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
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
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
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
to wit in Shilo which was one of their cities but especially with their good successe in that late service they were called to of taking the passages of Jordan where the flying Midianites were to passe over when they came to Gideon with the heads of Oreb and Zeeb they quarrelled with him because they were not called out as well as some other of the tribes when he first raised forces to go against the Midianites pretending it to be a great disregard yea contempt of them that other tribes that were not so nearly allyed to them as they were both these tribes being of Josephs posterity should be called in by Gideon and his Manassites to the first onset which was the greatest exploit and they onely left to snatch up here and there some of the flying Midianites after others had routed them Vers 2. Is not the gleaning of the grapes of Ephraim better then the vintage of Abiezer Because the men of Ephraim quarrelled against Gideon who was of the family of Abiezer was chiefly from this that they looked upon the service which they were called too in taking the passages of Jordan from the flying Midianites as so poore and mean a businesse in comparison of that which Gideon and his Manassites had done Gideon and his souldiers had hewen down the great army of the Midianites and then they were called in to gather up the chips or Gideon had gathered in the vintage and then they were called in to come and gather up their gleanings therefore doth Gideon answer them thus Is not the gleaning of Ephraim better then the vintage of Abiezer as if he had said Suppose it be so as you conceive surely considering that you have had the killing and pillaging of such multitudes of them and especially that you have taken and slain two of their kings you must needs yield that your gleanings if they be but gleanings are better then our vintage now because Gideon could not have said this so well after he and his three hundred men had slain Zebah and Zalmunna the other two princes of the Midianites therefore it is probably thought by some that this expostulation of the Ephramites with Gideon was before he had discomfited those princes of Midian though it was after he was gone over Jordan as is expressely noted in the last verse of the foregoing chapter Vers 4. And Gideon came to Jordan and passed over c. This was before the men of Ephraims contending with him though here it be mentioned after it See the note chap. 7. vers 25. Vers 5. And he said unto the men of Succoth Give I pray you loaves of bread c. This was not that Succoth in Egypt Exod. 12.37 whether the children of Israel removed from Rameses but a city in the tribe of Gad Josh 13.27 which had it name from the boothes which Jacob made there at his return out of Mesopotamia Gen. 33.17 And Jacob journeyed to Succoth and built him an house and made boothes for his cattell therefore the name of the place is called Succoth Vers 6. And the princes of Succoth said Are the hands of Zebah and Zalmunna now in thy hands c. They saw that many even fifteen thousand of the Midianites were escaped vers 10. these they thought might soon ralley themselves together again and become too strong for Gideon and his three hundred wearied men at least they might escape muster new forces and then entring the land again might wreak their teene upon those that should afford Gideon any succour now in this his necessity and upon these grounds they reject his motion with scorn as judging it most unlikely if not impossible that he should wholly subdue the Midianites and save the Israelites out of their hands Vers 7. I will tear your flesh with the thorns of the wildernesse and with briers See vers 16. Vers 8. And he went up thence to Penuel and spake unto them likewise c. Which was a city in that very place where Jacob wrestled with the Angel Gen. 32.30 And Jacob called the name of the place Peniel Vers 9. When I come again in peace I will break down this tower It is most probable that Gideon in his treating with the men of Penuel perceived that the confidence they had in a strong tower which they had built and in which they stood upon their guard made them answer him with such scorn and disdain as they did and that thereupon he threatned them that at his return he would not onely destroy them but break down their tower too Vers 11. And Gideon went up by the way of them that dwelt in teâ—ts c. That is of the Arabians who lay eastward of the Israelites so that it seems Gideon fearing to be discovered if he had followed right on forward fetched a compasse about and came upon them on the east side where they never feared any enemy to wit on the east of Nobah and Jokbeah Now Nobah was a city in the land of Manasseh Num. 32.42 but happely in the confines of Gad for Jokbeah was one of their cities Num. 32.25 Vers 14. And he discribed unto him the Princes of Succoth That is he gave him their names in writing as the Hebrew word signifieth happely withall telling him where they dwelt and how they might be known and found For because Gideon knew that the Magistrates onely were in fault that he was so scornfully denyed a little refreshing for his souldiers therefore was he so carefull to inquire after these princes of Succoth that so none might suffer but those that were guiltie Vers 16. And he took the Elders of the city and thorns of the wildernesse and briers and with them be taught the men of Succoth In what manner they were torn with these thorns and briers it is not expressed that they were slain it is most probable because the men of Penuel were slain vers 17. Some conceive that they were cast out naked upon briers and thorns and then that carts and wains were drawn over them as they used in those countries to beat out hard corn with a cart wheel Esa 28.27 For the fitches are not threshed with a threshing instrument neither is a cart wheel turned about upon the cummin but the fitches are beaten out with a staffe and the cummin with a rod. Whence is that phrase of turning the wheel over the wicked Prov. 20.26 A wise king scattereth the wicked and bringeth the wheel over them which is because they thus reade this clause with them he threshed or beat out the men of Succoth But others conceive they were beaten or scourged to death with them or at least that they vvere beaten vvith these and aftervvards vvere slain some other vvay But hovvever the meaning of that expression with them he taught the men of Succoth is that thereby he taught them to know what it vvas to use him and their brethren as they had done Vers 17. And he beat down the tower of
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
proffered to them yet it was sufficient that they were content to be serviceable to God and man in their places and desired not this sovereigne power and fables need not answer in every particular that which they are intended to shadow forth and generally indeed all men of worth good men and fearing God that are content to do good in their places and no way ambitious of being exalted to high places and lastly by the bramble that is a dry fruitlesse base shrub the curse of the earth good for nothing but to be cast into the fire may be meant all worthlesse ambitious persons but Abimelech in particular who grew out of the baser hedgegrow of a concubine and had not been able to lift up his head so high as he did but that he was supported by the men of Shechem and by their help scrambled up to be king of Israel one that was alwayes as fruitlesse as base that had no substance in him nor was likely to yield any comfort to those that trusted in him but rather to vex and to tear and to fetch bloud from the people by his tyrannous government as he had done already from his brethren the other sonnes of Gideon Vers 9. But the olive tree said unto them Should I leave my fatnesse wherewith by me they honour God and man c. To wit God in his offerings lamps and other services of the Tabernacle and man both in anointing men to be kings priests and Prophets and likewise in many other civill uses wherein great and rich and honourable persons were wont to refresh themselves with oyl especially in oderiferous costly ointments Now in this passage of this fable and the like must be conceived of the answer returned by the figtree and vine too Jotham seeks to imply not onely that good men and men of worth are best contented to be servicable to God and man in their places and desire not to be exalted to places of magistracy and sovereignty over others as they had seen in Gideons refusing to be king and likewise the reasons why as Gideon had so other wise and good men would refuse thus to be promoted namely first because the place of soveraignty though it might seem most glorious yet would certainly bring them greater cares and deprive them of much of those comforts which in their private condition they did formerly enjoy and secondly because such great promotion doth usually make vines and fig trees and olive trees fruitlesse and barren that is it makes them farre lesse serviceable to God and man then formerly they were Vers 14. Then said the trees unto the bramble c. See the note above vers 8. Vers 15. Come and put your trust under my shadow c. That is come under my government and protection and thus tyrants are wont to pretend the common good of the people when they seek themselves onely He that thrusts himself under a bramble shall be in an ill case not able to stirre hand or foot but he is in danger to be torn and scratched and such is the misery of those that live under a tyrants government they shall not live as free subjects but shall ever and anon be in danger to have their clothes torn from their backs yea their skinnes from their bones and if the greatest of them anger their lord never so little nothing but fire and destruction is to be expected and therefore is that clause added Let fire come out of the bramble and devoure the Ceders of Lebanon that is the nobles and men of greatest renown amongst the people as indeed tyrants are wont principally to seek the destruction of them Vers 20. And let fire come out from the men of Shechem and from the house of Millo and devoure Abimelech This was accomplished when his scull was broken by a piece of a milstone thrown down upon his head by a woman from the tower of Thebez vers 50.53 for Thebez was doubtlesse a place of strength belonging to the Shechemites why else did Abimelech in the quarrell he had against the Shechemites go up and encamp against Thebez and so losing his life by means of the warre raised betwixt him and the Shechemites it might well be said that a fire that came out from them devoured Abimelech Vers 21. And Jotham ran away and fled and went to Beer c. This may be that city in the tribe of Simeon which is called Baalath-Beer Josh 19.8 where he saved himself either by living there unknown or by the aid of the inhabitants who perhaps with other cities had not yet stooped to the tyrannous yoke of Abimelech Vers 22. When Abimelech had reigned three years over Israel c. A while therefore he prospered in his usurped sovereignty but it was but a while for just when he might now begin to hope that his kingdome was established and the curse of Jotham might seem vain and not likely to have effect then on a sudden God brought that upon him which Jotham had prophetically foretold See Hab. 2.6 Shall not all these take up a parable against him and a taunting proverb against him and say Wo to him that encreaseth that which is not his how long and to him that ladeth himself with thick clay Vers 23. Then God sent an evill spirit betwixt Abimelech and the men of Shechem c. That is a spirit of envy malice and discord to wit not by instâ—lling any evill motions into their minds but in a way of just revenge as by letting loose Satan upon them the great kindle-cole and make-bate of the world to raise jealousies and grudges and discontents between them by giving them up to the lusts and corruptions of their own wicked hearts and by giving occasions of enraging them more and more one against another For in this regard though the wickednesse of these things were wholly of themselves and not of God as the stink of the dunghill riseth not from the sunne though the sunne shining upon it be the occasion of it yet because these things were also through the concurring providence of God it may well be said that God sent this spirit of division between them especially if we consider that God did all this as a judge raising these divisions and combustions that hereby he might punish them for their former damnable agreeing together for the ruine of others and so making their treachery one against another the just reward of their joynt treachery against others as it follows in the next words And the men of Shechem dealt treacherously with Abimelech that is they revolted from him whom themselves had chosen for their king Vers 25. And the men of Shechem set liers in wait for him in the top of the mountains c. Thus at first by these men set to lie in ambush they attempted secretly ere their purpose of casting off his government was discovered to have killed or at least to have seized upon the person of Abimelech onely these
