. And Benaiah the sonne of Jehoiada the sonne of a valiant man of Kabzeel c. A citie in Judahs tribe Josh 15.21 this was the second of the second three He went down also and slew a lion in the midst of a pit in time of snow His valour in slaying the lion is here amplified by two circumstances first that it was in the midst of a pit where the room was strait and where he knew beforehand he must either kill or be killed and secondly that it was in the snow-time when lions are most fierce by reason then they want there prey the sheep and cattel being usually shut up in such hard weather Vers 21. And he slew an Egyptian a goodly man and the Egyptian had a spear in his hand c. 1. Chron. 11.23 it is expressed that he was a man of great stature five cubits high and that his spear was like a weavers beam Vers 22. These things did Benaiah the sonne of Jehoiada and had the name among the three mighty men That is among the second three who was the third of the second three is not here expressed some reckon one of those worthies mentioned chap 21.18 c. Sibbechai Elhanan and Jonathan others Asahel the brother of Joab vers 24. and that especially because there are thirty mentioned besides him in the following verses which seems to me most probable yet nothing can be certainly concluded upon such uncertain grounds Thirty and seven in all There are here in this catalogue onely thirty one named to which if we joyn the five worthies or colonells mentioned in the former part of the chapter that makes but thirty six and therefore to make up this number of thirty seven either Joab must be comprehended as being generall of all the kings forces or else the third of the second three worthies not being here expressed by name CHAP. XXIV Vers 1. ANd again the anger of the Lord was kindled against Israel c. These words and again have reference to that which was before related chap. 21. concerning the famine which the Lord in his displeasure sent amongst the Israelites immediately after that it seems the Lord was again angry with the Israelites for their wickednesse and so he moved David against them that is for their hurt to say Go number the people of Israel and Judah and the meaning of this that the Lord did this by letting Sathan loose upon him and leaving David to himself that he might be foyled by Sathan and therefore it is said 1. Chron. 21.1 And Sathan stood up against Israel and provoked
yeare of king Jeroboam began Abijah to reigne over Judah c. Or Abijam see the notes 1. Kings 15.1 2. Vers 4. And Abijah stood upon mount Zemaraim which is in mount Ephraim and said Hear me thou Jeroboam and all Israel c. To wit having first by his Heralds or messengers desired a parley or at least liberty to say somewhat that he had to say both to Jeroboam and the people for otherwise being so near the enemy that they might heare what he said he could not have stood thus to speak to them without danger Vers 5. The Lord God of Israel gave the kingdome over Israel to David for ever even to him and to his sonnes by a covenant of salt See Numbers 18.19 Vers 7. And there are gathered to him vain men the children of Belial See Deut. 13.13 And have strengthened themselves against Rehoboam the sonne of Solomon when Rehoboam was young and tender hearted c. That is when Rehoboam was newly entred upon his kingdome unexperienced in matters of state and much more in warlike affaires as having alwayes been brought up in his fathers peaceable reigne delicately and daintily and being not yet settled in that throne as a plant that hath not yet taken root was easily shaken and terrified with the insolencies of his rebellious subjects that thus we must understand these words is evident because Rehoboam was one and fourty years old when he began to reigne as we may see 1. Kings 14.21 Vers 10. The Lord is our God and we have not forsaken him c. Though he walked in all the sinnes of his father Rehoboam 1. Kings 15.3 and suffered idolatry in his kingdome which his sonne Asa did afterwards reform 1. Kings 15.12 13. yet because withall the true religion was openly professed and the true worship of the true God openly and incorruptly maintained in the Temple at Jerusalem he boasts of their assurance of Gods favour and seeks to scare the Israelites from hoping to maintain their party against them Vers 11. The shew-bread also set they in order upon the pure table c. That is upon the tables of the shew-bread And so we must also understand the next clause and the candlestick of gold c. for there were in the Temple ten candlesticks and ten tables chap. 4.7 8. and it is but a poore conceit of some that because but one table here is mentioned therefore Shishak had carryed away the rest for thus also table is put for tables 1. Kings 7.48 Vers 17. So there fell down slain of Israel five hundred thousand And yet the men of Judah that slew them were but foure hundred thousand in all vers 3. Vers 19. And Abijah pursued after Jeroboam and took cities from him Beth-el with the townes thereof c. Which stood in the borders of Benjamin and Ephraim Josh 18.13 and had in it one of Jeroboams calves 1. Kings 12.29 some conceive that this is meant of another Beth-el because Jeroboams idol stood still and was not destroyed in the dayes of Asa c. but this is no sufficient argument since perhaps this Beth-el was afterwards recovered from the kings of Judah and perhaps was now taken by composition c. Vers 20. Neither did Jeroboam recover strength again in the dayes of Abijah and the Lord stroke him and he dyed That is Jeroboam for of Abijahs death the text speaks after chap. 14.1 perhaps he was struck in the dayes of Abijah but he dyed not till the second yeare of Asa the sonne of Abijah Vers 21. But Abijah waxed mighty and married foureteen wives and begat twenty and two sonnes and sixteen daughters Partly before he was king and partly after for he reigned in all but three years 1. Kings 15.2 CHAP. XIIII Vers 1. SO Abijah slept with his fathers c. and Asa his sonne reigned in his stead In the twentieth yeare of Jeroboam 1. Kings 15.9 where also are many severall Annotations that may serve for the explaining of severall passages in this chapter Vers 9 And came unto Mareshah A city in Judah Josh 15.44 Vers 13. And Asa and the people that were with him pursued them unto Gerar. Which was a city of the Philistines whereby it seems very probably that they also joyned with the Ethiopians in invading the land of Judah especially because it is expressely also said in the following verse that they smote all the cities round about Gerar. Vers 15. They smote all the tents of cattell c. That is the tents of the Arabians who indeed were wont to dwell in tents and so to remove from place to place for the feeding of their cattell It seems the Ethiopians passing through Arabia the Arabians aided them in their invasions of the land of Judah and so now Asa and his souldiers smote their tents and carryed from them abundance of cattel CHAP. XV. Vers 2. THe Lord is with you whilest ye be with him c. As if he should have said By experience you now see in this your victory over the Ethiopians that whilest you walk in Gods wayes he will not fail to blesse you Vers 3. Now for a long season Israel had been without the true God c. That is now for a long time ever since their revolting from Rehoboam the ten tribes have lived under Jeroboam in a manifest apostacie from the true God not having Gods priests to instruct them and not regarding the law of God according to which they ought in all things to have ordered themselves Vers 4. But when they in their trouble did turn unto the Lord God of Israel and sought him he was found of them That is in former times when the Israelites in their trouble did repent and return unto the Lord he was alwayes ready to receive them into his favour again And this is added to imply that though the ten tribes had thus forsaken the Lord yet if they would as in former times have returned to the Lord he would have pardoned them Vers 5. And in those times there was no peace c. That is ever since the revolting of the ten tribes from Rehoboam and their apostacie from the true God whereof he had before spoken vers 3. Vers 6. And Nation was destroyed of nation c. To wit in the warres betwixt the kingdome of Judah and the kingdome of Israel wherein they also made use of the auxilliary forces of other nations Vers 7. Be ye strong therefore and let not your hands be weak for your work shall be rewarded That is go couragiously and constantly forward in the reformation begun amongst you and the Lord shall be still with you Vers 8. And when Asa heard these words and the prophecy of Oded the prophet he took courage and put away the abominable idols c. Either this is meant of some prophecy of Oded the father of this Azariah which he declared unto them at this time together with this his own exhortation or else of some prophesie of
32. Also we made ordinances for us to charge our selves yearely with the third part of a shekel for the service of the house of our God Vers 7. For the sonnes of Athaliah that wicked woman had broken up the house of God c. To promote the worship of Baalim they robbed the Temple and so there was not in the treasuries of the Temple any competent summe of money whereby the decayes thereof might be repaired Indeed the sonnes of Joram by Athaliah were all slain by the Arabians save onely Ahaziah chap. 21.17 But this might be done before that Vers 8. And at the kings commandment they made a chest The Levites being forbidden by Joash to meddle any more with the collection of the money because of their former neglect 2. Kings 12.7 And set it without the gate of the house of the Lord. To wit by the gate whereby they went out of the great court and on that side the gate where the altar stood 2. Kings 12.9 Vers 14. They brought the rest of the money before the king and Jehoiada whereof were made vessels for the house of the Lord c. See 2. Kings 12.13 Vers 16. And they buried him in the citie of David amongst the kings because he had done good in Israel both towards God and towards his house That is the house and family of David or rather the Temple the house of God Vers 17. Now after the death of Jehoiada came the princes of Judah and made obeysance to the king c. In the most fawning and flattering manner they presented themselves before him and withall petitioned him that every one might worship God as they pleased themselves namely in the high places after the manner of their fathers to wit because it was burthensome to go up from all places to the Temple or because every one desired to have his own proper place of devotion Now this request is implyed though not expressed in the following words then the king hearkned to them and they left the house of the Lord God of their fathers Vers 18. And wrath came upon Judah and Jerusalem for this their trespasse For Hazael king of Syria as it is related 2. Kings 12.17 invaded the land and having taken Gath addressed himself to Jerusalem having sufficient pretence for what he did if his ambition cared for pretence because the kings of Judah had formerly assisted the Israelites against the Syrians at Ramoth Gilead and so formidable to Joash was this approch of Hazael towards Jerusalem that he took all the hallowed things and all the gold that was found in the treasures of the Temple and in his own house and with that present purchased his peace Some conceive that this invasion of Hazael mentioned in the Kings is the same with that inrode of the Syrians spoken of vers 23. of this chapter but that cannot be for this was before the slaying of Zachariah vers 20. that after it vers 23. in this the matter was compounded without a battel in that a battel was fought to Joash his great losse vers 24. in this Hazael was present 2. Kings 12.11 in that the Syrians sent the spoil they took to their king at Damascus vers 23. And last of all in this the Syrians had great forces else Joash would not have been afraid of them in that they came with a small band of men vers 24. Vers 20. And the spirit of God came upon Zechariah the sonne of Jehoiada the priest c. It is a great question amongst Expositours whether this were that Zechariah of whom our Saviour spake Matth. 23.35 From the bloud of righteous Abel unto the bloud of Zacharias sonne of Barachias whom ye slew c. Most conceive it is and that because this Zechariah was slain by the Jews and that as is expressed in the following verse in the court of the house Lord nor do we reade in Scripture of any other Zechariah that was so slain for though this was the sonne of Jehoiada and that Zachariah of whom Christ speaks is expressely called there the sonne of Barachias yet to this it may be answered that Jehoiada was so called Barachias or that he is called Barachias which signifies the blessed of the Lord because he was in his time such a blessed instrument of so much good to the people of God and it may well be the drift of Christs words to shew that the bloud of all that were long ago slain should be charged upon that generation and so in that regard this Zechariah is joyned there with Abel But now others hold that it is not this Zechariah of whom our Saviour speaks there but that Zachariah which is last but one of the small Prophets that was raised up of God to encourage the people that were come back from Babylon to rebuild the Temple And indeed first because that Zachariah is expressely called the sonne of Barachiah Zach. 1.1 as it were purposely to distinguish him from this Zechariah the sonne of Jehoiada And secondly because the words of our Saviour seem rather to imply that all the bloud of Gods righteous servants slain in former times from the first to the last should be charged upon them and so Abel is mentioned as the first and Zachariah as the last I cannot see but that very probably it may be understood of that Zachariah and that he after the reedifying of the Temple flying to the altar for Sanctuary when the Jews were for some cause enraged against him was there slain as our Saviour saith between the Temple and the altar Vers 25. For they left him in great diseases To wit by reason of wounds received in the fight or some exquisite tortures which happely the Syrians had put him to His own servants conspired against him for the bloud of the sonnes of Jehoiada the priest c. Hereby it may appear that having slain Zechariah they slew also his brethren the sonnes of Jehoiada perhaps lest they should avenge his death yet some conceive that the plurall number is put for the singular sonnes for sonne as it is also in many other places CHAP. XXV Vers 1. AMaziah was twenty and five years old when he began to reigne c. To wit in the second yeare of Joash king of Israel See the notes for this chapter 2. Kings 14.1 c. Vers 13. But the souldiers of the army which Amaziah sent back that they should not go with him to battel fell upon the cities of Judah from Samaria even unto Beth-horon Beth-horon was one of the cities of Ephraim Josh 15.3 but because some of the Israelites cities had been taken by the kings of Judah in the warres betwixt those two kingdomes therefore it is here said that in their return from Samaria they fell upon the cities of Judah from Samaria to Beth-horon Vers 23. And Joash the king of Israel took Amaziah king of Judah the sonne of Joash the sonne of Jehoahaz c. That is the sonne of Ahaziah
free-will-offerings of God c. As these before mentioned vers 12 13. had the charge of keeping the offerings and tithes and dedicate things so Kore and those under him mentioned vers 15. had the charge of distributing them to the priests and Levites to whom they belonged Vers 16. Beside their genealogie of males from three years old and upward c. Here is expressed more particularly who they were to whom these holy things were distributed to wit besides the males of three years old and upward but under the age of twenty years who had also their portion allotted to them vers 18. they give both to the priests and Levites from twenty years old and upwards as they came in their courses to do their service in the house of the Lord yea and besides vers 18. they gave to all that were registred in the genealogies of the priests and Levites even to their little ones their wives and their sonnes and their daughters through all the congregation Vers 18. For in their set office they sanctified themselves in holinesse That is in this their office to which they were sanctified and set apart they did faithfully and in an holy manner discharge that trust that was reposed in them and were carefull to keep themselves from pollution that so they might be capable of eating these holy things Vers 19. Also the sonnes of Aaron the priests which were in the fields of the suburbs of their cities c. That is besides those mentioned before vers 14 15. that were to distribute the holy things to those that dwelt in Jerusalem or that came up thither in their severall courses for the service of the Temple there were others also chosen who were then expressed by name of the priests that dwelt in the other cities of the kingdome that were to give portions to the priests and Levites that were then abiding in those places and not attending in Jerusalem upon the service of God in the Temple CHAP. XXXII Vers 1. SEnnacherib king of Assyria came and entred into Judah and encamped against the fenced cities c. See the notes 2. Kings 18.13 c. for many severall passages in this chapter And thought to winne them for himself That is resolved to take them for himself and indeed accordingly he took many of them 2. Kings 18.13 Vers 3. He took counsel with his princes and his mighty men to stop the waters of the fountains which were without the citie That is to fill up the fountains and springs with earth and to carry the waters by pipes under ground into the citie that so the Assyrians if they came against Jerusalem might be distressed for want of water whilest they within the citie were abundantly supplyed And they did help him That is his Princes and his mighty men aided him in this work Vers 4. Who stopt all the fountains and the brook that ran through the midst of the land c. That is the brook Gihon of which vers 30. that ranne through the midst of the countrey where Jerusalem stood See 1. Kings 1.33 Vers 10. Whereon do ye trust that ye abide in the siege in Jerusalem That is being thus shut up without hope of help yet notwithstanding ye still refuse to yield up the citie Vers 17. He wrote also letters to rail on the Lord God of Israel c. To wit upon Rabshakeh his return to Sennacherib at Libnah and the report of the approch of Tirhakah the king of Ethiopia See 2. Kings 19.8 9. Vers 18. To affright them and to trouble them that they might take the citie That is to sow the seeds of discord amongst them whilest some should desire to have the citie yielded up and others should oppose them Vers 20. For this Hezekiah the king and the prophet Isaiah the sonne of Amos prayed and cried to heaven See 2. Kings 19.14 15. and at the same time Isaiah sent a comfortable message to Hezekiah wherein he prophesied of the destruction of Sennacherib and the good of Sion Vers 21. And the Lord sent an angel which cut off all the mighty men of valour c. A hundred fourescore and five thousand in all and that in one night See the note 2. Kings 19.35 They that came forth of his own bowels slew him there with the sword That is his own sonnes Adramelech and Sherezer 2. Kings 19.27 Vers 22. Thus the Lord saved Hezekiah c. and guided them on every side He governed them and took care of them all as a shepheard doth of his flock Vers 24. In those dayes Hezekiah was sick to the death and prayed unto the Lord. The prophet Isaiah having visited him and told him that he should die and not live See the notes 2. Kings 20.1 2 3. And he spake unto him and he gave him a signe That is he assured him that he should recover and confirmed that promise with a signe from heaven but withall he gave him also direction to lay a lump of figgs to the boil See the 2. Kings 20.5 c. Vers 25. For his heart was lifted up And this he manifested in shewing his riches to the Babylonian Embassadours for which he was reproved and threatned by the prophet Isaiah See 2. Kings 20.12 19. Vers 27. And Hezekiah had exceeding much riches and honour c. This is added to shew what it was for which his heart was lifted up as was said before v. 25. Vers 30. This same Hezekiah also stopped the upper water-course of Gihon c. The brook Gihon divided it self into two streams one of which Hezekiah turned from the usuall channell and brought it strait down into the west side of the city of David Vers 31. Howbeit in the businesse of the embassadours of the princes of Babylon c. To wit the Embassadours which Besodach-Baladan king of Babylon by the advice of his princes sent unto him see 2. Kings 20.12 God left him to try him that he might know all that was in his heart See Gen. 22.1 CHAP. XXXIII Vers 1. MAnasseh was twelve years old when he began to reigne See 2. Kings 21.1 c. many severall notes for the explanation of this chapter Vers 6. And he caused his children to passe through the fire in the valley of the sonne of Hinnom See 2. Kings 16.3 Vers 10. And the Lord spake to Manasseh and to his people To wit by his servants the prophets the summe of their prophesies is expressed 2. Kings 21.11 15. Vers 11. Wherefore the Lord brought upon them the captains of the host of the king of Assyria which took Manasseh among the thorns It seems he thought to hide himself in some woods and thickets and therefore it is said here that he was taken among the thorns The like is said concerning the Israelites when they were affraid of the Philistines that were come into their land 1. Sam. 13.6 When the men of Israel saw they were in a strait then they did hide themselves in caves and in
is said in the foregoing verse it was because the inhabitants did all so obstinately stand it out against the Israelites none of them attempting to procure conditions of peace from them save onely the Gibeonites Vers 20. For it was of the Lord to harden their hearts c. See the note upon Exod. 7.13 Vers 21. And at that time came Joshua and cut off the Anakims from the mountains from Hebron and from Debir c. Concerning these Anakims see what is noted before upon Numb 13.22 where it is also expressely said that the Israelites that were at first sent to search the land of Canaan saw these Anakims about Hebron from whence Joshua did now drive them It is evident that Hebron yea and Debir too or else another city of the same name was formerly taken by Joshua and the Israelites in that their expedition against those five kings that had joyned their forces together to besiege Gibeon as we may see chap. 10.36 37.38 That therefore which is said here that Joshua cut off the Anakims from Hebron from Debir c. must be understood of his cutting them off from the mountains that were about Hebron and Debir It seems that these gyants being a kind of wild salvage men monsters rather then men did chiefly abide in dens and caves that were in the mountains or at least that when Joshua had prevailed in that part of the land and had taken the severall towns and cities there and destroyed the inhabitants many of these monsters had withdrawn themselves to those their fastnesses and strong holds from whence afterwards they brake forth into the countreys adjoyning and so thereupon Joshua went out against them with his forces and cut them off some at one time and some at another from the mountains from Hebron from Debir from Anab that is the mountains adjoyning to those cities and from all the mountains of Judah and from all the mountains of Israel that is the mountains in that portion of the land which fell to the tribe of Judah and indeed from all the mountains throughout the land of Canaan which fell to the rest of the Israelites for Judah by reason of their dignity is often mentioned as distinct from the other tribes and in this regard I conceive this expression is used from all the mountains of Judah and from all the mountains of Israel and not with reference to that division of the land betwixt the kingdome of Judah and the kingdome of Israel in Jeroboams revolt it being most probable that this book was written before that time even before David had cast out the Jebusites out of Jerusalem as may be gathered from that place chap. 15.63 As for the Jebusites the inhabitants of Jerusalem the children of Judah could not drive them out but the Jebusites dwell with the children of Judah at Jerusalem unto this day The greatest difficulty in this place is this that here it is said that Joshua cut off the Anakims from Hebron from Debir c. cities that he had taken before from the inhabitants chap. 10.36 c. and yet afterwards chap. 15.14 it is said that Caleb took Hebron and drove the Anakims thence To this some answer That though Joshua took Hebron and afterwards cut off the Anakims from the mountains about Hebron as it is here said yet in processe of time the inhabitants and especially these Anakims did again seise upon Hebron and possesse it and so were after Joshuas death driven out thence by Caleb for though this be related chap. 15.14 yet that it was not done till after the death of Joshua is evident they say in the first chapter of Judges vers 9. where the same story is again related But because it is evident in the fourteenth chapter of this book vers 12. that Caleb whilest Joshua was yet living desired Hebron and the mountainous countrey about it to be given him for his inheritance as Moses had promised it should be undertaking withall that with Gods help he would drive out the Anakims thence Give me saith he this mountain c. If so be the Lord will be with me then I shall be able to drive them out as the Lord said nor is it probable that ever the Lord suffered the Canaanites to recover one foot of that land out of which Joshua had expelled them till after the death of Joshua when by their sinnes they provoked the Lord against them nor that the valourous Caleb would suffer the Canaanites to roost so long in that place which was given him for his inheritance as till after the death of Joshua therefore I conceive that the truer answer for the resolving of this difficulty is this That it was Caleb that did drive out the Anakims out of the mountains about Hebron as is related chap. 15.14 onely it is here ascribed to Joshua because Joshua was their chief Generall and so it was done under his government and command though it were done by Caleb However the destroying the Anakims throughout the land of Canaan is here particularly recorded that in Gods goodnesse and power in cutting them now off they might see the folly of their forefathers infidelity who were so scared with the sight and report of the formidable stature of these giants that they would not enter the land notwithstanding all that Moses Joshua and Caleb could say to them Vers 22. There was none of the Anakims left in the land of the children of Israel onely in Gaza in Gath c. These were cities of the Philistims whose land was also within the compasse of the promise made to the Israelites Exod. 23.31 And I will set thy bounds from the red sea even unto the sea of the Philistims though because of their sinnes they prevailed not as yet so farre In these cities there were of these Anakims these giants still remaining many years after for Goliath was of Gath see 1. Sam. 17.4 c. and those foure huge giants mentioned 2. Sam. 21.16 c. were all of the Philistims Vers 23. And Joshua took the whole land according to all that the Lord said unto Moses c. That is he vanquished the whole land before mentionâ—d or he is said to have taken the whole land because he had so far subdued it that none of the inhabitants durst take up arms against them or any way molest them so that they might now peaceably make a division of it amongst the tribes though there were some places which the Canaanites had yet in their possession as is largely expressed in the beginning of the 13. chapter yet they durst not stirre against the Israelites and therefore is that clause added in the last words of this chapter and the land rested from warre CHAP. XII Vers 1. NOw these are the kings of the land which the children of Israel smote c. In this chapter there are briefly presented as it were in a table or map the severall countreyes and kings vanquished by Moses Joshua and the
one having the names of the tribes that were to have their portion of the land assigned the other just so many lots in each of which such and such a part of the land was described and that some man appointed to that service happely Eleazar the high priest drew out of one pot one of the tribes and then out of the other pot one of the lots there and so then that tribe had their portion assigned them in that part of the land described and set forth in that lot and so accordingly with the rest And indeed though this be not expressed thus any where in the Scripture yet the phrase that is often used in the following chapters that such a lot came out such a lot came up may seem covertly to imply so much as chap. 19. v. 1.10 17 c. Some indeed hold that there was but one pot wherein there was so many lots as there were tribes that were to have their inheritance in the land within Jordan each lot having a severall portion of land described and set out therein and that there was a lot drawn for each tribe in their severall order as first there was a lot drawn for the tribe of Judah as is here said because that tribe had the chief Prerogative of the first-born conferred upon them in stead of Reuben and secondly there was lots drawn for the two tribes of Ephraim and Manasseh that were descended of Joseph chap. 16.1 and that because they had also some part of the dignity of Reubens primogeniture or birthright of the first-born conferred upon them and so successively in the rest But I see not how this can so well stand with the expressions which the Scripture useth concerning the lots for those phrases which are used chap. 19. The second lot came forth to Simeon verse 1. and the third lot came up for the children of Zebulun vers 10. and the fourth lot came out to Issachar verse 17 c. do methinks very probably intimate that it was not by appointment but by lot also that such a tribe had the first lot and such a tribe the second c. even as the lots wherein their names were written came first to hand and surely herein the hand of God in ordering the lots was the more evident and wonderfull as for instance That Judahs lot should come out first and then that his lot should fall in the richest and best part of the kingdome how apparently were the people herein taught to take notice of the purpose of God in exalting this tribe above the rest As for the dividing of the land in severall lots it may be questioned whether there were not now at the first certain men sent out to view the land that they might the better know how to divide it into so many severall lots as they did afterward when after the work had been given over for a time they set upon it again chap. 18.4 5. Give out from among you three men for each tribe and I will send them and they shall rise and go through the land and describe it according to the inheritance of them and they shall come again to me they shall divide it into seven parts c. But because this is so fully expressed there and no mention is made of any such thing here therefore we may rather think that now at first they went not so exactly to work but onely set out to each lot a portion of land as well as they could guesse according to that knowledge they had got of the land by severall inrodes they had made into it till upon the three first lots that were drawn the people began to suspect that Judahs lot being so large there would not be a proportionable share left for the other tribes and so before they would set upon the work again there were certain men sent out purposely to make a more full discovery of the land that they might the more equally set out to each lot a severall share But however here we have the lot of Judah which by the singular providence of God came out first described by the severall bounds thereof as it was in the first division of the lots This then was the lot of the tribe of the children of Judah by their families even to the border of Edom and the last clause even to the border of Edom is added to shew that the description here given us of the bounds of Judahs portion shall begin at the east end of the south coast which was towards the wildernesse of Edom As for the south coast which is here largely described in the foure first verses of the chapter what is to be noted therein you may see Num. 34.3 4 5 c. Vers 5. And the east border was the salt sea even unto the end of Jordan That is their border on the east side was from the place where their south border was drawn vers 1. to wit the wildernesse of Zin all along the salt sea that is the lake of Sodome even unto the place where the river Jordan runnes into this lake And their border in the north quarter was from the bay of the sea at the uppermost part of Jordan That is their border on the north side which divided the tribe of Judah from the tribe of Benjamin went from the bay of the dead sea where the river Jordan ran into it and so went up to Beth-hogla and then passed along on the North of Betharabah leaving Betharabah on the South in the lot of Judah verse 61. Indeed chap. 18.22 this city is reckoned amongst Benjamins cities But this is because it stood on the confines of Judah and Benjamin and so is reckoned as many others are to both tribes Vers 6. And the border went up to the stone of Bohan the sonne of Reuben That is Bohan the Reubenite In remembrance of some remarkable passage that concerned this man was this stone set up and called the stone of Bohan Vers 7. The border went up toward Debir from the valley of Achor This is not that Debir taken by Othniel verse 17. for that was near Hebron and not so close upon Judahs border And so north-ward looking towards Gilgal that is before the going up to Adummim which is on the south-side of the river That is and so from Debir it turned northward at that place where Gilgal is called Geliloth chap. 18.17 right against Adummim which is on the south-side of the river Kidron so that he who should carry the line should have Gilgal before him north-ward and Adummim behind him on the south-side of the river Vers 8. And the border went up by the valley of the sonne of Hinnom unto the south-side of the Jebusite the same is Jerusalem That is it went from Enrogel or the fullers fountain which was not farre from Jerusalem for Adonijah and his conspiratours being at Enrogel heard the sound of the trumpets and the shouting of the people when Solomon
was anointed king at Jerusalem 1. Kings 1.9 49. by the valley of the sonne of Hinnom unto the south-side of the city Jebus which was afterwards called Jerusalem not the fort of Sion for that was more south-ward in Judahs portion but the city it self which by that means was shut out of Judahs lot and left in the portion of Benjamin see the following note upon verse 63. Vers 9. And the border was drawn to Baalah which is Kirjath-jearim Called Kirjath-baal verse 60. and chap. 18.14 Vers 10. And the border compassed from Baalah west-ward unto mount Seir c. That is having before fetched a compasse north-ward it now turned west-ward unto mount Seir which was not that in the land of Idumea but another of that name Vers 12. And the west-border was to the great sea and the coast thereof See chap. 13.23 Vers 14. And Caleb drove thence the three sonnes of Anak c. That is from the mountains about Hebron See the note upon chap. 11.21 Vers 15. He came up thence to the inhabitants of Debir c. There was a Debir taken before by Joshua chap. 10.38 39. but that which Joshua took I conceive was not this which lay so near to Hebron which Caleb now took but that mentioned above vers 7. in the borders of Judah and much nearer to Jordan whence it is happely that Joshua is said to have taken that in his return towards Gilgal chap. 10.38 and that here this city is expressely said to be that city which was formerly called Kirjath-sepher to distinguish it from Debir taken by Joshua Vers 16. He that smiteth Kirjath-sepher and taketh it to him will I give Achsah my daughter to wife That is I will give my consent that he shall have my daughter we cannot hence inferre that he might lawfully force upon his daughter what husband he pleased for this he speaks as taking it for granted that his daughter would be guided by him Vers 17. And Othniel the sonne of Kenaz the brother of Caleb took it This was that Othniel which was afterwards the judge of Israel Judg. 3.9 And when the children of Israel cryed unto the Lord the Lord raysed up a deliverer to the children of Israel who delivered them even Othniel the sonne of Kenaz Calebs younger brother and happely for this exploit he became first famous amongst the Israelites and we may well think that this story is here inserted chiefly for his sake by brother here may be meant kinsman and so be referred to Othniel that he was the brother that is the near kinsman of Caleb but because of that word younger added Judg. 1.13 Othniel the sonne of Kenaz Calebs younger brother and so again Judg. 3.9 I conceive this word brother is to be referred to Kenaz that he was the father of Othniel and the brother of Caleb for though Caleb was the sonne or grandchild of Kenaz and thence called a Kenezite chap. 14.16 yet he might have a Kenaz to his brother too Vers 18. And it came to passe as she came unto him that she moved him to ask of her father a field c. This following passage concerning the enlarging of Achsahs dowry by a portion of land which her father gave her may well be added to shew how Caleb prized Othniel because of this his taking Debir It came to passe saith the text as she came unto him that is as she was going from her fathers to her husbands family she moved him to ask of her father a field that is taking the opportunity of her being now to leave her father for then the affections of fathers are wont to be moved towards their daughters she perswaded her husband to ask a field of her father to wit over and above that which he had already given her as an encrease of her dowry For Caleb had sonnes 1. Chron. 4.15 and in this case it is clear they might not give away any part of their inheritance from their sonnes to their daughters Numb 27.8 9. If a man die and have no sonne then ye shall cause his inheritance to passe unto his daughter And if he have no daughter then ye shall give his inheritance unto his brethren and therefore we must know that the land which Caleb had already given his daughter and which she further now desired of him was to be given her onely as a dowry for term of life or till the yeare of Jubile Being it seems not content with that portion of land which her father had already given her vers 19. she moved her husband to ask or for so also the words may be understood she moved her husband that she might ask another field to wit as an enlargement of her dowry And she lighted off her asse and Caleb said unto her What wouldest thou We may two severall wayes understand this which is here said concerning Achsah Calebs daughter that she lighted off her asse for either the meaning may be that when they had set her upon an asse that she might ride home with her husband Othniel to his house she slipped down again as in discontent and seeming to be unwilling to go with her husband to wit because her husband had not as she had moved him desired of her father an enlargement of her dowry and so thereupon her father demanded of her what wouldest thou as perceiving that she was discontented and desirous to know what it was that troubled her Or else that having desired her husband as they were riding away from her fathers house to make sute to her father for another field to be added to what he had already given her when she perceived that he was loth to do it or perswaded her rather to undertake it her self she lighted off her asse as addressing her self to make her request to her father which her father perceiving demanded of her presently what she would have Vers 19. Who answered Give me a blessing for thou hast given me a south land give me also springs of water To intimate that the portion of land which he had given her was dry and not well watered she calls it a south land to wit either because the southern parts of Iudahs portion were dry and barren and hence such lands were called south lands or else because the southern parts of Calebs portion in particular were such And hereupon she desires him to give her also springs of water thereby intending either merely some springs of water which might be conveyed into the south land to make it fruitfull or else some portion of land that was well watered And he gave her the upper springs and the nether springs That is some higher grounds that were well watered and some lower or which tends much to one he gave her some springs or watered grounds on each side the land he had formerly given her for a dowry both above it and below it Vers 21. And the uttermost cities of the tribe of the children of Judah toward the coast