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
and offered a burnt offering As if he should have said It went against me to sacrifice before thou wert come but I was constrained by necessity I could stay no longer unlesse I would have suffered the enemy to come upon this weak unarmed company before we had made supplication to the Lord and what a disadvantage would that have been Vers 13. And Samuel said to Saul Thou hast done foolishly thou hast not kept the commandment of the Lord c. To wit because he waited not for Samuel all the seven dayes as Samuel had appointed him chap. 10.8 See the note above vers 9. For now would the Lord have established thy kingdome upon Israel for ever This may seem to contradict that prophecy of the establishing the kingdome in Judahs tribe Gen. 49.10 The scepter shall not depart from Judah nor a lawgiver from between his feet untill Shiloh come and unto him shall the gathering of the people be But we must know that God speaks here to the capacity and according to the sight and judgement of man and therefore without respect to Gods decree which is secret to man teacheth us to judge of Sauls rejection as a fruit of sinne and his supposed obedience as that which might have been a means to confirm the kingdome to him and his For whereas some understand these words thus The Lord would have established thy kingdome upon Israel for ever that is all thy dayes that cannot I conceive be the meaning because Saul did enjoy the kingdome all his life whereas Samuel speaks here of something God would have done for him if he had obeyed the commandment of the Lord which now by his sinne he had forfeited and lost Vers 14. But now thy kingdome shall not continue the Lord hath sought him a man after his own heart c. That is the kingdome shall not now be settled upon thee and thy posterity as it should have been but God hath provided himself of another man to succeed thee in the throne and this was David a man after Gods own heart whose heart was sincerely bent to do all the will of God even according to Gods own heart which could not be said of Saul that alwayes had an hypocriticall heart and the Lord saith Samuel hath commanded him to be captain over his people c. that is he hath decreed to give him the charge of governing his people It was some time after this ere Samuel was sent to anoint David onely because God had firmly decreed that it should so be therefore Samuel speaks of it as if it were done already The Lord hath commanded him to be captain over his people and so we see elsewhere the Lord expresseth his decree concerning the ravens feeding Elijah I have commanded the Ravens to feed thee there 1. Kings 17.4 It may seem strange indeed that the kingdome should be removed from Sauls family for so small an offence as one would judge this of Sauls to have been for what great matter was there in it that Saul should offer a sacrifice perhaps an houre or two before it should have been done for first there was no hurt in the thing it self it was a part of Gods worship in the Law enjoyned and secondly it was done but a very little while before it should have been done Samuel had appointed Saul to wait for him seven dayes and he had waited till the seventh day was almost ended thirdly considering what a mighty army the Philistines had not farre from him and how many of his own people were runne away from him and how full of fears the rest were that remained with him it might argue a great deal of courage and confidence in God that he durst stay there so long as he did and fourthly it was out of a good intention that he did not stay any longer but offered a sacrifice before Samuel came namely that he might not be set upon by the Philistines before he had made supplication to the Lord and that he might by this means encourage his fainthearted souldiers and prevent their running away after their fellows and therefore I say it may perhaps seem strange that by this offence he should loose the kingdome But for this we must consider first that there may be much wickednesse of heart in doing that which may seem outwardly a small offence secondly it cannot be a small matter to disobey any commandment of God the excellency of the person makes the disobedience great in whatever the offence is committed and thirdly Saul being the first king of Israel God was pleased by this severity against Saul for his first rebellion against Gods command to make him an example to all that should afterwards succeed in that throne that they might fear to transgresse the commandment of the Lord as he had done As the Lord did with great severity punish the first sinne of the Priests to wit that of Nadab and Abihu Levit. 10.1 that all the succeeding posterity of Aaron might be rendred thereby the more warie how they carried themselves in their preistly office so likewise he did here sharply punish the first sinne of the first king of Israel that all that should afterwards sit in that throne might learn to be very strict in observing whatever God should give them in charge Vers 15. And Samuel arose and gat him up from Gilgal unto Gibeah of Benjamin And Saul with him or immediately after him as is evident in the 16. verse And Saul and Jonathan his sonne abode in Gibeah of Benjamin and indeed it is not likely that he would have gone nearer to the enemy for Gibeah was farre nearer to Michmash where the Philistines were then Gilgal if he had not been encouraged by Samuel especially considering that of his three thousand souldiers mentioned vers 2. and the people that were afterward called to Gilgal vers 4. there were now but six hundred left and those unarmed and in great terrour because of the Philistines unlesse happely he went thither because it was his own city a place of greater strength and better assured unto him then Gilgal was Vers 17. And the spoilers came out of the camp of the Philistines in thru companies c. These were sent out to spoil the countrey and to fetch in booty to the camp and therefore they went out three severall wayes one to Ophrah a city of Benjamin Josh 18.23 that lay southwest from Michmash the other to Bethoron a city of Ephraim Josh 16.3 that lay northwest and the third toward the valley of Zeboim that is the desert of Jordan which was eastward Vers 19. Now there was no smith found throughout all the land of Israel for the Philistines said Lest the Hebrews make them swords or spears This they did after they had disarmed them and for the same cause it may well be that Nebuchadnezzar carried away all the craftsmen and smiths out of the land of Israel 2. Kingâ— 24.14 And he carried away all Jerusalem and all
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
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
David had called together thirty thousand men of the chief of Israel both priests and others there should not be one amongst them all that should stumble at this but that they should all runne on so confidently in so grosse an errour But we must consider that they had been long strangers to the ark and never questioned but that they might safely do what the Philistines had done before them without any danger and then besides God would let us see how easily multitudes of Gods people may erre if they do not the more heedfully examine all by the rules of the word Vers 4. And Ahio went before the Ark. To wit to look to the oxen as Uzzah went behind to take care of the cart and the ark that was in it Vers 6. And when they came to Nachons threshing floor c. This Nachon is also called Chidon 1. Chron. 13.9 and the last clause of this verse which is here translated for the oxen shook it is there translated for the oxen stumbled and it may well be that the oxens stumbling shook the ark and so thereupon Uzzah laid hold on the ark to stay it for fear it should have fallen Where this threshing floor of Nachon or Chidon was it is not expressed but most probable it is that they had not gone farre from the house of Abinadab in Kirjath-jearim ere the Lord by this sad disaster testified his displeasure against them for carrying the ark in a cart Vers 7. And God smote him there for his errour c. To wit because having put the ark into a cart which should have been carried on the Levites shoulders he now also laid hold on the ark which no man might touch but the priests onely Num. 4.15 The sonnes of Kohath shall come to bear it but they shall not touch any holy thing lest they die Indeed the ark was to be covered by the law but perhaps in this as in other things they had neglected the direction of the law or else being covered onely with a loose covering that might flie up with the tottering of the cart Uzzah might touch the bare ark with his hand and for this God presently struck him dead in the place A most remarkable example of Gods severity against those that will not keep close to the direction of his word in all things that concern his worship upon what pretence soever they do it Though Abinadab the father of this Uzzah had entertained the ark in his house above fourty years together and took it in at a time when others were afraid to receive it through the terrour of the judgement which fell upon the men of Bethshemesh 1. Sam. 6.19 20. Yet was his sonne now struck suddenly dead because he reached forth his hand and touched the ark and yet he did it too with a good intention to stay the ark from falling and suddenly not thinking of the unlawfulnesse of this act as is intimated in these words God smote him there for his errour or rashnesse as it is in the margin of our bibles Vers 8. And David was displeased because the Lord had made a breach upon Vzzah That is he was grieved troubled and disquieted because of this heavy judgement wherewith the Lord had broken forth upon Uzzah Some will have this understood that David was merely displeased with themselves for their heedlesnesse as thinking it too harsh to say of David that he was displeased with God but doubtlesse it was partly the very judgement it self that befell Uzzah that he was troubled at he could not well keep his heart from murmuring and rising against this severitie of God in striking Uzzah dead in the place for so small a matter he was discontented that when they had undertaken such a work of piety on a sudden all the joy of the people should be dashed and damped with such a sad disaster and so partly because he did not so quietly stoop at first under Gods hand as he ought to have done therefore it is said David was displeased Vers 9. How shall the ark of the Lord come to me That is I shall not do it without danger yea it seems the Lord is not pleased that the ark should be carried to Jerusalem and therefore it will be safer to desist from my purpose Vers 10. But David carried it aside to the house of Obed-edom the Gittite Who it seems gladly entertained it Though no doubt he knew well enough what a slaughter was made amongst the men of Bethshemesh at the first coming of the ark thither and though now also perhaps he saw when Uzzah was stricken dead by the hand of God for touching the ark and that David himself trembled and was afraid to to carry home the ark to his house yet considering that there was no danger in harbouring the ark if they carried themselves with that respect and reverence therein that God required he gladly received the ark into his house That this Obed-edom was a Levite is evident 1. Chron. 