of Edom southward were Kabzeel c. It is called Iekabzeel Neh. 11.25 Vers 32. All their cities are twenty nine with their villages There are indeed eight and thirty cities or towns named in the foregoing verses and therefore for the clearing of this some hold that because nine of these were afterwards assigned to the tribe of Simeon therefore it is said here that all the cities of Iudah in those parts were nine and twenty But the better answer I conceive is that nine and twenty of them onely were walled cities the other were the most famous towns and villages in those parts And here in this first catalogue of Iudahs cities in the Southern parts the most noted towns are expressed by name as well as the walled cities that in the following catalogues we may conceive the same to wit that there were many towns of note besides the cities there mentioned though they be not expressed by name as here they are Vers 36. Fourteen cities with their villages There are fifteen named in the foregoing verses either therefore one of them was no citie but some noted town or rather it may be very probably conceived that Gederah and Gederothaim were but one citie and therefore some reade it as it is in the margin of our bibles Gederah or Gederothaim Vers 62. And Nibshan and the citie of salt This citie might have its name The citie of salt from the salt pits that were there and the abundance of salt that was dayly made by the inhabitants of the citie Vers 63. As for the Jebusites the inhabitants of Jerusalem the children of Judah could not drive them out It is a question much argued amongst writers whether Jerusalem stood in Judahs or in Benjamins portion By many places of Scripture it seems evident that it was in Benjamins portion For in the 18. chapter of this book vers 28. it is reckoned amongst the cities that were in Benjamins lot and we see that Moses did before his death prophesie concerning Benjamin that the Temple which was in Jerusalem should be built in Benjamins portion for that is the drift of those words Deut. 33.12 And of Benjamin he said The beloved of the Lord shall dwell in safety by him and the Lord shall cover him all the day long and he shall dwell between his shoulders yea and Jer. 6.1 the inhabitants of Jerusalem are expressely called the children of Benjamin O ye children of Benjamin gather your selves to flee out of the midst of Jerusalem and Judg. 1.21 the same that is here said of the children of Judah is likewise there said of the children of Benjamin The children of Benjamin did not drive out the Jebusites the inhabitants of Jerusalem but the Jebusites dwell with the children of Benjamin in Jerusalem unto this day But now again by other places of Scripture it seems as evident that Jerusalem was in Judahs portion For first mention is here made of it as one of Judahs cities The Jebusites dwell with the children of Judah at Jerusalem unto this day and secondly Jerusalem is said to have been taken by the children of Judah Judg. 1.8 and thirdly it is reckoned as the great priviledge of the children of Judah that the Lord in his Temple dwelt amongst them Psal 78.67 68 69. Moreover he refused the Tabernacle of Joseph and chose not the tribe of Ephraim but chose the tribe of Judah the mount Sion which he loved and he built his Sanctuary like high places c. but the truth herein is that Jerusalem stood in the border of these two tribes and so was part in Judahs and part in Benjamins portion and therefore the places of Scripture before cited do not any way contradict one another the fort of Sion and some of the south skirts of the city were in Judahs portion but the greatest part of the city in Benjamins and therefore it may well be that when they went about to expell the Jebusites that dwelt there both Iudah and Benjamin joyned their forces together as Judah and Simeon did in a like case Judg. 1.3 And Judah said unto Simeon his brother Come up with me into my lot that we may fight aganst the Canaanites and I likewise will go with thee into thy lot As for that which is here said concerning Jerusalem to wit that the children of Judah could not drive out the Jebusites thence and the like we see is said concerning the children of Benjamin Judg. 1.21 we must know that the Iebusites continued in Ierusalem unto Davids time Indeed Adoni-zedek the king of Jerusalem was slain by Ioshua chap. 10.23 26. for he was one of those five kings that made warre against Gibeon though we find no mention there of his taking Ierusalem yea and it is expressely said Iudg. 1.8 that afterwards the children of Iudah took the city of Jerusalem and burnt it with fire that is some part of it Well but yet the fort of Sion which was the chief strength of Ierusalem was not at that time taken by them for that the Iebusites held till David took it 2. Sam. 5 6 7. yea and it seems that afterward the Iebusites did also by the help of this fort recover the city again at least so farre that they forced the Israelites to let the Iebusites dwell there amongst them as it is said here For in the dayes of the Iudges we see that Iebus that is Ierusalem was still inhabited by the Iebusites Iudg. 19.12 We will not turn aside hither into the city of a stranger that is not of the children of Israel saith the Levite there concerning Iebus we will passe over to Gibea But however we must not think that this which is said here that the children of Judah could not drive them out is added by way of excusing them no but rather to their shame and reproch for though the fort of Sion was a place of great strength so that when David set himself down with his army before it the Iebusites scorned him bragged that their lame and blind and impotent people should defend it against him 2. Sam. 5.6 Yet God would certainly have driven them out according to his promise had they not been wanting to themselves But they grew slothfull and faint hearted and by these and other their sinnes provoked the Lord to withdraw himself from them and so then indeed they could not drive out the inhabitants but were glad to purchase peace upon any tearms according to that Iudg. 2.20 21. And the anger of the Lord was hot against Israel and he said Because this people hath transgressed my covenant which I commanded their fathers and have not hearkned to my voice I also will not hence forth drive out any from before them of the nations which Joshua left when he died c. CHAP. XVI Vers 1. ANd the lot of the children of Joseph fell from Jordan by Jericho unto the water of Jericho on the east c. It is the opinion of some learned writers that
you to inherit and when he giveth you rest from all your enemies round about so that you dwell in safety Then there shall be a place which the Lord your God shall chuse to cause his name 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 hands and all your choice vows which ye vow unto the Lord c. and here the Tabernacle continued unto the dayes of Samuel to wit above three hundred years And the land was subdued before them That is the land about Shiloh was subdued and the inhabitants driven out of it and those that dwelt further off were so stricken with the terrour of God that they durst not stirre to molest the Israelites Vers 2. And there remained among the children of Israel seven tribes which had not yet received their inheritance It may seem strange that the Israelites having begun in Gilgal to divide the land by lot went not on in that work but having drawn three lots which fell to Judah Ephraim and Manasseh gave over and intermitted this work and that as it seems a long time for so much is evident by Joshua his expostulation with them vers 3. though it be not expressely said how long it was How long saith he are you slack to go to possesse the land c. why they did this no reason is given in the text But this by Expositours is thought the most probable reason to wit that the other tribes perceiving what a large circuit of land was given to Judah out of which indeed more then the portion of one tribe was afterward taken see chap. 19.9 they began to murmure as supposing that there would not be left an equall share for them and the rather because they heard the sonnes of Joseph already complain and therefore pretending that there could not be any equall division made when the remote parts were no better known to them as being yet in the enemies possession they desired some stay of the work till they had further prevailed and might know the land they were to divide better then yet they could do And thus the work being put off for a time by degrees they began to mind it no more till Joshua finding them shamefully remisse urged them to set upon it again and for their better satisfaction to send forth men to search the land Vers 4. Give out from among you three men of each tribe c. To wit not onely of the seven tribes mentioned vers 2. but also of Judah Ephraim and Manasseh lest if these searchers should conceive that it was fit somewhat should be taken from those that had their lots already they might otherwise complain of partialitie in those that were sent to search the land As for the work that these men were to do namely to describe the land according to the inheritance of them it is meant doubtlesse of some catalogue they were to bring of the severall countreys and parts of the land that were not yet divided with the severall cities and towns and villages that were in each of them that so accordingly they might the better divide it into so many parts Vers 5. Judah shall abide on their coasts on the south c. The meaning of this is onely that the tribe of Judah and the sonnes of Ioseph Ephraim and Manasseh should continue seated the one on the South the other on the North in that part of the land wherein the lots that were drawn for them in Gilgal fell and not that they should have still the same quantity of land that was at first assigned them for we see afterward that the tribe of Simeon had their portion assigned them out of that which was at first in the lot of Iudah chap. 19.9 Vers 6. Ye shall therefore describe the land into seven parts and bring the descrition hither to me that I may cast lots here for you before the Lord our God This some say was spoken to the men that were chosen to describe the land But I conceive it might as well be spoken to the whole assembly to whom hitherto Ioshua had directed his speech Ye shall therefore describe the land into seven parts and bring the description c. that is ye shall take order that by the men you send out the land be described into seven parts and then that the description thereof be brought to me However the mention he makes in the last words of the account they were to give of what they had done before the Lord in the tabernacle was doubtlesse to intimate how carefull the men that were sent had need to be diligently and carefully to carry themselves in this great charge that was imposed upon them Vers 9. And the men went and passed through the land and described it by cities into seven parts c. They might use some likely means to prevent danger when they searched the countreys of their enraged enemies perhaps they divided themselves and went not all together they might also go under pretence of negotiation and it may be disguised that they might not seem Isralites But doubtlesse the astonishment and fear wherewith God had stricken the inhabitants upon the Israelites late victories were the best means of their safety and by their preservation in this dangerous service we may well think their brethren were much encouraged to set upon the getting of the remainder of the land into their possession Vers 11. And the lot of the tribe of the children of Benjamin came up c. Thus had Benjamin the honour of having the first lot amongst the seven tribes and was by Gods providence seated the very next to his brethren Ephraim and Manasseh who likewise were of Rachel and had also the royall city of Ierusalem within his borders where God dwelt in his holy Temple wherein that was accomplished which Moses prophesied of this tribe Deut. 33.12 And of Benjamin he said The beloved of the Lord shall dwell in safety by him and the Lord shall cover him all the day long and he shall dwell between his shoulders Vers 12. And their border on the North was from Jordan c. This North border of Benjamin is the same with the South border of the sonnes of Ioseph described before chap. 16.1 concerning which therefore see the notes there Vers 14. And the border was drawn thence and compassed the corner of the sea southward c. Here begins the Western border of Benjamins portion for here the line turns from North to South and fetching a compasse about an inlet or creek of the sea goeth on southward till it comes to Kirjath-baal in Iudahs portion called by the Israelites to suppresse the name of their idol-god Kirjath-jearim Vers 15. And the south quarter was from the end of Kirjath-jearim c. See chap. 15.5 6. where you shall find the same to be made the north border of Judah onely that line is drawn
from east to west from the lake of Sodome to Kirjath-jearim this from the west to the east from Kirjath-jearim to the lake of Sodome concerning which see the note there Vers 18. And passed along toward the side over against Arabah north-ward and went down unto Arabah Which is called Beth-arabah chap. 15.6 Vers 21. Now the cities of the tribe of the children of Benjamin according to their families were Jericho c. It is no wonder though in severall places of Scripture we find mention made of some cities belonging to the tribe of Benjamin that are not in this Catalogue For many cities might be built in after times And besides it is probable that all the cities in Benjamins lot are not here mentioned but such onely as were requisite to be known because by them the bounds of their lot are described or for the better understanding of some other passages in the sacred history where these cities are mentioned And the like we must conceive of the catalogues that are given us in the following chapter of the cities that were in the severall lots of the other tribes CHAP. XIX Vers 1. ANd their inheritance was within the inheritance of the children of Judah That is the inheritance of the tribe of Simeon the reason whereof is given vers 9. Out of the portion of the children of Judah was the inheritance of the children of Simeon for the part of the children of Judah was too much for them therefore the children of Simeon had their inheritance within the inheritance of them It seems that they that were sent to search the land not yet divided that they might part it into seven lots for the seven remaining tribes chap. 18.4 found that the portion which Joshua and Eleazar and the other Commissioners for the dividing of the land had formerly at Gilgal assigned to the tribe of Judah was farre too large considering what they now found left for the other tribes upon this second review and therefore agreed unanimously with those said Commissioners for the dividing of the land that a whole portion for one of the tribes that had not yet their inheritance should be taken off that which was formerly given to Judah and so should make one of the lots for the seven tribes besides some other cities which they took also from Judah to be as part of another lot as is shown afterwards verse 40.41 and no doubt the children of Judah acknowledged the equitie thereof and were well contented with it and so when they came to draw the lots of the seven remaining tribes in the second place next after Benjamins came out this lot which was wholly taken out of Judahs portion for the tribe of Simeon And thus by the providence of God first there being one tribe to be seated within that portion formerly given to Judah the lot fell upon this tribe which was fewest in number of all the tribes as we may see by the account that was taken of them at the last numbring of the people Num. 26.14 and secondly this tribe of Simeon having their portion assigned them within the portion of Iudah and so being as it were intermingled with them nor having an inheritance apart by themselves that was now fulfilled which Jacob long since prophesied of them Gen. 49.7 I will divide them in Jacob and scatter them in Israel concerning which see what is noted there Vers 2. And they had in their inheritance Beer-sheba c. The bounds of this tribes portion is not described as are the bounds of most of the other tribes onely the chief cities and towns are named that were in their lot and that because their inheritance was within the inheritance of Judah whose bounds are formerly described chap. 15. As for Beersheba and Sheba that are first here mentioned they are but the longer and shorter names of one and the same city for it is said vers 6. that in this first catalogue there are thirteen cities and there are fourteen if Beersheba and Sheba be counted two severall cities and besides 1. Chron. 4.28 where these cities of the Simeonites are again reckoned up there is mention made of Beersheba onely Vers 3. And Hazar-shual and Balah and Azem c. Called Ezem 1. Chron. 4.29 as the following Eltolad is called also Tolad and Bethul Bethuel Vers 5. And Ziklag and Bethmarcaboth and Hazor-susah c. Which is called 1. Chron. 4.31 Hazar-susim as also in the following verse Bethlebaoth is called chap. 15.32 Lebaoth and in the 1. Chron. 4.31 Bethbirei and Sharuhen seems to be the same that is called Shauraim Vers 7. Ain Remmon and Ether c. Or Etam 1. Chron. 4.32 this with the rest here mentioned are there called villages and therefore are here severally reckoned by themselves Vers 9. For the part of the children of Judah was too much for them c. See the note above vers 1. Vers 10. And the border of their inheritance was Sarid c. This Sarid was the Southwest corner of Zebuluns portion from whence it is said that it went West-ward to Maralah and so to Dabbasheth which stood by the sea from whence it went Northward by the sea coast as farre as the river near Iokneam And thus having the midland sea on the West and the sea of Galilee on the East that was truly accomplished which Jacob said concerning this tribe Gen. 49.13 Zebulun shall dwell at the haven of the sea and he shall be for a haven of ships and Moses also Deut. 33.18 And of Zebulun he said Rejoyce Zebulun in thy going out c. Vers 12. And turned from Sarid eastward toward the sunne rising c. As before the western border was drawn from Sarid vers 10. so here the south border begins also at Sarid and so is carried on eastward as farre as Japhia Vers 13. And from thence passeth on along on the east to Gittah-Hepher c. That is from Japhia a city in the south-east corner of Zebuluns portion the border turns northward along by the sea of Galilee and within a while goeth up into the land as farre as Remmon and Neah where is the going out of the utmost reach of the eastern border Vers 14. And the border compasseth it on the north side to Hannathon c. This is the north border which fetcheth a compasse and so ends in the valley of Jiphthah-el Vers 15. And Idalah and Bethlehem This was not that Bethlehem where Christ was afterward born for that was in the tribe of Judah this in the tribe of Zebulun Twelve cities with their villages There are more then twelve mentioned in the foregoing verses but it seems some of them were border towns that stood in the other tribes that had their lots next to Zebuluns and but twelve of them onely were belonging to the tribe of Zebulun Vers 18. And their border was toward Jezreel c. Because Issachars portion lay between Benjamins and Zebuluns whose borders have been already described
in the utmost north-end of Canaan whence the length of the land is ordinarily described to be from the entrance of Hamath to the river of Egypt 1. Kings 8.65 See Num. 13.22 and Cinnereth was a city in the eastern parts whence the lake so often mentioned in Scripture was called the lake of Genezereth Vers 38. Nineteen cities with their villages For some of them mentioned before in drawing the border of their lot stood happely in the portion of the bordering tribes Vers 40. And the seventh lot came out for the tribe of the children of Dan. Though this tribes lot was not wholly taken out of that which was given to Judah as Simeons was yet that a part of it was is manifest by some of the cities mentioned here that chap. 15. are numbered amongst those that were at first in Judahs portion it was compassed with the sea and the borders of the other tribes formerly described and so the borders of this tribe are here omitted Vers 41. And the coast of their inheritance was Zorah and Eshtaol c. In this Zorah Samson was born Judges 13.2 and between Zorah and Eshtaol he was buried Vers 43. And Elon and Timnathah c. Whence Samson took a wife Judges 14.1 Vers 47. Therefore the children of Dan went up to fight against Leshem c. Or Laish The story we have Judges 18. This then happened after Joshuas death but here it is mentioned lest it should seem strange how the Danites came to inhabite the north parts of the land when their lot fell to them in the south parts even close by Judahs portion the reason was because being not able to drive out the Philistines out of their land they were streightned for room so went out and took Laish a city that was in Naphtalies lot though then in the Zidonians possession and transplanted a Colony thither calling it Dan from their father Dan the sonne of Jacob it stood almost in the furthest north part of the land Judges 20.1 The congregation was gathered together as one wan from Dan to Beersheba Vers 50. According to the word of the Lord they gave him the citie he asked even Timnath-serah in mount Ephraim c. To wit the word of the Lord which he spake to Moses not onely concerning Caleb but concerning Joshua for why indeed should he be left out see Iosh 14.7 to wit that he should chuse a peculiar portion to himself where he would yet it may be meant also of some direction given him by Eleazar the priest upon his inquiry of God for him However herein first was the modesty of Ioshua remarkable that he was content to stay till all the tribes had their portion ere there was any motion made of that which by way of speciall Prerogative was to be conferred upon him secondly That he was content to receive what God had promised him as by way of gift from the people he asked and they gave him the city he asked thirdly That whereas he might have chosen the fairest and goodliest city in all their tribes he chose his seat in a mountainous countrey nothing so pleasant and delightfull as many other places were yea and it seems a city that was ruinated so that he was fain to build it ere he dwelt in it for so it follows in the next words and he built the city and dwelt therein CHAP. XX. Vers 2. APpoint out for you cities of refuge c. Concerning these cities of refuge see the notes Numb 35.6 and 24 c. Vers 6. And he shall dwell in that city untill he stand before the congregation for judgement and untill the death of the high priest c. That is untill he be fetched thence to the place where the fact was done that it may be there tryed whether it were done wittingly or unwittingly so long he was to abide there however or untill the death of the high Priest if it were found that he did it unwittingly for then he was to be sent back to the city of refuge and to be kept there till the high priest dyed Concerning the mysticall reason of the man-slayers staying in the city of refuge till the death of the high priest see the note upon Num. 35.25 But to this some also do adde a literall reason to wit that hereby was implyed how hainous a fault it was to shed the bloud of a man and how displeasing to God in that the man that was but unwittingly defiled with the shedding of bloud must be thus shut up lest he should happen to come into the sight of him who did as it were represent Gods person amongst them to wit the high priest nor could be suffered to stirre from thence till he was dead Vers 8. And on the other side Jordan by Jericho eastward they assigned Bezer c. That is they confirmed and ratified these to be cities of refuge without Jordan which Moses himself had formerly chosen and set apart for that use See Deut. 4.41 42 43. CHAP. XXI Vers 1. THen came near the heads of the fathers of the Levites unto Eleazar the priest c. It was doubtles immediately after they had made an end of dividing the land that the Levites came thus to Eleazer and the rest of the Commissioners to receive from them the cities which God had appointed to be set apart for their dwelling For first it is not probable that there was any delay which might move the Levites to challenge their right and secondly it is as improbable that the Israelites did first settle themselves in these cities and then were afterwards put out to give way to the Levites Vers 2. The Lord commanded by the hand of Moses to give us cities to dwell in c. See the notes upon Numb 35.2 c. Vers 4. And the lot came out for the familie of the Kohathites God had expressed the number of cities that were to be given them to wit fourty eight Numb 35.7 So all the cities which ye shall give to the Levites shall be fourty and eight cities he had also given them directions to take these cities out of each tribe some according as their proportion was greater or lesser and therefore the Commissioners for the dividing of the land made choice no doubt of these cities as in their wisdome they found them most convenient for the Levites and for the people and then having divided the cities they had chosen into foure parts one for the priests a second for the Levites of Kohaths familie a third for the Gershonites and a fourth for the Merarites then was it at last decided in which of the tribes the priests should be placed and so of the rest or at least of those cities which were judged convenient they took the number agreed upon by lot See vers 11. And the children of Aaron the priest which were of the Levites had by lot out of the tribe of Judah c. Thus by Gods speciall providence the
spoken an expression this is therefore much like that Jer. 2.12 Be ye astonished O ye heavens at this and be horribly afraid be ye very desolate saith the Lord. Vers 29. Joshua the sonne of Nun the servant of the Lord dyed being an hundred and ten years old It is manifest there were but foure hundred and eighty years betwixt the building of the Temple and the Israelites coming out of Egypt 1. Kings 6.1 And it came to passe in the foure hundred and fourescore years after the children of Israel were come out of the land of Egypt in the fourth yeare of Solomons reigne over Israel in the moneth Zif which is the second moneth that he began to build the house of the Lord of which yielding fourty years to their travels in the wildernesse and then to Othniels government fourty years Judges 3.11 to Ehuds eighty years verse 30. to Shamgars some few moneths vers 31. to Deborah and Barak fourty Judges 5.31 to Gideon fourty Judges 8.28 to Abimelech three Judges 9.22 to Tolah three and twenty Judges 10.2 and to Jair two and twenty years verse 3. to Jephthe six Judges 12.7 and Ibzan seven verse 9. and Elon ten verse 11. and Abdon eight verse 14. to Samson twenty Judges 15.20 to Elie fourty 1. Sam. 4.18 to Samuel and Saul fourty years Acts 13.21 to David fourty 1. Kings 2.11 and then foure to Solomon ere he began the temple all together make foure hundred sixty and three and then the most left for Joshua will be seventeen though there should be no interregnum between the Judges Vers 32. And the bones of Joseph which the children of Israel brought up out of Egypt buried they in Shechem c. Joseph had commanded the Israelites to carry his bones with them out of Egypt Gen. 50.25 which accordingly they did Exod. 13.19 Here now we are told where they buried his bones to wit in Shechem in a parcell of ground which Jacob bought of the sonnes of Hamor the father of Shechem for an hundred pieces of silver Which was doubtlesse the parcell of a field mentioned Gen. 33.19 which Jacob bought of Hamor the father of Shechem and which when he lay upon his deathbed he gave to Joseph as a speciall legacy Gen 48.22 and this might well be the reason why they buried Josephs bones here whereas it is evident that his forefathers and their wives too were buried in the cave of Machpelah Gen. 49.29 30 31. I am saith Jacob to be gathered unto my people Bury me with my fathers in the cave that is in the field of Ephron the Hittite In the cave that is in the field of Machpelah which is before Mamre in the land of Canaan which Abraham bought with the field of Ephron the Hittite for a possession of a burying place There they buried Abraham and Sarah his wife there they buried Isaac and Rebekah his wife and there I buried Leah to wit because it was the inheritance peculiarly bequeathed him by his father Indeed by the words of Stephen Acts 7.15 16. it might seem that all the Patriarchs the sonnes of Jacob and so Josephs bones amongst the rest were buried not in the field which Jacob bought Gen. 33.19 but in the burying-place which Abraham bought of Ephron in Machpelah Gen. 23.17 18. For though Stephen saith they were buried in a field bought of the sonnes of Emor the father of Sichem yet withall he saith expressely that they were buried in a Sepulchre purchased by Abraham Acts 7.15 16. So Jacob went down into Egypt and died he and our fathers and were carried over into Sichem and laid in the sepulchre which Abraham bought for a summe of money Now we reade of no burying place which Abraham bought but that of the cave of Machpelah which he bought of Ephron the Hittite Gen. 23.16.17 c. wherein it is evident Gen. 49.29 30 31. that Abraham and Sarah and Isaac and Rebekah and Jacob Leah were buried but to this I answer that many of our best Expositours are of opinion that this place in the Acts of the Apostles is corrupted by the carelesnesse or rather the mistake of those that transcribed the copies yet because it is dangerous to allow that the Greek copies of the new Testament are generally falsified in any one passage I think it is better answered that though Stephen said that the fathers were laid in the sepulchre of Abraham bought for a summe of money of Emor the father of Sichem yet he meant onely thereby that they were laid in the Sepulchre which the posterity or the sonne of Abraham bought of the sonnes of Emor and that was Jacob because that which the sonne doth the father may be said to do in him and if so then it seems that the bones of the other Patriarchs the sonnes of Jacob were buried here together with Josephs At what time they buried Josephs bones here it is not expressed yet by the last clause of this verse where it is said of this parcell of ground and it became the inheritance of the children of Joseph it appears that it was done after they had rest in the land and had divided the whole countrey of Canaan amongst the tribes and so this part of Canaan where this parcell of land lay falling then by lot to the sonnes of Joseph to whom Jacob at his death had bequeathed it here they buried the bones of their father Vers 33. And they buried him in a hill that pertained to Phinehas his sonne which was given him in mount Ephraim Because the cities that fell to the priests by lot were taken out of the tribe of Judah and out of the tribe of Simeon and out of the tribe of Benjamin chap. 21.4 and thence it might seem strange that Eleazar or Phinehas his sonne should have any inheritance in mount Ephraim wherein for that cause Eleazar the high priest should be buried since mount Ephraim belonged to the sonnes of Joseph therefore in the last clause of this book it is expressely said that it belonged to Phinehas by warrant of a speciall and extraordinary gift and not by the designement of the lot which was drawn forth for the priests it was given him in mount Ephraim Whether this hill was given to Eleazar or Phinehas it is not fully and clearly expressed the words seem rather to imply that it was given to Phinehas they buried him in a hill which pertained to Phinehas his sonne which was given him in mount Ephraim but yet it may be that the place where Eleazar was buried is here said to be the hill of Phinehas or a hill that pertained to Phinehas not because it did not first pertain to Eleazar but with relation to future times whence it seems it was usually called the hill of Phinehas and the reason that Expositours give why this place in mount Ephraim was by extraordinary gift conferred upon the high priest whereas the priests had their dwellings by lot in the other tribes above mentioned are
hand foot for foot Exod. 21.24 Some Expositours indeed conceive that the Israelites knew not of this particular cruelty that he had used to others till himself acknowledged the just hand of God upon him herein verse 7. Threescore and ten kings having their thumbs and their great toes cut off gathered their meat under my table and so they ascribe this which the Israelites did wholly to the secret providence of God who moved them thus to return his cruelty upon himself they not knowing why they did it But no such thing can be necessarily inferred from his acknowledgement of that which he had done to the kings that he had conquered for either to confesse how many kings he had used so or out of remorse of conscience being as it were constrained to confesse that it was the just vengeance of God upon him he might well say what he did though he knew the Israelites had purposely done thus to him because he had formerly done so to others Vers 7. Threescore and ten kings having their thumbs and great toes cut off gathered their meat under my table c. This need not seem strange to us if we consider first what petty kings there were in those times and secondly that this may be understood of so many kings who at severall times had been thus used not that there were seventy all at one time thus waiting upon him though even that is not so incredible considering that in those dayes every city almost had a severall king And as for their gathering or gleaning their meat under his table the meaning is not that they lay like dogs under the table but that they were kept as slaves in such a manner that for hunger they were glad to gather up the crumbs and scraps that fell under the kings table as having nothing allowed them to eat but that and happely the king to please himself with this cruell spectacle did sometimes cause them to be fetched in when he was in his cups feasting himself that he might see them in this piteous plight whereunto he had brought them and insult over them And they brought him to Jerusalem and there he died To Jerusalem I conceive they brought him as a spectacle worthy to be beheld that men might learn by him how just God is in punishing men according to the nature of their wickednesse and therefore it is most likely also that he dyed there presently of the wounds he had received in the warre in that severe punishment that was inflicted on him or else that he was kept there upon this extraordinary occasion purposely that men might see in him how God abhorres such cruelty as his was he being otherwise one of those accursed nations that might not be spared Vers 8. Now the children of Judah had fought against Jerusalem and had taken it c. That is before Joshuas death for this is added to shew the reason why they carryed him to Jerusalem to wit because Jerusalem that is that part of Jerusalem that was in Judahs lot was now in their possession though not the fort So that most Expositours hold that both this and the following verses unto verse 17. are a repetition of the memorable acts done by the tribe of Judah whilest Joshua was now living Indeed before the land was divided all Israel fought as in one army against the Canaanites but after the tribes were seated in their severall portions each tribe made warre against the inhabitants in their severall lots and thus the men of Judah are here said to have done these things here related for it is not necessary to hold that Jerusalem was taken when the king thereof was slain Josh 10.23 See the note Josh 15.63 Vers 9. And afterwards the children of Judah went down to fight against the Canaanites that dwelt in the mountain c. That is from Jerusalem which stood in a mountainous countrey Psalme 125.2 As the mountains are round about Jerusalem so the Lord is round about his people Vers 10. And Judah went against the Canaanites that dwelt in Hebron c. That is against the Canaanites that dwelt in the mountains about Hebron which they did in the dayes of Joshua and under the conduct of Caleb who then commanded in chief It is evident that Hebron was taken by Joshua concerning which see the note Joshua 10.37 and that afterwards Caleb drove out the giants that had possessed themselves of the strong holds in and about Hebron Ioshua 15.13 14. Concerning which see the note Ioshua 11.21 But because the Authour of this history was here to relate the memorable exploits that were done by the men of Iudah therefore together with those noble acts which they did after the death of Ioshua he repeats also those that were done by them whilest Ioshua was yet living under the command of Caleb both against Hebron and against Debir in the following verses so to set forth the glory of this tribe the more fully Vers 11. And from thence he went against the inhabitants of Debir c. See the notes that concern these following verses Ioshua 15.15 16 c. Vers 16. And the children of the Kenite Moses father in Law went up out of the city of palm-trees c. That is out of Jericho Deut. 34.3 the plain of the valley of Jericho the city of palm-trees Concerning these Kenites see the note upon Numb 10.31 in tents they alwayes dwelt chap. 4.17 Howbeit Sisera fled away on his feet to the tent of Jael the wife of Heber the Kenite it seems therefore that being appointed to have their lot with Judah having formerly dwelt in their tents in the countrey about Jericho for Jericho it self was many years ago destroyed Josh 6.24 after Judahs portion was cleared they removed with them to the wildernesse of Judah there to dwell with the men of Judah as Moses had promised to Hobab the Kenite Num. 10.32 And it shall be if thou go with us yea it shall be that what goodnesse the Lord shall do unto us the same will we do unto thee Vers 17. And Judah went with Simeon his brother To wit to help Simeon in the clearing his lot as before Simeon had helped Judah vers 3. And they slew the Canaanites that inhabited Zephah and utterly destroyed it and the name of the citie was called Hormah That is utter destruction they were not wont thus utterly to destroy all the cities they took it is therefore probable that they did thus destroy this place because of the vow which the Israelites had made long since when Arad the king of the Canaanites made warre against them see the note Numb 21.3 and the mention of Arad in the foregoing verse makes this opinion the more probable Vers 18. Also Judah took Gaza with the coast thereof c. Yet it seems soon after the Philistines recovered these cities with the coasts thereof and drave out the Israelites ere they could well settle themselves therein to wit because
to the wicked wayes of their idolatrous fathers yea and did worse then they indeed as relapses in regard of sicknesse bring men usually into a more dangerous condition then they were in before so it is with relapses to idolatrie a Church and people that have been reformed and fall back to idolatry are usually farre worse and more grossely superstitious then they were before Vers 22. That through them I may prove Israel whether they will keep the way of the Lord c. These words may be understood two severall wayes for first they may have reference to that clause in the latter end of the foregoing verse where there is mention made of Joshua his leaving the Canaanites unexpelled the nations which Joshua left when he died and then the meaning must be that the nations were not wholly driven out in Joshua's time but were left for the tryall of Israel to wit to see whether they would be drawn away by their idolatries or no And secondly they may have reference to all that which is said in the two foregoing verses Because this people have transgressed my covenant c. I also will not henceforth drive out any from before them of the nations which Joshua left when he died That through them I may prove Israel whether they will keep the way of the Lord c. and then the meaning must be that God for the sinne of the Israelites resolved not to cast out any more of the Canaanites that remained in the land that they might continually oppresse and vex the Israelites and so thereby he might prove them namely whether by these afflictions they would be brought to repent and turn to the Lord and so again to walk in his wayes And indeed both these may be well here comprehended CHAP. III. Vers 2. ONely that the generation of the children of Israel might know to teach them warre c. Two reasons were given in the latter end of the foregoing chapter why the Lord did not wholly cast out the Canaanites out of the land in the dayes of Joshua and here now a third is added Some conceive indeed the meaning of this clause to be this that by leaving the Canaanites amongst them God would now let this wicked generation know to their cost what warre is their fathers by the extraordinary help which the Lord afforded them did soon vanquish their enemies and knew not the misery that warre usually brings with it but this their degenerate posterity being now forsaken of God should know to their sorrow what warre is But according to our translation I conceive the meaning of the words to be rather this that God left these inhabitants of the land unexpelled that the future generations might hereby be made carefull to train up their people in martiall discipline that so they might be the better able to perform what God had enjoyned them in not suffering any of the Canaanites to remain in the the land And this it is I conceive that in these words the holy Ghost doth chiefly aim at not so much their teaching the people the skill of the warre as their intention therein to wit that they might obey the Lords command in driving out the remainder of this people Vers 3. Namely five Lords of the Philistines c. Here the nations are reckoned that were not cast out of Canaan and the first mentioned are the five Lords of the Philistines to wit the Lords of Ashdod Gaza Askelon Gath and Ekron indeed three of these cities were at first taken by the men of Judah after the death of Joshua to wit Gaza Askelon and Ekron but it seems the Philistines soon recovered them again See chap. 1.18 Vers 5. And the children of Israel dwelt amongst the Canaanites c. from the eleventh verse of the foregoing chapter unto this place we have had a summary description of the state of Israel in the dayes of the Judges and here now the Authour of this story enters upon the particular story of Othniel the first of the Judges telling us in the first place what their sinnes were that brought them into that bondage out of which Othniel delivered them Vers 7. And served Baalim and the groves That is the idols which they set up and worshipped in the groves Vers 8. And he sold them into the hand of Cushan-rishathaim king of Mesopotamia See the note chap. 2.14 And the children of Israel served Cushan-rishathaim eight years It seems to me evident that for some years after the death of Joshua the people continued constant in the worship of the true God chap. 2.7 And the people served the Lord all the dayes of Joshua and all the dayes of the Elders that out-lived Joshua c. and doubtlesse some few years it was after they fell to idolatry ere God sold them into the hand of this king of Mesopotamia and therefore how long after the death of Joshua these eight years began of Israels bondage under the king of Mesopotamia we cannot say Vers 9. And when the children of Israel cryed unto the Lord the Lord raised up a deliverer c. The word in the Hebrew signifieth a saviour but thereby is meant one that delivered them from the bondage they were in and this was Othniel who was the sonne of Calebs brother and withall his sonne in law as being married to Achsah his daughter chap. 1.13 for that noble exploit of his in taking Debir and this was the honour of the children of Judah that the first judge after Joshua was of their tribe the Lord therein making good that prophecy of Jacob Gen. 49.8 Judah thou art he whom thy Brethren shall praise thine hand shall be in the neck of thine enemies thy fathers children shall bow down before thee Many hold that Othniel became Judge of Israel immediately after the death of Joshua but me thinks it is clear in this place that it was not till towards the end of the eight years of Israels bondage under Cushan-rishathaim king of Mesopotamia for it is said that then the children of Israel cryed unto the Lord and thereupon God raised up Othniel to be a deliverer that is God did then by a speciall instinct of his Spirit stirre him up to make warre against this tyrant for the deliverance of his people and furnished him with all necessary gifts and graces of his Spirit both for the vanquishing of the enemie and for the government of the people which it seems upon this occasion he took upon him But yet if Othniel took Debir and thereupon married Calebs daughter whilst Joshua was yet living as many Expositours hold he did hereby we may probably gather that it was not many years after Joshuas death ere the Israelites were thus oppressed by this king and so thereupon Othniel was raised up of God to be their Judge Vers 10. And the Spirit of the Lord came upon him That is God by his Spirit did poure forth upon him an extraordinary measure of all gifts requisite