15.17 18. and therefore it seems he is here called Obed-edom the Gittite because he was of Gathrimmon a citie which was given in common by the tribes of Dan and Manasseh to the Levites of the family of Kohath as we may see Josh 21.24 25. Vers 12. And it was told king David saying The Lord hath blessed the house of Obed-edom c. It is not expressed what it was wherein they perceived that God had blessed Obed-edom and all his family but doubtlesse it was some extraordinary and wonderfull blessing that God poured forth upon him and his in the encrease of his cattell and the successe of all his affairs c. because it was so presently discovered and notice taken of it by those that dwelt about him in so short a time for the ark was in his house but three moneths in all as is noted in the foregoing verse Indeed in the 1. Chron. 26.5 it is said that the numerousnesse of his children was because the Lord blessed him but this could not be the blessing here spoken of that in the space of three moneths was so clearly discerned by those that lived about him So David went and brought up the Ark of God c. That is perceiving by Gods bounty to Obed-edom that the ark might be entertained without danger he at length found out where their former errour had been and so resolving to amend that he undertook again to fetch the ark to Jerusalem and having again assembled the people and given the Priests and Levites their charge to wit to carry the ark on their shoulders he fetched it with great solemnity from the house of Obed-edom as is largely related in the 15. and 16. chapters of the first book of Chronicles Vers 13. When they that bare the ark of God had gone six paces he sacrificed oxen and fatlings And this he did First by way of testifying their thankfulnesse to God for their successefull entrance upon this great work so soon as
concubine should be provided for the king to lie in his bosome which may be one reason too why they advised she should be a virgin as having respect therein to the honour of the king as for that which is also said of her attendance upon him And let her stand before the king and let her cherish him this I conceive the Physians added partly because they would shew that besides the principall end they aimed at in this counsel they gave such a young wife might be a great comfort and help to him in his weaknesse by waiting on him and ministring unto him such things as he had need of and partly because the performance of these services might mediately conduce to the end principally intended in as much as they might gain upon the affections of David and so his heart cleaving to her he might take the more delight in her lying in his bosome the means appointed for the cherishing of his cold body Vers 3. So they sought for a fair damosel throughout all the coasts of Israel and found Abishag a Shunammite That is of Shunem a city in the tribe of Issachar Josh 19.18 where afterward dwelt that honourable matron that made so much of the prophet Elisha 2. Kings 4.8 Vers 4. But the king knew her not This is expressely noted first as a clear evidence of the kings continuing weaknesse and secondly to shew the reason why Adonijah did after his fathers death desire to have this Abishag to wife to wit because his father had never known her which made him think that he might lawfully marry her though she had been his fathers wife or concubine Vers 5. Then Adonijah the sonne of Haggith exalted himself saying I will be king It was now doubtlesse generally known in the court that David by Gods appointment had given order that his sonne Solomon should succeed him in the throne of Israel for we see 1. Chron. 28.5 c. before he was bedrid in a solemn assembly of all the princes and captains of Israel he did openly make known both Gods command and his purpose in this particular now Adonijah being the eldest of Davids sonnes then living grudging at this resolved to prevent it and to make himself king before his fathers death for besides that Solomon was young and born of a mother formerly attainted with adultery his father was now bedrid and near his end which would be a great advantage because he would not be able to stirre to make head against him and a fair pretence because his father could not live long and in that weaknesse he could not do the work of a king and then besides Joab that invincible and feared captain who was the chief cause of Absaloms overthrow was now discontented and was easily drawn unto his party in all which respects however Absalom had sped ill in the like attempt he made no question but he should carry the matter without resistance and therefore he exalted himself saying I will be king that is though he had no just title neither from God nor man yet he resolved that he would be king and to that end he presently made a conspiracie to effect what he had resolved making no conscience of crushing his fathers heart with sorrow even then when he lay already in such a sad weak condition but thus still God made good that 2. Sam. 12.11 Thus saith the Lord Behold I will raise up evil against thee out of thine own house and I will take thy wives before thine eyes and give them unto thy neighbour he shall lie with thy wives in the sight of this sunne And he prepared him chariots and horsemen and fifty men to runne before him As Absalom his brother had formerly done concerning which see the note 2. Sam. 15.1 Vers 6. And his father had not displeased him at any time in saying Why hast thou done so This is noted first because this was a great encouragement to Adonijah he presumed upon his fathers indulgence this it was that had marred him formerly and this it was that did now embolden him to do what he did and secondly because this circumstance did render this fact of his farre the more odious that he could deal so lewdly with a father that had loved him so dearly and had been so tender over him as David had been And he also was a very goodly man It is questionable what this word also hath relation to some conceive that it hath reference onely to that which went before concerning Davids fondnesse over Adonijah to wit that as that did embolden him to do what he did so did this also that he was a man of a goodly personage and therefore as himself judged the fitter to sway the sceptre and the more likely to find favour amongst the people and indeed that the goodlinesse of his person is here mentioned as another advantage that was in probability likely to promote his designe I make no question but yet this word also I conceive hath reference to Absalom too for though there be no expresse mention of Absalom in the foregoing words yet there was an intimation of him in the fifth verse where the very same words are used concerning Adonijahs pomp that were formerly used concerning Absaloms He prepared chariots and horsemen and fifty men to runne before him which was as much in effect as if it had been said as Absalom when he intended to get the kingdome from his father put himself upon an extraordinary excessive way of pomp and state and princely attendance thereby to get himself the name of a gallant prince and so to ingratiate himself amongst the common people so did Adonijah too and so in relation to this it follows here And he also was a very goodly man that is as Absalom was a proper handsome goodly man 2. Sam. 14.25 and this was one of the main things that raised his ambitious thoughts to look after the crown so it was with Adonijah too He also was a very goodly man and this likewise had some influence into this attempt of his to make himself king first because this puffed him up with an high conceit of himself as thinking that God had made him to be above others and fitted him to sit in the throne and to sway the sceptre of Israel secondly because this was one of those things that had made his father so extremely fond of him and now he hoped it would prevail with him too and thirdly because for this he expected to find the more favour amongst the people see the note 2. Sam. 14.25 And his mother bare him after Absalom That is the next sonne that David had after Absalom was this Adonijah by his wife Haggith and so Absalom being dead he was Davids eldest sonne and to him therefore as the next heir the kingdome he thought did of right belong Vers 8. And the mighty men which belonged to David were not with Adonijah That is the Cherethites and Pelethites
oath that Adonijah should presently be put to death he had formerly pardoned him onely upon condition of his loyaltie for the time to come chap 1.52 which having now forfeited by this second attempt even for his former conspiracie it was fit he should die As for the mention that he makes in his oath of Gods establishing him in the throne that was because his assurance that God had placed him in the throne was that which encouraged him to proceed thus against Adonijah he that had set him in the throne he knew would stand by him and defend him herein but however here we see still that verified which Nathan had threatned against David 2. Sam. 12.10 The sword shall never depart from thine house Vers 26. And unto Abiathar the priest said the king Get thee to Anathoth c. He banished him from the court and confined him to his own house in Anathoth which was a city of the priests Josh 21.18 that he might not hereafter attempt any thing against him Vers 27. So Solomon thrust out Abiathar from being priest unto the Lord that he might fulfill the word of the Lord which he spake concerning the house of Eli in Ehiloh For by this means according as God had threatned Eli above fourscore years since 1. Sam. 2.31.35 the high priesthood was transferred from the posterity of Eli who was of the stock of Ithamar to Zadok who was descended of Eleazar And so also that promise made to Phineas the sonne of Eleazar was fulfilled Numb 25.13 And he shall have it and his seed after him even the covenant of an everlasting priesthood because he was zealous for his God and made an atonement for the children of Israel Vers 28. Then tidings came to Joab To wit that Adonijah was slain and Abiathar put from his place For Joab had turned after Adonijah though he turned not after Absalom This clause is inserted first to shew the cause of his fear and danger his siding with Adonijah and secondly to intimate the hand of God in this businesse for how came it to passe that he that had stuck so faithfully to David in the case of Absalom should now take part with Adonijah in his usurpation surely it was that the bloud of Abner and Amasa might fall upon him Vers 30. And he said Nay but I will die here This Joab spake