Penuel and slew the men of the city That is the Magistrates of the city as before he did in Succoth Vers 18. Then said he unto Zebah and Zalmunna What manner of men were they whom ye slew at Tabor Because it seems Gideon had heard that these kings had slain certain men of the Israelites that had retired themselves for shelter to some strong holds or caves in mount Tabor and feared they vvere his brethren because they amongst others sought to provide for the saving of their lives in those dangerous times as others did chap. 6.2 And the hand of Midian prevailed against Israel and because of the Midianites the children of Israel made them the dens which are in the mountains and caves and strong holds and had not been since heard of therefore he inquires thus concerning the men vvhom they had there slain And they answered As thou art so were they each one resembled the children of a king This may be meant of that likenesse of feature which is usually amongst brethren but plainly it intends that they were of a goodly and comely personage even as Gideon was and such as might well beseem men of a princely and Royall stock Vers 19. As the Lord liveth if ye had saved them alive I would not slay you The meaning is that he would have spared them because they had shown mercy to his brethren and hereby he expresseth his sorrow for his brethren and shews what little cause they had now to expect any mercy from him Vers 20. And he said unto Jether his first-born Up and slay them Upon him he imposeth this work rather then any other first that he might train him up even from his young years to draw his sword against the enemies of Israel and to be severe to those that should rise up against God and against his people secondly that it might be done by way of avenging the death of his brethren thirdly because it would adde if not to the pain yet to the dishonour of their death to die by such a hand Vers 21. Then Zebah and Zalmunna said Rise thou and fall upon us for as the man is so is his strength In this reply of theirs first they descant in a kind of scornfull manner upon that command of Gideons setting a child to take away their lives whereas indeed this his young heire had scarce courage enough to look them in the face secondly they provoke Gideon as impatient of delay to rise upon them himself and rid them out of the way thereby discovering their contempt of death and how much they scorned to begge life and withall happely being loath to die by the hand of a child And took away the ornaments that were on their Camels necks As the memorials of this great victory Vers 22. Then the men of Israel said unto Gideon Rule thou over us both thou and thy sonne c. That is they offered to receive him to be their king and to settle the kingdome successively upon his posterity Vers 23. And Gideon said unto them I will not rule over you c. That is not as a king he judged Israel unto his dying day but it was the kingdome of Israel the regall power which they proffered and he now refused and that upon this ground because the accepting of this would have been in a manner a taking of the government out of Gods hand the Lord saith he shall rule over you Not that God rules not by kings as well as by other kind of Magistrates but because God had established this way of governing them by Judges who had not so great a degree of soveraignty and power over the people as kings usually have were extraordinarily called of God withall because God had in his Law expressed that in case they should desire a king they were to take him whom the Lord should choose Deu. 17.14 15 When thou art come to the land which the Lord thy God giveth thee and shalt possesse it and shall dwell therein and shalt say I will set a king over me like all the nations that are about Thou shalt in any wise set him a king over thee whom the Lord thy God shall chuse One from among thy brethren shalt thou set over thee thou mayest not set a stranger over thee which is not thy brother Therefore he takes this rash proffer of changing the government to be a shaking of Gods government because they went about to change it without Gods leave and refuseth to give any consent to it all which is evident by that which the Lord said of the Israelites desiring a King in Samuels dayes 1. Sam. 8.6 7. But the thing displeased Samuel when they said Give us a King to judge us and Samuel prayed unto the Lord And the Lord said unto Samuel Hearken unto the voice of the people in all that they say unto thee for they have not rejected thee but they have rejected me that I should not reigne over them Vers 26. And the weight of the golden ear-rings which he requested was a thousand and seven hundred shekles of gold c. Which is esteemed to be according to the account of our weight 2380 pounds it is not impossible that all this should be spent in the making of one ephod as it is said vers 27. especially if it were made as that of Aarons with a brestplate set with so many precious stones of great value Exod. 28.15 16.17 But the words will well enough bear that of part of this gold now given him he made an ephod Vers 27. And Gideon made an ephod thereof and put it in his city Not a linen ephod but such a one as that which was made for the high priest of gold blue purple scarlet c. Exod. 28.6 It is probable enough that he intended it onely as a memoriall of this their victory over the Midianites the monument being of the very prey which was there taken though afterwards it became a snare both to him and to his house But why then did he make an ephod rather then any other monument this indeed seems to imply that his purpose was to make use also of this ephod either in offering sacrifices in his own house and then under this ephod all the priestly garments may be comprehended or else thereby to enquire what the will of the Lord was according to the judgement of Urim Not considering that this previledge was onely annexed to Aarons ephod wherein was the brestplate of judgement with the Urim and Thummim and therein therefore he sinned greatly and brought Gods wrath upon his posterity And all Israel went thither a whoring after it c. Either they went thither as to a famous Oracle to inquire concerning the will of God in any doubtfull cases or else drawn with the superstitious conceits they had entertained of this ephod they set up there a place of sacrificing contrary to the expresse letter of the Law of God or else they resorted
of his house of purpose to meet him by way of congratulating the great victory wherewith God had honoured him It is indeed strange that an Israelite yea a faithfull good man for he is reckoned by S. Paul Heb. 11.32 amongst Gods worthies that through faith did accomplish great things should be so ignorant of Gods Law as to think to please God with that which was so expressely there forbidden Deut. 12.30 31. Take heed to thy self that thou be not snared by following them c. for every abomination to the Lord which he hateth have they done unto their gods for even their sonnes and their daughters have they burnt in the fire to their gods Yea besides had he been never so great a stranger to the Law of God as being a man trained up in the warre and that too a great part of his life amongst heathens out of the land of Israel yet the sacrificing of men and women is a sinne so much against the light of nature that one would think it should not come into the thought of a man that had any spark of grace in him Well but yet the letter of the text being so expresse for this I see not how it can be determined otherwise but that in this vow of his he did intend a humane sacrifice and that we may not stumble too much at the strangenesse of it we must consider first that the people of Israel were for the generallity never so farre fallen away from the knowledge and worship of the true God or so farre corrupted with the abominations of the heathens as they were now we see that it is said before in the sixth verse of this chapter that they forsook the Lord and served not him but were wholly gone aside after the idolatry of the heathen secondly that Jephthah had hitherto perhaps lived in as much darknesse as the rest and that the rather because he had spent so much of his time out of the land of Israel and therefore though at this time God had called him and so the spirit of the Lord came mightily upon him that for the present he should make such an uncouth and unwarrantable vow in such dark times is not at all incredible thirdly that there being a sort of vowes mentioned in the Law of God wherein the persons devoted to be put to death Levit. 27.29 None devoted which shall be devoted of men shall be redeemed but shall surely be put to death this Jephthah might take to be a jâ—st warrant for his vow though indeed it were not and fourthly that Jephthah made this vow rashly not considering the mischief that might follow upon it being at that time transported with the fervency of his zeal for the rescuing Gods people from the oppression of the Ammonites for to this end that he might have the Ammonites delivered into his hand he sought as it were to demerit Gods favour by promising this extraordinary gift and by binding himself solemnly to do that for God which the heart of man would startle at Vers 33. And he smote them from Aroer even till thou come to Minnith even twenty cities c. That is the inhabitants of twenty cities and those in the land of the Ammonites for they were beyond Aroer which was the bounds betwixt Israel and Ammon of Minnith there is mention made Ezek. 27.17 Judah and the land of Israel they were thy merchants they traded in thy market wheat of Minnith and Pannag and honey and oil and balm Vers 35. Alas my daughter thou hast brought me very low and thou art one of them that trouble me c. That is God having raised me to a high pitch of honour by this glorious victory which I have now attained over the Ammonites thou who mightest have reaped a great share in mine honour and thereby have added unto my joy hast now humbled me and deprived me of all the glory and comfort of my victory and hast brought more trouble upon me then all mine enemies could have done Vers 36. And she said unto him my father if thou hast opened thy mouth c. By those words of her father mentioned in the former verse Alas my daughter c. for I have opened my mouth unto the Lord and I cannot go back she might conceive that he had made some vow concerning her but could not know what that vow was and therefore it is evident that besides what is expressed in the foregoing verse her father had also acquainted her what the vow was that he had made and thereupon being erroneously perswaded that he was bound to make good his vow she freely offers her self to undergo what he had vowed as being ready to die rather then he should sinne against God by breaking his vow and desirous by discovering her willingnesse to consent thereto to appease and mitigate his sorrow as much as in her lay Vers 37. Let me alone two moneths that I may go up and down upon the mountains bewail my virginity c. She chose the mountains to do this in because those unfrequented and solitary places were fittest for the bitter lamentations and mournfull expressions of their grief wherewith she resolved with her companions in a solemn manner to bewail this heavy affliction that was fallen upon her and happely withall she desired by retiring to those unfrequented places to fit and prepare her self for that death which within a short time she was to undergo for though she spake onely of her bewailing her virginity yet thereby is meant that she would bewail her dying a virgin implying how much this did aggravate her sorrow that she should die without leaving any posterity behind her and indeed to die childlesse was in those times esteemed one of the greatest of earthly miseries There are many learned Expositours that conceive that Jephthahs vow was that whatsoever should first meet him should be the Lords and that if it were a creature which by the Law might be offered in a sacrifice then he would offer it for a burnt offering so many of them read his vow disjunctively as is noted before vers 3. It shall surely be the Lords or I will offer it up for a burnt offering and so they conceive that his daughter was not sacrificed but onely shut up there in perpetuall virginity to spend all her time in the service of God and therefore she desires not respite to bewail her death but to bewail her virginity But many things make this opinion lesse probable for first we reade not the least touch in the Scripture of any such separating men or women to the service of God in a monasticall life much lesse that parents should have this power over their children to vow them to virginity without their consent Samuel that was consecrated to God from his infancy was yet married and had many children secondly if his vow must be understood of any thing that should first meet him whereof see vers 31. we may demand
Now considering that this countrey did so abound with foxes and that withall it was summer time wheat harvest vers 1. when foxes because they are fat are the more easily taken it is not a matter of so great wonder that Samson should take three hundred foxes especially if withall we do observe that it is not expressed either how long they were taking or whether he took them himself alone or by the help of others But however the Lord that put him upon this way of revenge could easily supply him with this number of foxes in a short time The wild beasts of the field are his Psal 50.11 and if we remember how by the al-ruling providence of God there came in of all kinds of living creatures to Noah that they might be preserved in the ark Gen. 6.20 and how such a multitude of quailes were brought in to the Israelites Num. 11.31 it will not surely seem incredible that with the speciall help of Gods providence Samson should by nets or otherwise take three hundred foxes within some short time Now for the exploit he performed with these foxes it is punctually here expressed and the reason of each particular we may thus conceive first he made choice to do it with foxes rather then dogs c. because they are creatures that still seek to hide themselves and to lie lurking in secret places and therefore being let loose especially being scared with the fire at their tails were like to runne into the shocks and standing corn which being fully ripe would soon be set on a light flame and so they would be scared too from one place to another secondly he did not let loose each fox single with a firebrand or torch tied to his tail for the word in the originall signifieth both a firebrand and a torch because then they might have runne speedily into their holes and the brands or torches drawn on the ground through dirt or water would soon have been quenched but he tied two foxes together tail to tail and a firebrand or a torch between their tails and so the foxes could not fly speedily away but must needs go stragling up and down one drawing one way and another another way and the brands or torches were for the most part born above ground that they might not be quenched and thirdly though the corn might have been set on fire without this yet it pleased the Lord to direct Samson to do it this way that their punishment coming upon them in such a ridiculous way and by an act of such scorn even this might be withall some aggravation of their misery And then again we have by this means in this exploit of Samsons a notable figure of the divisions that are usually amongst the crafty adversaries of Gods people hereticks especially whereby Christ accomplisheth what he foretold Luke 12.49 I am come to send fire on the earth and what will I if it be already kindled Hereticks are like foxes cunning and crafty hurtfull to the places where they live and noisome by reason of their unsavory and abominable errours yea they are like foxes tied tail to tail with firebrands betwixt their tails they differ in many things and cannot agree one draws one way another another onely in this they agree together that they are all incendiaries that where ever they come set all on a light flame and so prove the destruction of the places where they live yea thus it is usually with all other the enemies of Christ and his people the Lord usually letting loose some such amongst them that will be sure to make divisions where they come that so by a fire of discord amongst themselves they may be devoured through Gods just judgement upon them that sought so unjustly to devoure Gods people Vers 6. And the Philistines came up and burnt her and her father with fire And thus that fell upon Samsons wife which by evill means she sought to avoid when at her wedding she was threatned with burning chap. 14.15 Entice thy husband that he may declare unto us the riddle lest we burn thee and thy fathers house with fire according to that of Solomon Prov. 10.24 The fear of the wicked it shall come upon him and withall both she and her father were justly destroyed for breaking the bond of marriage betwixt her and Samson Vers 7. Though ye have done this yet will I be avenged of you and after that I will cease That is though ye have been the instruments of God in executing vengeance upon those that wronged me yet because ye have done this not in a way of justice but out of a rage and fury for the losse you sustained in your corn I will proceed a little further in executing vengeance upon you the enemies of God and his people and then I will cease to wit for this time till I be further provoked which shews that what he did was done not by way of private revenge but because he knew that God had raised him on purpose to be a scourge to the Philistines Vers 8. And he smote them hip and thigh with a great slaughter That is some in one place and some in another as his blows casually lighted he pursued them and laid on load upon every one as they came in his way and some he smote in some one part of the body and some in another but whereever his blows fell they malled them and made them sure for stirring any more This I conceive to be the meaning of this proverbiall speech he smote them hip and thigh though others expound it that he smote both horsmen and footmen as we may see in the margin of our Geneva bibles but that cannot be the meaning of it according to our translation And he went down and dwelt in the top of the rock Etam A place belonging to the tribe of Simeon whose lot was within the land of Judah 1. Chron. 4.32 called also Ether Josh 19.7 It seems it was a place of some strength and therefore fortified and made a city of defence by Rehoboam 2. Chron. 11.5 6. Rehoboam dwelt in Jerusalem and built cities for defence in Judah He built Bethlehem and Etam and that therefore Samson went thither as expecting the Philistines would come up against him yet not to secure himself from the Philistines as being afraid of them but rather lest as it proved his brethren the Israelites being enraged for his provoking the Philistines against them should attempt to offer him any violence and so he should be constrained to stand upon his guard against them Vers 9. Then the Philistines went up and pitched in Judah and spread themselves in Lehi That is in a place afterward called Lehi which signifieth a jaw-bone and that by occasion of the exploit done there by Samson with the jaw-bone of an asse vers 17. And it came to passe when he had made an end of speaking that he cast away the jaw-bone out of his hand and called
the words must be that in those dayes there was no King in Israel that is no supreme Magistrate armed with such sovereigne authoritie to punish offenders that transgressed the law as the Kings afterwards had the Judges rather governing the people by counsell shewing them what was the law and will of God then by the sword of justice at least in those times of the Judges when they were in subjection to those neighbouring nations that tyrannised over them Vers 7. And there was a young man out of Bethlehem-Judah c. That is Bethlehem in the tribe of Judah which was called Bethlehem Ephratah Mich. 5.2 to distinguish it from that Bethlehem which was in the tribe of Zebulun Josh 19.15 But why is it said in the next words that he was a Levite and yet withall too of the familie of Judah I answer because though he was a Levite yet he was born and bred up amongst them of the familie of Judah It may be true which some conceive that his father being a Levite and sojourning there marryed a wife of the familie of Judah but it is not usuall in Scripture to style men by the mothers familie and therefore the meaning is that there he had his birth and breeding for which cause he is also said to have sojourned there because he was not of that tribe neither was Bethlehem one of the Levites cities but there he lived as a stranger as the Levites it seems did in many other places Afterwards his name is expressed and of what familie he was to wit that his name was Jonathan and that he was the sonne of Gershom the sonne of Manasseh Vers 8. And the man departed out of the city from bethlehem-Bethlehem-Judah to sojourn where he could find a place c. This shews the corruptions of those times God had provided liberally for the tribe of Levi but in these idolatrous times the people had in a great measure forsaken the Tabernacle and so their appointed maintenance of tythes it seems was not yielded them for then this Levite needed not have wandered up and down to procure means of livelyhood See the like Neh. 13.10 11. And I perceived that the portion of the Levites had not been given them for the Levites and the singers that did the work were fled every one to his field Then I contended with the rulers and said Why is the house of God forsaken and I gathered them together and put them in their places Vers 10. And Micah said unto him Dwell with me and be unto me a father and a priest c. Though he had consecrated his sonne to execute the priests office in his idolatrous chappel yet because he thought it would be a great honour to his idol-worship to have one of the tribe of Levi to his priest either he was content to put his sonne out of that place and to put in this Levite in his room or else meant to joyn him with his sonne and so began to treat with him to this purpose But yet observable it is that though he promised to reverence this Levite as a father notwithstanding his youth if he would be his priest be unto me saith he a father and a priest yet it was but a poore salarie that he tendered him for his service I will give thee ten shekels of silver by the yeare and a suit of apparell and thy victuals eleven hundred shekels of silver were set apart to make their idols and the appurtenances thereto belonging and yet ten shekels of silver were thought enough for the priests wages Indeed had not the time when this was done been extremely corrupt a Levite would never have prostituted himself to such a base service as to be a priest to their idol-dunghill-gods and that too upon such base terms but hunger will snap at any thing when there is no grace to restrain men for so it follows in the next verse and the Levite was content to dwell with the man c. Vers 11. And the young man was unto him as one of his sonnes c. Though he reverenced him as a father as he had promised him before vers 10 yet it is said here that the young man was unto him as one of his sonnes that is he loved him and used him as if he had been his own child Vers 13. Now I know that the Lord will do me good seeing I have a Levite to my priest But how much he was deceived the following chapter sheweth CHAP. XVIII Vers 1. IN those dayes there was no King in Israel See the note chap. 17. vers 6. For unto that day all their inheritance had not fallen unto them among the tribes of Israel By reason of the Amorites who cooped them up in the mountains chap. 1.34 And the Amorites forced the children of Dan into the mountain for they would not suffer them to come into the valley Vers 3. When they were by the house of Micah they knew the voice of the young man the Levite The Danites had part of their inheritance in that part of Canaan which was at first assigned to the tribe of Judah therefore it is not unlikely that some of these spies were formerly acquainted with this Levite whilst he sojourned in Bethlehem-Judah and so now knew his voice However by the different dialect or manner of speech and pronunciation which the men of Judah used from that which was used by the inhabitants of mount Ephraim they might know him to belong to Judah though he now sojourned in Ephraim as we may see in that instance chap. 12.6 where the men of Ephraim said Sibboleth in stead of Shibboleth And besides if they heard him speak concerning the employments of his calling by that they might know he was a Levite Vers 5. And they said unto him Ask counsel we pray thee of God c. Hearing from the Levite that Micah had there a chappel of gods and amongst the rest an Ephod and Teraphim which were the Oracles whereby in those idolatrous times they were wont to enquire of God and that he was hired to be Micahs priest they desired him that he would enquire of God concerning the successe of that great businesse they were going about Vers 6. Go in peace before the Lord is your way wherein ye go That is the eye of the Lord it upon your way to remove all difficulties and to make your journey prosperous he will go out before you and take care of your journey Now this answer he might return of his own head flatteringly as false Prophets are wont to do But yet God might permit Satan by his Teraphim or some such Oracle to foretell this concerning the successe of their journey Deut. 13.1 2 3. If there arise among you a prophet or a dreames of dreams and giveth thee a signe or a wonder and the signe or the wonder come to passe whereof he spake unto thee saying Let us go after other gods which thou hast not known and let
of this horrible villanie that had been committed upon his concubine Some conceive that there was none sent to the tribe of Benjamin but that there was two pieces sent to the tribe of Manasseh because that tribe dwelt half within Jordan and half without But this is altogether a groundlesse conceit for there was most reason for sending a piece to Benjamin in regard the fact was committed in a citie of their tribe and there was as much reason why they should have sent two pieces to the tribe of Dan as to the tribe of Manasseh since the tribe of Dan was also seated in two severall parts of the land some in the portion of Judah and some northward at Laish as in the former chapter was related Vers 30. And it was so that all that saw it said There was no such deed done nor seen c. The messengers relating the cause why the Levite had done this not onely the elders of each tribe to whom these parcels of her body were sent because there was no magistrate armed with regall power to punish this fact but even all that came to the hearing of it cried out against it as a matchlesse villâ—nie and stirred up one another not to let it passe unrevenged And hence is that expression of the prophet Hos 9.9 They have deeply corrupted themselves as in the dayes of Gibeah CHAP. XX. Vers 1. THen all the children of Israel went out and the congregation was gathered together c. All the children of Israel that is the chief of all the people as it follows in the next verse all the elders and officers captains and men of warre except onely they of the tribe of Benjamin went out from their own habitations severally and were gathered together as one man that is unanimously as readily as if one man onely had been appointed to come to any place and thus was there an assembly of all the land to wit those within Jordan from Dan to Beersheba and together with them also of the land of Gilead that is those without Jordan and that in Mizpeh Mizpeh was a place where the Israelites did usually hold their publick assemblies 1. Sam 7.5 And Samuel said Gather all the children of Israel to Mizpeh and so also chap. 10.17 and Jer. 40.7 8. It is very probable that it stood in the confines of Judah and Benjamin and is therefore reckoned amongst the cities of both tribes see Josh 15.38 18.26 neither could there be therefore for the businesse they met about a fitter place chosen now here they are said to be gathered together unto the Lord not because the Tabernacle was there as we shall after see vers 27. but either because they were assembled in Gods name and to heare what God would give them in charge or because in all judiciall assemblies the Lord is in a speciall manner present Psal 82.1 God standeth in the congregation of the mighty he judgeth among the gods or else because they met in a synagogue a house set apart for publick prayer and teaching the people which seems the more likely even because of that which we reade in one of our Apocryphal books 1. Macc. 3.46 Wherefore the Israelites assembled themselves together and came to Maspha over against Jerusalem for Maspha was the place where they prayed aforetime in Israel Some conceive I know that the Ark was at present removed to Mizpeh but of that see vers 27. Vers 2. Foure hundred thousand footmen that drew sword The number of these men of warre is expressed both to shew their zeal in seeking to punish this abominable fact of the men of Gibeah and also to shew how evidently the hand of God was against these Israelites when they were twice beaten by the Benjamites and yet were so many more in number then they Vers 3. Now the children of Benjamin heard that the children of Israel were gone to Mizpeh This is added to implie how resolved the Benjamites were to stand out in defence against the rest of the Israelites who hearing of the Israelites assembling themselves about this businesse neither went to the assembly themselves nor sent any messenger to them Vers 5. And the men of Gibeah rose against me and beset the house round about upon me by night and thought to have slain me To wit by their unnaturall lust as they had slain his wife or at least he means that they thought to have done that to him which rather then he would have endured he would have lost his life Vers 7. Behold ye are all children of Israel c. And therefore ought to take to heart that so foul an abomination should be committed in Israel it concerns you all and therefore look to it Vers 8. We will not any of us go to his tent neither will we any of us turn in to his house This is added to shew how zealous they were in seeking to punish this horrible sinne they vowed that they would not so much as go home to their houses till they had executed judgement upon those that were guiltie of it yea not onely so but also at the same place and time at least when the report was brought them that the Benjamites would not deliver the malefactours into their hands but were resolved rather to defend them they vowed also that having slain the Benjamites they would not give any of their daughters in marriage to any that were left alive chap. 21. vers 1. Now the men of Israel had sworn in Mizpeh saying There shall not any of us give his daughter to Benjamin to wife and that they would likewise destroy every town throughout the whole land of Israel that had not sent some of their people to this assemblie to help them in this warre chap. 21.5 They had made a great oath concerning him that came not up to the Lord to Mizpeh saying He shall surely be put to death Vers 9. We will go up by lot against it That is we will by lot determine it who shall go up to fight against Gibeah and who shall go forth to fetch in victuals and other provisions for the people one in ten had need to be set apart for this service and who they shall be the lot shall decide Vers 12. And the tribes of Israel sent men through all the tribe of Benjamin c. Though the Benjamites absenting themselves from the assembly of all Israel at Mizpeh was a just ground of suspition that they meant not to yield up the malefactours to be punished yet would not the Israelites thereupon make warre presently against them but first they sent messengers to all the families of the tribe of Benjamin to desire the deliverie of those sonnes of Belial to deserved punishment that so if it were possible bloud-shed and civill war might be prevented Vers 13. Deliver us the men the children of Belial which are in Gibeah that we may put them to death and put away evil from Israel That is make others
Jephtha foyled them to wit a claim which they laid to the land of Gilead where Jabesh stood which now to recover and withall to revenge that shamefull overthrow which Jephtha had given them they might be the rather emboldened because the Philistines on the other side of the countrey had exceedingly weakned and oppressed the Israelites Vers 2. On this condition will I make a covenant with you that I may thrust out all your right eyes and lay it for a reproch upon all Israel To wit to disable them for the warre for with their shields they covered their left eyes and therefore having lost their right eyes what service of warre could they be fit for and consequently that the accepting of such dishonourable conditions might be a perpetuall reproch to all the people because it would be said hereupon what a base people the Israelites were that would buy off death upon any terms yea to the God of Israel on whom his people durst not rely for help and thus Sathan labours to put out the right eye of faith and to leave us onely the left eye of reason Vers 4. Then came the messengers to Gibeah of Saul c. That is as to other towns so also to this or rather knowing that Saul their Prince elect was at Gibeah and Samuel with him these messengers of Jabesh-gilead went directly thither that they might acquaint them with the extremity of streights they were in that so they might speedily send into all the coasts of Israel for help Had Nahash the king of the Ammonites yielded to the submission of the inhabitants of Jabesh-gilead he might not only have had that town delivered up to him but in all probability many more would have yielded themselves to him after their example Yea and when they desired seven dayes respite that they might send messengers into all the coasts of Israel promising that if in that time they had not help they would yield up the town had not he yielded to this he might happely in that time have taken the town by force But first he proudly and scornfully refused the tender of their service and sent them word that nothing should satisfie him unlesse he might thrust out all their right eyes and when they desired a truce of seven dayes to try if they could call in their brethren to their aid ere they yielded to so hard a condition he granted them their request and as we see here suffered them to send their messengers as being puft up with such an opinion of his own strength that he thought it impossible that in that time their brethren either could or durst come to relieve them and so by this means through his arrogancy and cruelty he was carried headlong to his own destruction whereas by granting them fair quarter he might have brought them under his yoke and have spread his victories much further Vers 5. And behold Saul came after the herd out of the field Being onely yet elected king and finding many to repine against it returning home he betook himself as most Interpreters hold to his wonted countrey imployments But this agreeing not with the state of his being conducted home chap. 10.26 may rather be understood of casuall coming after the herd and that it is here expressed onely because of that which followeth his taking a yoke of the oxen and hewing them c. Vers 6. And the spirit of God came upon Saul when he heard those tidings and his anger was kindled greatly Herein we see how fairly Saul carried himself as long as those gifts of Gods spirit were continued to him wherewith the Lord had fitted him for the government of his people He that was so patient in his own cause that when certain children of Belial scorned and despised him he passed it by as if he had taken no notice of it chap. 10.27 was now impatient of the wrong that was done to the Lord and his people by the Ammonites that had propounded such intollerable conditions to the men of Jabesh-gilead now his anger was kindled greatly and it never abated till he had rescued his poore oppressed brethren out of the danger they were in As for that expression And the spirit of God came upon Saul see the note Judg. 3.10 Vers 7. Whosoever cometh not forth after Saul and after Samuel so shall it be done unto his oxen It may well be that Saul took this course of hewing a yoke of oxen in pieces and sending the pieces to the severall tribes of Israel in imitation of the Levite Judg. 19.29 who did thus cut his concubine in pieces and sent them to the severall tribes the better to stirre up their indignation And in the message he sent to the tribes because he was not yet generally approved and received as king of all the people he useth not his own name onely but Samuels also who it seems accompanied him home from Mizpeh as others did chap. 10.26 and so was now with him that by this means he might make sure that all should come if not for respect of him their king yet out of regard had to Samuel Gods Prophet and formerly their Judge And the fear of the Lord fell on the people and they came out with one consent That is though Saul did what he could to make the people afraid to disobey his command yet it was of God that they were so generally stricken with fear and thereupon ready to come forth at the command of their new chosen king as it is said of the Canaanites that were restrained from pursuing Jacob and his family when his sonnes had made that massacre in Schechem Gen. 35.5 And they journeyed and the terrour of God was upon the cities that were round about them and they did not pursue after the sonnes of Jacob. Vers 8. The children of Israel were three hundred thousand and the men of Judah thirty thousand The men of Judah are reckoned apart from the children of Israel and these reasons may be given for it 1. Because they usually had the priviledge of going first against the enemy in any common danger 2. To let us see that the tribe of Judah though the chief and the tribe wherein God had said the throne should be established Gen. 49.10 yielded to obey Saul chosen out of the least of the tribes or thirdly because this would intimate how willingly the people flocked together when out of Judah alone there came thirty thousand though by the continuall incursions of the Philistines they were forced to look to the defence of their own coasts against these their neighbours Vers 9. And they said unto the messengers that came c. That is Saul and Samuel Vers 10. Therefore the men of Jabesh said To morrow we will come out unto you c. They repeat the main head of the covenant they had made with the king of Ammon to wit that they would come forth and yield themselves concealing the condition that is if help came not in
was there not a just cause for my coming hither Did not my father send me And is there not just cause of speaking that which I have spoken Is it not a shame that this wretch should thus out-face the armies of Israel and no body should dare to undertake him Vers 34. And there came a Lion and a Beare c. That is there came a Lion at one time and a Beare at another time for it cannot be meant that they came both together and together took one kid out of the flock and therefore also in the next words he speaks of his killing them severally I went out after him and smote him c. To wit the Lion at one time and the Beare at another Vers 35. And when he arose I took him by the beard c. That is by his nether jaw or the hair about his jaw Had he killed him casually by shooting or casting any thing at him it had not been so great a matter but thus to kill him was an act indeed of admirable courage Vers 37. And Saul said unto David Go and the Lord be with thee It may seem strange that Saul should yield to let David enter the lists with Goliath considering how unequall the match was in the eye of reason and that Goliath had propounded this as a condition in his challenge that if he vanquished the man that fought with him then the Israelites should be for ever servants to the Philistines but doubtlesse however at first he sleighted Davids proffer and told him that he was every way unfit to grapple with such an adversary vers 33. Yet when he had heard Davids courage and resolution and confidence in Gods help and the relation of these two miraculous exploits of his against the Lion and the Beare this wrought in him some kind of faint hope yea perhaps some temporary faith that God would miraculously assist him and so he gave him liberty and wished him good speed Vers 38. And Saul armed David with his armour c. That is with armour out of his own armoury for it is not likely that the armour which Saul used to wear could fit David Vers 39. And David said unto Saul I cannot go with these for I have not proved them That is I have not been used to wear such arms and so they are a burden to me Vers 40. And he took his staffe in his hand and chose him five smooth stones out of the brook c. The sleighter the means were whereby David overcame this Giant the more evident it was that the victory was of God And thus too the means whereby Christ overcame Sathan were not likely in the eye of reason to vanquish such an adversary for he overcame him by the crosse death c. Yea this was indeed to kill that Goliath with his own sword Heb. 2.14 That through death he might destroy him that had the power of death that is the devil Vers 42. And when the Philistine looked about and saw David he disdained him For he was but a youth and ruddy c. That is he had not the countenance of a souldier it was rather amiable then terrible Vers 43. And the Philistine cursed David by his Gods That is he wished some mischief or evil might be inflicted on him by his idol-god to wit that Dagon might destroy him or some other such like imprecation Vers 45. But I come to thee in the name of the Lord of hosts the God of the armies of Israel whom thou hast defied He tells him that he had defied the Lord of hosts because he had defied the Israelites his people for God alwayes takes any wrong done to them as done to himself and by saying that he came against Goliath in the name of the Lord of hosts he meant that he came against him to vindicate the dishonour that he had done to the Lord and that by warrant from God and in the assured confidence of his aid and assistance whence is that which he addes vers 46. This day will the Lord deliver thee into mine hand and I will smite thee and take thine head from thee and I will give the carcases of the host of the Philistines this day unto the fowls of the aire and to the wild beasts of the earth that all the earth may know that there is a God in Israel Vers 47. And all this assembly shall know that the Lord saveth not with sword and spear That is that he can save without these and is not tied to such outward means Vers 49. And smote the Philistine in his forehead that the stone sunk into his forehead c. Either therefore the stone which David slung was cast with such extraordinary force through the speciall assistance of God that it went through his helmet of brasse and so into his fore-head or else the Philistine as not fearing any thing which David could do never pulled down his helmet over his face but went with his face open to fight with David however the very guiding of the stone so directly to the forehead of this gyant was doubtlesse of God for though it was usuall with the Israelites to be able to sling stones at an hairs breadth Judg. 20.16 Among all these people there were seven hundred chosen men left-handed every one could sling stones at an hairs breadth and not misse yet the mark was then fixed and Goliaths forehead though it were a fairer mark yet it was lesse easie to be hit because he was stirring onely God guided the stone and so lodged it in the forehead of this blaspheming Miscreant Vers 51. And when the Philistines saw their champion was dead they fled God striking them with a secret terrour for else little might they have regarded the losse of Goliath being so strong as they were nor the promise which he had made vers 9. that the Philistines should be servants to the Israelites in case their Champion should foil and kill him Vers 52. And the wounded of the Philistines fell down by the way to Shaaraim A town in the borders of Judah Josh 15.36 Vers 54. And David took the head of the Philistine and brought it to Jerusalem For though the strong hold of Sion was as yet in the possession of the Jebusites and so continued till David took it from them when he came to be king 2. Sam. 5.7 Yet the city of Jerusalem it self was long before this in the possession of the Israelites Judges 1.8 The children of Judah had fought against Jerusalem and had taken it And therefore the Israelites returning now in triumph from the slaughter of the Philistines David carried the head of this Gyant in triumph with him and at last laid it up in Jerusalem as a monument of this glorious victory The rather perhaps choosing to carry it to Jerusalem that the Jebusites that hitherto kept that strong hold there might be terrified with this sight But he put his Armour in his tent This is