doubtlesse as hoping that by hanging on the altar he should save his life and that they would not there put him to death indeed it is strange that he should so think considering the Law of God was so expresse Exod. 21.15 that he that had slain a man wilfully should be taken from the altar and be put to death but for this we must know that Joab dreamed not now of being put to death for his murthering of Abner and Amasa but onely of his conspiracy with Adonijah in which case he hoped the altar might be a refuge to him Vers 31. And the king said unto him Do as he hath said c. This Solomon enjoyned as conceiving that the Lord who allowed not that the altar should be a shelter to wilfull murderers would not be displeased that Joab should be slain there if he could not be drawn thence yet perhaps Benaiah had before bidden Joab come forth voluntarily out of the tabernacle and so Solomon gave him here a charge onely to draw him thence by force and then to slay him for indeed the words of the Law are Exod. 21.14 that he should be taken from the altar and slain and the same course we see was taken with Athaliah 2. Kings 11.15 have her forth without the ranges and him that followeth kill with the sword for the priest had said Let her not be slain in the house of the Lord. Vers 32. And the Lord shall return his bloud upon his own head who fell upon two men more righteous and better then he c. This Solomon spake as judging that their open insurrections were not so bad as his treacherours shedding innocent bloud as for that clause which he addes and slew them with the sword my father David not knowing of it very observable it is how carefull he was to insert this for the honour of his father Vers 36. Build thee an house in Jerusalem and dwell there and go not forth thence any whither Shimei was not suffered to return to Bahurim to his own countrey but was confined to Jerusalem both to prevent all seditious practises he might otherwise have runne into and also that he might be in Solomons eye in the eye of his servants that if he went away it might be discovered and so an advantage might be taken against him which he waited for as his father had advised him v. 8.9 Vers 37. On the day thou goest out and passest over the brook Kidron c. It is evident in the former verse that he was not to go any way out of Jerusalem yet here his going over the brook Kidron is particularly expressed because that was the way to Bahurim where he formerly dwelt where his inheritance lay 2. Sam. 16.5 Vers 38. And Shimei said unto the king The saying is good c. And withall it seems he took an oath that he would do as Solomon had said as we may see v. 42.43 Vers 40. And Shimei arose and sadled his asse and went to Gath c. Whereby it appears that there was peace at this time betwixt the Israelites and the Philistines It may justly be wondred at that Shimei should for the recovery of his two runaway servants venture to go out of Jerusalem when he knew that his life lay upon it but for this we must consider first that covetousnesse doth ordinarily so besot men that it makes them do that which is most unreasonable secondly that perhaps he was so transported with passion against his servants that either he thought not of his danger or else however could not forbear thirdly that he might flatter himself with vain hopes that doing this secretly it would not be known it was now three years since this charge was given him vers 39. and by this time he might hope that Solomon would not so heedfully mind what he did at first so strictly command he had matters of state of greater importance to intend and therefore going secretly and returning speedily there would be no notice taken of such an outscape as this was and fourthly that there was doubtlesse an over-ruling hand of Gods providence in it that carried him on headlong upon his own ruine that so he might receive his just reward for his base reviling of David the Lords anointed in the time of his affliction Vers 46. And the kingdome was established in the hand of Solomon For the execution of justice upon offenders doth establish kingdomes and besides the faction that opposed Solomon was now destroyed CHAP. III. Vers 1. ANd Solomon made affinitie with Pharaoh king of Egypt and took Pharaohs daughter David had married
no necessity at all why this second apparition of the Lord to Solomon might not be after all his buildings were finished as the words in our translation do plainly imply Thirteen years indeed were spent in building his own house after the Temple was finished and so long therefore it seems it was after the finishing of the Temple ere the Lord appeared the second time to Solomon and assured him that he had heard his prayer which he had made at the dedication of the Temple for God would first settle him in the full glory of his kingdome and then he takes that opportunity to renew his covenant with him in a second vision assuring him that in this glory his kingdome should be continued to his posterity in case both he and his children would keep covenant with him and withall threatning that if they revolted from him he would leave both them and the Temple and all and poure forth his wrath and fury upon them Vers 2. The Lord appeared to Solomon the second time c. To wit in a dream by night chap. 3.5 and so it is partly expressed 2. Chro. 7.12 And the Lord appeared unto Solomon by night and said unto him I have heard thy prayer and chosen this place to my self for a house of sacrifice once since that vision in Gibeon we reade that the word of the Lord came to Solomon chap. 6.11 But that it seems was by some messenger or Prophet sent to him for this was the second time the Lord appeared unto him in a vision as is here expressely noted Vers 3. I have hallowed this house which thou hast built to put my name there for ever c. That is untill the coming of the Messiah without interruption As for that following clause and my eyes and mine heart shall be there perpetually thereby is promised both the Lords carefull preservation of that house in succeeding times and his readinesse to heare the prayers that were offered to him there and likewise that he would do this out of his fatherly care over them and love to them Vers 7. This house which I have hallowed for my name will I cast out of my sight c. That is I will cast it out of my protection as a filthy polluted thing concerning the following clause and Israel shall be a proverb c. see the note Deut. 28.37 Vers 11. Now Hiram the king of Tyre had furnished Solomon with cedar trees and firre trees and with gold To wit one hundred and twenty talents as is expressed vers 14. Solomon gave Hiram twenty cities in the land of Galilee By way of requiting Hirams bountie in supplying him with those thing mentioned in the former words or by way of satisfying him for those things It was questionlesse unlawfull for Solomon to give away any part of the land of Canaan to a strange king or people for therein first there should have been wrong done to that tribe in whose lot these cities were who should hereby have been deprived of a part of their inheritance which God had given them and secondly he should have incroached upon Gods royaltie who still held the land as his and onely allowed the Israelites to dwell in it as sojourners by right derived unto them from him and to manifest this had conveyed it to them with this condition or proviso that it should not be lawfull for any of them to alienate or sell a way their estates for ever no not to any of their brethren the Israelites Levit. 25.23 But how then could Solomon who yet continued in his uprightnesse give away twenty cities in the land of Galilee to Hiram king of Tyre I answer either Solomon gave him these cities onely that he might receive thence for certain years till he was satisfied for that which was owing him the tribute or other profits which were thence yearly paid to Solomon or else rather these cities were not a part of that land which God had of old given for the inheritance of his people but lay in a tract of ground on the outside of the borders of Asher Josh 19.24 betwixt them and mount Libanus and being now reduced under Solomons dominion and either now or afterward counted as a part of Galilee to which they were joyned thence Solomon gave unto Hiram twenty cities And indeed this answer seems most probable because upon Hirams refusing these cities they were repaired and inlarged by Solomon and certain colonies of the Israelites were planted therein 2 Chron. 8.1 2. whereas before they were inhabited by the heathen which some say was the first occasion why Galilee was called Galilee of the Gentiles Esa 9.1 Vers 12. And they pleased him not That is he liked them not because they stood in an unfruitfull and marish ground or because he thought it would be long ere he should thence reap that satisfaction he expected from Solomon and as he misliked them so it seems he refused the profer and chose rather to receive satisfaction some other way for at this very time to wit in the one and twentieth yeare after the foundation of the Temple was laid Solomon repaired and fortified these places which Hiram refused as was before noted from 2 Chron. 8.1 2. Vers 15. And this is the reason of the levie which king Solomon raised for to build the house of the Lord c. That is for the same reason that he had received this aid from Hiram did he also raise a levie both of men and money amongst the people namely for to build the house of the Lord and his own house c. of the levie of men we reade chap. 5.13 and of the levie of money that is understood as some Expositours hold which we reade 2 Chron. 9.13 14. And though the people yielded willingly to this levie for the Temple yet when it was still continued for these other buildings it seems they grudged at it as we may gather from what they said to Rehoboam Chap. 12.4 And Millo and the wall of Jerusalem and Hazor and Megiddo c. Concerning this Millo see the note 2 Sam. 5.19 either it was now repaired and enlarged by Solomon or else a new one was built in another place Hazor was in the tribe of Napthali Josh 19.32 36. the chief citie aforetimes of the Canaanites Josh 11.1 10. and Megiddo belonged to Manasseh Josh 17.11 Vers 16. For Pharaoh king of Egypt had gone up and taken Gezer This Gezer was a city allotted to the Levites in Ephraims tribe Josh 21.20 21. yet it had been hitherto it seems in the Canaanites possession till perhaps upon some distast given Solomon being then busied in his magnificent buildings entreated Pharaoh his father in law to rid him of these neighbours which he accordingly performed and gave the citie as a present for his daughter Vers 17. And Solomon built Gezer and Beth-horon the nether Yea and Beth-horon the upper also 2 Chron. 8.5 one being here expressed for both this was also a