near to Anathoth and therefore joyned often with Anathoth as in Neh. 11.32 yet most probable it is that it was that within Jordan in the tribe of Benjamin for certain it is that here the tabernacle was though the Ark was at Kiriathjearim chap. 7.1 as is evident vers 9. where it is said that the sword of Goliath was here wrapt up in a cloth behind the ephod And well it may be which some conceive that as the Tabernacle was placed in Shiloh a city of Ephraim in the dayes of Joshua who was of the tribe of Ephraim and the Ark was in the tribe of Judah in Davids time so likewise in the dayes of Saul who was of Benjamin by his advise and for his benefit the Tabernacle was removed from Shiloh to Nob which belonged to his tribe and hereupon it was that there were so many Priests dwelling here at Nob in regard whereof it is called the citie of the Priests chap. 22.19 to wit that they might attend upon the service of the Tabernacle for in the 21. chapter of Joshua where the cities are expressed that were given to the Priests we do not find Nob mentioned amongst them and doubtlesse David being resolved to flie for his safety out of the land came hither first not onely to get there a supply for his wants but also especially to visit the Tabernacle that he might there worship the Lord before his departure and seek unto him for help and comfort in this houre of adversity Though he could not but know that there was much danger of being discovered here because hither to the Tabernacle they came from all places of the land yet he would not neglect the visiting of this house of God before he fled out of the kingdome As for this Ahimelech the Priest to whom David addressed himself for succour either it was the same that is before called Ahiah who was with Saul in Migron chap. 14.3 or else Ahiah and Ahimelech were brothers for as it is there said of Ahiah that he was the sonne of Ahitub so also it is said of this Ahimelech chap. 20.9 and Ahiah being dead Ahimelech his brother was now high Priest in his room yea it may seem that this Ahimelech was also called Abiathar for Mark 2.26 it is said that David went into the house of God in the dayes of Abiathar the high Priest and did eat the shew-bread unlesse we say as some do that Abiathar there by our Saviour mentioned was that Abiathar that was the son of this Ahimelech chap. 22.20 because he stood by as the second Priest and did consent to give the shewbread to David and that he is there called the high Priest because he did afterward succeed his father in that place And Ahimelech was afraid at the meeting of David and said unto him Why art thou alone and no man with thee Christ saith Mark 2.26 that David did not onely eat the shew-bread himself but gave it also to them that were with him It is evident therefore that he had now some of his servants whom perhaps Jonathan had sent after him going along with him to whom he carried part of the shew-bread but those he had left in some other place as himself saith vers 2. I have appointed my servants to such and such a place and came alone to the tabernacle which Ahimelech could not but much wonder at and be troubled about it as fearing that he was fled from Saul and that if it were so it would be dangerous for him to give him entertainment Vers 2. And David said unto Ahimelech the Priest the king hath commanded me a businesse c. And thus that he might procure from Ahimelech food for himself and his servants David did not onely conceal the businesse of his fleeing from Saul but also told him a direct lie that Saul had sent him about a secret businesse and enjoyned him to let no body know of it and so he had appointed his servants to meet him elsewhere and what was the issue of this surely it proved the occasion of Sauls slaying Ahimelech and the rest of the Priests of that citie fourescore and and five persons that wore a linen ephod yea of the utter destruction of the citie and all the inhabitants thereof both men women and children as we reade in the following chapter vers 18 19. A sad calamity just cause had Dauid to rue these lies of his so long as he lived and so no doubt he did we see he charged it upon himself when Abiathar brought him the tidings of it chap. 22.22 I have occasioned saith he the death of all the persons of thy fathers house and it is thought that the remorse for this very sinne was fresh in his heart when he wrote that passage in the 119. Psalme v. 28 29. My soul melteth away for heavinesse strengthen thou me according to thy word Remove from me the way of lying c. Vers 4. And the Priest answered David and said There is no common bread under my hand There is no question but the high Priest had in his house bread enough provided for those of his family but it seems David was in such haste that he would not stay for any but what was there in a readinesse in the Tabernacle that he might take it presently and be gone and as it follows vers 6. there was no bread there but the shew-bread and therefore it was too that Ahimelech used that expression There is no common bread under mine hand But there is hallowed bread if the young men have kept themselves at least from women By the Law of God the Priests were onely to eat of the shew-bread Lev. 24.9 yet the Priest knowing well that charity is to be preferred before all ceremonies and that in case of necessity the ceremoniall Law was to give way to the morall he condescended to relieve them with the shew-bread and what he did herein is approved by Christ Matth. 12.3 4. yet withall he addes this condition If the young men have kept themselves at least from women whether their wives or others Indeed if this had not been so the same necessity that dispensed with one part of the ceremony might dispence with the other had they been legally unclean in regard of carnall copulation according to that law Lev. 15.18 The woman also with whom man shall lie with seed of copulation they shall both bath themselves they must not therefore have starved rather then have eaten of the shew-bread but in this case a double impediment would have made the case the more questionable and therefore the Priest addes this clause If the young men have kept themselves at least from women Vers 5. Women have been kept from us about these three dayes since I came out and the vessels of the young men are holy By the vessels of the young men is meant their bodies according to those expressions 1. Thess 4.3.4 For this is the will of God that you
her brother both by father and mother who thereupon did what he could to pacifie her Hold now thy peace saith he my sister he is thy brother regard not this thing as if he should have said his shame will be the shame of us all and therefore be silent and thus he endeavoured to say something to appease her sorrow for the present though himself were even at the same time highly enraged at what his brother had done and fully resolved to be revenged on him Vers 21. But when king David heard of all these things he was very wroth This is noted as an inexcusable weaknesse in David when he heard how Amnon had ravished his sister and considered that he had made use of him to get his sister into his hands that he might defile her he was highly enraged at it but for all this his anger he let him passe unpunished for what a poore punishment was the cheeks or frowns of a father for such a foul abomination Vers 22. And Absalom spake unto his brother Amnon neither good nor bad c. To wit concerning this abuse of his sister as knowing this to be the best way to accomplish the revenge he intended Had he quarrelled with Ammon or shown himself discontented this would have made Amnon the more jealous and wary of him whereas now by carrying the matter so smoothly as he did Amnon feared nothing and so fell easily into the snare he had laid Vers 23. And it came to passe after two full years that Absalom had sheepshearers c. When Absalom after two years waiting saw well there would be no course taken against Amnon by David their father the Lord having in this given him up to the inordinate love of his children that Absalom provoked hereby David might be now punished with the sword also and hoped that now they might think that Absalom had forgotten that which Amnon had done to his sister he resolved to take this occasion of his sheep-shearing feast to invite his brother home to his house intending there to kill Amnon Vers 24. Behold now thy servant hath sheep-shearers Let the king I beseech thee and his servants go with thy servants Doubtlesse the chief reason why Absalom invited all his brothers to his sheep-shearing feast yea and his father too was that Amnon might not suspect any thing yet it may well be also as some expositours have noted that he desired his father should have been an eye witnesse of the tragicall execution of his incestuous darling because he had all this while forborn to punish him and yet at this time was David so tender over this his ungracious sonne that he would not go with his servants to his feast onely lest they should be too chargeable to him as it is expressed in the following words Nay my sonne saith he let us not all now go lest we be chargeable unto thee Vers 25. And he pressed him howbeit he would not go but blessed him That is he desired the Lord to be with him and so sought to dismisse him Vers 27. But Absalom pressed him that he let Amnon and all the kings sonnes go with him It vvas strange that neither Amnon nor David should suspect any thing vvhen Absalom vvas so earnest to have Amnon come to his house that he would not take a deniall of his father but pressed him till at last he consented to it but when the Lord means to correct his children or to punish wicked men he is wont thus to take away their wisdome and understanding from them so that they shall not see the danger approching though never so evident but shall go on as blind men into a trap when any body that had their eyes in their heads might easily discern it Vers 28. Mark ye now when Amnons heart is merry with wine and when I say unto you Smite Amnon then kill him c. David by making Uriah drunk sought to hide his sinne and now Absalom by causing Amnon to drink sought to accomplish the murther of his brother because he had formerly defiled his sister for doubtlesse the revenging of his sister Tamars rape was the chief thing that drew on Absalom to this bloudy fact though withall his ambitious desire of the Crown might help forward this resolution of cutting off his elder brother Vers 29. And every man gat him up upon his mule and fled Hereby it appears though the Israelites were forbidden to suffer the cattel of divers kinds to engender together Lev 19.19 yet they might use the cattel so engendred for such mules were of which see the note Gen. 36.24 Vers 32. And Jonadab the sonne of Shimeah Davids brother answered and said Let not my Lord suppose that they have slain all the young men the kings sonnes c. This Jonadab was the main cause of Amnons ravishing his sister and consequently also of Absaloms murdering Amnon as is noted in the beginning of this chapter yet we see here how smoothly and impudently he could now talk of Amnons forcing his sister Tamar which he had plotted and contrived as if he had no way been concerned in the businesse Vers 37. And went to Talmai c. His mothers father chap. 3.3 Vers 39. And the soul of king David longed to go forth unto Absalom c. That is he began to desire his return again and had it not been for shame he could have found in his heart to have gone himself and fetched him home because his conscience told him it was not fit he should shew such favour to his own child being guilty of so foul a murder he was ashamed and afraid to do it but in the mean season his heart yearned after him his grief for his other sonne time by degrees had worn away and so now he began to wish that he had his Absalom at home again with him onely he knew not how he should with his credit bring it about CHAP. XIV Vers 1. NOw Joab the sonne of Zeruiah perceived that the kings heart was towards Absalom c. In seeking to fetch home Absalom Joab knew well that he should gratifie him that was now in the eye of all men the heir apparent to the crown and kingdome of Israel but the main thing that moved him was as here is said that he saw David enclined to it though he were restrained by the conviction of his own conscience for had he not found David desirous of his return he would hardly have ventured to displease David that he might curry favour with Absalom and therefore we see vers 28.29 when David would not see the face of Absalom Joab would not come at him neither Vers 2. And Joab sent to Tekoah and fetcht thence a wise woman and said unto her I pray thee feigne thy self to be a mourner c. This Tekoah was a citie of Judah 2. Chron. 11 5 6. the very same where the prophet Amos lived Amos 1.1 The words of Amos who was amongst the
that were already in a mutinous temper it was ill coming they might think into his clutches whose little finger was so heavie nor could there be any hope of fair usage from him that when he came to treat with his people could speak of nothing but yokes and whips and scorpions Vers 16. The people answered the king saying What portion have we in David c. What have we to do with the posterity of David we will have a king again of our own tribes as formerly a seditious speech much like that of Sheba 2. Sam. 20.1 We have no part in David neither have we inheritance in the sonne of Jesse and whereto happely they did allude besides by calling David as it were in scorn the sonne of Jesse they imply that he having been formerly raised by them from a mean condition to be their king it was not sufferable that his grandchild should now tyrannize over them as if they were scarce good enough to be his slaves To your tents O Israel That is Let us return to our own dwellings and not stay here to make our selves slaves to such a tyrant but amongst our own tribes let us make us a king Because of old they dwelt in tents this phrase had ever since continued in use amongst them Now see to thine house David This also was spoken by way of derision and scorn as if they should have said Let Rehoboam the sonne of David make much of his own tribe for beyond their bounds his kingdome is not like to extend we are resolved to take care of our selves and to provide a king amongst our own tribes Vers 17. But as for the children of Israel which dwelt in the cities of Judah Rehoboam reigned over them Two severall wayes this may be understood to wit either of the Israelites of the ten tribes that such of them as left their land in the dayes of Jeroboam came and dwelt in the cities of Judah did submit themselves to Rehoboam as their brethren of Judah did or else rather of the men of Judah who are here called the children of Israel which dwelt in the cities of Judah that though their brethren of Israel fell off from Rehoboam yet the continued constant to him Vers 18. Then king Rehoboam sent Adoram who was over the tribute c. It is most probable that this man was sent yet too late to pacifie the people but being one of the taxers of the people the very sight of him did more enrage them and thereupon they stoned him and this too was a notable act of folly in Rehoboam Vers 19. So Israel rebelled against the house of David unto this day The defection of the ten tribes is here called rebellion which shews plainly that it was a sinne in them thus to cast off their lawfull sovereigne for though the Prophet Ahijah had foretold and promised that Jeroboam should be king of the ten tribes chap. 11.31 yet because the people had no command from God herein but did what they did merely of their own heads and in a discontent against Rehoboam their wayes were rebellious however they did thereby accomplish what God had determined Vers 20. And it came to passe that when all Israel heard that Jeroboam was come again c. It is manifest that Jeroboam was amongst the resst when at first they demanded of Rehoboam a relaxation of their burdens vers 3. And Jeroboam and all the congregation of Israel came and spake unto Rehoboam but it seems that was then known onely to some of the chief of the congregation which when it came to be generally known amongst the people they presently assembled themselves sent for him and made him their king as here it is said Thus generally Expositours understand this place yet it may be that being here to relate how the Israelites made Jeroboam their king their first calling him to their assembly is onely here again repeated There was none that followed the house of David but the tribe of Judah onely It is manifest that there were but ten tribes that revolted to Jeroboam chap. 11.31 and therefore Rehoboam must needs have two tribes which were Judah and Benjamin as is clearly expressed 2 Chro. 11.2 but because Benjamin was but a poore little tribe and being joyned with Judah were still comprehended under the name of the kingdome of Judah therefore it is said here that none continued firm to Rehoboam but the tribe of Judah onely Vers 24. Thus saith the Lord You shall not go up nor sight against your brethren the children of Israel c. To wit because God had decreed that the ten tribes should rend themselves as they had done from the house of David for so it follows in the next words return every man to his house for this thing is from me There is indeed an intimation too of another motive in these first words to wit that the Isiraelites were their brethren but this is not mentioned as a sufficient cause apart by it self but as a circumstance which might render them the more willing to submit to what God had determined we see in the warre which they made against Benjamin with Gods approbation Judg. 20.1 that it was not unlawfull for Gods people in any case to fight against their brethren but that which made it now unlawfull was because God did now make known to them that this which was done was of him and then to make them the more willing to submit to Gods decree herein even this also might be laid into the ballance that the warre which they intended was against their brethren They hearkened therefore to the word of the Lord and returned c. and so all was stayed for the present Nor do we ever reade that Rehoboam as bad as he was did ever after this attempt to recover the kingdome of Israel out of the hands of Jeroboam but yet there was continuall hostilitie betwixt these two kings and the borderers on both sides did continually make inrodes one upon another chap. 14.30 Vers 25. Then Jeroboam built Shechem c. That is he forrified these two cities Shechem and Pennel the one within Jordan and the other without and indeed we reade that Shechem was utterly ruined by Abimelech in the dayes of the Judges Jud. 9.45 Vers 27. If this people go up to do sacrifice in the house of the Lord at Jerusalem c. Though God had promised Jeroboam by Ahijah the prophet chap. 11.38 that if he would walk in his wayes he would be with him and build him a sure house as he had done for David yet having no confidence in this promise of God he concluded that if the people should continue to go up to Jerusalem to sacrifice they would soon return to Rehoboam again to wit first because they would be forced for fear of being apprehended as traitours when they came to Jerusalem either to give over their offering of sacrifices to God or else to make their peace with
15. For the Lord shall smite Israel as a reed is shaken in the water That is the Lord shall continually afflict this kingdome of the ten tribes both prince and people with uncessant troubles and warres both intestine and forraigne so that they shall never abide long in any settled condition and so indeed it came passe even as the reeds that grow in the water are continually shaken sometimes with the blowing of the wind alwayes with the force of the stream that glides along by them so was the kingdome of the ten tribes continually shaken partly by the frequent transferring of the crown from one familie to another one still killing the other and making himself king in his room and partly by the frequent invasion of the men of Judah or some other of the neighbouring nations And shall scatter them beyond the river That is the river Euphrates to wit into the land of Assyria Mesopotamia and Media which lay beyond the river whither the ten tribes were indeed afterwards carried captives some of them first by Tiglath-pileser in the dayes of Pekah king of Israel 2. Kings 15.29 but the greatest part afterward by Salmanassar in the dayes of Hoshea king of Israel 2. Kings 17.6 c. Vers 17. And Jeroboams wife arose and departed and came to Tirzath c. This Tirzah was an ancient and goodly citie for here one of the one and thirtie kings whom Joshua conquered did dwell Josh 12.24 and in Solomons time it was famous for the pleasantnesse of the situation and statelinesse of the building and therefore the Church is hereto compared Cant. 6.4 Thou art beautifull O my love as Tirzah though therefore at first Shechem was the royall citie of Jeroboams kingdome yet afterwards it seems he built some stately palace for himself in Tirzah and so both he and the other kings of Israel that succeeded him did usually keep their courts there yea till Samaria was built it seems to have been the chief of the royall cities of the kingdome of Israel chap. 15.33 In the third yeare of Asa king of Judah began Baasha the sonne of Abijah to reigne over all Israel in Tirzah so also chap. 16.6.8 23 24. Vers 19. Behold they are written in the book of the Chronicles of the kings of Israel Many things are said to be written in the book of the Chronicles which we find not in the Scripture Chronicles and therefore it is commonly held that this book of the Chronicles here and elsewhere often mentioned was some other book of the Chronicles of the kings of Judah and Israel wherein all the memorable acts and passages of those times were exactly recorded and out of which the penman of the Scripture Chronicles did afterward by the speciall instinct and the guidance of the spirit of God cull forth such things as are there related and which the Lord thought requisite for the edification of the Church in future ages Vers 20. And the dayes which Jeroboam reigned were two and twenty years Jeroboam therefore out-lived Rehoboam who reigned but seventeen years vers 21. and Abijam his sonne who reigned in Jerusalem but three years chap. 15.1 2. and died in the second yeare of Asa the sonne of Abijam chap. 15.25 being stricken by the immediate hand of God with some remarkable judgement 2. Chron. 13.20 Neither did Jeroboam recover strength again in the dayes of Abijah and the Lord struck him and he died but before this death there was a mighty battel between him and Abijam king of Judah wherein he lost five hundred thousand men a blow which he never recovered Vers 22. And Judah did evil in the sight of the Lord. That is the people of Judah and Rehoboam their king For Three years they walked in the way of David and Solomon doing that which was right in the sight of the Lord 2. Chron. 11.17 as being troubled with the losse of the ten tribes of Israel in which time Rehoboam fortified and victualled fifteen cities in Judah and Benjamin and many other strong holds and the priests and Levites and other Rehoboam whereby the kingdome of Judah was much strengthened 2. Chron. 11.5.17 whereupon he took eighteen wives and sixty concubines 2. Chron. 11.21 and had many children but then having thus strengthened his kingdome and as he thought assured his estate he forsook the Law of the Lord and all Israel with him 2. Chron. 12.1 Vers 25. Shishak king of Egypt came up against Jerusalem c. Rehoboams father married the king of Egypts daughter yet the succeeding king of Egypt invited thereto perhaps by Jeroboam who was a while in Egypt before he was king and now fearing the growing strength of Rehoboam might lay before Shishak the incountable riches of David and Solomon which might easily be had because ten of the twelve tribes were revolted from him came up against Judah with a mighty army twelve hundred chariots sixty thousand horsemen and footmen without number some Egyptians and some of other nations as is expressed 2. Chron. 12.2 3. and having taken many of their strong cities at length he went up against Jerusalem but the king and princes humbling themselves upon the Lords message to them by Shemaiah the Prophet the Lord would not suffer him to destroy them utterly onely Judah henceforth became tributarie to Egypt and Shishak carried away as a ransome of the citie all the treasures of the Temple and of the kings house 2. Chron. 12.4 9. Vers 27. And king Rehoboam made in their stead brazen shields c. See the note chap. 10.16 hereby it appears how exceedingly the kingdome of Judah was impoverished by this invasion of Shishak king of Egypt The Israelites of the ten tribes were farre more grossely idolatrous then those of Judah and yet the Lord suffered them to live in peace but these of Judah had scarce been fallen away two years from the pure worship of God when presently the Lord did with great severitie afflict them a clear evidence of Gods more tender care over them for their welfare Vers 29. Are they not written in the book of the Chronicles of the kings of Judah In 2. Chron. 12.15 the other acts of Rehoboam first and last are said to have been written in the book of Shemaiah the Prophet and of Iddo the Seer concerning genealogies Vers 31. And Abijam his sonne reigned in his stead Or Abijah 2. Chron. 12. CHAP. XV. Vers 2. THree years reigned he in Jerusalem Abijam began his reigne in the eighteenth yeare of Jeroboam vers 1. and died in the twentieth yeare of his reigne vers 9. whereby it may seem that he reigned but two years but to this I answer that when kings have reigned two complete years they then begin to write the third yeare of their reigne and so it was with Abijam the eighteenth yeare of Jeroboam was the first yeare of his reigne the nineteenth yeare of Jeroboam was his second yeare and the twentieth yeare was his third and though in that
came to the crown of Judah and had a while continued the wars against Ahab with good successe 2. Chron. 17.1 2 3. And Jehoshaphat his sonne reigned in his stead and strengthened himself against Israel And he placed forceâ— in all the fenced cities of Judah c. And the Lord was with Jehoshaphat because he walked in the first wayes of his father David fearing it seems lest their divisions might expose them both to the prevailing power of the Syrians who began in in these times to encroach upon them he judged it the best policie to put an end to these warres betwixt them and the kings of Israel and so made a firm league with Ahab and made also a match betwixt his sonne Joram and Athaliah the daughter of Ahab 2. Chron. 18.1 and 21.6 and hereupon it was that Jehoshaphat went down to visit Ahab who with great cost and state entertained and feasted both him and his followers 2. Chron. 18.2 Ahab killed sheep and oxen in abundance for Jehoshapat and for the people that were with him Vers 3. And the king of Israel said unto his servants Know ye that Ramoth in Gilead is ours c. One article in the league which three years since Ahab had made with Ben-hadad was that he should restore all the cities of Israel which were in his possession chap. 20.34 And Ben-hadad said unto him The cities which my father took from thy father I will restore But Ramoth Gilead it seems he was loth to part with and therefore now Ahab enters into consultation to recover it by forte since he would not by fair means yield it up to him It was a goodly citie and besides it belonged to the Levites and was a citie of refuge Josh 21.38 and therefore no wonder though he were unwilling that it should be any longer in the hands of the Syrians Vers 6. Then the king of Israel gathered the prophets together about foure hundred men c. To wit his Baalitish false prophets who were the great supporters of that linsey woolsey religion that was now in fashion amongst the Israelites pretending themselves the prophets of the Lord Jehovah the God of Israel and yet withall the priests of Baal as by the number we may guesse perhaps they were those foure hundred prophets of the groves which were reserved from appearing to Elijahs chalenge chap. 18.19 20. however they were doubtlesse of Baals false prophets for such Jehoshaphat knew them to be and therefore could not rest in their predictions vers 7. and Jehoshaphat said is there not here a prophet of the Lord besides that we might enquire of him Vers 8. And the king of Israel said unto Jehoshaphat There is yet one man c. To wit in Samaria whom I could presently send for this word yet may have reference either to those prophets that had prophecyed good successe to Ahab to wit that besides those there was one man a prophet of the Lords or else to the true prophets of the Lord to wit that though they were all in a manner slain or fled there was yet one man left namely Micaiah the sonne of Imlah c. And Jehoshaphat said Let not the king say so As if he should have said we must not say we hate the prophets of the Lord because they speak that which pleaseth us not if he be a faithfull prophet of the Lords he must speak the truth what ever it be and God forbid the king should say that for that he hates him Vers 11. And Zedekiah the sonne of Chenaaenah made him horns of Iron c. whereby was signified the power of these two kings that were now to go against the Syrians for the recovery of Ramoth Gilead Vers 13. Let thy word I pray thee be like the word of one of them c. This the messenger that came for Micaiah might say first out of a kind of carnall curtesie as wishing well to the prophet and secondly out of some speciall desire he had that the warre should go forward Vers 15. And he answered him Go and prosper c. This Micaiah spake ironically not to deceive Ahab for we see he spake these words after such a manner that Ahab himself perceived he meant not what he said but by way of deriding the false prophets who had all returned this pleasing answer to Ahab and to intimate that he knew well enough that the king would not be pleased unlesse he said the same that they did and therefore Micaiah said not Thus saith the Lord Go and prosper c. but in a tone of derision Go and prosper for the Lord shall deliver it into the hand of the king as if he should have said you had best go as your prophets advise you they all tell you that your expedition against Ramoth Gilead shall be prosperous and that the Lord shall deliver it into your hands and can you question the truth of such oracles Indeed I know well that Iâ— shall not be so but if I tell you the truth I know you will not believe me and therefore since you desire to be deceived be deceived Go and prosper c. this was that which Micaiah intended and the like ironicall expressions we have in other places as that Gen. 3.22 concerning our first parents when they by sinne were fallen from that blessed estate wherein God had created them Behold the man is become like one of us to know good and evil and that of Elijah to Baals priests 1. Kings 18.27 Crie aloud for he is a God either he is talking or he is pursuing or he is in a journey or peradventure he sleepeth and must be awaked and that of Solomon Eccles 11.9 Rejoyce O young man in thy youth and let thy heart chear thee in the dayes of thy youth and walk in the wayes of thine heart and in the sight of thine eyes Vers 17. And he said I saw all Israel scattered upon the hills as sheep that have not a shepherd c. Hereby was intimated that Ahab should be slain and his army routed this expression of being scattered upon the hills is used because in that countrey when they sought to escape the enemy that pursued them they used to fly to the hills and mountains there to hide themselves whence is that Matth. 24.16 Then let them which be in Judea flee into the mountains Vers 18. Did I not tell thee that he would prophesie no good concerning me but evil By these words Ahab sought to intimate to Jehoshaphat that he should not be troubled with these words of Micaiah but conceive of them as spoken as he had beforehand said he would do out of hatred and malice against him And indeed happely hereby it was that Jehoshaphat was deceived and so went with Ahab though Micaiah had foretold the death of Ahab and dispersion of his army Vers 19. And he said Heare thou therefore the word of the Lord. This word therefore hath relation to that which Ahab said to
time all their chief officers were called Eunuchs As we see Potiphar to whom Joseph was sold though he were a married man is termed an Eunuch Gen. 37.36 Vers 7. And Elisha came to Damascus and Ben-hadad the king of Syria was sick c. The most received opinion is that Elisha went now to Damascus according to a charge given him by Elijah purposely to anoint Hazael king but why was Elijah sent from mount Horeb to Damascus if God meant not that he himself should anoint Hazael 1. Kings 19.15 And the Lord said unto him Go return on thy way to the wildernesse of Damascus and when thou comest anoint Hazael to be king over Syria rather therefore I conceive that Elisha went now by the speciall instinct of Gods Spirit to confirm that to Hazael by a second prediction which formerly upon Elijahs anointing he did not much believe and that the rather because of the present famine in Israel and so coming thither found Ben-hadad sick whether his sicknesse was occasioned through grief as Josephus saith for the shamefull flight of his armie from the siege of Samaria chap. 7.6 especially when he heard it was occasioned by a causelesse feare the Scripture expresseth not but onely notes how in his sicknesse he was glad to consult with the Prophet concerning his recovery whom ere while he sent to apprehend in Dothan chap. 6.13 14. encouraged happely thereto also by the miraculous cure that he had wrought upon the leprosie of his servant Naaman Vers 10. Go say unto him Thou mayest certainly recover c. That is thy disease is not mortall Thou mayest certainly recover of thy sicknesse that therefore which the Prophet addes concerning his death howbeit the Lord hath shewed me that he shall surely die doth not contradict this which he said concerning his sicknesse The question was whether he should recover of that sicknesse wherewith he was visited to this a direct answer is given that he might well recover notwithstanding his sicknesse but withall an intimation is given to the messenger that he should surely die to wit by another means though not by his sicknesse Vers 11. And he settled his countenance stedfastly till he was ashamed That is Elisha did fix his eyes stedfastly upon Hazael untill he began to be ashamed because he saw he could not forbear weeping or rather untill Hazael began to blush and to be ashamed because he saw the Prophet look so earnestly upon him Vers 13. And Elisha answered The Lord hath shewed me that thou shalt be king over Syria Intimating that in this regard it was likely enough he would exercise those cruelties upon the Israelites which now he made so strange of and that because he should then have power to do it and withall when once he sate in the throne of Syria he would bear the same deadly hatred against Gods people which his predecessours had done before him and thence is Damascus threatned under those terms Amos 1.4 I will send a fire into the house of Hazael which shall devoure the palaces of Ben-hadad Vers 15. He took a thick cloth and dipt it in water and spread it on his face c. And thus Ben-hadad was strangled by Hazael and that so that no signe or token could be seen in his dead body of any violence that was offered him and perhaps too under a pretence of allaying the distemper of heat he was in by reason of his sicknesse Vers 16. And in the fifth yeare of Joram the sonne of Ahab king of Israel c. Jehoshaphat had designed his sonne Jehoram to be king and appointed him to govern the kingdome in his absence in the seventeenth yeare of his reigne a little before he went with Ahab against Ramoth Gilead and thence the yeare of Jehoram king of Israel his beginning to reigne is counted to be both the eighteenth yeare of Jehoshaphat 2. Kings 3.1 and the second yeare of Jehoram the sonne of Jehoshaphat 2. Kings 1.17 but at his return he resumed the royall power wholly to himself not communicating the same again to his sonne untill the fifth yeare of Joram king of Israel which was the two and twentieth of Jehoshaphat and then this old king took unto him this his eldest sonne as partner in the government himself yet living the cause whereof in all probabilitie was some discord and differences which brake out even then between him and his younger brethren which as they moved Jehoshaphat to commit to his younger sonnes the custody of strong fenced cities in Judah 2. Chron. 21.3 the better to assure them if it might have been against the power of their elder brother so also on the other side it caused him to put this his eldest sonne in possession of the kingdome whilest himself was living for fear of tumult after his death Vers 17. And he reigned eight years in Jerusalem To wit foure years together with his father and foure years himself alone Vers 18. For the daughter of Ahab was his wife To wit Athaliah vers 26. Vers 19. Yet the Lord would not destroy Judah for David his servants sake as he promised him to give him alway a light c. That is one of his seed in whom the soveraigntie of Judah should be continued though farre short of the glory that formerly they enjoyed before the revolt of the ten tribes Vers 20. In his dayes Edom revolted from under the hand of Judah c. The Edomites ever since Davids time 2. Sam. 8.14 had been tributaries to the kings of Judah and had been governed by a Viceroy whom they set over them 1. Kings 22.47 There was no king in Edom a deputy was king But now they cast off this yoke and so the prophecie of Isaac began to take effect Gen. 27.40 that Esau should break the yoke of his brother Jacob from off his neck 2. Chron. 21.2 we reade first that so soon as his father was dead he presently made use of his power against his six younger brethren and having gotten them into his hands slew them and together with them for company many of the great men of the land such belike as either formerly or then had taken their part that withall he took upon him to make innovations in Religion erecting high places in the mountains of Judah and forcing the people to embrace that idolatry which himself had learned from the house of Ahab vers 10.11 And these combustions in the land of Judah we may well think gave encouragement to the Edomites to revolt at this time and so God punished these his abominable courses Vers 22. Yet Edom revolted from under the hand of Judah unto this day That is though Joram overthrew the Edomites in that forementioned battel vers 21. yet they retiring into their places of advantage persisted resolutely in their revolt and so he was forced to return again into his own land which indeed is not so strange if we consider that he might perhaps heare of the revolt of
that ambition and zeal for Idolatry do usually blind men and women and make them most unnaturally cruell Secondly that there might be other reasons inducing her thereto though they be not expressed in the Scripture as for instance perhaps she might have other sonnes and grandchildren either by adultery or by a former husband or by some daughter of Jorams upon whom she might rather desire to settle the crown of Judah perhaps those that brake up the house of God and bestowed the dedicated things thereof upon Baalim 2. Chron. 24.7 For the sonnes of Athaliah that wicked woman had broken up the house of God and also all the dedicate things of the house of the Lord did they bestow upon Baalim Thirdly howsoever sure we are that there is no wickednesse so unnaturall and unreasonable whereinto a wicked woman may not run raised up of God to be a plague to wicked and idolatrous people and besides there was a speciall hand of God in it that those that were descended from Ahab though onely by the mothers side might be destroyed save onely Joash who was left to succeed in the throne of Judah Vers 2. But Jehosheba the daughter of king Joram sister of Ahaziah took Joash the sonne of Ahaziah c. This Jehosheba or Jehoshabeath 2. Chron. 22.11 the sister of Ahaziah and daughter of Joram was married to Jehoiada the high priest as is noted in that place of the Chronicles before cited and therefore it is not likely that she was the daughter of Joram by Athaliah but by some other of his wives because we cannot well think that he would have taken a wife of that cursed idolatrous stock But however sister she was to Ahaziah the late king of Judah and therefore hearing of Athaliahs bloudy project she stole this young infant her brothers youngest sonne out of the nursery and hid him with his nurse in the bed-chamber that is in some bedchamber of the priests which were adjoyning to the Temple and so kept him close six years together how it came to passe that this young late-born infant was not missed or being missed was not hunted after and by diligent search discovered it is hard to say most probable it is that some deceit or cunning was used as by the substitution of some other child in his room whether dead or living or by corrupting those Athaliah had imployed in this bloudy service or some such way by which means Athaliah might verily think he was killed with the rest or if she had same small ground to suspect any thing to the contrary she might in policie forbear to make any noise of it lest the people hearing such a rumour should be the readier to hearken after innovations and be the lesse conformable to the present government However because Joash this young infant thus miraculously saved is expressely here called the sonne of Ahaziah and so elsewhere constantly vers 4.12 chap. 12.18 2. Chron. 22.11 1. Chron. 3.11 it is therefore no way probable which some affirme that he was of the posteritie of Nathan and succeeded in the throne because all Solomons posterity was extinguished by Athaliah especially if we consider that the reason intimated in these words why Jehosheba preserved him was because of her near alliance to him as being his aunt his fathers sister Vers 4. And the seventh yeare Jehoiada sent and fet the rulers over hundreds with the captains and the guard c. When Athaliah had usurped the crown of Judah six years and somewhat more without any disturbance either of domesticall adversaries or forreigne enemy for Jehu had enough to do at home to oppose the victorious armies of Hazael wherewith he was so farre overcharged at length Jehoiada began to think of settling him in the throne to whom of right it did belong who was now full seven years old vers 21. Seven years old was Jehoash when he began to reigne and had been hitherto hid in a cell of the Temple by his wife Jehosheba not judging it fit to conceal him any longer first that his young soveraigne might not want that princely education which was requisite and whereof his years began now to be capable and secondly that the idolatry of Baal might not by her means take too deep root before it were weeded up having therefore first imparted this secret to five of the chief captains of the land in whose fidelitie he had best assurance and made a covenant with them afterward by their means he drew in others of the principall men of the countrey both the Levites and others onely at first procuring that they should repair to Jerusalem where they should be further acquainted with the whole matter 2. Chro. 23.1 2. and so accordingly being met together as is here expressed in the temple having taken an oath of secrecy and fidelity of them he shewed them the kings sonne made a covenant with them to advance him to the kingdome and resolved how the businesse should be managed the next sabbath day in every particular as is expressed in the sequel of the story Indeed some Expositours conceive that those five mentioned 2. Chron. 23.1 to whom Jehoiada did first impart the businesse were priests and Levites and so also all that were imployed in this service and that because they managed this businesse in the temple whither none say they but those of the tribe of Levi might enter but yet considering that the court of the people was a part of the temple and within the gâ—tes thereof and withall because those five men are expressely termed captains of hundreds and it is said that they gathered to them not onely the Levites but also the chief of the fathers of Israel 2. Chron. 23.1 2. I see not why they should hold that they were onely Levites that Jehoiada did now call in to his help Vers 5. This is the thing that ye shall do a third part of you that enter in on the sabbath c. This he spake to the Levites the Levites were by an order established long since amongst them by David divided into foure and twenty orders or companies which did in their courses each company a week discharge the service of the temple the rest abiding the whilest in their own private dwellings in the severall cities of Judah and so every sabbath day they that had served the week before went out and another came in that served in their room and in each company or course there was in Davids time a thousand Levites besides the porters and singers Now therefore because the associates of Jehoiada were not able to bring together secretly so many trusty and serviceable hands as would suffice to mannage the businesse to help this want Jehoiada resolved to arm the Levites for the work and to the end they might be the stronger he took in the new company that were to come in on the sabbath and did not discharge the old that should have then gone out but retained them
house of the Lord and came by the way of the gate of the guard to the kings house That is the gate of the kings house where the guard usually stood CHAP. XII Vers 3. BUt the high places were not taken away c. So long had the people been inured to this erroneous worship of God that it seems even Jehoiada himself durst not advice the king to proceed to the reformation of this evil also for fear of causing some tumult amongst them Vers 4. And Jehoash said to the priests all the the money of the dedicated things c. The Temple was at this time sallen into great decay through the wickednesse of former kings but especially of Athaliah For the sonnes of Athaliah that wicked woman 2. Chron. 24.7 had broken up the house of God and also all the dedicate things of the house of the Lord did the bestow upon Baalim the first act therefore that Jehoash took in hand when he began to rule without a protectour was the reparation of that holy place as indeed most requisite it was that he should be carefull to uphold the Temple that had been the nursery of his infancy and the best means to secure his life and to uphold his just title to the crown of Judah and to this end he enjoyned the priests carefully to gather all the money of the dedicated things that is all the money dedicated to the service and repair of the Temple and then the particulars are expressed purposely I conceive to distinguish this money from that which was brought in for the use of the priests themselves as the money for the redemption of the first born and such like namely first the money of every one that passeth the account that is the half shekel that they were to pay when they were numbred from twenty years old and upward Exod. 30.12 13. which is therefore called 2. Chron. 24.6 the collection of Moses the servant of the Lord and of the congregation of Israel for the tabernacle of witnesse and vers 9. the collection that Moses the servant of God laid upon Israel in the wildernesse concerning which see the notes Exod. 30.12 13. secondly the money that every man is set at that is the money which any man shall by the priest be appointed to pay for his redemption when he hath vowed himself to God according to that law Levit. 27.2 c. of which see the note there and thirdly all the money that cometh into any mans heart to bring into the house of the Lord that is which any man shall voluntarily give for the reparation of the house Vers 5. Let the priests take it to them every man of his acquaintance In 2. Chron. 24.5 it is said that Joash appointed them to go out unto the cities of Judah and gather this money from yeare to yeare this receiving it therefore every man of his acquaintance is meant of their gathering it in the severall cities where they dwelt for the Levites were dispersed in severall cities of Judah where they were acquainted and well known amongst the people Vers 7. Now therefore receive no more money of your acquaintance but deliver it in for the breaches of the house That is he enjoyned them to meddle no more with the receiving of the money but to pay in that which they had already received when the king first set on foot this work as he appointed them to collect the moneyes above mentioned for the repairing of the temple so also he charged them to hasten the work 2. Chron. 24.5 Go out unto the cities of Judah and gather of all Israel money to repair the house of your God from yeare to yeare and see that ye hasten the matter when therefore in the twenty third yeare of his reigne he saw that yet nothing was done he took it for granted that either they had been negligent in collecting the money or that they did not faithfully pay in what they received or at least that the people suspecting their diverting of it to their own private uses did not pay it so willingly as otherwise they would and therefore he took the work out of their hands and appointed another way for the gathering of the money as is afterward expressed Vers 9. But Jehoiada the priest took a chest and bored a hole in the lid of it c. To wit by the command of the king 2. Chron. 24.8 to prevent all suspicion for the time to come of any corruption in this businesse first they made this chest whereinto the money should be put and wherein it should be kept and then they made a proclamation throughout the kingdome that every man should bring in the appointed contribution which accordingly was done with much alacrity and willingnesse 2. Chron. 24.9 10. Vers 10. The kings Scribe and the high priest came up and they put it up in baggs c. In 2. Chron. 24.11 it is the kings Scribe and the high priests officers came up and emptied the chest c. Vers 13. Howbeit there were not made for the house of the Lord bowls of silver snuffers c. That is not till the temple was fully repaired but when that work was finished the money that was left was imployed in making these vessels for the house 2. Chron. 24.14 Vers 16. The trespasse-money and sinne-money was not brought into the house of the Lord it was the priests That is the money which by the law those men were to pay by way of satisfaction according to the estimation of the priests that had any way wronged the Lord in his holy things Levit. 5.15 whether it were done ignorantly or wittingly in both the cases satisfaction was to be made and the one of these is called trespasse-money and the other sinne-money Vers 17. Then Hazael king of Syria went up Notwithstanding this fair beginning of Jehoash his reigne no sooner was Jehoiada dead but by his flattering princes he was drawn away to the worship of idols and so wrath came upon Judah and Jerusalem for this their trespasse 2. Chron. 24.17 18. namely by Gods letting loose Hazael king of Syria upon them as is here said from whom they were fain to purchase their peace by a great summe of money as is expressed vers 18. Vers 20. And his servants arose and made a conspiracie and slew Joash c. Some other passages are recorded in the Chronicles not here expressed as first when sundry prophets had in vain laboured to reclaim both king and people from their idolatry at length Zachariah the sonne of Jehoiada the priest was by the Spirit of the Lord stirred up to admonish them of their wickednesse who did it accordingly with great courage assuring them that this was the cause of Hazaels prevailing against them whereupon a conspiracie was made against him and by the kings commandment who forgat what his father Jehoiada had done for him he was stoned to death secondly that according to the prayer of this
blessed Martyr at his death the Lord look upon it and require it before that yeare was expired the Syrians invaded the land again and executed the judgements of God with great severitie for though the Syrians it seems came rather to pillage then to perform any great action for they came with a small company of men and Jehoash went out against them with a very great army yet by the providence of God this small band of Syrian rovers overthrew that great host of Judah wherewith being encouraged they went up against Jerusalem and destroyed all the Princes of the people who had drawn away their king from the worship of the true God and sent all the spoil of them to the king of Damascus and as for Jehoash they left him in sore diseases perhaps by tortures they had put him to which advantage two of his servants apprehending they made a conspiracie against him and slew him in his bed when he had reigned fourty years vers 1. to wit two and twenty years with Jehu and the rest with his sonne Jehoahaz and his grandchild Jehoash which is largely related 2. Chron. 24.18 25. Vers 21. For Jozachar the sonne of Shimeath and Jehozabad the sonne of Shomer his servants smote him and he died This Jozachar was also called Zabad 2. Chron. 24.26 where also it is expressed that Shimeah was an Ammonitesse and that Shomer there called Shimrith was a Moabitesse And these are they that conspired against him Zabad the sonne of Shimeath an Ammonitesse and Jehozabad the sonne of Shimrith a Moabitesse And they buried him with his fathers in the citie of David But not in the sepulchres of the kings 2 Chron. 24.25 CHAP. XIII Vers 1. JEhoahaz the sonne of Jehu began to reigne over Israel in Samaria and reigned seventeen years Yet two years before his death he made his sonne Joash king see vers 10 22. Vers 3. And he delivered them into the hands of Hazael king of Syria and into the hands of Ben-hadad the sonne of Hazael all their dayes That is all the time of the reigne both of Jehu the father and Jehoahaz his sonne Vers 4 And Jehoahaz besought the Lord. Namely when he was brought so low by the Syrians that he had not left him above fifty horsmen and ten chariots and ten thousand footmen as is afterward expressed vers 7. Vers 5. And the Lord gave Israel a saviour c. To wit Joash the sonne of Jehoahaz who afterward prevailed mightily against the Syrians and after that also Jeroboam his sonne chap. 14.27 so that afterward the children of Israel dwelt in their tents as beforetime that is they dwelt in their houses quietly and peaceably see the note 1 Kings 12.16 Vers 7. The king of Syria had destroyed them and had made them like the dust by threshing That is he had broken them to pieces and scattered them as corn may be with too much threshing so that scarse any where was there an army together and they were become a people of no power and no esteem Vers 8. Now the rest of the acts of Jehoahaz and all that he did and his might c That is with what courage and valour he resisted the Syrians though they still prevailed against him which is the rather noted to make it manifest that the calamities that befell the Israelites in his time were of Gods just judgement because of their sinnes rather then from any want of courage and might in their king Vers 9. And Jehoahaz slept with his fathers Having reigned seventeen years vers 1. all which time Jehoash the sonne of Ahaziah reigned in Judah Vers 10. In the thirty and seventh yeare of Joash king of Judah began Jehoash the sonne of Jehoahaz to reigne c. Jehoahaz the father of Joash began his reigne in the three and twentieth yeare of Joash king of Judah and reigned seventeen years vers 1. which must needs be till the nine and thirtieth yeare of Joash king of Judah complete and how then did his sonne begin his reigne in the thirty seventh yeare of Joash king of Judah as is here said I answer that Joash was made king his father yet living and reigned three years together with his father but reigned not alone till the last that is the fourtieth yeare of Joash king of Judah and hence it is also that Amaziah the sonne of Joash king of Judah is said to have begun his reigne in the second yeare of Joash sonne of Jehoahaz king of Israel chap. 14.1 either therefore because Jehoahaz being wearied and broken with long adversity desired to discharge himself in part of those heavie cares that lay upon him or because Elisha had perhaps foretold the victories of this his sonne of which we reade vers 14.15 c. two years before his death he made his sonne king Vers 12. And the rest of the acts of Joash and all that he did c. As namely the three great victories which he obtained against the Syrians of which Elisha foretold him vers 17 18 19. and his rescuing many cities of Israel from the Syrians vers 25. and how he prevailed against Amaziah king of Judah which is related in the following chapter Vers 13. And Joash slept with his fathers Having reigned sixteen years vers 10. to wit after his fathers death besides the three years that he reigned with his father the first yeare of his sole government Joash the sonne of Ahaziah reigned in Judah and Amaziah his sonne the other fifteen years Vers 14. Now Elisha was fallen sick of the sicknesse whereof he dyed To wit about five and fifty years at least as is generally thought after Elijah was taken up into heaven in which time Jehoshaphat Jehoram Ahaziah Athaliah and Jehoash swayed the scepter of Judah and Jehoram the sonne of Ahab Jehu Jehoahaz his sonne and Joash the sonne of Jehoahaz did successively sit in the throne of Israel yet some Expositours hold that Joash his visiting this sick prophet related in the following words was whilest his father Jehoahaz was yet living to wit that when his father had sought unto the Lord as is said before vers 4. then this his sonne Joash came both to visit the sick prophet and to enquire concerning those sad calamities that had befallen the kingdome of Israel and so when he saw him in so weak a condition wept over his face and said O my father my father the chariot of Israel and the horsemen thereof with the same words wherewith Elisha had bewailed the losse of Elijah chap. 2.12 concerning which see the note there Nor is it strange that this wicked king that would not be guided by the doctrine of Elisha should yet thus passionately bewail the sicknesse of the prophet if we consider in what a distressed condition his kingdome was at present and how great things God had done for his predecessours the kings of Israel by Elishaes means Vers 16. And Elisha put his hands upon the kings hands The
reigne to wit when Azariah or Uzziah was made king of Judah is counted the seven and twentieth from his first designation to the crown of Israel or rather Azariah or Uzziah was not fully seated in the kingdome untill twelve years after the death of Amaziah see chap. 15.1 Vers 3. And he did that which was right in the sight of the Lord yet not like David his father c. That is he did to wit in the beginning of his reigne that which was for the substance of it approved of God but he did not do it as David did with an upright and perfect heart 2. Chron. 25.2 And he did that which was right in the sight of the Lord but not with a perfect heart he did that good he did out of respect to men or to his own advantage not out of a sincere desire of pleasing God such as his father was such was he his father a while out of a respect to men as long as Jehoiada lived did that which was right but out of a false hollow heart and so afterward fell away to idolatry and so did he Vers 4. Howbeit the high places were not taken away c. This is added by way of exception not to that which went immediately before of his doing all things as Joash his father did for his father Joash did not take away the high places no more then he did but to that which is said in the begining of the third verse that he did that which was right in the sight of the Lord to wit in the beginning of his reigne for as concerning this outward conformity which at first he yielded to the law of God herein he failed that he did not suppresse that superstitious worshiping of God in the high places Vers 5. And it came to passe assoon as the kingdome was confirmed in his hands c. It seems the murther of his father Joash chap. 12.20 21. was at least so farre approved and applauded by many of the people as the just judgement of God upon him for his apostacie to idolatry and especially for the death of Zachariah the sonne of Jehoiada that Amaziah at his first entrance upon the kingdome thought it good policie to dissemble his displeasure and give way to the time and so foâ—bore a while to punish the traitours but assoon as he perceived his government well established and found that the conspiratours howsoever the deed done was applauded as the handy work of God had neither any mighty partakers in their fact nor strong maintainers of their persons he on a sudden called them to an account and so without any tumult they were put to death Vers 6. But the children of the murderers he slew not c. Which is noted as one of those acts wherein he carried himself commendably in the beginning of his reigne he might well fear lest the children of those he now put to death might seek in after times to be revenged on him and yet he would rather hazard this then transgresse Gods law which enjoyned that the children should not be put to death for any fault of their parents Deut. 24.16 Vers 7. He slew of Edom in the valley of salt ten thousand and took Selah by warre c. Of this valley of salt see the note 2. Sam. 8.13 whether it were the happy successe of Joash king of Israel in his warres at this time against the Syrians that kindled in Amaziah a desire of undertaking some expedition wherein himself might purchase the like honour or what else it was that first put Amaziah upon this invasion of the Edomites it is not expressed sufficient cause he had of making warre upon them because in his grandfather Jehorams time they had rebelled and so continued unto this time and therefore considering of what importance the reducing of them to their former subjection would be he went forth against them and obtained a notable victory though he did not wholly subdue them the particulars of which enterprise are more fully expressed 2. Chron. 25.5 16. as first that though upon a view taken he found in his own kingdome three hundred thousand serviceable men for the warres yet thinking it the better way in point of policie to wage this warre chiefly by mercenaries he hired an hundred thousand able valiant men of the Israelites for an hundred talents of silver who were in those times by reason of their successefull warres against the Syrians become famous souldiers to go with him against the Edomites for which being reproved by a prophet that came to him and threatned with ill successe if he strengthened himself with the help of these men whom God did not love because they were idolaters though he prospered them in their warres against the cruell Syrians however he stuck a while at the losse of that great summe of money wherewith he had hired them yet at length he dismissed them and they enraged hereby to revenge this high disgrace as they esteemed it fell upon the cities of Judah in their return and slew three thousand of them and took much spoil Secondly that entring afterwards couragiously into the Edomites countrey with his own souldiers he obtained against them a notable victory wherein he not onely slew of them ten thousand as is here expressed but also took other ten thousand prisoners whom he threw from an high rock that very place perhaps which is here called Selah or the rock using it may be such severity against them because notwithstanding this his victory they still stood out and would not be reduced again under the subjection of the crown of Judah thirdly that when he returned home besotted by I know not what strange witchcraft he set up the idol-gods of the Edomites which among the other spoils he had brought away to be his gods and worshipped them and burned incense unto them for which being reproved by a Prophet he would not hearken to him but checked him for daring to meddle with him and so received from the Prophet that fearfull doom that God had determined to destroy him Vers 8. Then Amaziah sent messengers to Jehoash the sonne of Jehoahaz c. That is Amaziah puffed up with his late victory in his warres against the Edomites sent a proud challenge to Joash wherein he dared him to meet him with his best forces and give him battel most probable it is that the injurie done him by the Israelites whom he had dismissed when he undertook the late expedition against mount Seir was the first occasion that provoked him to quarrel with Joash 2. Chron. 25.13 But the souldiers of the army which Amaziah sent back that they should not go with him to battel fell upon the cities of Judah from Samaria c. and that this late wrong might also bring old matters into question namely the slaughter which Jehu the grandfather of this Joash had made amongst the princes of Judah and especially the title which the kings of Judah had to
they slew him Vers 21. And all the people of Judah took Azariah which was sixteen years old and made him king c. To wit in the seven and twentieth yeare of Jeroboam chap. 15.1 but his father died in the fifteenth yeare of Jeroboam vers 14. and then it seems this his sonne Azariah or Uzziah being not above foure years old Concerning which see the note chap. 15.1 In this kings reigne Isaiah and Hosea began to prophecie and Amos and Jonah Isai 1.1 Hos 1.1 Amos 1.1 and verse 25. of this chapter Vers 22. He built Elath and restored it to Judah c. This Elath we find mentioned Deut. 2.8 so that it was now onely repaired or at least enlarged or fortified It was a citie of Edom near the red sea and therefore it seems was recovered from them by Azariah or Uzziah Vers 23. Jeroboam the sonne of Joash king of Israel began to reigne in Samaria and reigned fourty and one years To wit fourteen years and upwards with Amaziah who reigned nine and twenty years vers 1. and twenty seven years in the dayes of Uzziah or Azariah who succeeded his father Amaziah How this agreeth with that which is said chap. 15.1 see in the note on that place Vers 24. And he did that which was evil in the sight of the Lord c. for this cause Amos in these dayes prophecyed against the house of this Jeroboam the second and when Amaziah the priest complained thereof to the king he was enjoyned not to prophecie any more at Bethel Amos 7.10 11 12. Then Amasiah the priest of Bethel sent to Jeroboam king of Israel saying Amos hath conspired against thee in the midst of the house of Israel the land is not able to bear all his words for thus Amos saith Jeroboam shall die by the sword and Israel shall be led away captive out of their own land Also Amaziah said to Amos O thou Seer go flee away into the land of Judah and there eat bread and prophecy there Vers 25. He restored the coast of Israel from the entring of Hamath unto the sea of the plain Concerning Hamoth see the note Num. 13.21 and 34.8 The sea of the plain is that which was called the salt sea Deut. 3.17 the utmost south bounds of the kingdome of Ephraim According to the word of the Lord God of Israel which he spake by the hand of his servant Jonah c. When Israel was brought so low as is expressed in the following verse which was in the dayes of Jehoahaz the sonne of Jehu chap. 13.34 7. the Lord by Jonah foretold it seems how they should vanquish the Syrians and enlarge the coast of Israel which accordingly came to passe first in the dayes of Joash who obtained three great victories against the Syrians chap. 13.25 but more fully in the reigne of Jeroboam his sonne the most prosperous and victorious king that ever reigned over the ten tribes Vers 28. He recovered Damascus and Hamath which belonged to Judah for Israel Though these cities had been in the possession of the kings of Judah yet he recovered them for his own kingdome the kingdome of Israel Vers 29. And Jeroboam slept with his fathers even with c. Having reigned fourteen years in the time of Amaziah and Uzziah kings of Judah as is above noted verse 21. CHAP. XV. Vers 1. IN the twenty and seventh yeare of Jeroboam king of Israel began Azariah c. Manifest it is that Amaziah the father of this Aazariah or Uzziah was slain in the fifteenth year of Jeroboam for in the fifteenth year of Amasiah did Jeroboam begin his reigne chap. 14.23 and Amaziah reigned in all but nine and twenty years chap. 14.2 so that the last yeare currant of Amasiah was but the fifteenth of Jeroboam and how then was it the seven and twentieth of Jeroboam ere his sonne began his reigne Some say that Jeroboam was designed king twelve years before Joash his fathers death and so the first yeare of Azariah or Uzziah king of Judah though it were the seven and twentieth yeare of Jeroboam from his first being designed king yet it was but his fifteenth yeare accounting the years of his reigne from his sitting in the throne after the death of his father But better I conceive it is answered by others that though Amaziah was slain in the fifteenth yeare of Jeroboam yet his sonne Azariah was not settled in the throne by the generall consent of the people till the seven and twentieth yeare of Jeroboam when he was sixteen years old the foregoing twelve years either he reigned under Protectours being but foure years old when his father was slain or perhaps though he were acknowledged king by some who in those troublesome times stuck to him as the heir apparent of the house of David yet generally by the people he was not acknowledged king till some order was taken for the redresse of those grievances which had enraged them so farre against his father Vers 2. And he reigned two and fifty years in Jerusalem Besides therefore the twelve years spent in his minority fifteen years more he reigned in Judah whilest Jeroboam the second reigned in the throne of Israel three and twenty years in the time of Zachariah the sonne of Jeroboam eleven years with Shallum and Menahem whereof Shallum reigned but a moneth two years with Pekahiah and a yeare and upwards with Pekah so that he lived to see six kings in the throne of Israel Vers 3 And he did that which was right in the sight of the Lord according to all that his father Amaziah had done To wit in the beginning of his reigne as Amaziah had done whilest Zachariah the Prophet lived he sought the Lord and so long he prospered wonderfully insomuch that considering the admirable successe of Jeroboam at the same time in Israel it is evident that the state of Israel did never so flourish since the division of the twelve tribes as in the beginning of this kings reigne for having an army of three hundred and seven thousand men of warre under the command of two thousand six hundred captains all whom he furnished with shields and spears and other arms requisite he overcame the Philistins of whose towns he dismantled some and built others also he got the mastery over some parts of Arabia and brought the Ammonites to pay him tribute he repaired also the wall of Jerusalem which in his fathers dayes Joash king of Israel had broken down and fortified it with towers whereon he set new invented engins to shoot arrows c. he improved also the riches he had gotten with all kind of husbandry as keeping of much cattell c. and built towers in the wildernesse for the defence of his cattell and herdsmen and the wells of water he had digged there by which means he might keep the command of the Arabian wildernesse which was hardly passable if men were kept from those few springs of water that were found there all
his father Uzziah but that foure years before he died he wholly resigned his kingdome to his sonne Ahaz and so it was in the fourth yeare of Ahaz when Hoshea slew Pekah and took upon himself the title of king of Israel but this fourth yeare of Ahaz is called the twentieth of Jotham because Jotham had still the title of king though he had foure years before resigned his kingdome to his sonne Ahaz Vers 32. In the second yeare of Pekah the sonne of Remaliah king of Israel began Jotham c. To wit after his father Uzziahs death for he had the government of the kingdome under his father a long time before this to wit ever since his father became a leper as is noted verse 5. About this time therefore did the prophet Isaiah see that glorious vision Isa 6.1 In the yeare that king Uzziah died I saw also the Lord sitting upon a throne high and lifted up and his train filled the temple c. and in this kings reigne Hosea and Micah prophesied to the people Vers 33. Five and twenty years old was he when he began to reigne and he reigned sixteen years c. Some Expositours conceive that he was thus old when he began to reign in his fathers life-time which they hold thereby to resolve that great difficulty concerning the age of his grand-child Hezekiah when he began to reigne of which see the note chap. 18.2 But I rather think it must be understood for so the words seem clearly to import of his age when he began his sixteen years reigne which was after his fathers death to wit to the seventeenth yeare of Pekah as is evident in the first verse of the following chapter In the seventeenth yeare of Pekah the sonne of Remaliah Ahaz the sonne of Jotham king of Judah began to reigne Vers 34. And he did that which was right in the sight of the Lord c. This is more fully expressed 2. Chron. 27.21 And he did that which was right in the sight of the Lord according to all that Uzziah his father did howbeit he entred not into the temple of the Lord and the people did yet corruptly Vers 35. He built the higher gate of the house of the Lord. Or the high gate 2. Chron. 27.3 which was it seems the outer east-gate the gate whereby they went to the kings palace 2. Chron. 23.20 And they came through the high gate into the kings house the same I conceive it was which afterward for the statelinesse of it was called the beautifull gate of the Temple Acts 3.2 and by Jeremy often the new gate as Jer. 26.10 and 36.10 c. Vers 36. Now the rest of the acts of Jotham c. Some of these are related in the Scripture Chronicles as first that he built divers cities in the hills of Judah and in the forrests towers and palaces and secondly that he enforced the Ammonites to pay him tribute to wit of silver an hundred talents of wheat and barley twenty thousand measures 2. Chron. 27.4 5. Vers 37. In those dayes the Lord began to send against Judah Rezin the king of Syria and Pekah the sonne of Remaliah That is towards the end of his reigne they began to conspire against the land of Judah but it seems till his sonnes reigne after his decease they did not invade the land the Lord herein shewing mercy to good Jotham that he took him away before those heavy calamities that immediately after fell upon the kingdome of Judah CHAP. XVI Vers 1. IN the seventeenth yeare of Pekah the sonne of Remaliah Ahaz the sonne of Jotham c. The seventeenth yeare of Pekah was the sixteenth yeare of Jotham chap. 15.32 at which time Jotham did either resigne the kingdome to his sonne Ahaz or at least he left the government to him but yet the lived at least foure years after See chap. 15.30 Vers 2. Twenty years old was Ahaz when he began to reigne and he reigned sixteen years c. If Ahaz was twenty years old when he began his reigne when he died sixteen years after he was but thirty six years old and then was Hezekiah his sonne twenty five years old chap. 18.2 Twenty and five years old was Hezekiah when he began to reigne and he reigned twenty and nine years in Jerusalem whereby it may seem that Hezekiah was born to Ahaz when he was yet but ten or eleven years old which say some Expositours we need not wonder at considering the singular blessing that nation had for generation but because it is very unlikely that the Jews had children so young therefore other Expositours do answer this objection two other wayes to wit first that Ahaz was twenty years old when he that is Jotham his father of whom he had spoken in the former verse began to reigne to wit after the death of his father Uzziah or secondly and I think thus it is better answered that Ahaz began to reigne when he was first designed king in the life of Jotham his father and then he was but twenty years old and the like must then be said of Jotham too chap. 15.30 but when after his fathers death he began to reigne as absolute king himself from which these sixteen years must be reckoned he might be twenty five or twenty six years old or perhaps more Vers 3. But he walked in the wayes of the kings of Israel That is he worshipped idols as they also did for so it is expressed 2. Chron. 28.3 He burnt incense in the valley of the sonne of Hinnom and burnt his children in the fire after the abominations of the heathen Yea made his sonne to passe through the fire c. Concerning this abominable idolatry of making their children to passe through the fire see what is noted Levit. 18.21 But the Ahaz did indeed burn his sonnes at least some one of his sonnes as by way of sacrificing them to his idol-gods is evident 2. Chron. 28.3 where also the place is named where he offered this inhumane oblation to wit the valley of the sonne of Hinnom a valley not farre from Jerusalem Moreover he burnt incense in the valley of the sonne of Hinnom and burnt his children in the fire This high place was called Tophet and was it seems especially used for this execrable idolatry Jer. 7.31 They have built the high places of Tophet which is in the valley of the sonne of Hinnom to burn their sonnes and their daughters in the fire and by Josiah it was defiled chap. 23.10 He defiled Tophet which is in the valley of the children of Hinnom that no man might make his sonne or his daughter to passe through the fire to Molech Vers 5. Then Rezin king of Syria and Pekah sonne of Remaliah king of Israel came up to Jerusalem to warre No sooner was Ahaz settled in the throne of Judah but both Rezin king of Syria and Pekah king of Israel began streight to invade Judah for Pekah reigned in all but
twenty years chap. 15.27 and Ahaz began not his reigne till the seventeenth yeare of Pekah vers 1. In the seventeenth yeare of Pekah the sonne of Remaliah Ahaz the sonne of Jotham king of Judah began to reigne and as Ahaz exceeded all the kings before him in wickednesse so the judgements that God brought upon his kingdome were most terrible First they each invaded the land severally as is related in the Chronicles and both of them prevailed against Ahaz and exceedingly weakened and spoiled his countrey for Rezin carried away many of the people captives to Damascus and Pekah slew in one day one hundred and twenty thousand of them amongst whom was Maaseiah the kings sonne he sacrificed one sonne to his idol-gods and now another was slain by the sword of his enemies and Azrikam the governour of his house and Elkanah the second person to the king who were slain by Zichri a mighty man of Ephraim and carried away also two hundred thousand prisoners women and children though indeed by the counsel of the prophet Oded they were returned and delivered back again 2. Chron. 28.5 15. but this invasion here spoken of was after them when not content with what spoil they had made in Judah they resolved to joyn their forces together and to go up and besiege Jerusalem and to depose Ahaz and make the sonne of Tabeal king of Judah Isa 7.5 6. Because Syria Ephraim and the sonne of Remaliah have taken evil counsel against thee saying Let us go up against Judah and vex it and let us make a breach in it for us and set up a king in the midst of it even the sonne of Tabeal for this is that confederacie of Rezin and Pekah whereof the prophet speaks in that chapter when as is there related the king and people being grievously affrighted at the tidings of it Isaiah was sent to comfort Ahaz and to assure him that they should not prevail against him to which end when he had given him liberty to ask what signe he would and Ahaz refused to ask a signe he had for a signe given him a most glorious promise of Christ vers 14. The Lord himself shall give you a signe Behold a virgin shall conceive and beare a sonne and shall call his name Emmanuel Isaiah 7.1 16. And they besieged Ahaz but could not overcome him And so these two kings that assured themselves of such successe because in their former invasions they had so spoiled and weakened the land of Judah proved in the conclusion but as two tails of smoaking firebrands as the prophet called them Isa 7.4 that is their great attempts vanished into smoak though they thought to have devoured and burnt up all before them Vers 6. At that time Rezin king of Syria recovered Elath to Syria c. That is being forced to leave the siege of Jerusalem he went perhaps with their joynt forces to Elath which Azariah or Uzziah the grandfather of Ahaz had taken from the Syrians chap. 14.22 and took it and restored it to Syria Vers 7. So Ahaz sent messengers to Tiglath-pileser king of Assyria saying I am thy servant and thy sonne c. That is he yeilded to be his vassall and tributary upon condition he would come to help him and hence it is said chap. 18.7 that Hezekiah rebelled against the king of Assyria just the same time when Rezin and Pekah vexed Judah on the north the Edomites and Philistines laying hold on this advantage entred upon them from the south slew many people carried away many prisoners yea the Philistines took six cities which had formerly belonged to Judah whereupon Ahaz seeing himself environed on all sides he sent for aid unto the Assyrian king 2 Chron. 28.16 17 18. At the same time did king Ahaz send unto the king of Assyria to help him For again the Edomites had come and and smitten Judah and carried away captives The Philistines also had invaded the cities of the low countrey and of the south of Judah when he craved this aid it is not certain but certain it is first that he sinned in craving the Assyrians help because the prophet Isaiah had assured him that these two king should not be able to hurt him secondly that Rezin and Pekah were gone from Jerusalem before the Assyrian came against them for else Rezin would not have gone with his army to Elath to recover that as vers 6. it is said he did and thirdly when the Assyrian did come he distressed Ahaz but he helped him not Vers 9. The king of Assyria went up against Damascus and took it c. Though Rezin and Pekah were gone from the siege of Jerusalem before the Assyrians came to help Ahaz yet when he came he invaded the land of Israel where what havock he made we heard before chap. 15.29 In the dayes of Pekah king of Israel came Tiglath-pileser king of Assyria and took Ijon and Abel-beth-maachah and Janoah and Kedâ—sh and Hazor and Gilead and Galilee all the land of Naphtali and carried them captive to Assyria and then at the same time as is here said he went against Damascus and slew Rezin and carried the people captives to Kir of which Amos had long before prophecied in the dayes of Uzziah Amos 1.3 4 5. Thus saith the Lord For three transgressions of Damascus and for foure I will not turn away the punishment thereof because they have threshed Gilead with threshing instruments of iron But I will send a fire into the house of Hazael which shall devoure the palaces of Ben-hadad I will break also the barre of Damascus and cut off the inhabitants from the plain of Aven and him that holdeth the sceptre from the house of Eden and the people of Syria shall go into captivity unto Kir saith the Lord and after Isaiah foretold the same Isaiah 8.3 4. Vers 10. And king Ahaz went to Damascus to meet Tiglath-pileser king of Assyria To wit to congratulate his successe in taking Damascus doubtlesse he was highly pleased with seeing his enemies that had lately besieged him in Jerusalem brought on a sudden so low Rezin being slain and his kingdome quite lost and the king of Israel extremely weakened and brought into contempt amongst his subjects by the carrying away of five tribes of Israel captives into Assyria and it is very likely that he triumphed in the successe of his own counsels in sending for the king of Assyria contrary to what the prophet Isaiah had advised Isaiah 7.4 little thinking that within a few years that very nation in whose victories he now triumphed should utterly ruine the kingdome of Judah as they had done other kingdomes of which it seems the prophet Isaiah gave Ahaz warning Isaiah 7.17 The Lord shall bring upon thee and upon thy people and upon thy fathers house dayes that have not come from the day that Ephraim departed from Judah even the king of Assyria And saw an altar that was at Damascus and king Ahaz sent to Urijah the
he dyed it may seem that Ahaz begat Hezekiah when he was little above eleven years old for if Hezekiah was five and twenty years old when his father was but thirty six it must necessarily follow that Ahaz was but eleven years old when his sonne Hezekiah was born to avoid this inconvenience some hold that Ahaz was one and twenty years old or nigh so much when he began to reigne the incomplete yeare not being reckoned chap. 16.2 the like also they say concerning the years of his reigne to wit that he reigned seventeen years well nigh complete and so was thirty eight years old when he died on the other side they say that Hezekiah was but twenty foure years old when he began to reigne onely because he was foure and twenty years old complete and something more it is here said that he was five and twenty years old when he began to reigne Now according to this computation Ahaz being thirty eight eight years old when he died and Hezekiah twenty foure it will follow that Ahaz was fourteen years old when Hezekiah his sonne was born which say they was possible enough but because we find elsewhere that it was so usuall with the kings of Judah and Israel to cause their sonnes that were to succeed them to be designed kings in their life I should rather conceive that what is said both of Ahaz and Hezekiah concerning their age when they began to reigne is meant of the time when they were first designed kings as is before noted chap. 16.2 His mothers name was Abi the daughter of Zachariah Or Abijah 2. Chron. 29.1 and if she were as is supposed by many the daughter of that Zachariah by whom so long as he lived Uzziah was kept in the way of truth chap. 26.5 we may well think that her piety manifested in the carefull education of this her sonne was a chief means under God that he proved so zealous for the cause of the true Religion though his father was so extremely wicked Vers 4. He removed the high places and brake the images c. Other particulars are expressed in the Chronicles which are not here mentioned as first that in the first moneth of the first yeare of his reigne he opened the doores of the Temple which Ahaz had shut up and repaired them to wit by overlaying them with gold where they were decayed Secondly that having called together the priests and Levites he exhorted them to sanctifie themselves and to cleanse the house of God willing them to consider that all the calamities which had lately fallen upon them were for those foul corruptions in Religion which were crept in amongst them and that this the priests and Levites did carefully as he enjoyned them and so the king with the rulers of the citie came up immediately to the Temple and offered sacrifices there in a most solemne manner unto the Lord. Thirdly that upon advice taken because they could not keep the passeover at the usuall time they resolved to keep it on the fourteenth day of the second moneth to this end proclamation was made throughout the kingdome for the assembly of the people yea the king sent posts with letters to the Israelites of the ten tribes to perswade them also to return unto the Lord and to come up unto Jerusalem to keep the passeover and the feast of unleavened bread wherein he prevailed with divers of them though the most of them laughed his messengers to scorn and so there was a great assembly both of the men of Judah and Israel in Jerusalem where they kept the feast with exceeding great joy at which time it was that the people by the kings encouragement beginning first in Jerusalem and afterward procceeding to the other cities of Judah yea and to some cities of the Israelites too brake down all the idols and their appurtenance as is here relalated yea and removed the high places too which had hitherto stood in the dayes of their best king And fourthly that he ordered the courses of the priests and Levites and provided both for their work and maintainance wherein he sound the people very forward And he called it Nehushtan That is a lump or little piece of brasse to intimate the folly of the people in worshiping the brasen serpent when he had broken it he called it Nehushtan Vers 5. After him was none like him among all the kings of Judah nor aâ—y that were before him That is he excelled all that were before him and all that were after him for the kings that were before him the case is clear for the comparison is not betwixt him and David or Solomon but betwixt him and the kings of Judah that sate in the throne of David ever since the kingdome was rent into two kingdomes the kingdome of Judah and the kingdome of the ten tribes now all these he excelled in that he removed the high places which neither Jehoshaphat nor any other of the good kings of Judah had hitherto done But how did he excell all that were after him seeing of Josiah his grandchild it is said chap. 23.25 that there was no king before him like unto him I answer this needs not seem strange if we consider that though Josiah might excell him in some things as indeed he did yet Hezekiah might excell Josiah in other things as first in that Hezekiah was the first that removed the high places though none before him had done it yet he would not suffer them to stand but when Josiah removed the high places he had the example of this his good grandfather to encourage him and secondly in his many victories over the Philistines wherein Josiah was never so successefull Vers 7. And he rebelled against the king of Assyria and served him not If when Ahaz did send to the Assyrian to aid him against Rezin king of Syria and Pekah king of Israel chap. 16.7 he did not onely hire him thereto with a great summe of money but did alâ—o covenant to become his vassall and to pay him a yearely tribute and yet within a while after when Hezekiah succeeded his father Ahaz in the kingdome encouraged with his victories over the Philistines and others he resolved to cast off the yoke of the Assyrian and so withheld the tribute that had been formerly paid then no wonder it is though it be said here of Hezekiah that he rebelled against the king of Assyria some Expositours excuse yea commend this fact of Hezekiahs and that either by supposing that Ahaz had covenanted to pay tribute for some certain yeares and so that term of years being now expired Hezekiah was free or else by pleading that it was unlawfull for Ahaz to subject Gods free people to the yoke of a heathen prince and therefore it was lawfull for Hezekiah to cast off his yoke but rather I conceive it was a weaknesse and errour in Hezekiah to do this though he did it out of a zeal against the subjection of Gods people to