citie of the Levites in the tribe of Ephraim Josh 21.21 22. Vers 18. And Baalath and Tadmor in the wildernesse in the land Baalath was a citie in the tribe of Dan Josh 19.40.44 as for that last clause of this verse in the land it may have relation to Tadmor alone to imply that it was in the land of Israel though in the utmost coasts thereof or else to all the towns and cities before mentioned and is added to shew that besides what Solomon built elsewhere all these before mentioned he built or repaired in the land of Canaan Vers 19. And that which Solomon desired to build in Jerusalem and in Lebanon To wit in the place where the house of Lebanon stood or else in the mountain of Lebanon which was on the north bounds of the land of Canaan for there he might build certain forts or towns though the house of Lebanon were built not far from Jerusalem of which see the note chap. 7.2 Vers 21. Whom the children of Israel were not able utterly to destroy See the note Josh 15.63 Upon those did Solomon levie a tribute of bond-service unto this day That is not onely of money but also of personall service and that in more servile imployments then he would impose upon the Israelites fitter for bondmen then for free men as we may see 2 Chron. 2.18 and hence it was that the posteritie of these strangers were called Solomons servants Ezra 2.55 58. nor is it necessary that we should think that this was a transgression of that law Deut. 7.2 And when the Lord thy God shall deliver them before thee thou shalt smite them and utterly destroy them thou shalt make no covenant with them nor shew mercy to them since that may be meant onely of the inhabitants that were in the land at their entring first into it not of their posteritie especially if the Israelites had made peace with them and much more if they had embraced the true religion Vers 23. These were the chief of the officers that were over Solomons work five hundred and fifty c. In the fifth chapter of this book and the sixteenth verse we reade of a far greater number to wit of three thousand and three hundred but there the storie speaks of those chief officers which were over the work in mount Lebanon where the materials were prepared for the building of the Temple and here it speaks onely of those chief officers that had the oversight of those that were imployed at home in building the greater difficultie is how to reconcile this place with that in the 2 Chron. 8.10 where it is said that the chief of King Solomons officers were but two hundred and fifty men but to this three answers may be given first that there the number of Solomons chief officers of state is expressed that bare rule over the people not as here of those that were imployed about his buildings or secondly there only those officers were numbred which were to take account of the builders and had the chief command over the work but that here the master builders that had the charge to oversee the rest and give direction for the building which were three hundred are also comprehended or thirdly though there were five hundred chief officers and fifty in a higher rank above them which were over the five hundred all which are here together numbred yet those five hundred did execute their places by turns two hundred and fifty at a time and that therefore there are but two hundred and fifty mentioned 2 Chron. 8.10 Vers 25. And three times in the yeare did Solomon offer burnt offerings c. That is at the three great feasts the feast of unleavened bread the feast of Pentecost and the feast of Tabernacles but under these by a Synechdoche all other parts of Gods worship required by the law are comprehended and therefore in 2 Chron. 8.13 there is mention made also of the daily sacrifices and of the sacrifices on the Sabbaths and on the new moons So he finished the house c. That is having finished the building of the house he imployed it in those services for which it was appointed and therefore 2 Chron. 8.14 it is also added that he appointed the priests and Levites to their severall charges in their courses according to the order which David by direction from the Lord had ordained Vers 26. And king Solomon made a navie of ships in Ezion-geber c. Though this be here first related yet evident it is that this navie was sent forth before the Temple was built because of the Almug-trees brought home by this navie And the king made of the Almug-trees pillars and terrises for the house of the Lord and harps and psalteries for singers chap. 10.12 and 2 Chron. 9.10.11 How Jehoshaphat attempted to enrich himself by sending out a navie after the same manner as Solomon had done before him and how he sped we may read Chap. 22.48 Vers 27. And Hiram sent in the navie his servants c. To wit because the Tyrians that were under Hirams government were always held the most expert sea-men neither did Hiram onely afford him mariners but was also at cost to build certain ships in Ezion-geber where Solomons navie was built that should go along in that voyage with the ships of Solomon for that must needs be the meaning of that place 2 Chron. 8.18 And Hiram sent by the hands of his servants ships and servants that had knowledge of the sea and they went with the servants of Solomon to Ophir and that because Hiram could not send ships ready built from Tyre which was in the midland sea to Ezion-geber which was in the red sea without fetching an infinite great compasse by sea which hath no appearance of likelyhood in it Vers 28. And they came to Ophir and fet from thence gold foure hundred and twenty talents c. Ophir is thought to be in the east Indies for thither indeed they might most easily fail from Ezion-geber which was in the red sea and whereas in 2 Chron. 8.18 we read of foure hundred and fifty talents it seems that thereof thirty talents went in expence for the charges of the fleet and for the wages of the men or it was the return of the adventure of some private persons and onely foure hundred and twenty as here came clear to the king CHAP. X. Vers 1. THe Queen of Sheba heard of the fame of Solomon concerning the name of the Lord. Sheba was a countrey that lay southward and far remote from Jerusalem Jer. 6.20 To what purpose cometh there to me incense from Sheba and the sweet cane from a farre countrey and thence this Queen is called by our Saviour the Queen of the south Matth. 12.42 and is said to have come from the utmost parts of the earth to heare the wisedome of Solomon some conceive it to have been in Ethiopia others more probably in Arabia the happie however both her
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
it to wit that the king of Moab having the king of Edoms eldest sonne in his power whether left with him as an hostage formerly or now taken lately in that salley which he had made upon the king of Edoms quarters he took him and sacrificed him upon the walls of the city whereupon the Edomites being enraged against the king of Israel because by his pressing the continuance of this siege so lamentable a mischief was fallen upon their king and his sonne they brake up and went in a fury away from the camp and so the siege was raised But I rather conceive it was the king of Moabs own sonne whom he sacrificed First because the king of Edom was but a vice-roy chosen and set over them by Jehoshaphat for in his time they had no king of their own 2. Chron. 21.8 and therefore he could not have a sonne that should have succeeded him in his throne Secondly because this barbarous fact would rather have enraged both the king of Edom himself and the other kings to have pressed the siege the more vehemently that they might come to be revenged on him better therefore do most of Expositours understand this of the king of Moabs sonne to wit first that finding himself in extremity of distresse he fled to this last refuge of sacrificing his own sonne and heir to his idol-gods that with so pretious a sacrifice he might prevail with them for help and secondly that this he did on the wall both to let his enemies see how resolved he was still to hold out and that they might be afraid of the event of such a sacrifice and thirdly that the great indignation against Israel here spoken of was either that the Edomites moved with this lamentable spectacle were offended with the Israelites for it and so broke up their quarters and went away or rather that after this prodigious act of blind devotion both the king of Moab and the inhabitants of the city were more bitterly enraged against the Israelites then ever and were resolved to fight it out to the last man which the Israelites perceiving and withall perhaps moved with some compassion upon that lamentable spectacle they raised the siege and went away home As for that place whereby some would prove it was the king of Edoms sonne that was slain Amos 2.1 Thus saith the Lord for three transgressions of Moab and for foure I will not turn away the punishment thereof because he burnt the bones of the king of Edom into lime that speaks of burning the king of Edom not the kings sonne how ever it may be meant of any other salvage act of cruelty in the Moabites against the king of Edom. CHAP. IIII. Vers 1. THy servant my husband is dead and thou knowest that thy servant did feare the Lord. This she adds first to cleare her husband from the suspition of wasting what he had by any evill courses secondly to move him the rather to pity her because her husband was one as Elisha knew well that did truly and unfainedly feare the Lord and indeed observable it is how respectively she speaks of her husband though he had left her in so great poverty and distresse And the creditour is come to take unto him my two sonnes to be bondmen See the notes Exod 21.2 and Levit. 25.39 Vers 2. Tell me what hast thou in thine house As if Elisha should have said come let me see what thou hast of any value in thy house that may go toward the payment of thy debts and thus whilest the prophet made shew as if he desired to know how farre she was able to discharge her husbands debts that so he might try if he could compose the difference betwixt her and the creditour he brought her to speak of the pot of oyle she had to wit that being the onely thing of any value she had for we cannot think she was so poore that she had nothing at all else left in her house intending to take that occasion to give order for that whereby she was to be miraculously supplyed Vers 4. Thou shalt shut the doore upon thee c. This was enjoyned first as an act or signe approving or testifying her faith that being left to her self hopelesse of all help and succour from man she did yet expect from the Lord that miraculous help which the prophet had promised her secondly as a circumstance implying that it was fit they should pray unto God when they undertook this work whereto privacy was required thirdly that they might not be disturbed by others when they were imployed in this businesse they had in hand but fourthly and principally for the clearer manifestation of the intended miracle that there might be no suspicion that the oyle was by any body secretly conveyed into the house to them Vers 6. She said unto her sonne Bring me yet a vessell That is to one of her sonnes for that she had two sonnes is evident vers 1. Vers 8. Elisha passed to Shunem A city in the tribe of Issachar not farre from mount Carmel Josh 19.17 18. the very same from whence Abishag was fetched to David 1 Kings 1.3 Vers 9. I perceive that this is an holy man of God Not onely a prophet but a man of eminent holinesse Vers 10. Let us make a little chamber I pray thee on the wall Not that she had not room in her house to lodge him but because she considered that the tumult of a large family might be some disturbance to the devotions study and meditations of a prophet and therefore thought it convenient to provide a place for him where he might be more retired Vers 12. Call this Shunamite And when he had called her she stood before him Vers 15. it is againe said that Elisha bad Gehazi call her so that though it be here expressed that she came and stood before Elisha yet that which follows must be conceived to have been done before her coming the order of the cariage of the businesse it seems was this Elisha sent Gehazi to call her to him and withall willed him to acquaint her with the businesse namely that in recompence of her kindnesse if she had any suit to the king or captain of the host he would be her mediatour she answering Gehazi that she dwelt among her own people and Gehazi carrying back this answer to his master he consulted with Gehazi what then might be done for her and Gehazi putting him in mind that she had no child Elisha bade him again call her Vers 13. And he said unto him Say now unto her Behold now thou hast been carefull for us c. This was the message which Elisha bade Gehazi carry her when he was first sent to call her wherein he makes a thankfull acknowledgement of her great care of them and then tenders to speak for her if she had any occasion either to the king or the captain of the host whereby it appears also that the succour which