a forrain power and that first because it is here expressely termed rebellion and he rebelled against the king of Assyria and served him not secondly because Hezekiah did himself acknowledge afterwards that he had offended herein vers 14. and Hezekiah king of Judah sent to the king of Assyria to Lachish saying I have offended c. and thirdly because we find elsewhere that Zedekiah king of Judah was sharply condemned for casting off the yoke of the Babilonian king contrary to the covenant that had been made with him as is largely expressed Ezek. 17.12 13. c. Vers 8. He smote the Philistines even unto Gaza c. The Philistines had taken many strong cities from his father Ahaz 2. Chron. 28.18 The Philistines also had invaded the cities of the low-countrey and of the south of Judah and had taken Beth-shemesh and Aialon and Gederoth and Shocho with the villages thereof Hezekiah therefore did now make war upon them and did mightily prevail taking from them all that they had gotten as farre as Gaza from the tower of the watchmen to the fenced city Concerning which expression see the note chap. 17.9 Vers 13. Now in the fourteenth yeare of king Hezekiah did Sennacherib king of Assyria come up against all the fenced cities of Judah c. Because Hezekiah had rebelled against the Assyrian Sennacherib therefore the sonne of Shalmaneser in the fourteenth yeare of Hezekiah which was eight years after Shalmaneser had taken Samaria and carried away the Israelites into captivity raised a mighty army and invaded the kingdome of Judah and thus did the Lord both punish the wickednesse of the people which was the more insufferable because it was under the government of so pious a prince and withall exercised the patience and tried the faith of good Hezekiah Vers 14. And Hezekiah king of Judah sent to the king of Assyria to Lachish saying I have offended c. At the first entrance of Sennacherib into the kingdome Hezekiah buckled himself with all diligence to defend himself and his kingdome against him and to that end by the advice of his counsel and captains he cut off the waters that were likely to be usefull to the Assyrian army and fortified Jerusalemâ— and calling together his souldiers and men of warre he spake comfortably to them and assured them of Gods assistance 2. Chron. 32.2 8. but it seems when he saw how suddenly the Assyrian had taken many cities of Judah and that proceeding on in his victories he had also besieged Lachish he began to fear the worst and so resolved to try if he could buy his peace and sent his ambassadours to acknowledge his offence and to entreat his favour yielding withall to pay what ever tribute he would impose upon him Vers 17. And the king of Assyria sent Tartan and Rabsaris and Rabshakeh from Lachish c. Having gotten the money above mentioned into his hands vers 14. The king of Assyria appointed unto Hezekiah king of Judah three hundred talents of silver and thirty talents of gold he notwithstanding went forward in his enterprize of subduing them and therefore not onely continued the siege of Lachish but also sent a good part of his army under the command of three of his captains whereof Rabshakeh was chief and therefore is onely mentioned by Isaiah chap. 36.2 And the king of Assyria sent Rabshakeh from Lachish to Jerusalem to Hezekiah king of Judah to besiege Jerusalem 2. Chron. 32.9 After this did Sennacherib king of Assyria send his servants to besiege Jerusalem but he himself laid siege against Lachish even now he had a purpose as it seems to invade Egypt and was therefore resolved not to leave this kingdome of Judah behind him to joyn with the Egyptian and so to annoy him rather he desired to make Jerusalem a place of retreat for his army and therefore though he thought good to dissemble with Hezekiah and to condescend seemingly to accept of a tribute yet so soon as he had gotten the gold and silver into his hands he perfidiously went forwards in his warres and now nothing would serve him but to have Jerusalem delivered up into his hands Vers 18. There came out to them Eliakim the sonne of Hilkiah which was over the houshold and Shebna the Scribe c. This Eliakim was he of whom Isaiah had prophecyed that he should be advanced to that place of dignity in Hezekiahs court which at that time Shebna did enjoy Isaiah 22.20 21. And it shall come to passe in that day that I will call my servant Eliakim the sonne of Hilkiah and I will cloath him with thy robe and strengthen him with thy girdle and commit thy government into his hand and indeed what is there said of Shebna that he was over the house Isaiah 22.15 Get thee unto this treasurer even unto Shebna which is over the house is here said of Eliakim and for the Shebna here mentioned the kings scribe or secretary it was not as I conceive that wicked Shebna in whose place the Prophet foretold that Eliakim should succeed but another officer of Hezekiah of the same name and therefore perhaps it is so expressed Isaiah 22.15 Get thee unto this treasurer even unto Shebna which is over the house to distinguish him from this Shebna the secretary or scribe Vers 19. Speak ye now to Hezekiah Thus saith the great king the king of Assyria It is conceived that this manner of speech they might use by way of deriding the prophets of Israel who in their prophecying did ordinarily begin after this manner Thus saith the Lord God Vers 25. Am I now come up without the Lord against this place to destroy it c. This Rabshakeh might speak onely to terrifie the people though in truth he had never any such thought concerning the all-ruling providence of God but besides having heard of Hezekiahs taking away the high places and altars whereon for many years together the people had worshipped the God of Israel he might perswade himself that this marvellous successe which the Assyrians had had in their warres against Judah proceeded from the wrath of the God of Israel against his people and so urgeth them with this that doubtlesse their own God had brought his master against them to punish them for this which Hezekiah had done Vers 26. Then said Eliakim the sonne of Hilkiah and Shebna and Joah c. That is one of them in the name of them all though these three men came out to parley with Rabshaketh and the other Assyrian captains yet it seems Rabshaketh when he spake to them spake so loud and that in the Jewes language that all the souldiers that were on the wall might heare what he said which he did purposely to affright the people as is expressely noted 2. Chron. 32.18 Then they cryed with a loud voice in the Jews speech unto the people of Jerusalem that were on the wall to affright them and to trouble them that they might take
doest advise upon or determine nothing thou doest attempt or accomplish but it is known to me yea thou doest nothing but what I have determined shall be done and this is fully that which David acknowledgeth concerning himself Psalm 139.2 3. Thou knowest my down sitting and mine uprising thou understandest my thoughts afarre off thou compassest my path and my lying down and art acquainted with all my wayes Vers 29. And this shall be a signe unto thee Ye shall eat this yeare such things as grow of themselves c. That is though ye have been hindred from sowing and planting this yeare by reason of the Assyrians that have invaded your land yea though there be no sowing nor planting the next yeare to wit either because it was the sabbath yeare the yeare of the lands rest or because the Assyrians left not the countrey till seed time was past yet there shall be sufficient that shall grow of it self of the scattered seeds of corne that fell upon the earth and hereby some inferre that the Assyrians continued a time in the land even after this promise was made to Hezekiah by the prophet Isaiah at least till the seed time of the second yeare was past and a very miraculous passage this was that for three years they should live of that which grew of it self nor is it any wonder that the Lord gives that for a signe to strengthen their faith which was not accomplished till the Assyrians had left the land we see the like Exod. 3.12 And he said Certainly I will be with thee and this shall be a token unto thee that I have sent thee when thou hast brought forth the people out of Egypt ye shall serve God upon this mountain Concerning which see the note there Vers 30. And the remnant that is escaped of the house of Judah shall yet again take root downward c. Because though they should at present be delivered from the Assyrians they might fear that being brought to such a poore number their nation would never be able long to subsist this promise is added concerning future times to wit that that small remnant of them which had escaped the sword of the Assyrians should like a thriving flourishing tree grow and prosper and replenish the land again as in former times Vers 31. For out of Jerusalem shall go forth a remnant and they that escape out of mount Zion That is that poore remnant that now for fear of the Assyrians is shut up within the walls of Jerusalem shall go forth thence the enemies being fled and shall again replenish the land The zeal of the Lord of hosts shall do this The Lords zeal for his own glory the fervent love he beares to his people and his just indignation against the enemy shall move him to do this however his people have deserved no such favour at his hands Vers 32. He shall not come into this citie nor shoot an arrow there c. It is evident that Rabshaketh came up against Jerusalem with a great army chap. 18.17 if he removed his army thence when he went to Sennacherib to Libnah vers 8. which perhaps he did having heard of the Ethiopian that was coming against them then the meaning of this place is clear that notwithstanding the threatning letters he had sent he should not return again to lay siege unto Jerusalem but if the army of Rabshakeh lay still before Jerusalem then the meaning of these words may be that though the army of Rabshakeh had blockt up Jerusalem and waited for the coming of Sennacheribs army who was happely gone against the Egyptian and Ethiopian army intending then with their joynt forces to assault Jerusalem yet he should never cast a bank against it but should return the way he came which accordingly came to passe vers 35. as was formerly prophecyed by Isaiah chap. 14.25 I will break the Assyrian in my land and upon my mountains tread him under foot then shall his yoke depart from off them and his burthen depart from off their shoulder Vers 34. For I will defend this citie to save it for my own sake and for my servant Davids sake That is because of my promise made to David concerning the perpetuity of his throne which had respect chiefly to Christ the sonne of David of whom David was a type Vers 35. And it came to passe that night that the angel of the Lord went out c. That is that very night after the Prophet had sent this message to Hezekiah concerning the deliverance of Jerusalem or that night when the Lord performed this which the prophet had foretold the angel of the Lord went out and smote in the camp of the Assyrians one hundred fourescore and five thousand and amongst others the captains and leaders of his camp perhaps even Rabshakeh amongst the rest who had lately belched forth such execrable blasphemies against the God of Israel 2. Chron. 32.21 And the Lord sent an Angel which cut off all the mighty men of valour and the leaders and captains in the camp of the king of Assyria c. Vers 36. So Sennacherib king of Assyria departed c. With shame of face 2. Chron. 32.21 So he returned with shame of face to his own land c. the book of Tobit also telleth us that at his return he in a rage slew many of the Israelites in Nineveh Tobit 1.18 but of this we find no mention in any of the canonicall books of Scripture Vers 37. And Esar-haddon his sonne reigned in his stead Who in the beginning of his reigne sent new troops out of Syria into Samaria to fortifie the colony therein planted by his grandfather Shalmaneser Ezra 4.2 CHAP. XX. Vers 1. IN those dayes was Hezekiah sick unto death That is immediately after the slaughter made in the Assyrian army by the angel related in the end of the former chapter and indeed manifest it is that Hezekiah sickned in the fourteenth yeare of his reigne which was the yeare wherein Sennacherib invaded Judea chap. 18.13 Now in the fourteenth yeare of Hezekiah did Sennacherib king of Assyria come up against all the fenced cities of Judah and took them for he reigned in all but nine and twenty years chapter 18.2 now a promise was made him of living fifteen years longer vers 6. and withall it is most probable that he fell not sick before the departure of the Assyrian army because not long before that when he had received those blasphemous letters from Sennacherib he went into the temple and prayed unto the Lord c. chap. 19.14 though he was newly delivered from so great feares yet partly for the further triall of his faith and partly to render him yet better and to honour him with the ensuing miracle God was pleased to visit him with this dangerous sicknesse Thus saith the Lord Set thy house in order c. That is make thy will and dispose of those things which it is fit should be set in
a pillar in the Temple for the king to stand on of which see the note chap. 11.14 and therefore 2. Chron. 34.31 it is said of Josiah that he stood in his place And all the people stood to the covenant That is they consented to renew their covenant with God and promised that they would do according to the covenant Vers 4. And the king commanded Hilkiah the high priest c. Josiah did begin to purge Judah and Jerusalem from the high places and the groves and the idols which the people had worshiped in the twelfth yeare of his reigne which was six years before the book of the law was found 2. Chron. 34.3 but upon his hearing of those grievous threatnings in the book of the law against idolatry he now proceeded further and perfected that work of reformation which was then began and therefore it is that in the Chronicles the penman of the sacred historie undertaking to relate the reformation that Josiah wrought in the twelfth yeare of his reigne he addes also what was done afterward when the book of the law was found and on the other side speaking here how he suppressed idolatry upon the hearing of the law he joynes also many things which were done of the same nature in the twelfth yeare of his reigne that all his zealous acts in rooting out idolatry might be related together As here that he commanded Hilkiah the high priest and the priests of the second order c. to bring out all the idolatrous trash that was in the Temple where by the priests of the second order may be meant the inferiour priests called priests of the second order with respect to the high priest or rather the first two chief priests of the two stocks of Eliazer and Ithamar of whom see the note 2. Sam. 8.17 Some Interpreters understand it of the priests of the order of Jedaiah the second of those twenty foure orders of the priests appointed by David 1. Chron. 24.1.7 but it is hard to say why they should be employed in purging the Temple rather then the rest of the priests And he burnt them without Jerusalem in the fields of Kidron and carried the ashes of them unto Beth-el Therewith to defile the prime seat of Jeroboams idolatry and withall to expresse his detestation of these idols and that idolatry there first erected from whence the infection had overspread the whole land and had been the main cause of all the evil that was fallen upon the people of God By the Law whatever touched the graves of dead men it was unclean and thus he manifested his detestation of these idolatrous monuments and that he esteemed them as most filthy things fi◠onely for such unclean places Nor need it seem strange that Josiah should have this power in Beth-el which was a citie of Samaria the kingdome of the ten tribes for first Abijah the sonne of Rehoboam had long since taken Beth-el from Jeroboam and annexed it to the kingdome of Judah 2. Chron. 13.19 And Abijah pursued after Jeroboam and took cities from him Beth-el with the towns thereof and so perhaps it had ever since continued and secondly it seems that the greatest part of the kingdome of Samaria was at this time under the dominion of Josiah whence is that vers 19. And all the houses also of the high places that were in the cities of Samaria which the kings of Israel had made to provoke the Lord to anger Josiah took away and did to them according to all the acts that he had done in Beth-el of which two reasons probable enough may be supposed for first it may be after the flight and death of Sennacherib when Merodach opposed himself against Esar-haddon his son Hezekiah took aduantage of this faction in the North and laid hold upon so much of the kingdome of Israel as he was able to people or secondly perhaps the same reason that moved the Babylonian king to set Manasseh free when he was his prisoner in Babylon did also perswade him to give him with his libertie the dominion of the greatest part of the countrey of Samaria to wit that he might defend these territories against the Egyptian who begun in these times with great power and successe to oppose the Babylonians and indeed the earnestnesse of Josiah in the king of Babels quarrel notwithstanding the kings of Judah had so long held great amitie with those of Egypt 2. Chron. 35.20 21 22. doth argue that the composition which Manasseh had made with that king or his Ancestour was upon such friendly terms as required not onely a faithfull observation but also a thankfull requitall Vers 5. And he put down the idolatrous priests whom the kings of Judah had ordained to burn incense c. The word in the originall here translated idolatrous priests is Chemarim and because we find them mentioned Zeph 1.4 as distinct from the priests I will cut off the remnant of Baal from this place and the name of the Chemarims with the priests therefore many Expositours hold that they were certain ministers of their idolatry different from the priests such as the monks are among the papists or at least that they were a peculiar sort of priests so called either because they wore black or coloured garments or because they lived a retired life in cells and cloisters or because of their fierie zeal and fervencie in their Religion or because they were peculiarly employed in burning incense Vers 6. And he brought out the grove from the house of the Lord c. By the grove is meant either the image or similitude of a grove which was hanged up in the Temple or rather a very grove which idolatours for devotion had planted near unto the Temple contrary to the commandment of the Lord Deut. 16.21 Thou shalt not plant thee a grove of any trees near unto the altar of the Lord thy God which therefore Josiah did now cut down and removed from the Temple burning it at the brook Kidron without Jerusalem and then cast the powder thereof upon the graves of the children of the people to wit both in contempt of the idols and in reproch of those that had worshipped them in their lives for this is plainly implied 2. Chron. 34.4 Vers 7. And he brake down the houses of the sodomites that were by the house of the Lord c. These Sodomites 〈◊〉 were kept and maintained not onely for the satisfying of mens unnaturall lust but also for the honour of their idol-gods whom they thought pleased with such horrid uncleannesse and therefore were their houses built close to the Temple and here the women wove hangings for the grove with which hangings they compassed in many severall places in the groves as so many severall tents and chappels◠darker the fitter for those horrid deeds of darknesse which were there done for there they worshipped their idols and defiled themselves with all kind both of spirituall and bodily uncleannesse Vers 8. And he brought
all the priests out of the cities of Judah and defiled the high places c. To wit by beating down their altars c. and turning the places to prophane and unclean uses or doing something to them which in the judgement of those that esteemed them sacred must needs render them unfit for any sacred imployment as by burning dead mens bones in them vers 14. or any thing of the like nature And brake down the high places of the gates that were in the entring of the gate of Joshuah the governour of the citie c. It is very probably thought by some Expositours that these high places of the gates were high places built for the worship of some tutelary gods whom they esteemed the Gods that were the guardians and protectours of their citie which were therefore erected nigh to the gate of Joshua the governour of the citie that is one that was at that time the chief captain or the chief Magistrate of Jerusalem now the breaking down of these high places is particularly expressed to shew that Josiah regarded not the greatnesse of any that had any speciall interest in any idolatrous monuments but suppressed them all Vers 9. The priests of the high places came not up to the altar of the Lord in Jerusalem but they did eat of the unleavened bread c. These priests were such as were of the linage of Aaron that yet had defiled themselves with the idolatry of the high places where they worshipped the true God in a false manner now though these were deposed from their offices nor were ever suffered more to serve at Gods altar yet they were allowed to eat of the unleavened bread that is of the provision allowed for the maintenance and nourishment of the priests Vers 10. And he defiled Tophet c. This Tophet was a high place on the east side of Jerusalem in a very pleasant valley called the valley of the children of Hinnom or as it is Josh 15.8 the valley of the sonne of Hinnom where the sacrificed their children to Molech and it was called Tophet as it is generally held from an Hebrew word that signifies a drum or a timbrel either because of the musick and dances which they used at the time of those sacrifices or rather because by the noise of drummes and tabrels they sought at those times to defenâ— the eares of the parents that they might not heare the shreekes and cryes of their children and hence it was that the prophet Jeremy threatned that in that very valley there should be a mighty slaughter of the people so that it should be no more called Tophet nor the valley of the sonne of Hinnom but the valley of slaughter Jer. 7.31 32. yea and the prophet Isaiah as in allusion to the shreekes or torments of those that were slain here calls hell Tophet Isaiah 30.33 for Tophet is ordained of old yea for the king it is prepared he hath made it deep and large the pile thereof is fire and much wood the breath of the Lord like a stream of brimstone doth kindle it and so the Evangelist calls hell Gehenna as Mat. 5.22 and so in divers other places as in relation to the Hebrew word Gehinnom that is the valley of the sonne of Hinnom Vers 11. And he took away the horses that the kings of Judah had given to the sunne c. By these horses of the sunne some conceive is meant onely a carved statue or representation of the sunne sitting in a chariot drawn with fiery horses but why is it then distinctly said that he took away the horses and burnt the chariots and that these horses were kept in the suburbs of the citie others conceive that they were horses kept to be offered in sacrifice to the sunne as judging the horse for his swiftnesse a fit sacrifice for the sunne that runnes so swiftly about the earth but for what use then were the chariots more probable therefore it is that they were horses consecrated to the sunne wherewith in chariots either the princes were wont to ride forth when they went to worship the rising sunne or else the image of the sunne was carried about the citie at some certain times for which onely use they were still kept at the charge of the kings of Judah in the suburbs of Jerusalem Vers 12. And the altars that were on the top of the upper chamber of Ahaz which the kings of Judah had made For on the roofs of their houses they used to sacrifice to sunne moon and starres as we see Jer. 19.13 And the houses of Jerusalem and the houses of the kings of Judah shall be defiled as the place of Tophet because of all the houses upon whose roofs they have burnt incense unto all the host of heaven c. Zeph. 1.4 5. I will also stretch out my hand against Judah and upon the inhabitants of Jerusalem and will cut of the remnant of Baal from this place and the name of the Chemarims with the priests and them that worship the host of heaven upon the house tops c. And the altars which Manasseh had made in the two courts of the house of the Lord c. It is expressely said 2. Chron. 33.15 that Manasseh repenting him of his former wickednesse took away all the altars which he had built in the mount of the house of the Lord and in Jerusalem and cast them out of the city but though he cast them out of the city yet his sonne Amon after his death restored them it seems to their former places or if they were demolished and ruined yet at least he built others in their room and yet these which Josiah now did beat to dust are called Manassehs altars because he first set them up in the two courts of the Temple Vers 13. And the high places that were before Jerusalem which were on the right hand of the mount of corruption c. This mount whereon Solomons high places stood was the mount Olivet near unto Jerusalem 1 Kings 11.7 called here the mount of corruption because it was so full of idols wherewith the people had corrupted themselves according to that expression Deut. 32.5 they have corrupted themselves yet it is but a weak conceit to think that Solomons high places erected to these heathen gods had continued to this day as some men hold seeking hence to inferre that Solomon did never repent and turne unto the Lord for what likelyhood is there that neither Asa nor Jehoshaphat nor Hezekiah did meddle with defacing these idolatrous monuments which were doubtlesse in most esteem amongst the people questionlesse Asa that would not spare his grandmothers idol and Hezekiah that brake in pieces the brazen serpent would not suffer these execrable high places to stand undemolished in the very face of the Temple but what these good princes pulled down the idolatrous kings that succeeded in the throne of Jupah did soon set up again and because they were erected as in the room
those times passed for currant amongst them and that the rather happely because even to this that clause may be referred Luke 3.23 as was supposed namely that in those dayes it was supposed by them that followed the Septuagint translation that Shelah was the sonne of Cainan and Cainan the sonne of Arphaxad It is indeed true that some Interpreters do leave Cainan out of the genealogy of Luke and alledge that in some Greek copies it is not found which being granted we cannot say but they had strong inducements to leave it out But on the other side admitting our translation of the Evangelist to be just and warrantable the answer formerly given for the reconciling of this difference is doubtlesse the most satisfying that I any where find amongst the Expositours both of the Old and New Testament Vers 35. The sonnes of Esau Eliphaz Revel c. Eliphaz was the sonne of Esau by his wife Adah and Revel by his wife Bashemath Gen. 36.10 Vers 36. The sonnes of Eliphaz Teman and Omar Zephi and Gatam Kenaz and Timna and Amalek Amalek was the sonne of Eliphaz by Timna his concubine the sister of Lotan the sonne of Seir of which see Gen. 36.12 But this Timna here mentioned was the sonne of Eliphaz though of the same name with his concubine Vers 38. And the sonnes of Seir Lotan c. This Seir was Prince of the Horites who at first inhabited the land of Edom till the children of Edom destroyed them and dwelt in their room Deut. 2.12 The Horims also dwelt in Seir before time but the children of Esau succeeded them when they had destroyed them from before them and dwelt in their stead and therefore is the genealogy of the Horites here recorded onely because Esau and his sonne Eliphaz were joyned in affinity with these Princes of the Horites and perhaps thence the Edomites took some occasion of quarrel against them and so seized upon their countrey The posterity of Seir here mentioned were dukes in mount Seir as is noted Gen. 36.30 Vers 43. Now these are the kings that reigned in the land of Edom c See Gen. 36.31 CHAP. II. Vers 6. ANd the sonnes of Zerah Zimri and Ethan and Heman and Calcol and Dara Zimri as is most probable was the immediate sonne of Zerah as being the same that is called Zabdi the father of Carmi the father of Achan Josh 7.1 But the rest if they were the same Ethan and Heman and Calcol and Dara mentioned 1. Kings 4.31 that were so famous for their wisedome as it is commonly held they were then were not these the immediate sonnes of Zerah but rekoned here amongst his sonnes onely because they were of his posterity and men famous in their time but the sonnes of Mahol as is expressely noted 1. Kings 4.31 Vers 7. And the sonnes of Carmi c. Who was the sonne of Zimri or Zabdi Josh 7.1 Vers 15. Ozem the sixth David the seventh It is evident that Jesse had eight sonnes when David was anointed king by Samuel 1. Sam. 16.10 but concerning that see the note there Vers 17. And the father of Amasa was Jether the Ishmeelite See the note 2. Sam. 17.25 Vers 18. And Caleb the son of Hezron begat children of Azubah his wife and of Jerioth This was not Caleb the son of Jephunneh who was but fourty years old when he searched Canaan Josh 14.7 but another of the same name the sonne of Hezron of whom see Gen. 46.12 and his genealogy is here largely set down because there were many men of renown amongst his posterity and the chief aim of this chapter is to shew how God blessed the tribe of Judah according to his promise Gen. 49.8 c. Judah thou art he whom thy brethren shall praise thy hand shall be in the neck of thine enemies thy fathers children shall bow down before thee see also Exod. 31.2 Her sonnes are these Jesher and Shobab and Ardon This may be referred either to Azubah or Jerioth yet by most Expositours it is referred to the last to wit that these were the sonnes of Jerioth and that Calebs sonnes by Azubah are those mentioned vers 42. Vers 21. And afterward Hezron went in to the daughter of Machir the father of Gilead c. See Josh 17.1 Numb 26.29 Vers 22. And Segub begat Jair who had three and twenty cities in the land of Gilead The grandfather of Jair was Hezron of the tribe of Judah but his grandmother was of the tribe of Manasseh the daughter of Machir and it seems his father Segub was by Machir his mothers father adopted for his sonne and so Jair is called the sonne of Manasseh Deut. 3.14 and joyning with his brethren by the mothers side in subduing that portion of land which was assigned to them without Jordan he had there his portion amongst them though he were by the fathers side of the tribe of Judah see the note upon Numb 32.41 Vers 23. And he took Geshur and Aram with the towns of Jair c. That is he took Geshur and Aram from those that were the ancient inhabitants But this was Geshur without Jordan in the portion of the half tribe of Manasseh there seated for there was another Geshuri within Jordan that was not subdued when Joshua began to divide the land amongst the Israelites Josh 13.2 As for Kenath he took that as it seems by means of Nobah who happely was one of his posterity or captains and fought against Kenath under the command of Jair Numb 32.41 42. And Jair the sonne of Manasseh went and took the small towns thereof and called them Havoth-jair And Nobah went and took Kenath and the villages thereof and called it Nobah after his own name Vers 24. Abiah Hezrons wife bare him Ashur the father of Tekoa That is the Prince of Tekoa or rather the father of the inhabitants of Tekoa Vers 34. Now Sheshan had no sonnes but daughters c. Ahlai therefore the sonne of Sheshan mentioned vers 31. died it seems his father yet living or else Ahlai was his daughter whom he married to his Egyptian servant Vers 42. Now the sonnes of Caleb the brother of Jerahmeel were Mesha his first-born which was the father of Ziph. These were his sonnes by Azubah his first wife of whom mention was made vers 18. and Mesha his first-born is called the father of Ziph because he was the father of the inhabitants of Ziph. And the sonnes of Maresha the father of Hebron That is the sonnes of Maresha were also the posterity of Caleb by Azubah Vers 49. And the daughter of Caleb was Achsah Caleb the son of Jephunneh had a daughter also named Achsah Josh 15.17 but this must needs be the daughter of Caleb the sonne of Hezron Vers 50. These were the sonnes of Caleb the sonne of Hur c. This is the posterity of a second Caleb the sonne of Hur mentioned before vers 20. and the first mentioned is Shobal the father of Kirjath-jearim which
c That is all these families were of the stock of Hananiel Vers 22. And the sonnes of Shechaniah Shemaiah and the sonnes of Shemaiah Hattush and Igeal and Bariah and Neariah and Shaphat six That is the sonnes of Shechaniah were six to wit reckoning his sonne Shemaiah and his five grand-children the sonnes of Shemaiah CHAP. IIII. Vers 1. THe sonnes of Judah Pharez Hezron c. That is the posterity of Judah for onely Pharez was Judahs sonne immediately and Hezron was the sonne of Pharez and Carmi called also Chelubai and Caleb was the sonne of Hezron chap. 2.9 18. and Hur was the sonne of Carmi or Caleb chap. 2.19 and Shobal was the sonne of Caleb the sonne of Hur chap. 2.50 and Reaiah or Haroe chap. 2.52 was the sonne of Shobal and because this Shobals posterity were here to be more fully expressed vers 2. therefore in the first verse it is shewen briefly how he was lineally descended from Judah from hence unto the tenth chapter the families of all the severall tribes are expressed besides Zebulon and Dan and Dan some say is omitted because there was but one family of that tribe to wit the family of Hushim Gen. 46.23 But why the genealogies of these two tribes are omitted I conceive we cannot certainly say yet see what is noted afterwards chap. 7.6 Vers 3. And these were of the father of Etam c. It is not expressed who was this father of Etam that is this father of the inhabitants of Etam onely by the last words of the fourth verse it is clear that both he and his sonnes were of the posterity of Hur and perhaps by Shobal the sonne of Caleb the sonne of Hur as those were mentioned in the former verses for in the latter end of the fourth verse with reference to that which went before it is said These are the sonnes of Hur the first-born of Ephratah that is the first born of Caleb by his wife Ephratah chap. 2.19 the father of Beth-lehem for he was the grandfather of Salmah who was the father of the inhabitants of Beth-lehem chap. 2.50 51. Vers 5. And Ashur the father of Tekoa had two wives c. This Ashur was the posthumus sonne of Hezron born of his wife Abiah after Hezron was dead chap. 2.24 Vers 8. And Coz begat Anub and Zobebah and the families of Aharhel c. It is not expressed here who was the father of this Coz but by the joyning of these words to those that went before it may seem that he was the sonne of Helah or Ethnan the last mentioned in the former verse and so of the posterity of Ashur Vers 9. And Jabez was more honourable then his brethren c. Jabez is here mentioned as the father of one of the forenamed families of Aharhel Vers 11. And Chelub the brother of Shuah begat Mehir c. This Chelub is as I conceive added as another head of the families of Aharhel mentioned vers 8. Vers 12. These are the men of Recah That is these sonnes of Chelub were the inhabitants of Rechah Vers 13. And the sonnes of Kenaz Othniel c. It is not expressed whose sonne Kenaz was but probably it may be thought by the adding of this to that which went before that he was the sonne of Chelub vers 11. Vers 14. And Meonothai begat Ophrah Who was also as it seems the sonne of Othniel as was also Hathath mentioned in the former verse And Seraiah begat Joab the father of the valley of Charashim c. Or craftsmen which stood in the confines of Judah and Benjamin See Neh. 11.31 35. Vers 15. And the sonnes of Caleb the sonne of Jephunneh c. Who was the sonne of Kenaz or at least of his posterity and therefore called the Kenezite Numb 32.12 Vers 16. And the sonnes of Jehaleleel Ziph and Zipha Tyria and Asareel And Jehaleleel was also it seems the sonne of Kenaz mentioned the last in the foregoing verse Vers 17. And the sonnes of Ezra were Jether c. The sonne as it seems of Asareel And she bare Miriam c. To wit the wife of Ezra Vers 18. And his wife Jehudijah bare Jered c. This was a second wife of Ezra And these are the sonnes of Bithiah the daughter of Pharaoh which Mered took c. The sonnes of Ezra being named here we have next expressed the sonnes of Mered who was one of Ezra's sonnes vers 17. He had it seems also two wives the first Bithiah the daughter of Pharaoh as here it is expressed the second Hodiah the sister of Maham vers 19. and by these Mered had the father of Keilah the Garmite and Eshtemoa the Maachathite vers 19. This I conceive is the plainest exposition of this intricate place Vers 20. And the sonnes of Shimon were Amnon and Rinnah Ben-hanan and Tilon It is not expressed whose sonne this Shimon was onely it is generally thought that he is reckoned as one of Chelubs posterity mentioned vers 11. And the sonnes of Ishi were Zoheth and Ben-zoeth This Ishi was happely the sonne of Filan before mentioned Vers 22. Who had the dominion in Moab c. It seems that in the times when the Moabites were tributaries to the kings of Judah these sonnes of Shelah before mentioned were by their appointment governours in Moab Vers 23. These were the potters and those that dwelt amongst plants and hedges there they dwelt with the king for his work That is of these sonnes of Shelah came also those that were potters and those that dwelt amongst plants and hedges that is those that were gardiners and husbandmen to the kings of Judah Vers 24. The sonnes of Simeon were Nemuel c. Because the tribe of Simeon had their inheritance assigned them within the inheritance of the children of Judah Josh 19.1 therefore is their genealogy here joyned with Judahs Here are but five sonnes of Simeon mentioned whereas Gen. 46.10 there are six mentioned which may be because happely one of them never came to be reckoned as the head of a family yea happely died without issue nor need we be troubled that their names are not the same since the Israelites had usually two or three severall names Vers 31. These were their cities unto the reigne of David Either this is added because there was in the cities of Simeon some alteration in Davids time to wit because one of these cities namely Ziklag having been in the possession of the Philistines was by Achish given to David and thenceforth being a part of the crown land of the kings of Judah it was ordinarily reckoned one of Judahs cities or else onely to expresse that even unto Davids time not excluding the times following they were esteemed the inheritance of Simeon as here is said Yet some understand this clause thus These were their cities unto the reigne of David that is so long as the kingdome of Judah remained in Davids posterity to wit untill the captivity of Babylon Vers 32. And
are not here mentioned Vers 61. And unto the sonnes of Kohath which were left of the family of that tribe were cities given out of the half tribe c. That is to the rest of the sonnes of Kohath to wit those that were not of the priests the sonnes of Aaron there were cities given out of the half tribe of Manasseh that was placed within Jordan yea and by lot there were given them in all ten cities to wit foure out of the tribe of Ephraim and foure out of the tribe of Dan and two out of the half tribe of Manasseh most of which are expressed by name vers 67 c. and more fully Josh 21.21 Vers 65. And they gave by lot these cities which are called by their names To wit above ver 57 c. Vers 66. And the residue of the families of the sonnes of Kohath had cities c. Here the cities that were given to the rest of the Kohathites are expressed also by name which were before spoken of ver 61. as they are also Josh 21.20 though indeed many of the names there and here differ concerning which see the notes there Vers 69. And Aijalon with her suburbs c. These were given them out of the tribe of Dan as also Eltekeh and Gibbethon which are not here mentioned Josh 21.23 24. CHAP. VII Vers 1. NOw the sonnes of Issachar were Tola and Puah Jashub c. This Puah and Jashub we called Phuvah and Job Gen. 46.13 Having before set down the genealogies of Reuben Simeon Levi and Judah Issachars is next here related because Issachar was Jacobs next sonne by Leah Vers 2. Whose number was in the dayes of David two and twenty thousand and six hundred To wit when he appointed Joab to number the people 2. Sam. 24.1 Vers 3. And the sonnes of Uzzi Izrahiah and the sonnes of Izrahiah Michael and Obadiah and Joel Ishiah five That is there were five descended of Uzzi to wit Izrahiah and his foure sonnes Vers 4. And with them by their generations after the house of their fathers were bands of souldiers c. Hereby it is evident that there were six and thirty thousand men of the posterity of Uzzi alone so that the two and twenty thousand six hundred mentioned before vers 2. was the number of the posterity of Tola by his other sonnes Uzzi being excepted whose posterity are here numbred by themselves as being more then all the rest together Vers 5. And their brethren among all the families of Issachar were men of might c. That is all the children of Issachar together were fourescore and seven thousand men of might when Joab numbred them Vers 6. The sonnes of Benjamin Bela and Becher and Jodiael three Jediael is called Ashbel Gen. 46.21 Zebulun was the sixth sonne of Leah born next after Issachar but neither Zebuluns nor Dans genealogie is at all here mentioned perhaps because at the return of the people out of Babylon when it is thought that Ezra wrote this book their genealogies were not found Benjamins genealogy is therefore next inserted who was the sonne of Rachel yet here are but onely three of Benjamins ten sonnes mentioned perhaps because the posterity of these onely were numbred when Joab numbred the people vers 2. Vers 12. Shuppim also and Huppim c. That is these also were of Benjamins posterity Vers 13. The sonnes of Naphtali Jahziel and Guni and Jezer and Shallum the sonnes of Bilhah That is the grand-children for Bilhah Rachels handmaid was the mother of Naphtali whose sonnes these were Vers 14. The sonnes of Manasseh Ashriel whom she bare c. There was an Ashriel that was the sonne or one of the posterity of Gilead Numb 26.30 31. These are the sonnes of Gilead of Jeezer the family of the Jeezerites of Helek the family of the Helekites And of Asriel the family of the Asrielites and of Shechem the family of the Shechemites either therefore this was another Ashriel the immediate sonne of Manasseh by his wife whereas Machir was Manassehs sonne by his concubine the Aramitesse or else Ashriel is here reckoned onely as one of the posterity of Manasseh whom she bare that is either the wife of Gilead or the wife of Hepher the mother of Zelophehad and thence it follows vers 15. that Zelophehad who was the sonne of Hepher the sonne of Gilead Num. 27.1 was the second that is the second sonne of Hepher the younger brother of Ashriel And if we thus take Ashriel for one of the posterity of Gilead the sonne of Machir then we must understand that the following words But his concubine the Aramitesse bare Machir c. are onely added to shew that this Ashriel and the rest afterward mentioned were not the posterity of Manasseh by his wife but by his concubine the Aramitesse Vers 17. These were the sonnes of Gilead c. To wit Ashriel and Zelophehad above mentioned but not Peresh and Sheresh and his posteritie the last here mentioned for they were the sonnes of Machir by Maachah and so the brethren of Gilead Vers 18. And his sister Hammoleketh bare Ishhad c. That is Gileads sister Vers 19. And the sonnes of Shemida were Ahian c. And Shemida was also the sonne or of the stock of Gilead see Numb 26.30 32. Vers 21. Whom the men of Gath that were born in that land slew c. Either this must be referred to all those before named vers 20. the sonnes of Ephraim Shuthelah and Bered his sonne and Tahath his sonne c. to wit as taking them all to be the severall sonnes of Ephraim namely that Shuthelah vers 20. was the sonne of Ephraim and so also Bered who seems to be mentioned as the sonne of Shuthelah was another sonne of Ephraim and Tahath another and so on forward who were all slain by the men of Gath when the Israelites were in Egypt or else if this seems not so probable because then Ephraim should have two sonnes called Shuthelah and two called Tahath then though those in the twentieth verse be taken as severall generations to wit that Shuthelah was the sonne of Ephraim and Bered his grandchild and Tahath his grandchild and so forward yet Zabad the first mentioned vers 21. must be reckoned another sonne of Ephraim and Shuthelah and Ezer and Elead his grandchildren whom the men of Gath slew or thirdly if all those before mentioned be reckoned as severall succeeding generations to wit that Shuthelah the sonne of Ephraim begat Bered and Bered Tahath and Tahath Eladah and Eladah Tahath and Tahath Zabad and Zabad Shuthelah and Ezer and Elead then the words whom the men of Gath slew c. must be referred onely to some of the former of these here mentioned or fourthly that which follows vers 22. And Ephraim their father mourned many dayes and his brethren came to comfort him must be meant of Zabad who was called also Ephraim perhaps onely because he was the head of that tribe
by art and made them castles and put captains in them some of which were perhaps his sonnes whom he dispersed unto every fenced citie throughout Judah and Benjamin vers 23. And he dealt wisely and dispersed all his children throughout all the countreys of Judah and Benjamin unto every fenced citie Vers 12. And in every citie he put shields and spears That is weapons both for defence and offence Vers 14. For Jeroboam and his sonnes had cast them off from executing the priests office unto the Lord. To wit by forbidding them to go up to Jerusalem to execute the priests office in the Temple as by the Law they were enjoyned and this is ascribed not onely to Jeroboam but also to his sonnes because he used them as his instruments in restraining them from going up to sacrifice at the Temple having happely given them the charge and command of the fenced cities as Rehoboam did his sonnes vers 23. Vers 15. And he ordained him priests for the high places and for the devils and for the calves which he had made Hereby it appears that Jeroboam set up other idols besides his golden calves in which he pretended the worship of the true God and why he said in them to have served devils see Levit. 17.7 Vers 17. So they strengthened the kingdome of Judah and made Rehoboam the sonne of Solomon strong three years That is by the accesse of these Levites and others of the ten tribes the kingdome of Judah was strengthened and so continued three years Indeed till the fifth yeare Shishak invaded not the land of Judah chap. 12.2 But in the fourth yeare they began to corrupt themselves and because so soon as they forsook God God also forsook them therefore even then are they counted as a weakned people their defence being then departed from them as was evident in the preparations which Shishak immediately made against them For three years they walked in the way of David and Solomon To wit before his fall and after his repentance for by this place amongst others it appears that Solomon before his death repented him of his idolatry and turned unto the Lord though he could not so soon purge the land of those idolatrous monuments which himself had raised as it was with Manasseh chap. 33.18 For it is not likely that the beginning of Rehoboams reigne would have been David-like if Solomon had died and left the kingdome in so corrupt a condition Yet some conceive that Solomon is here joyned with David because himself continued incorrupt from idolatry though he suffered high places to be set up for his wives Vers 18 And Rehoboam took him Mahalath the daughter of Jeremoth c. Though Rehoboam had eighteen wives vers 21. yet three of them onely are expressed by name the third because he had by her Abijah who succeeded him in the throne and the first two onely to make way to the mention of the third because he married them first and then afterward took the third to wife to wit Maachah the daughter of Abishalom the mother of Abijah Concerning whom see the notes 1. Kings 15.2 Vers 22. And Rehoboam made Abijah the sonne of Maachah the chief to be ruler among his brethren c. That is he gave him the preheminency in all respects above his brethren as intending that he should succeed him in the throne Now if he were not his eldest sonne unlesse he had expresse direction for this from God it was doubtlesse against that Law Deut. 21.15 Vers 23. And he dealt wisely and dispersed all his children throughout all the countreys of Judah and Benjamin unto every fenced citie The wisdome and pollicie of Rehoboam in dispersing his other sonnes into the severall fenced cities in the out-skirts of his kingdome was this that hereby they were kept either from variance amongst themselves or from consulting together against their brother Abijah and perhaps under a pretence of honouring them with the charge of those places were little better then prisoners there under the eye of some that were appointed to watch over them for indeed otherwise there would have been little policie in putting the strong places of the kingdome into their hands to which purpose also it was as I conceive that the better to content them he allowed them most liberall and princely maintenance in all regards which is implyed in the following clause he gave them victualls in abundance CHAP. XII Vers 1. ANd it came to passe when Rehoboam had established the kingdome c. See the notes for these two verses 1. Kings 14.22 and 25. Vers 7. They humbled themselves therefore I will not destroy them c. This humiliation of Rehoboams and so it is likely of his Princes too proceeded onely from a base slavish fear of the wrath that he saw was coming upon him and therefore it said after this that he did evil because he prepared not his heart to seek the Lord yet so farre did the Lord regard this that he resolved so farre or so long to deliver them that he would not now utterly destroy Jerusalem and the Temple by the hand of Shishak as he did afterward in a like case with Ahab 1. Kings 21.27 Concerning which see the notes there Vers 8. Neverthelesse they shall be his servants c. That is they shall become tributaries to the king of Egypt upon which condition it seems Shishak rendred up to Rehoboam the cities which he had taken that they may know my service saith the Lord and the service of the kingdomes of the countreys that is that they may know how much better it had been to have served me then by sin to bring themselves into bondage to other nations which indeed they had cause to complain of as Isaiah 26.13 O Lord other lords besides thee have had dominion over us Vers 9. So Shishak king of Egypt came up against Jerusalem and took away the treasures of the house of the Lord c. Not the holy vessels but the treasures of the Temple and the treasures of the kings house which were yielded it seems for the ransome of Jerusalem and those other cities which he had taken Vers 12. And also in Judah things went well That is after this time things began again to prosper and go well with the kingdome of Judah But some reade it as in the margin and yet in Judah there was good things and then it is added as another reason why God did not utterly destroy Jerusalem at this time to wit because there were some in Judah that feared God and continued constant in that way of his worship which he had prescribed for that which is said vers 1. that he forsook the Law of the Lord and all Israel with him must be understood onely of the generality of the people that all in a manner had corrupted themselves Vers 15. And there were warres between Rehoboam and Jeroboam continually See 1. Kings 12.24 CHAP. XIII Vers 1. NOw in the eighteenth
way of comparing of Jehoshaphat to Ahab we may see by that which follows vers 4. But sought to the Lord God of his father and walked in his commandments and not after the doings of Israel Vers 6. And his heart was lifted up in the wayes of the Lord. That is he became zealous and very couragious in Gods cause and went forward with an high and magnanimous spirit without any basenesse fear or carnall respects Moreover he took away the high places and groves out of Judah The high places whereon the God of Israel was worshipped though contrary to his Law were not by Jehoshaphat taken away chap. 20.33 and therefore this must be meant of such high places and groves wherein they worshipped idol-gods These indeed Asa his father had taken away chap. 14.3 but it seems in the latter and declining dayes of Asa when he lay sick some of the people that lingred still after their former idolatry made use of the advantage of these times and did secretly set up their high places and groves again and these they were that Jehoshaphat after search made did now take away Vers 7. And in the third yeare of his reigne he sent to his princes c. to teach in the cities of Judah To see that they were taught We may not think that at other times the people of God did now live in the kingdome of Judah without any ordinary teaching but because he found that the people were in many places so inclined to idolatry as having set up their high places which his father Asa had pulled down these choice priests and Levites mentioned vers 8. were sent as visitours into the severall parts of his kingdome to see whether they were truely taught and by their own personall teaching both to confirm those that were rightly instructed and to convince those that were corrupt and to shew them how expressely the Law did forbid and threaten all idolatry whatsoever And with them these princes were sent to countenance and incourage them and happely to punish those that should oppose them or that should be found obstinate in their errours Vers 13. And the men of warre mighty men of valour were in Jerusalem That is his Generalls and captains and some companies of their souldiers still attended with them Vers 14. Adnah the chief and with him mighty men of valour three hundred thousand That is under his command Vers 16. Amasiah the sonne of Zichri who willingly offered himself unto the Lord. To wit to fight his battels some say as a Nazarite Vers 19. These waited on the king besides those whom the king put in the fenced cities throughout all Judah That is these captains before mentioned and some of their bands by course for it is not likely that so many hundred thousand did at one time attend on the kings person at Jerusalem Yea because the totall number of the souldiers here mentioned amounts to eleven hundred and threescore thousand and it seems not probable that Jehoshaphat would have been so affrighted with the multitude of the Moabites and Ammonites that came against him chap. 20.12 if he had had eleven hundred and threescore thousand trained men in his kingdome besides those wherewith his strong cities were manned Therefore some conceive it more likely that he had not all these at one time but successively the trained band of Judah being first under the command of Adnah and then Adnah being dead under the command of Jehohanan and so likewise the trained band of Benjamin under the command of Amasiah first then Eliada and then Jehozabad and were in the severall times of these Generalls sometimes more and sometimes lesse CHAP. XVIII Vers 1. NOw Jehoshaphat had riches and honour in abundance and joyned affinity with Ahab To wit by marrying his eldest sonne Joram to Athaliah Ahabs daughter chap. 21.6 and 2. Kings 8.18 Vers 2. And after certain years he went down to Ahab to Samaria To wit about the seventeenth yeare of his reigne See the notes for this chapter 1. Kings 22.1 c. CHAP. XIX Vers 2. ANd Jehu the sonne of Hanani the seer went out to meet him Who reproved Asa Jehoshaphats father see chap. 16.7 And said to king Jehoshaphat Shouldest thou help the ungodly and love them that hate the Lord That is oughtest thou thus to joyn thy self in such strict wayes of love and friendship with such a wicked idolatrous wretch such an enemy to God and all goodnesse as Ahab is In some cases to joyn in league with infidels and idolaters is not unlawfull Gen. 14.13 when it is done onely to uphold peace to maintain mutuall traffick or for the common defence of their countreys but otherwise unnecessarily as out of love and friendship to joyn with them and help them is doubtlesse unlawfull and so it had been now with Jehoshaphat Therefore is wrath upon thee from before the Lord. That is God is highly displeased with thee and hath determined to poure forth his displeasure upon thee and this might have respect to that invasion of the Moabites and Ammonites which followed not long after chap. 20.1 or happely to some dissension that began at present betwixt his sonnes the seeds of that horrid slaughter which his eldest sonne did afterwards make amongst them chap. 21.4 Vers 3. Neverthelesse there are good things found in thee c. This is added to intimate that because of this the Lord would deal gently with him and even in judgement remember mercy Vers 4. And he went out again c. and brought them back unto the Lord God of their fathers That is where he found any idolatry or any corruptions amongst the people he reduced them to the true worship of God and reformed what was out of order amongst them Vers 5. And he set judges in the land c. To wit where he found any wanting Vers 6. Ye judge not for man but for the Lord who is with you in the judgement That is whose person ye represent and who is present seeing all you do and accordingly ready to stand by you and defend you if you judge aright and to punish you if you deal unjustly Vers 8. In Jerusalem did Jehoshaphat set of the Levites and of the priests and of the chief of the fathers of Jerusalem c. See above vers 5. This is meant of the high senate or councel of the Sanhedrim in Jerusalem to which all appeals were made from inferiour courts and to which all causes of difficulty were referred both for ecclesiasticall and civill affairs and therefore it is said here that they were for the judgement of the Lord that is for ecclesiasticall causes concerning which God had determined in his law what should be done and for controversies to wit in causes merely civill See Deut. 17.8 9 10. Vers 10. And what cause soever shall come to you of your brethren that dwell in their cities between bloud and bloud between law and commandment c. That is where each party
Lord his God was with him Vers 3. And their father gave them great gifts of silver and of gold and of precious things with fenced cities in Judah See the Annotations for most passages in this chapter 2. Kings 8.16 c. Vers 11. And caused the inhabitants of Jerusalem to commit fornication c. That is to worship Baal and herein this sinne of Jehoram is aggravated that he set up this idolatry in Jerusalem where was the Temple Gods dwelling place Vers 12. And there came a writing to him from Elijah the prophet c. Elijah was taken up into heaven in Jehoshaphats time and Elisha was succeeded in his room 2. Kings 3.11 either therefore this is meant of some other Elijah or of Elisha and that he is here called Elijah as the Baptist afterward was because he came in the spirit and power of Elijah or else which is more probable this prophesie was written by Elijah whilest he lived upon the earth as Isaiah wrote before-hand concerning Cyrus Isaiah 45.1 and the prophet that was sent to Jeroboam prophesied of Josiah 1. Kings 13.2 and committed either to Elisha or the other prophets and by them now sent to Jehoram whose insolent crueltie was such that the prophets durst not shew themselves in his presence Vers 14. Behold with a great plague will the Lord smite thy people and thy children c. See the event vers 16 17 18. and thus his slaying his brethren was punished with the losse of his own children Vers 19. And his people made no burning for him like the burning of his fathers See chap. 16.14 CHAP. XXII Vers 1. ANd the inhabitants of Jerusalem made Ahaziah his youngest sonne king in his stead c. See the Annotations of most of this chapter in 2. Kings 8.24 c. Vers 9. And he sought Ahaziah and they caught him for he was hid in Samaria and brought him to Jehu He was first wounded in his flight from Israel not farre off from Ibleam which was not farre from Megiddo and being wounded fled to Megiddo and at Megiddo he was at length slain 2. Kings 9.27 But how is it then said that he was hâ—d and taken in Samaria I answer 1. That by Samaria here may be meant onely the kingdome of Samaria as is noted on the 2. Kings 9.27 Or 2. that not thinking himself safe in Megiddo whither he at first fled to hide himself he thence fled to Samaria where he was found and thence brought back to Megiddo and slain there So the house of Ahaziah had no power to keep still the kingdome That is there was none of his children of years to maintain their right to the kingdome against such as would usurpe the regall power as Athaliah immediately did Vers 10. She arose and destroyed all the seed royall of the house of Judah See the Annotations for this and the following verses in 2. Kings 11.1 2. CHAP. XXIII Vers 1. ANd in the seventh yeare Jehoiada strengthened himself c. See 2. Kings 11.4 c. Vers 4. A third part of you entring on the sabbath of the priests and of the Levites shall be porters of the doores This third part here spoken of seems to be the same that in 2. Kings 11.6 are said to have had the charge of the gate behind the guard which was the south-gate Whereas therefore it is here said that they were porters of the doores it is either because this gate was called the gate of the doores or thresholds for some cause unknown to us or else because besides the charge of the keeping of the gate behind the guard mentioned in the book of the Kings they were also appointed to be porters of the doores of the Temple See the notes on 2. Kings 11.5 Vers 5. And a third part at the gate of the foundation That is the east-gate called also the gate of Sur 2 Kings 11.6 it was happely called the gate of the foundation because it stood lower than the rest and from thence they went up by an ascent into the great court And all the people shall be in the courts of the house of the Lord. That is in the court of the people which was divided into severall courts for we cannot think that the people were appointed to be in the priests court Vers 6. Let none come into the house of the Lord save the priests c. That is into the priests court But all the people shall keep the watch of the Lord. That is shall guard the holy place that no man enter it or they shall observe to do in this service of the Lord what is given them in charge Vers 8. And took every man his men that were to come in on the sabbath c. That is every man that was the head of the family took those that belonged to them For Jehoiada the priest dismissed not the courses See 2. Kings 11.5 Vers 9. Moreover Jehoiada the priest delivered to the captains of hundreds spears c. See 2. Kings 11.10 where also are many severall notes for the following passages of this chapter Vers 11. And Jehoiada and his sonnes anointed him and said God save the king Zechariah therefore the sonne of Jehoiada that was afterwards slain at the command of this king chap. 24.21 had now an hand in setting the crowne upon his head Vers 13. Also the singers with instruments of musick and such as taught to sing praise That is that lead the song as being the most skilfull and at other times teachers of the younger sort Vers 16. And Jehoiada made a covenant between him and between all the people c. That is between the Lord of whom mention was made before vers 14. and again in the last words of this verse and the king and the people as it is expressed 2. Kings 11.17 or betwixt himself and the king and the people to wit in Gods behalf Vers 20. And they came through the high gate into the kings house That is the chief gate of the kings house called the gate of the guard 2. Kings 11.19 CHAP. XXIV Vers 4. ANd it came to passe after this that Joash was minded to repair the house of the Lord. See 2. Kings 12.4 5. Vers 5. Howbeit the Levites hastened it not For in the three and twentieth yeare of his reigne they had done nothing to the repairing of the house 2. Kings 12.6 Vers 6. Why hast thou not required of the Levites to bring out of Judah and out of Jerusalem the collection according to the commandment of Moses c. By this collection may be meant either the half shekel which every man paid when they were numbred Exod. 30.12.13 which is called the money of every one that passeth account 2. Kings 12.14 or else the voluntary contributions which the people were to give after the manner as they did for the building of the tabernacle at the commandment of Moses Exod. 35.5 an order which it seems was observed in future times Neh. 10
for Ahaziah was also called Jehoahaz chap. 21.17 and 22.1 Vers 24. And he took all the gold and silver and all the vessels that were found in the house of God with Obed-Edom That is with the posterity of Obed-Edom See 1. Chron. 20.15 CHAP. XXVI Vers 1. THen all the people of Judah took Uzziah who was sixteen years old and made him king c. To wit in the seven and twentieth yeare of Jeroboam the second king of Israel 2. Kings 14.21 See the notes for this chapter 2. Kings 15.1 c. Vers 5. And he sought God in the dayes of Zechariah who had understanding in the visions of God That is who was a Prophet one that was accustomed to see the visions of God or else it is meant that he was one that had singular understanding in the writings of Moses and David and other the Prophets and servants of God that had written in former times and consequently an able instructour and councellour to Uzziah in those things that concerned the knowledge of God and of his Laws or that was skilfull to interpret the dreams and nightly visions of other men as Joseph and Daniel had Gen. 41.15 Dan. 1.17 and 2.19 Vers 9. Moreover Uzziah built towers in Jerusalem at the corner gate and at the valley gate c. It is likely that the repairing of that great breach which Joash king of Israel had made in the wall chap. 25.23 from the gate of Ephraim to the corner gate was the first occasion that put the king upon these buildings Vers 19. And while he was wroth with the priests the leprosie even rose up in his forehead See the 2. Kings 15.5 Though he were leprous happely all over his body yet it appeared in his face onely Before the priests in the house of the Lord from beside the incense altar For there standing he was stricken with the leprosie Vers 22. Now the rest of the acts of Uzziah first and last did Isaiah the prophet the sonne of Amos write We find nothing of his history in the prophesie of Isaiah which we have this therefore may relate to some part of the book of Kings written by Isaiah or some other history which he wrote that is not now extant CHAP. XXVII Vers 1. JOtham was twenty and five years old when he began to reigne and he reigned sixteen years c. See 2. Kings 16.2 c. and 15.33 Vers 2. And he did that which was right in the sight of the Lord according to all that his father Uzziah did That is he did that which was right but not with a perfect heart and therefore it follows in the next words to shew that yet he was not altogether so ill as his father that he entered not into the Temple to wit to offer incense and to incroach upon the priests office as his father did And the people did yet corruptly That is they sacrificed and burnt incense still in the high places 2. Kings 15.35 Vers 3. He built the high gate of the house of the Lord c. See 2. Kings 15.35 And on the wall of Ophel he built much This Ophel was a tower on the outside of the citie See chap. 35.15 Neh. 3.26.27 and 11.21 and was as is there noted the place where in those times the Nethinims dwelt CHAP. XXVIII Vers 1. AHaz was twenty years old when he began to reigne and he reigned sixteen years in Jerusalem c. See many severall notes for this chapter in 2. Kings 16.2 c. Vers 10. But are there not with you even with you sinnes against the Lord your God That is since God hath delivered the men of Judah into your hands because of their sinnes and that you cannot but know that you also have given the Lord as just cause to have punished you the consideration hereof should have moved you to shew them mercy and not to have exercised such horrible cruelty against them as you have done Vers 16. At that time did king Ahaz send unto the kings of Assyria to help him That is the king of Assyria that had many kings under him After that Rezin king of Syria and Pekah king of Israel had severally made inrodes into the land of Judah as is above related vers 5 6. c. and had made great spoil in the countrey not content with this they resolved to joyn their forces together and to go up against Ahaz again and besiege Jerusalem as is related 2. Kings 16.5 and this combination of these two kings it was accompanied with the losse he sustained at the same time by the Edomites and Philistines vers 17 18. that made him send to the king of Assyria for help of which see 2. Kings 16.7 Vers 19. For the Lord brought Judah low because of Ahaz king of Israel c. That is king of Judah See the note on chap 21.2 Vers 20. And Tilgath-pilneser king of Assyria came unto him and distressed him but strengthened him not It is manifest that this king of Assyria as on the behalf of Ahaz went up against Damascus and took it and slew Rezin 2. Kings 16.9 as likewise that at the same time he invaded the land of Israel and made great havock there 2. Kings 15.29 yet because Rezin and Pekah had raised the siege of Jerusalem as the prophet Isaiah had foretold Isaiah 7.4 Fear not neither be faint-hearted for the two tailes of these smoking fire-brands c. before the king of Assyria stirred forth to help him Rezin in his departure taking Elath which Uzzah the grandfather of Ahaz had wonne from the Syrians 2. Kings 16.6 And secondly because when he did come forth to his help though he did indeed sorely afflict both the Syrians and the Israelites yet he restored not to Ahaz any of the cities which his enemies had taken from him nor did him any other good in recompence of the great treasures which Ahaz had given him but perhaps did other wayes distresse him therefore it is here said he distressed him but helped him not As for that phrase he made Judah naked see the note Exod. 32.35 Vers 23. For he sacrificed to the gods of Damascus which smote him c. The occasion whereof was a journey he took to Damascus to meet with Tiglath-pilneser king of Assyria and to congratulate his vanquishing of Rezin for there he took up that resolution of sacrificing to the gods of Damascus which smote him to wit in that expedition of Rezin king of Damascus against Judah whereof mention is made before vers 5. and to that end sent the pattern of an altar he had seen there to Uriah the priest according to which he built an altar which was placed in the Temple and thereon did Ahaz sacrifice to these heathen gods 2. Kings 16.10 16. CHAP. XXIX Vers 1. HEzekiah began to reigne when he was five and twenty years old c. Viz. in the third yeare of Hoshea See the notes 2. Kings 18.1 2. Vers 3. He in
the first yeare of his reigne in the first moneth opened the doores of the house of the Lord. And in the first day of the moneth for then presently they began to cleanse the Temple vers 17. Vers 4. And gathered them together in the east-street That is the street before the east-gate the chief gate of the Temple Vers 6. And have turned away their faces from the habitation of the Lord and turned their backs That is they have openly basely and opprobriously forsaken the worship of God in his Temple The like expression we have Jer. 2.27 They have turned their back unto me and not their face Vers 17. And on the eighth day of the moneth came they to the porch of the Lord c. That is in eight dayes they purged and sanctified the Temple it self the most holy and the holy place and the porch before the holy place they began with or came to on the eighth day and then in eight dayes more they purged the courts and chambers thereof and so made an end on the sixteenth day of the first moneth and all this is noted to imply what a deal of idolatrous trash Ahaz had brought into the Temple when they were so many dayes imployed in the removing and casting it out and setting all things in order as they were in former times Vers 21. And they brought seven bullocks and seven rammes c. That is they brought all kind of clean beasts appointed for sacrifice some for the consecrating of the Temple c. some for sinne offerings some for burnt offerings and some for peace offerings and seven they brought of each sort to signifie the generality of the sacrifice that it was for the whole kingdome the prince and all the people Vers 23. And they brought forth the he-goats for the sinne offering c. To wit the seven he-goats mentioned vers 21. In Levit. 4.13 the law enjoyneth a young bullock to be offered for a sinne-offering for the congregation but that was for the expiation of some one particular sinne whereof through ignorance the whole congregation might be guilty and now the expiation was to be made for all the many sinnes whereof the whole land both king and people were guilty in which case they were not tyed to that law in Levit. 4. Vers 24. And they made reconciliation with their bloud upon the altar to make an attonement for all Israel That is not onely for the kingdome of Judah but also for the brethren of the ten tribes who had been sorely of late oppressed by the Assyrians which was the reason why Hezekiah gave expresse charge concerning this Vers 31. Now ye have consecrated your selves unto the Lord come near and bring sacrifices c. That is Let the people now bring in their sacrifices or do you O priests bring in the peoples sacrifices Vers 33. And the consecrated things were six hundred oxen and three thousand sheep That is the other sacrifices of severall sorts to wit peace-offerings and free-will-offerings were six hundred oxen and three thousand sheep Vers 34. But the priests were too few so that they could not slay all the burnt-offerings Which was properly the work of the priests onely Levit. 1.5 6. For the Levites were more upright in heart to sanctifie themselves then the priests That is they were more forward to sanctifie themselves then the priests were and so there were more of them sanctified Vers 35. And also the burnt-offerings were in abundance with the fat of the peace-offerings and the drink-offerings c. That is these things besides the burnt-offerings were to be offered on the altar so that the priests being but few had not leasure to slay all the sacrifices Vers 36. For the thing was done suddenly It was evident that God had extraordinarily enclined the hearts of the people to this reformation because it was done so suddenly CHAP. XXX Vers 1. ANd Hezekiah sent to all Israel and Judah and wrote letters also to Ephraim and Manasseh c. That is to the remainder of the ten tribes that were not yet carried away by Tiglath-pilneser king of Assyria as many of their brethren were 2. Kings 15.29 Vers 2. The king had taken counsel and his princes and all the congregation in Jerusalem to keep the passeover in the second moneth See Numb 9.10 11. Vers 3. For they could not keep it at that time because the priests had not sanctified themselves sufficiently c. To wit when they should have kept it that is the foureteenth day of the first moneth for the Temples purgation was not finished till the sixteenth day chap. 29.17 And in the sixteenth day of the first moneth they made an end Vers 6. He will return to the remnant of you that have escaped out of the hand of the king of Assyria To wit out of the hands of Pul and Tiglath-pilneser for both these kings already carryed away many of the ten tribes into captivity but the last captivity under Shalmaneser as is most likely had not yet been Vers 14. And they arose and took away the altars that were in Jerusalem c. To wit by the kings encouragement and at this time also the brasen serpent which Moses made was broken in pieces 2. see Kings 18.4 This was done in Jerusalem before they kept the Passeover how they proceeded afterwards after the same manner in other places we see chap. 3.11 Now when all this was finished all Israel that were present went out to the cities of Iudah and brake the images in pieces c. Vers 15. And the priests and the Levites were ashamed and sanctified themselves c. That is the priests and Levites that had been hitherto remisse were ashamed of their own negligence when they saw the forwardnesse of the people and so sanctified themselves c. Vers 16. The priests sprinkled the bloud which they received of the hands of the Levites To wit the bloud of the sacrifices upon the altar as was accustomed in all sacrifices Levit. 1.5 And he shall kill the bullocks before the Lord and the priests Aarons sonnes shall bring the bloud and sprinkle the bloud round about c. Vers 17. For there were many in the congregation that were not sanctified therefore the Levites had the charge of the killing of the passeover c. By the passeovers here are meant as I conceive the sacrifices which by the law were to be offered at the feast of the Passeover and did accompany the eating of the Paschall lambe as Deut. 16.2 Thou shalt therefore sacrifice the passeover unto the Lord thy God of the flock and heard called elsewhere the passeover-offerings chap. 35.7 8. And Josiah gave to the people of the flock lambes and kids for the passeover-offerings c. These sacrifices were to be killed according to the rule of the law by the priests onely Levit. 1.5 Here therefore a reason is given why at this time the Levites had the charge of killing them namely because
there were so many of the people that were not sanctified but were unclean and consequently there were so many sacrifices to be offered for their purifying and cleansing that the priests alone could not do the work and therefore the Levites were imployed therein Vers 18. For a multitude of the people even many of Ephraim and Manasseh Issachar and Zebulun had not cleansed themselves c. That is though the Levites did help the priests as is before said yet very many of the Israelites did eat the Passeover being not purified from their uncleannesse Vers 20. And the Lord hearkened to Hezekiah and healed the people That is he sanctified them by his spirit in an extraordinary way or he did not punish them but forgive them that their infirmity and accepted them as if they had been purified Vers 22. And Hezekiah spake comfortably to all the Levites that taught the good knowledge of the Lord. That is he encouraged them in their work and gave them hope of Gods mercy to the people as concerning those that had eaten the Passeover and were not cleansed according to the Law Vers 24. And a great number of the priests sanctified themselves To wit that were not before sanctified see vers 3. and chap. 29.34 Vers 26. For since the time of Solomon the sonne of David king of Israel there was not the like in Jerusalem That is since the Israelites were divided from Judah and Benjamin Vers 27. Then the priests the Levites arose and blessed the people and their voice was heard c. That is the Lord heard their prayer and blessed them as was promised Numb 6.27 And they shall put my name upon the children of Israel and I will blesse them CHAP. XXXI Vers 1. NOw when all this was finished all Israel that were present went out to the cities of Judah and brake the images in pieces c. See chap. 30.14 In Ephraim also and Manasseh untill they had utterly destroyed them all To wit in those cities of Ephraim and Manasseh that had been taken in the warres by the kings of Judah from the kings of Israel for all this was done by the authority and command of Hezekiah See 2. Kings 18.4 Vers 2. And Hezekiah appointed the courses of the priests and the Levites c. to minister and to give thanks and to praise in the gates of the tents of the Lord. That is in the Temple called the tents of the lord because there the priests and Levites who for their severall functions number and order are called an army or host Levit. 4.3 kept the watch of the Lord and there the people assembled together in troops as souldiers in the camp and that to pray unto the Lord which is the chief service of our spirituall warfare Vers 3. He appointed also the kings portion of his substance for the burnt-offerings to wit for the morning and evening burnt-offerings c. All the particular sacrifices here mentioned as is written in the law of the Lord that is which in the law were severally prescribed for every feast and for the daily sacrifice Num. 28. they were ordinarily provided by the people in generall as it was also afterward Nehem. 10.32 33. Also we made ordinances for us to charge our selves yearely with the third part of a shekel for the service of the house of our God for the shew-bread and for the continuall meat-offering and for the continuall burnt-offerings of the Sabbaths and of the new moons c. but now it seems to ease the people in their poverty Hezekiah appointed a portion for and toward these services out of his own substance Vers 4. He commanded the people that dwelt in Jerusalem to give the portion of the priests and the Levites that they might be encouraged in the law of the Lord. That is that they might not be distracted with worldly cares of providing for themselves nor follow their callings heavily for want of maintenance but might chearfully bend themselves wholly to the service of the Lord. Vers 5. The children of Israel brought in abundance the first fruits of corn wine and oyle c. To wit those in and about Jerusalem where the commandment was first given for of the Israelites inhabiting the other cities of Judah the following verse speaks or else in this verse there is mention of the tithes and first-fruits of such as grew out of the earth and in the following verse of the tithes of cattell and such other things And concerning the children of Israel and Judah that dwelt in the cities of Judah they also brought in the tythes of oxen and sheep and the tithe of holy things that is all other tithes that were by the Law of God due which are here called the tithe of holy things because the tithes were to be set apart from the rest of their goods as things consecrated and holy to the Lord yet happely these words are specially intended of those second tithes which were not given for the maintenance of the Levites but separated for other holy uses for which see Deut. 14.22 and Levit. 27.30 Vers 7. In the third moneth they began to lay the foundation of the heaps and finished them in the seventh moneth For in the third moneth was their harvest and therefore the feast of Pentecost which was in that moneth was called the feast of harvest and in the seventh moneth they gathered all other fruits of the land and therefore the feast of Tabernacles which was in that moneth was called the feast of in gathering in the end of the yeare Exod. 23.16 Vers 9. Then Hezekiah questioned with the priests and the Levites concerning the heaps That is he demanded how it came to passe that they had spent no more of that provision that was brought in for them Vers 10. And Azariah the chief priest of the house of Zadok answered him c. There were still two chief priests of the two severall families of Eleazar and Ithamar that had the chief command in the Temple under the high priest of which it seems this Azariah was one who is therefore also called vers 13. the ruler of the house of God For the Lord hath blessed his people and that which is left is this great store That is since they brought in their first fruits and tithes God hath so abundantly blessed the people that their offerings have yielded us sufficient provision and this overplus which is left besides Vers 12. And brought in the offerings and the tithes and the dedicate things faithfully over which Cononiah the Levite was ruler c. To wit to see the offerings and the tithes and the dedicate things safely stored up and carefully preserved in the severall garners or chambers appointed for them and to keep an account both of what was brought in and what was delivered forth according to the order established 1. Chron. 26.20 Vers 14. And Kore the sonne of Imnah the Levite the porter toward the east was over the