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
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
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
judgements he should be able readily to judge as it was in that Law determined and in all other things to order himself according to the directions which were there given Vers 11. Prepare you victuals for within three dayes you shall passe over Jordan For though as yet they had that manna from heaven yet where other meat might be had they were not debarred the eating of it See Deut. 2.6 Now though the story of the spies that were sent to view Jericho be related in the following chapter yet doubtlesse this charge given by the Officers to the people for preparing victualls for themselves against they were to passe over Jordan was given them after they were returned from Jericho For this charge was given but three dayes before they were to go over Jordan and the spies stayed three daies in the mountains for fear of those that pursued them as they returned from Jericho chap. 2.22 Vers 14. But ye shall passe before your brethren armed all the mighty men of valour That is you shall passe over Jordan together with your brethren and all that passe over shall be mighty men of valour or of the prime choice of your armies for that Joshua left garrisons in every city of these tribes for the guard of those they left behind them is evident See Numb 32.21 Vers 17. According as we hearkned to Moses in all things so will we hearken unto thee That is as we acknowledged Moses and obeyed him as our supreme Magistrate so will we likewise obey thee Nor need we wonder that they should thus expresse themselves because of the frequent rebellion of this people against Moses For first that mutinous generation were all destroyed in the wildernesse and it was their posterity that had been more obsequious to Moses that made this promise And secondly even the people formerly had ordinarily yielded obedience to Moses though now and then they brake into rebellion against him Onely the Lord thy God be with thee as he was with Moses That is the Lord prosper thee in all thy proceedings and attempts as he prospered Moses and this they adde either onely by occasion of the mention they had made of Moses in the former words the high precious esteem they alwayes had of him causing them thus abruptly to break forth into this wish or prayer That the Lord would be with him as he was with Moses or else to intimate an acknowledgment that however they would be ready to go over with their brethren and aid them against the inhabitans of Canaan yet it was not so much their help as the Lords help that must make them victorious We will say they passe over Jordan and do in all things what thou shalt enjoyn us onely the Lord that wrought so great things for us under the government of Moses afford us the same assistance and favour under thy government too CHAP. II. Vers 1. ANd Joshua the sonne of Nun sent out of Shittim two men to spie secretly saying Go view the land even Jericho That is the citie of Jericho and the land about it This Joshua did before he gave that charge to the people which is related in the former chapter vers 10. though it be here inserted after it as is there noted Considering what a mischief formerly followed upon Moses his sending forth of spies to search the land Deut. 1.27 28. it may seem strange that Joshua durst take this course again but therefore it is most probable that Joshua did not this without some speciall direction from God and then no wonder it is though this succeeded well when that did not for that proceeded first from a motion made by the people out of some secret fear and distrust as is noted upon Numb 13.2 but here now the people had no hand in it and therefore there were not now twelve chief men chosen for this service out of all the tribes as there were then but Joshua onely chose two men whom he knew able and fit for this imployment and these two he sent away secretly without the knowledge of the people for that I conceive is implyed in this word secretly not onely that they were ordered to carry themselves closely and cunningly perhaps in some disguise that they might not be discovered which all spies are wont to do but also that they were sent away privily without any knowledge of the people that so the businesse might be carried the more covertly and therefore we see also that when these spies returned they gave an account of what they had done onely to Joshua vers 23 24. whenas those that Moses sent returned their answer to all the Congregation Numb 13.26 However if Joshua had not a speciall direction from God for the doing of this yet doubtlesse he did it not out of any secret distrust or fear but out of a necessary providence that became a Generall that he might the better know what course to take when they were gotten over into Canaan For though God had assured him that he should drive out the inhabitants of the land yet he knew that God expected that he should use all requisite means that might conduce thereto and therefore intending first to attempt Jericho which was the nearest city of note to the river Jordan he sent spies thither to view the city and land about it to see how it was fortified of what strength and courage the people were what preparations the inhabitants had made to resist them and which way they might best passe into the city And they went and came into an harlots house named Rahab c. In passing from Shittim to Jericho they must needs passe over Jordan which they might do by those foords mentioned vers 7. And the men pursued after them the way to Jordan unto the foords and again Judg. 3.28 As for their taking up their lodging in Rahabs house when they came to Jericho this they did either because in her house built upon the town wall vers 15. they might the more conveniently view the fortifications and strength of the city or because in such an obscure corner they might be the better concealed and were not so likely to be discovered or because thence they might most conveniently slip away if they should be discovered The Hebrew word here translated an harlot is by some translated an hostesse or victualler but every where else signifieth an harlot and is so here taken by the Apostles testimony Heb. 11.31 By faith the Harlot Rahab perished not with them that believed not James 2.25 Likewise also was not Rahab the harlot justified by works whence it was perhaps that vers 13. amongst those whose lives she pleads for there is no mention neither of husband nor children though she lived in a house apart from her father yet was this woman by the speciall grace of God not onely wonne to embrace the faith of Israel and to joyn her self to Gods people but besides after her conversion she was married
to Salmon a Prince of the tribe of Judah and so was of the stock of whom David yea Christ descended Matth. 1.5 a notable instance of the freedome of Gods grace to shew mercy to them that are most unworthy of it Vers 2. Behold there came men in hither to night of the children of Israel to search out the countrey That is late in the evening that so they might the better passe undiscerned and indeed their sudden discovery makes it probable that it was by watchmen purposely set to observe those that came into the city as in dangerous times they use Vers 4. And the woman took the two men and hid them To wit either before the messengers of the King came to her house having heard some muttering of the businesse amongst her neighbours or whilest they knocked at her gates perceiving them to be messengers sent from the King And this was that noble act of faith for which Rahab is so highly extolled in the Scriptures Heb. 11.13 By faith the harlot Rahab perished not with them that believed not when she had received the spies with peace Having heard of the great things which God had done for the Israelites by a speciall and extraordinary perswasion of Gods spirit she did verily believe that God had determined that this people should destroy the inhabitants of the land and dwell in their room therefore resolved to do what she could in preserving these spies though it were with the hazarding of her self and thus though it be grosse treachery in it self for man or woman to hide those that seek the ruine of their countrey and when they are sought for to make way for their escape yet this in Rahab was commendable and that because she did it in faith and to further that which she knew God would have done whose will is the sure rule both of good and evil and besides she knew the Israelites would certainly take the city though these spyes should have been apprehended There came men unto me but I wist not whence they were c. In this answer of Rahab to the Kings messengers first she plainly and readily without any stumbling confesseth what she knew was certainly known and could not therefore be denied to wit that there did two strangers that evening come into her house and that as hoping by her ingenuous confession hereof to make them the readier to believe what she meant further to say But then in the next words she doth directly deceive them with a feigned tale For foure lies are manifest in the following words first That she wist not whence they were secondly vers 5. That about the time of shutting of the gate the men went out that is out of the city thirdly That whether they were gone she wot not and fourthly That if they pursued after them quickly they might overtake them Nor need we wonder that Rahab should be so highly commended for this she did seeing she spake that in so many particulars which she knew was not true her seeking to hide the spies was an act of faith very pleasing to God but her lying to the messengers was an infirmity which God was pleased to passe over and thus indeed corruption doth usually intermingle it self in the best actions of the servants of God and makes them do the good they do lamely and imperfectly Vers 5. Pursue after them quickly for ye shall overtake them Thus by intimating the necessity of a speedy pursuit and by giving them hope of overtaking them if they would immediately pursue them she made semblance as if she desired they might be apprehended and withall put them off from that exact search which otherwise they would surely have made Vers 6. But she had brought them up to the roof of the house and hid them with the stalks of flax c. Their houses being built plain on the top like the leads of our churches there she had spread the stalks of flax that they might be dried by the sunne and under those she hid them Vers 7. And the men pursued after them the way to Jordan unto the foords That is being fully possessed with an opinion that they should overtake and apprehend these spies of Israel they never searched her house any further but as Rahab had advised them away presently they went out of the city in the pursuit of them wherein the overuling power of God infatuating these men was clearly discovered there being indeed no just reason why the words of an harlot without any evidence given of the proof of what she said should so easily have beaten them off from the search of her house And as soon as they which pursued after them were gone out they shut the gate That is as soon as the Kings messengers were gone out of the citie to pursue after the spies the men of the citie shut the gates as thinking thereby to make sure that if