companions And joyn them one to another into one stick and they shall become one in thy hand and say unto them Thus saith the Lord God Behold I will take the children of Israel from among the heathen whither they be gone and will gather them on every side and bring them into their own land And I will make them one nation in the land upon the mountains of Israel and one king shall be king to them all and they shall be no more two nations neither shall they be divided into two kingdomes any more at all Vers 7. Also Cyrus the king brought forth the vessels of the house of the Lord c. Though the most of them were cut and defaced and onely laid up in the treasury of the house of their gods of which Bel was the chief Esay 46.1 Bel boweth down Nebo stoopeth c. Jer. 51.44 I will punish Bel in Babylon c. and that as a monument of the taking of Jerusalem 2. Kings 24.13 And he carried out thence all the treasures of the house of the Lord and the treasure of the kings house c. or else that place in the kings must be meant of the vessels which Solomon made which being old and worn with age were cut in pieces there being others also made afterwards for the use of the Temple which were carried away whole and now restored at this time also the king sent letters with them to command his deputies in Syria to afford them all necessaries chap. 6.1 Vers 8. And numbred them unto Sheshbazzar the prince of Judah That is Zerubbabel for he that laid the foundation of the Temple is called Zerubbabel chap. 3.8 In the second moneth began Zerubbabel the sonne of Shealtiel c. to set forward the work of the house of the Lord and elsewhere Shebazzar chap. 5.16 Then came Shebazzar and laid the foundation of the house of God he was the chief prince of the tribe of Judah and of the bloud royall the sonne of Salathiel and grandchild of Jechoniah Matth. 1.12 and so was by Cyrus made ruler of those that now went up to Jerusalem chap. 5.14 Those did Cyrus the king take out of the Temple of Babylon and they were delivered unto one whose name was Sheshbazzar whom he made governour and thus the government was still in the tribe of Judah according to that prophecy of Jacob Gen. 49.10 The sceptre shall not depart from Judah c. Vers 9. Nine and twenty knives These knives were such doubtlesse as were used by the priests in killing the sacrifices and being it seems trimmed richly with gold and silver are therefore reckoned here amongst the plate that was carried out of the Temple by Nebuchadnezzar and now restored by Cyrus Vers 10. Silver basons of a second sort foure hundred and ten That is of another size or of another kind and fashion happely those of the first sort were for the service of the Temple these of the second sort for the courts and chambers And other vessels a thousand That is other vessels of the chief sort for this is not the number of all the other vessels great and small not before mentioned as is evident in the following verse Vers 11. All the vessels of gold and of silver were five thousand and foure hundred That is both of those before mentioned and those that are here particularly expressed CHAP. II. Vers 1. NOw these are the children of the province that went up out of the captivity c. In this chapter we have a catalogue of those that went out of Babylon with Zerubbabel when Cyrus by his proclamation gave them liberty to return Some conceive they are called the children of the province because they had dwelt in Babylon But I rather conceive that it is the land of Judea which is here called the province and so with respect thereto the Jews are here called the children of the province because Judea was now one of the provinces that were in subjection to the Babylonian Empire according to that Esther 1.1 Ahasuerus which reigned from India even unto Ethiopia over an hundred and seven and twenty provinces Now though it be most probable that some of the ten tribes that were carried into Assyria before Nebuchadnezzars reigne did now return with Zerubbabel chap. 1.5 yet because there were but few of them to speak of therefore they that returned are said to be those whom Nebuchadnezzar had carryed away and they are said to have returned every one unto his citie whereby is meant not the cities wherein they had formerly dwelt but the cities appointed them by their present governours for their dwelling for those of the ten tribes that did now return dwelt not in the cities of Samaria but in the cities of Judah Vers 22. Jeshua Nehemiah Seraiah c. These that are here expressed by name were doubtlesse the chiefest and most eminent of those that went now with Zerubbabel the most of them happely captains and governours of the people and then afterwards he addes in the sequel of the chapter the number of the men of the people of Israel that is how many there were of the people Now concerning those that are expressed by name we must note first that Jeshua was the high priest the sonne of Jozadak chap. 3.2 called elsewhere Joshua the sonne of Josedech as Haggai 1.1 the great assistant of Zerubbabel in the building of the Temple secondly that in Nehem. 7.7 where the catalogue of those that did at first go up with Zerubbabel is again set down some of these here mentioned are called by other names as Seraiah is there called Azariah Relaijah Raamiah Misper Mispereth and Rehum Nahum and withall there is one added there to wit Nahumani that is not mentioned here and thirdly that it is not probable that either Nehemiah here mentioned was that famous Nehemiah the pen-man of that book of Scripture which is called by his name or Mordecai that famous Mordecai that was Esthers uncle but two others of the same name for first had that Nehemiah gone up in the first yeare of Cyrus he must needs have been well stricken in years and yet we see he was cup-bearer to Artaxerxes Neh. 2.1 and the Persians used to have young men to attend them in such places and secondly from the first yeare of Cyrus to Darius the last who was beaten by Alexander the great there was at least two hundred years and upwards and till the time of that Darius the last did that famous Nehemiah live for in his book mention is made of Jaddua the priest Neh. 12.11 of whom we reade in Josephus that he met Alexander the great in his priestly robes and so stayed him from doing any hurt to the city and Temple and as for Mordecai Esthers uncle he brought up Esther in Shushan in Persia long after this in the dayes of Ahasuerus or Zerxes and therefore did not return with Zerubbabel in the first yeare of Cyrus as this Mordecai did
Vers 3. The children of Parosh c. That is the posterity of Parosh or rather the family whereof Parosh was the head or chief afterwards vers 21. many of the people are mentioned by the names of the cities where they had formerly dwelt as the children of Beth-lehem the children of Netophah c. but that the proper names here mentioned are not the names of cities but the names of men that were the heads of families is evident Neh. 10.14 where many of them are mentioned as the chief of the people that sealed the covenant Vers 5. The children of Arah seven hundred seventy and five Neh. 7.10 it is six hundred fifty two which must thus be reconciled that seven hundred seventy five as here is said gave up their names in Babylon that they would return but onely six hundred fifty two mentioned in Nehemiah came up into Judea the rest changing their minds or dying by the way and the like must be held concerning vers 8 27 28 33 42 60. Vers 6. Of the children of Jeshua and Joab two thousand eight hundred and twelve Neh. 7.11 the number is two thousand eight hundred and eighteen to wit because when they came up into Judea there were six more then had given up their names in Babylon the like must be held concerning vers 10 11 13 14 15 17 19 35 41 65. Vers 16. The children of Ater of Hezekiah ninety and eight That is whereas there were severall families descended of Ater of the children of Hezekiah who was the head of one of those families there were ninety and eight Vers 21. The children of Beth-lehem c. That is the children of those that were formerly inhabitants of Beth-lehem and so we must understand the following verses wherein there are any townes or cities mentioned Vers 25. The children of Kirjath-arim Chephirah c. Or Kiriath-jearim and Ceprah Neh. 7.29 Vers 29. The children of Nebo fifty and two Not Nebo in the tribe of Ruben but Nebo in the tribe of Judah called usually Nob and therefore Nehemiah calleth it the other Nebo Neh. 7.33 Vers 30. The children of Magbish an hundred fifty and six These are not mentioned at all in Nehemiah see above vers 5. Vers 43. The Nethinims See 1. Chron. 9.2 Vers 44. The children of Siaha Or Sia Neh. 7.47 Vers 55. The children of Solomons servants That is the strangers proselytes that were imployed by Solomon in the building of the Temple and having lived long amongst the children of Judah were now reckoned amongst them Vers 61. Which took a wife of the daughters of Barzillai the Gileadite and was called after their name Some conceive that Barzillai was a priest and these priests that married the daughters and heirs of the family were therefore called by that name but because they could not prove their genealogie were put from the priesthood Others conceive that these priests marrying into the noble family of Barzillai disregarding the honour of the priesthood because in the captivity where they were not imployed as priests in offering up sacrifices they had neither any profit nor honour by being priests did therefore chuse to be called after the family of their wives but now being returned to Judea and the priesthood growing into fame and request again these degenerate priests would fain have taken place among the priests of the Lord but not being now able to prove their genealogie they were amongst others put from the priesthood Vers 63. And the Tirshatha said unto them that they should not eat c. Tirshatha is a name of office as the commissary the governour or deputy of the king It is elsewhere given to Nehemiah Neh. 8.9 And Nehemiah which is the Tirshatha and therefore some think that this catalogue was taken by Nehemiah though it be set down here but because Nehemiah came out of Babylon so long after the Jewes came first thence therefore it is rather here meant of Zerubbabel who was now chief governour called also Sheshbazzar chap. 1.8 and whereas it is here said that these priests that could not prove their genealogie should not eat of the most holy things till there stood up a priest with Urim and with Thummim hereby it is manifest that the Urim and Thummim was either lost or burnt together with many other things when the Chaldees took Jerusalem and indeed however Zerubbabel hoped as it seemes by these words that they might by the providence of God he had again yet they were never found again the Lord thereby teaching the Church that the ceremonies were going and the Messias coming that salvation was not to be placed in the ordinances of Moses but that they were shortly to expect the true Urim and Thummim Christ Jesus the high priest of their profession Vers 64. The whole congregation together was fourty and two thousand three hundred and threescore That is both of those of Judah and Benjamin of whom the particular numbers are before punctually expressed and those of the other ten tribes who are not here mentioned If we summe up the particular numbers before set down they all amount but to twenty nine thousand eight hundred and eighteen which is above twelve thousand lesse then the totall summe here expressed and these no doubt were those of the other ten tribes that returned with their brethren of Judah and Benjamin 1. Chron. 9.3 And in Jerusalem dwelt of the children of Judah and of the children of Benjamin and of the children of Ephraim and Manasseh we no where reade of so many that were carryed into Babylon but it seems they multiplyed greatly in Babylon as formerly in Egypt Vers 65. And there were among them two hundred singing-men and singing-women These were such as were imployed amongst them in singing at their weddings and funerals and such other solemnities 2. Chron. 35.25 in Nehemiah 7.67 it is said there were of these two hundred forty five but for this see the note above vers 6. Vers 68. When they came to the house of the Lord which is at Jerusalem c. That is to the place where the Temple had stood Vers 70. So the priests and the Levites and some of the people c. That is some of the people dwelt in the cities to the priests and Levites assigned for their habitation CHAP. III. Vers 1. ANd when the seventh moneth was come c. That is when the seventh moneth approached for they began to offer burnt offerings on the first day of the moneth vers 6. From the first day of the seventh moneth began they to offer burnt offerings unto the Lord c. because there were many festivals by the law appointed to be kept on this moneth which were the first after their return out of Babylon to wit the feast of trumpets on the first day Levit. 23.24 the feast of expiation or day of attonement on the tenth day Levit. 23.27 and the feast of Tabernacles on the fifteenth day Levit. 23.34 and besides the first feast
appears that Nehemiahs journey was in the spring of the yeare Vers 2. Wherefore the king said unto me Why is thy countenance sad c. And indeed if we consider that his sorrow and grief for the sad estate of his brethren had been so long a time accompanied with much watching and fasting and prayer it is no wonder thought the king presently discerned the alteration of his countenance from that it had formerly wont to be Then I was very sore afraid To wit lest the king should suspect some evil or treacherous purpose fostered in his heart in which case guiltinesse of conscience doth usually distract the mind and make the countenance pale and wan and therefore perhaps it was that he answered presently vers 3. Let the king live for ever not onely because it was the usuall form of salutation when they were to speak to kings but also because he desired to assure him of his faithfull intentions towards him or else rather lest being pressed to discover the ground of his sorrow in such a publick presence for the queen was by vers 6. and therefore many also of his princes and nobles if he should make no answer that might increase their jealousie of him and if he should make known the cause of his grief he might well doubt how his request would be taken either by the king or his courtiers or what inconveniences might follow thereupon for both the greatnesse of the request he had to make and the majestie of the king might in these regards be dreadfull to him To this some adde also that he might fear the kings displeasure because it was not lawfull for any mourner to come into the presence of the kings of Persia and indeed it is said Esther 4.2 That none might enter into the kings gates clothed with sackeloth but whether it can be hence inferred that none that were heavie and sad might stand before the king it may well be questioned Vers 3. Why should not my countenance be sad when the citie the place of my fathers sepulchres lyeth waste c. That is the city where they lived and dyed This argument taken from natural compassion was most like to prevail with an heathen king Vers 5. If it please the king and if thy servant hath found favour in thy sight that thou wouldest send me unto Judah c. Hereby he seeks to intimate to the king that it was his former favour to him that emboldened him to make this request and that he desired it with a resolution however to submit to his will and onely sought it so farre as he should like well of the motion to approve it as reasonable and fitting Vers 6. And the king said unto me the queen also sitting by him For how long c. The queens sitting by is mentioned not onely because the relation of such particular circumstances are good proofs of the truth of that which is related but also happely to intimate that she was one that favoured Nehemiah and did what she might to further his suit which hath made some Expositours conceive that this was Esther the wife of Ahasuerus but however in this question which the king propounded to Nehemiah For how long shall thy journey be and when wilt thou rerurn he discovered his love to him and that he was loth he should be too long absent from him And I set him a time Some Expositours conceive that the time he prefixed for his return was after twelve years because it is evident that so long he was governour of the province of Judea under Artaxerxes to wit chap. 5.14 From the twentieth yeare even unto the two and thirtieth yeare of Artaxerxes the king which is twelve years c. but first because the king demanding when he would return as being loth he should be too long from him it is not probable he would prefixe so long a time and secondly because the building of the walls of Jerusalem the work for which chiefly he now went was finished in lesse then two moneths chap. 6.15 in fifty and two dayes more probable it is that at present he set a shorter time when accordingly he did return but then went again with commission of being governour there and was their governour twelve years though happely in that time also he often went to Artaxerxes into Persia Vers 7. Let letters be given me to the governours beyond the river that they may convey me over till I come into Judah This Ezra would not desire when he went to Jerusalem because they had then occasionally spoken to the king of the providence of their God over those that served him and therefore if he had desired a guard of souldiers he suspected they would have derided his former boasting in Gods defence and protection Ezra 8.22 For I was ashamed to require of the king a band of souldiers and horsmen to help us against the enemy in the way because we had spoken unto the king saying The hand of our God is upon all them for good that seek him But now Nehemiah not suspecting any such thing nor having happely that cause to suspect it required a safe conduct and that no doubt lawfully Vers 8. And a letter unto Asaph the keeper of the kings forrest that he may give me timber c. This forrest of the kings out of which Nehemiah desired timber was doubtlesse the forrest of Lebanon out of which Solomon had formerly his timber 1. Kings 5.6 and this timber he desired was for beams first for the gates of the palace which appertained to the house that is the Temple whereby either the building about the outward court is meant for though the Temple was finished before yet happely the gates and towers that belonged thereto were not set up or else rather the palace wherein formerly the kings of Judah dwelt which was in a manner joyned to the Temple and therefore may here be called the palace that appertained to the house and secondly for the wall of the citie that is the gates in severall parts of the wall and thirdly for a dwelling house for himself for the house saith Nehemiah that I shall enter into Vers 9. Now the king had sent the captains of the army and horsmen with me To wit to conduct him safe to the river Euphrates from whence afterward he was by the governours beyond the river conveyed to Jerusalem Vers 10. When Sanballat the Horonite and Tobiah the servant heard of it c. Sanballat is called the Horonite as it is thought because he was the deputy Lieutenant of the Moabites for Horonaim was a chief city in the land of Moab Isaiah 15.5 My heart shall cry out for Moab c. for in the way of Horonaim they shall raise up a cry of destruction and Jerem. 48.3 4. A voice of crying shall be from Horanaim spoiling and great destruction Moab is destroyed c. and Tobiah is called the servant the Ammonite either because he had been a
good part of the wall adjoyning even to the tower of Meah they sanctified it unto the tower of Hananeel where by the tower of Meah is meant a tower not farre from the sheep-gate so called as is thought because it had an hundred pinacles or was an hundred cubits high or some such like reason for Meah signifies an hundred and by the tower of Hananeel a tower further northward mentioned again Zach. 14.10 Vers 3. But the fish gate did the sonnes of Hassenaah build This was doubtlesse on the northwest of Jerusalem in the citie of David towards the sea as appears also by that which is said of Manasseh 2. Chron. 33.14 He built a wall without the citie of David on the west side of Gihon in the valley even to the entring in of the fish gate c. It was called the fish gate because they brought in their fish from the sea coasts of Tyre and Sydon at that gate according to that chap. 13.16 There dwelt men of Tyre therein which also brought fish c. and had happely their market for the selling of their fish not farre from it it is mentioned again Zeph. 1.10 There shall be the noise of a cry from the fish gate Vers 5. And next unto them the Tekoites repaired c. That is some of the inhabitants of Tekoa for other of them also repaired in another place as it is expressed afterward vers 27. but yet it was onely the common people amongst them that did what was done for concerning their nobles there is a clause of exception added but the nobles put not their necks to the work of the Lord that is the nobles would not do any service herein to their Lord the God of Israel because their arrogancie in regard of their greatnesse was the cause of their refusing their help in this work as pretending they would not be taxed nor have any such burthen imposed upon them their folly is noted herein that they refused to put their necks to his work who is the nobles Lord as well as the common peoples Vers 6. Moreover the old gate repaired Jehoiada So called happely because it was the oldest of all the gates in Jerusalem and this was also as is generally held on the north-side of Jerusalem Vers 7. And next unto them repaired Melatiah c. unto the throne of the governour on this side the river It seems there was formerly in this part of the wall a palace or place of judicature where those that were appointed governours under the Babylonian and Persian kings over all the countrey on this side Euphrates did use to sit in judgement unto which place these men of Gibeah and Mizpah and others here mentioned did repair the wall and that palace where had been the throne of the governour some Expositours conceive was repaired by Nehemiah and his servants he being now governour of Judea whence are those expressions chap. 4.16 The half of my servants wrought in the work and the other half of them held both the spears the shields c. and 5.16 I continued in the work of this wall c. Vers 8. And they fortified Jerusalem unto the broad wall That is they repaired the wall unto that place where the wall was made much broader then in other places and therefore called the broad wall and so having brought the work so farre there they left off building because here it was not ruined and therefore needed no repairing in which sence it may be read according to the translation noted in the margin They left Jerusalem unto the broad wall Vers 9. And next unto them repaired Rephaiah the sonne of Hur the ruler of the half part of Jerusalem For Jerusalem being part in Judah and part in Benjamin had accordingly two severall rulers and this Rephaiah was ruler of one of them and Shallum vers 12. was ruler of the other Vers 11. And Hashub the sonne of Pahath-moab repaired the other piece and the tower of the furnaces That is the next portion of the wall set out to be repaired wherein also was the tower of the furnaces so called happely because either in the tower it self or in the street adjoyning there were many furnaces Vers 12. Shallum the sonne of Haloesh the ruler of the half part of Jerusalem See above vers 9. Vers 13. The valley gate repaired Hanun c. See chap. 2.13 Vers 14. But the dung-gate repaired Malchiah the sonne of Rechab That is of the famous familie of the Rechabites Vers 15. But the gate of the fountain repaired Shallun See chap. 2.14 Unto the stairs that go down from the citie of David That is from mount Sion which was called the citie of David into the lower part of Jerusalem Vers 16. After him repaired Nehemiah c. Here begins the repairing of the wall about mount Zion wherein stood the Temple and the palace of the kings of Judah and the first part of this wall was repaired by one Nehemiah the sonne of Azbuck the ruler of the half part of Bethzur and so as farre as to the pool that was made and unto the house of the mighty and by the pool that was made is meant a pool not naturall but made by art to wit by Hezekiah 2. Kings 20.20 yet this was not the pool of Siloah mentioned in the former verse for that was happely a naturall pool and was in the lower part of Jerusalem but another in mount Zion called therefore the upper pool 2. Kings 18.17 and by the house of the mighty is meant some house built for Davids worthies or some house where the garrison souldiers for the citie lay or where youths were taught to handle their arms Vers 17. After him repaired the Levites It may be because the wall here was over against the Temple Vers 19. The ruler of Mizpah another piece over against the going up to the armory at the turning of the wall To wit the citie armoury to which that place of Solomons seemeth to allude Cant. 4.4 Thy neck is like the tower of David builded for an armoury it is evident that the house of the forrest of Lebanon which Solomon built was for many generations a magazine of arms for the kings of Judah for thence is that Isa 22.8 Thou didst look in that day to the armour of the house of the forrest and therefore it may be it was that house that is here meant or if not so it may be they had severall arsenalls or armouries one for the citie armoury and another for the kings magazine or that this was some place where anciently there had been an armoury before the house of Lebanon was built Vers 22. And after him repaired the priests the men of the plain To wit the men that inhabited the plain countrey about Jerusalem 2. Sam. 2.28 chap. 12.28 Vers 24. Binnui the sonne of Henadad another piece from the house of Azariah unto the turning of the wall This is thought to be the turning of the
to wit the tenth of tithes Numb 18.26 Thus speak unto the Levites and say unto them when ye take of the children of Israel tithes which I have given you from them for your inheritance then ye shall offer up an heave-offering of it for the Lord even a tenth part of the tithe yea perhaps one of the priests the sonnes of Aaron was alwayes to be present when the Levites received the tithes of the people as a witnesse that the priests portion was faithfully set out for them Vers 39. And we will not forsake the house of our God That is we will not fail to frequent the Temple to serve the Lord there and we will not leave it destitute of any requisite provision for the service there to be performed CHAP. XI Vers 1. ANd the rulers of tbe people dwelt at Jerusalem the rest of the people also cast lots c. Because there were not found enough in Jerusalem for the inhabiting and defence of the city and people were loth to dwell there because the neighbours round about did exceedingly envie the glory of this city and were continually plotting some mischief against it to the great perill of the inhabitants and secondly because withall as there was more safety so also there was more profit in dwelling elsewhere therefore one chief businesse that Nehemiah had to do at this assembly of the people was after he had numbred them to chuse out a sufficient number of the people to dwell there see chap. 7.3 4 5. which to avoid all exception was done by lot The chief rulers of the people of their own accord settled themselves to dwell as reason indeed required in this chief city of the kingdome but for the people the tenth part of them were chosen by lot onely there were some that did voluntarily offer themselves to dwell there vers 2. and this taking of one in ten to dwell in Jerusalem some Expositours look upon also as a shadow of the paucity of those that shall be received to dwell in the heavenly Jerusalem to wit that scarce one in ten even of those that professe themselves Gods people shall dwell there according to that Isaiah 6.13 But yet in it shall be a tenth c. and Jerem. 3.14 I will take you one of a city and two of a family and I will bring you to Zion Vers 2. And the people blessed all the men that willingly offered themselves to dwell at Jerusalem That is they commended them for it and desired the Lord to blesse and prosper them Vers 3. Now these are the chief of the province that dwelt in Jerusalem To wit that were chosen now by lot to dwell there In 1. Chron. 9. there is another catalogue of them wherein more are mentioned then are mentioned here But it seems in that both those that were chosen by lot and those that voluntarily offered themselves to dwell there are set down here onely those that were chosen by lot Vers 4. And at Jerusalem dwelt certain of the children of Judah and of the children of Benjamin Because Jerusalem stood partly in Judah and partly in Benjamin therefore those that were chosen by lot to dwell there were of those two tribes yet there were some also of Ephraim and Manasseh that dwelt there 1. Chron. 9.3 which were doubtlesse of those that voluntarily profered themselves Vers 5. And Maaseiah the sonne of Baruch c. Concerning this catalogue of those that dwelt at Jerusalem see 1. Chron. 9.5 6. Vers 9. Second over the city That is next in place and government after Joel afore-mentioned Vers 16. And Shabbethai and Jozabad of the chief of the Levites had the oversight of the outward businesse of the house of God That is such businesses as appertained to the Temple but were to be done abroad not in the Temple as the providing of those things as were to be bought with the money that was collected c. see 1. Chron. 26.29 Vers 17. The sonne of Asaph was the principall to begin the thanksgiving in prayer That is the principall of the singers that used to begin the Psalmes when they sung and praised God Vers 19. Akkub Talmon and their brethren that kept the gates were an hundred seventy two See 1. Chron. 9.17 22. Vers 23. For it was the kings commandment concerning them that a certain portion should be for the singers c. That is the king of Persia had commanded that a certain allowance should every day be given them out of the kings treasure this may have reference to the decree of Darius Ezra 6.9 10. or that of Artaxerxes Ezra 7.23 24. or happely to some new directions given by him to Nehemiah at his coming to Jerusalem Some reade these words thus that it was the kings commandment concerning them that a sure ordinance should be for the singers and so they understand it either of David that he had established it as a sure ordinance that the singers should praise the Lord in the Temple every day or else of Artaxerxes that he had ordained that according to the ancient custome the singers should every day perform this service Vers 24. And Pethahiah the sonne of Meshezabel c. was at the kings hand in all matters concerning the people That is the king of Persia made use of him in all things he gave in charge concerning the people as happely to gather the kings allowance for the Temple to receive the peoples petitions and it may be to assist the governour in matter of judgement Vers 36. And of the Levites were divisions in Judah and in Benjamin That is besides the Levites that dwelt at Jerusalem there were some of them also allowed to dwell in severall towns and cities of Judah that they might teach the people the law of God in their severall divisions CHAP. XII Vers 1. NOw these are the priests and the Levites that went up with Zerubbabel c. Nehemiah intending here to relate with what solemnity they kept the dedication of the new built walls of Jerusalem and how the priests and Leuites were imployed herein first he sets down their ancestours to wit who were the chief priests and Levites in the dayes of Jeshua the high priest and that came with Zerubbabel and Ezra or immediately after him from Babylon into the land of Judea and then secondly who were the chief priests and Levites in the daies of Joiakim the high priest the sonne of Jeshua c. vers 12. Now by the chief of the priests is doubtlesse meant in both these catalogues the heads of the severall divisions of the priests that did in their turns wait upon the service of the Temple but then seeing there were twenty foure courses or orders of the priests established by David 1. Chron. 24.7 why there should be here but two and twenty mentioned in the first catalogue and but twenty in the second vers 12. I find not any probable reason given by Expositours Vers 9. Their brethren were over
for it is not possible that Ephraim should live to see these last here mentioned if they be all taken as severall succeeding generations to wit seven generations However though this which is said concerning the cause why the men of Gath slew them to wit because they came down to take away their cattell may be meant of the Philistines of Gath that coming upon the Israelites dwelling then in Egypt to take away their cattell they slew these sonnes of Ephraim that armed themselves to resist them yet rather I think it is meant of the sonnes of Ephraim to wit that there being usually warre betwixt Egypt and the Philistines their neighbours to which those places may have reference Exod. 1.10 Come on let us deal wisely with them lest they multiply and it come to passe that when there fall out any warre they joyn also unto our enemies and fight against us and so get them up out of the land and 13.17 And it came to passe when Pharaoh had let the people go that God led them not through the way of the land of the Philistines although that was near for God said Lest peradventure the people repent when they see warre and they returne to Egypt the sonnes of Ephraim at a certain time armed themselves to make an inrode upon the land of the Philistines and were slain by the men of Gath for why is it said the men of Gath that were born in that land but to intimate that they inhabited the land that was invaded by the sonnes of Ephraim and of this slaughter of the Ephraimites some understand that place Psal 78.9 The children of Ephraim being armed and carrying bowes turned back in the day of battel Vers 24. And his daughter was Sherah who built Beth-horon the nether and the upper c. That is Sherah famous in her time for building that is rebuilding beautifying and fortifying these cities for the upper and nether Beth-horon were cities in Canaan before the Israelites possessed them Josh 16.6 she was also of the stock of Beriah for had she been the immediate daughter of Beriah the sonne of Ephraim she could not have lived to enter the land of Canaan Vers 26. Ammihud his sonne Elishama his sonne Who was prince of the children of Ephraim at their going down out of Egypt Numb 7.48 On the seventh day Elishama the sonne of Ammiud prince of the children of Ephraim offered Vers 35. And the sonne of his brother Helem That is Helem was the sonne of Shomers brother called before vers 32. Hotham Vers 38. And the sonnes of Jether c. This Jether is called Ithran in the former verse as most conceive Vers 39. And the sonnes of Ulla c. Who was happely another sonne of Jether or else his grandchild the sonne of Ara before mentioned Vers 40. And the number throughout the genealogie of them that were apt to the warre and to battel was twenty and six thousand men To wit happely when they were numbred in the dayes of David as above vers 2. CHAP. VIII Vers 1. NOw Benjamin begat Bela his first-born c. Some thing was before said concerning three of Benjamins sonnes chap. 7.6 but here the genealogie of Benjamin is more fully expressed 1. Because the tribe of Benjamin did alwayes most constantly adhere to the house and kingdome of David And secondly to discover the stock of Saul the first king of Israel Indeed Gen. 46.21 there are ten sonnes of Benjamin named but the genealogie of five of them onely is here recorded because happely of the others there were no men of any great renown or perhaps because their genealogies were lest Ashbel the second is called also Jediael chap. 7.6 and Aharah Ahiram Numb 26.38 and Ehi Gen. 46.21 and Nohah Naaman Gen. 46.21 and Rapha Rosh Gen. 46.21 Vers 3. And the sonnes of Bela were Addar and Gera c. Five other sonnes of Bela are mentioned chap. 7.7 to which here are added nine more neither is it necessary that we should think that all these were the immediate sonnes of Bela for here we see are two Geraes mentioned and men do not use to call two sonnes by one name but onely that they were men of renown of his posterity Vers 6. And these are the sonnes of Ehud c. The meaning of this place I conceive is that some of these before mentioned that were of the posterity of Bela were more immediately the sonnes of Ehud chief of the fathers of the inhabitants of Geba who finding that place too strait for them removed themselves to Manahath together with Naaman and Ahiah called Ahoah vers 4. and Gera and dwelt there Vers 7. He removed them and begat Vzza and Ahihud That is Ehud or Gera removed them and being seated in Manahath he begat Uzza and Ahihud Vers 8. And Shaharaim begat children in the countrey of Moab after he had sent them away That is after Ehud or Gera had sent away this colony from Geba to Manahath Shaharaim who was it seems one of them begat children in the land of Moab whither it seems upon some occasion he was removed Hushim and Baara were his wives Hushim called also Hodesh vers 9. Vers 12. The sonnes of Elpaal Eber c. To wit besides those that dwelt in Jerusalem mentioned vers 17 18 28. Vers 13. Beriah also and Shema who were heads of the fathers of the inhabitants of Aijalon who drove away the inhabitants of Gath. To wit that they might dwell in their room yet some understand it that they came upon the men of Gath when they had slain the sonnes of Ephraim and put them to flight so revenging the death of their brethren Vers 14. And Ahio Shashak and Jerimoth c. Here begins the catalogue of the heads of the severall families of Benjamin that inhabited Jerusalem First the sonnes of Beriah the sonne of Elpaal vers 14 15 16. Secondly the sonnes of Elpaal vers 17 and 18. Thirdly the sonnes of Shimhi or vers 13. Shema the sonne of Elpaal vers 19 20 21. Fourthly the sonnes of Shashak vers 22 23 24 25. who was a sonne of Beriah vers 14. And fifthly the sonnes of Jeroham who is no where else mentioned vers 26 and 27. Vers 33. And Ner begat Kish c. This Ner the grandfather of Saul was also called Abiel 1. Sam. 9.1 Now there was a man of Benjamin whose name was Kish the sonne of Abiel the sonne of Zeror c. and he had besides Kish a sonne also called Ner the father of Abner 1. Sam. 14.50.51 Vers 36. And Ahaz begat Jehoadah Called also Jarah chap. 9.42 Vers 37. Rapha was his sonne Called also Rephaiah chap. 9.43 CHAP. IX Vers 2. NOw the first inhabitants c. In the former chapters we had the genealogies of those that were before the Babylonian captivity but here now we are told who they were that returned out of Babylon Now the first inhabitants that dwelt in their possessions in their cities were
the Israelites that is those who first returned from Babylon and were again settled in their severall possessions were the children of Israel for not onely those of Judah and Benjamin but some also of the other tribes returned thence vers 3. to wit such as sled to Judah when the ten tribes were first carried away by Tiglath-pileser and Shalmaneser and such as did at first leave the land of Israel when Jeroboam did first set up his golden calves there the priests also the Levites and the Nethinims that is as the word signifieth men given to wit to God and to the service of the Temple and it is meant of the Gibeonites see the note Josh 9.21 Vers 3. And in Jerusalem dwelt of the children of Judah and of the children of Benjamin c. To wit every tenth man amongst them chosen by lot and such as did besides voluntarily offer themselves to dwell there Nehem. 11.1 2. And the rulers of the people dwelt at Jerusalem the rest of the people also cast lots to bring one of ten to dwell in Jerusalem the holy city and nine parts to dwell in other cities And the people blessed the men that willingly offered themselves to dwell at Jerusalem Vers 5. And of the Shilonites Asaiah the first born c. That is the sonnes of Shiloni Neh. 11.5 and he that is here called Asaiah is in likelyhood the same that is there called Maaseiah Vers 7. Sallu the sonne of Meshullam the sonne of Hodaviah the sonne of Hasenuah c. Nehem. 11.7 Meshullam is said to be the sonne of Joed the sonne of Pedaiah either therefore Meshullams father was called both Joed and Hodaviah and his grandfather both Pedaiah and Hasenuah or else these here mentioned were his father and grandfather and those mentioned in Nehemiah were his progenitours farther off Vers 9. And their brethren according to their generations nine hundred and fifty and six Nehem. 11.8 they are said to have been nine hundred twenty and eight but there it may seem onely those are numbred that were chosen by lot to dwell in Jerusalem here those also that did voluntarily proffer themselves to dwell there Nehem. 11.2 And the people blessed all the men that willingly offered themselves to dwell at Jerusalem Vers 11. And Azariah the sonne of Hilkiah c. Called also Seraiah Neh. 11.11 and it is said here that this Azariah or Seraiah was the ruler of the house of God to wit at the return of the people from Babylon whereby is not meant that he was high priest for Joshua was then high priest Hagg. 1.1 but that he was the chief or one of the chief of the inferiour priests who were called the second priests Numb 3.32 And of his brethren there were when they returned from Babylon eight hundred twenty and two Nehem. 11.12 Vers 12. And Adaiah the sonne of Jeroham the sonne of Pashur c. Neh. 11.12 it is evident that there were three descents between Pashur and Jeroham and there also vers 13. it is expressed that of his brethren there were two hundred fourty and two And Maasiai the sonne of Adiel the sonne of Jahzerah c. Nehem. 11.13 he is called Amashai the sonne of Azareel the sonne of Ahasiai the sonne of Meshilemoh the sonne of Immer and of this family it is said that there were vers 14. an hundred twenty and eight Vers 14. And of the Levites Shemaiah c. Having formerly set down the chief of the priests that returned from Babylon here he also addes who were the chief of the Levites that returned of whom there were at Jerusalem besides those that were seated elsewhere and the porters and others afterwards mentioned two hundred fourescore and foure as is noted Nehem. 11.18 Vers 15. Mattaniah the sonne of Micah the sonne of Zichri Called also Zabdi Nehem. 11.17 Vers 16. And Obadiah the sonne of Shemaiah that dwelt in the villages of the Netophathites Who were of the tribe of Judah amongst whom the Levites were seated at first till their cites could be assigned them Vers 17. And the porters were Shallum and Akkub c. That is these were the chief for of them in all there were an hundred seventy and two Nehem. 11.19 besides those that were porters in the inner entries vers 21 22. Vers 18. Who hitherto waited in the kings gate eastward That is Shallum the chief of them and those of his course or family unto the time of the writing of this book waited in the east gate which was called the kings gate because formerly the kings of Judah used to go into the Temple at that gate Vers 19. And Shallum the sonne of Kore and his brethren of the house of his father the Korahites were over the work of the service keepers of the gates of the Tabernacle That is he and the rest of the Korahites were keepers of all the outer gates of the tabernacle or Temple for even the Temple is sometimes called the tabernacle And their fathers being over the host of the Lord were keepers of the entry That is and the fathers of them the heads and chief of them kept the entry that is the entry by which they passed from the outer court into the court of the priests the inward gate or else it may be meant of the fathers of these Levites who waited upon the tabernacle before the Temple was built and so is added onely to shew that these Levites were now keepers of the gates of the temple as their fathers in former times had waited at the entry of the Tabernacle and were over the host of the Lord that is over the Levites when after the manner of an host or army they pitched about the Tabernacle when the Israelites went through the wildernesse And indeed this exposition seems the more probable because of that which follows in the next verse Vers 20. And Phinehas the sonne of Eleazar was the ruler over them in time past That is Phinehas the sonne of Eleazar the sonne of Aaron had the chief command over the Levites in time past Vers 21. And Zechariah the sonne of Meshelemiah was porter of the doore of the Tabernacle of the congregation That is he and perhaps his brethren was porter of the doore that led out of the priests court into the Temple so that his was of all the chief place see chap. 26.1 2. Vers 22. All these which were chosen to be porters in the gates were two hundred and twelve See the note above vers 17. and Nehem. 11. and chap. 23.5 These were reckoned by their genealogies in their villages whom David and Samuel the seer did ordain in their set office That is whereas before the dayes of Samuel the Levites did all promiscuously intend the whole service of the Tabernacle when Samuel judged Israel 1. Sam. 7.6 he it seems began to divide the work amongst them and to appoint them their severall charges and imployments which David afterward did much perfect appointing so many