they were not yet gone out as Rahab had said they were they should not get out afterwards and this is noted first to shew the perillous straits the poore spies were still left in being thus shut up in an enemies city without any possible way as it might seem of escape and secondly to intimate how herein also God did infatuate the inhabitants of the city who though they thought of preventing the escape of the spies if they were not already gone out and were thereupon so cautelous to shut the gates so soon as ever the Kings messengers were gone forth yet never minded the setting of scouts and watchmen about the walls of the citie to prevent likewise their escaping that way But thus God is wont to cause the wisdome of the wise to perish as the prophet speaks Esa 29.14 Vers 8. And before they were laid down she came up unto them upon the roof That is before the men of the city were laid down of whom mention was made in the foregoing verse she stayed not till all were gone to rest but so soon as the gate was shut she went up unto the spies on the roof or if we understand it of the spies to whom she went up the meaning must be this that before they were returned from that place where they were hid to their beds there to lie down and take their rest she came up to them upon the roof c. she did not suffer them to take their rest there that night because the danger was over and then send them away the next day but presently went up to them to satisfie them what was done for lying in that condition they could not but long to know the event and having then made a covenant with them immediately let them down out at the window Vers 9. And she said unto the men I know the Lord hath given you the land c. Doubtlesse she did first acquaint them with that which had passed betwixt the Kings messengers and her but to avoid the repeating again of that which was before related
the story here begins with the profession she makes to them of her confidence that the Israelites would certainly drive out her people and possesse their land making this the ground of that she had done even to the manifest hazarding of her own life for their preservation and of the request she afterwards makes to them that they should spare her and her fathers house when they took Jericho And indeed observable it is that whereas the Israelites knew that this had been promised to their fathers for many generations and had heard that promise often confirmed to them by Moses and had seen the great things which God had done for them and yet notwithstanding did ever and anon stagger and fear this poor woman which had onely heard of a report of the wonders which God had done for them was confidently perswaded that God would give them the land and made no question of it I know saith she that the Lord hath given you the land insomuch that whilst these spies were as yet in such a desperate danger in the eye of reason being locked up in a citie of their enemies and not knowing how to escape away she could beg of them for kindnesse and mercy to be shown to her hers no otherwise then if they had taken the citie already and so all the lives of the inhabitants had been at their disposing As for their talking thus together being of two severall nations we need not question that for certainly the language of the Canaanites and other neighbouring nations was not in those times much different from that of the Hebrew as by many names both of men and cities amongst the Canaanites is very evident Vers 12. Swear unto me by the Lord since I have shewed you kindnesse that ye will also shew kindnesse unto my fathers house The kindnesse which Rahab here saith she had shown to the spies was not onely her hiding them from the Kings messengers but also the project she had devised and resolved upon for the letting of them down out of her window and indeed the other had been but a small kindnesse to them without this and therefore questionlesse she had acquainted them with her resolution herein though that be not expressed Vers 12. And give me a true token That is a signe whereby we may make our selves known to the Israelites when they take the city and wherein you will be true and faithfull to us and when you see it spare us from the generall destruction Vers 14. And the men answered her our life for yours This is spoken by way of oath and execration which Rahab had desired of them vers 12. as if they had said May destruction light upon us if we take not such order that you and yours shall be preserved If ye utter not this our businesse To bind her the more strictly say some Expositours to persevere in this she had begun to do and not to discover them so soon as they were gone They annex this condition and thereby give her a hint that if she brought them in danger by discovering them though God should preserve them by some other means yet she must expect no mercy from them But I rather conceive that the businesse they here speak of is chiefly that compact betwixt them agreed upon concerning the preservation of her and hers and the signe whereby they were to know her house as seems probable vers 20. where the spies having spoken of this compact betwixt them they then repeat these words If thou utter this our businesse then we will be quit of this thine oath The meaning whereof is that if by uttering that agreement which they had made others besides her kindred should crowd into her house or by using the same token of hanging out a scarlet thread think to preserve their housholds also from the publick destruction they would not then be bound by their oath to afford her or hers any mercy Vers 16. And she said unto them Get you to the mountains c. Some conceive that this conference betwixt them which here follows was before she let the spies out at her window But the contrary is evident vers 18. where they speak of her letting them down out at the window as a thing already done Thou shalt bind this line of scarlet thread in the window which thou didst let us down by Indeed it is probable that the spies had before they were let down agreed with her though that be not expressed that the line of scarlet thread which she had in a readinesse to let them down by should hang out at her window that thereby the Israelites might know her house when they came against the city But this which is here related was doubtlesse spoken after the men were down in the still of the night the woman looking down to them out at her window Vers 17. And the men said We will be blamelesse of this thine oath c. That is we would not be found faulty in not keeping the oath which thou hast caused us to swear nor would we be thought faulty therein when indeed we are not this therefore they premise as the reason they desired to have it cleared fully betwixt them upon what conditions they had swore to secure her and hers and accordingly they propound three conditions in the following words first that the line of scarlet thread whereby they were let down must be hanged out at the window as the token whereby the house should be known and if therefore through neglecting to do this the Israelites should break into her house and offer them any violence they would be guiltlesse secondly that her father mother brethren and kindred should come home to her house and abide there and therefore if any of them were killed not being in the house that should be no breach of their oath and thirdly that she should by no means utter this which had passed betwixt them to any body whatever and if therefore others should delude them by hanging out a scarlet thread at their window also they would not be bound by their oath to save neither the one nor the other CHAP. III. Vers 1. ANd Joshua rose early in the morning and they removed from Shittim c. By the inference of this upon that which went before in the latter end of the foregoing chapter concerning the return of the spies which he had sent from Jericho it may seem that having heard from them the report which they made of the fear of the inhabitants he rose early the very next morning and went away with all the Israelites from Shittim to Jordan but if we thus understand this place then it must necessarily be yielded that before the spies returned to him he had given that charge to the Israelites by the Officers whereof mention was made before chap. 1.11 to wit that they should prepare themselves victualls and that because within three daies they should passe over Jordan For that charge
uncircumcised Egyptians then the Israel of God but now being circumcised this reproch of Egypt was rolled away from off them And this I take to be the best exposition of these words Vers 10. And the children of Israel encamped in Gilgal and kept the Passeover c. Both those that were of old circumcised and those newly circumcised for by the fourteenth day at even they might be well recovered of their cutting It seems the Passeover also had been unto this time not celebrated at least not by them that were uncircumcised See Exod. 12.48 Vers 11. And they did eat of the old corn of the land on the morrow after the Passeover unleavened cakes and parched corn in the self same day By parched corn here must needs be meant the new corn of the present yeare and that because first It is not probable that they used to parch any other but new corn whilest it was yet soft and secondly Because else there should be nothing that was singular concerning this day noted in these words For doubtles they did eat unleavened bread the day before this together with the Passeover they are the expresse words of the law of the Passeover Exod. 12.8 They shall eat the flesh in that night rost with fire and unleavened bread and therefore that which is here noted concerning this morrow after the Passeover is that then they did eat both unleavened cakes of the old corn of the land which they might get out of the barns and granaries of the villages about them the inhabitants being fled into the defenced cities or further up into the countrey and likewise of the new corn of that yeare parched the self same day for it was now just harvest time as was noted before Chap. 3.15 when they entred Canaan That which is most questionable in these words is what day it was that is called here the morrow after the Passeover Some hold that it was on the fifteenth day of the moneth and that because the Passeover was killed on the fourteenth day at even Exod. 12.16 But because it is evident that by the Law of God they might not eat of the new corn of the land till they had brought a sheaf of the first-fruits of their harvest unto the Priests Levit. 23.14 Ye shall eat neither bread nor parched corn nor green ears untill the self same day that ye have brought an offering unto your God and that they did on the sixteenth day of that moneth the morrow after the sabbath as it is there called vers 11. that is the morrow after the feast of unleavened bread which was on the fifteenth day therefore I should think it farre more probable which others hold to wit that the sixteenth day was the morrow after the Passeover here spoken of whereon the Israelites did eat both unleavened cakes of the old corn and parched corn of the new even the very same day whereon the sheaf of the first-fruits of their harvest was offered to the Lord after the offering whereof they might lawfully eat of the new corn and not till then Nor need it seem strange that the sixteenth day should be called the morrow after the Passeover here spoken of because though they killed the Passeover on the fourteenth day at even yet the evening or night wherein they did eat the Paschall Lambe was the beginning of the fifteenth day which might well therefore be called the day of the Passeover Vers 12. And the manna ceased on the morrow after they had eaten the old corn of the land c. Some Expositours are of opinion that this also is to be understood of the sixteenth day of the moneth the same that is called in the foregoing verse the morrow after the Passeover and that because it cannot be denied but that the Israelites did eat unleavened cakes of the old corn of the land on the fifteenth day which was the first day of the feast of unleavened bread But since the text seems to make a manifest difference betwixt the morrow after the Passeover vers 11. whereon they did eat unleavened cakes and parched corn and the morrow after they had eaten of the old corn of the land in this verse when the manna ceased therefore I think it more probable that the manna ceased on the seventeenth day of the moneth and that is called the morrow after they had eaten of the old corn of the land with reference to that which went before vers 11. to wit the morrow after they had eaten as was there said unleavened cakes of the old corn of the land and parched corn in the self same day The reason why this is so expressely noted that the manna ceased after the Israelites had begun to eat of the corn of the land is because hereby it was made evident that the manna came not all this while they had enjoyed it from any naturall cause in the clouds but was provided for them by an extraordinary way during the time they wanted bread by the Almighty power of God who therefore now sent it no longer when they were entred into a land flowing with milk and hony where they had plenty not of corn onely but of all other provision likewise that was requisite for them And thus shall it be also with Gods people in heaven As when the Israelites came to eat of the fruit of Canaan manna ceased so when we come to our heavenly Canaan the word the sacraments and all other outward comforts shall cease and that because our blisse our life and our fruition of God there shall need none of these outward supports Rev. 21.22 23. And I saw no Temple therein for the Lord God Almighty and the Lambe are the Temple of it And the citie had no need of the sunne neither of the moon to shine in it c. Vers 13. And it came to passe when Joshua was by Jericho that he lift up his eyes and looked and behold there stood a man c. It is evident that long after this the camp of the Israelites continued still in Gilgal for it is said of the Gibeonites chap. 9.6 that they went to Joshua unto the camp at Gilgal But why then is it said here that Joshua was by Jericho I answer first That Gilgal at least the outmost quarters of the camp in Gilgal were not farre from Jericho and therefore we see it is said before chap. 4.19 that they encamped at Gilgal in the east border of Jericho and secondly That though the camp was in Gilgal yet Joshua might be come up nearer to Jericho upon some occasion as happely to observe the countrey about it to see where it might be best assailed and so might see the vision here related to wit that he lift up his eyes and looked and behold there stood a man over against him with his sword drawn in his hand Being it seems alone by himself either to pray or meditate or perhaps to view the strength of Jericho on
a sudden not thinking of any such thing as he looked up he saw a man stand before him with a drawn sword in his hand and this was the sonne of God the Angel of the Covenant who now appeared thus to Joshua in the shape of a man to encourage him with assurance that God would fight for him against the inhabitants of the land and particularly to give him directions what course he should take against Jericho as we may see in the following chapter vers 2. where of this man thus appearing to Joshua it is said that the Lord or Jehovah said unto Joshua See I have given into thy hand Jericho c. Vers 14. And he said Nay but as a Captain of the host of the Lord am I now come That is not for your adversaries am I here but as a Captain of the Israelites to fight for them Vers 15. Loose thy shoe from off thy foot c. See the note upon Exod. 3.5 CHAP. VI. Vers 2. ANd the Lord said unto Joshua c. Who now appeared to Joshua in the shape of an armed man as was said before chap. 5.13 Vers 3. And ye shall compasse the citie all the men of warre and go round about the citie once c. This no doubt they were enjoyned to do at such a distance from the walls that they might not be in danger of any arrows or other things which the inhabitants might shoot at them That which is most worthy our enquiring in this course which the Lord here prescribes for the taking of Jericho is why the Lord would have such means used for the effecting of this as were not onely so unlikely to effect it but also so absurd and ridiculous in the eye of reason what likelihood was there in humane judgement that their tracing about the city once every day for six dayes together and seven times the seventh day or that the Priests blowing with trumpets of rams-horns and the shouting of the people should batter down the walls of so strong a city yea the appointing of trumpets of rams-horns for the Priests had above all the rest a shew of ridiculousnesse Had they made use of the silver trumpets of the Sanctuary there had been both more state and a better ground of hope in the sounding of those sacred signes of Gods presence amongst them but these trumpets of rams-horns might seem onely fit to move laughter for a work of such importance as they had now in hand But to all this now it may be answered First that hereby the Lord made it manifest beyond all exception that it was he onely that delivered the city into their hands The lesse they did herein the lesse cause had they to ascribe any thing to their own wisdome or valour and the more ridiculous the means were that were used the more evident it was that the work was not done by any power of the means but by the sole power of God Secondly that hereby the almighty power of God was the more magnified who could effect such great works by such unlikely and simple means for this did discover plainly how farre the power of God did surpasse the reach of mans wisdome even that as the Apostle speaks 1. Cor. 5.25 The foolishnesse of God is wiser then men and the weaknesse of God is stronger then men And thirdly that the more absurd and simple the means appointed were in reason the better was the faith of Gods people tryed whether they would in confidence of Gods promise do what he enjoyned them however strange it might seem to them and would become fools that they might be wise as the same Apostle speaks 1. Cor. 3.18 So that we see the Lord did in great wisdome prescribe this course for the taking of Jericho which reason was like to scorn and deride yea and herein we have besides an observable figure of Gods subduing the world to Christ our Joshua or Jesus in these dayes of the Gospel For as by trumpets of rams-horns that is by the foolishnesse of preaching for so carnall men judge of it 1. Cor. 1.21 doth the Lord beat down all the strong holds and fortifications of Satan raised in mens hearts even every high thing that exalts it self against the knowledge of God bringing into captivity every thought to the obedience of Christ 2. Cor. 10.4 5. That which the world counts foolishnesse 1. Cor. 1.23 We preach Christ crucified to the Jews a stumbling block and to the Greeks foolishnesse it proves the mighty power of God unto salvation to those that believe and thus hath God provided that all the glory should redound to him and not unto his instruments the preachers of the Gospel We have this treasure in earthen vessels that the excellency of the power may be of God and not of us 2. Cor. 4.7 Thus shalt thou do six dayes c. Six dayes together once a day are the Israelites here appointed to march about Jericho in a solemn manner as is afterwards expressed and on the seventh day vers 4. they were to do it seven severall times this doubtlesse was to exercise the faith and patience of the people It had been as easie for God to have caused the walls of Jericho to fall at the first dayes compassing the citie as after seven dayes toyl but thus God loves to try the faith and patience of his people to see whether they will wait for the accomplishment of his promises when they are not presently fulfilled As for their marching about the citie on the sabbath day which must needs be granted because they did it seven dayes together we need not stumble at it for Gods precept is the rule of righteousnesse nor can men sinne in doing what God hath commanded Vers 5. And it shall come to passe that when they make a long blast c. See the note upon Exod. 19.19 And the wall of the citie shall fall down flat c. But how was it then that Rahabs house did not fall together with the wall for it is expressely said before Chap. 2.15 that her house was upon the wall and she dwelt upon the wall and yet after the wall was fallen it is said vers 22. of this chapter that Joshua commanded the two men that he had formerly sent to spie out the countrey to go into the harlots house and to bring her out and all that she had Now to this I answer that doubtlesse therefore all the wall about the city did not fall but onely that part of the wall over against which the Israelites were in a long train when they had compassed the city the last time that so they might go up every man right from the place where they were and enter at this breach into the citie And indeed this makes the fall of the citie wall the more strange and miraculous Vers 9. And the armed men went before the priests that blew the trumpets and the rereward came after the ark I doubt not but
this order prescribed here by Joshua for the peoples marching about the citie was formerly given him in charge by the Lord though it be not there expressed However very observable is the peoples readinesse in obeying his command which makes it to me most probable that Joshua had told them what the Lord had imparted to him concerning the falling of the citie wall which they believing the rather because of the miracle they had so lately seen of the dividing of Jordan were the readier to do what Joshua enjoyned them and thence is that which the Apostle saith Heb. 11.30 By faith the walls of Jericho fell down after they were compassed about seven dayes It is questioned by some why those Israelites were armed that went before the ark seeing the wall was to fall of it self But this scruple is altogether causelesse for it was fit they should be armed for their own defence and the defence of the ark in case the inhabitants should sally out upon them and besides they were to go up upon the citie to destroy the inhabitants so soon as ever the wall was fallen and their going armed beforehand did testifie that they believed what God had said herein and were ready to execute the Lords command The greatest difficulty in these words is who are here meant by the rereward that came after the ark Some hold that this is meant of the tribes of Dan Asher and Naphtali and that because Numb 10.25 their camp is called the rereward and used alwayes as the Israelites travelled through the wildernesse to march in the rere which order they conceive was here observed for the greater pomp and state But yet because the words seem so plainly to imply that all the people that were armed went before the ark Let him that is armed passe on before the ark of the Lord vers 7. and here again the armed men went before the priests that blew with the trumpets therefore it may seem more probable which others say that by rereward here is meant the remainder of the people that were not armed Vers 16. Joshua said unto the people Shout c. The following reason for the Lord hath given you the citie shows the ground why this shouting was enjoyned them to wit first to strike the hearts of the men of Jericho with fear secondly to testifie their faith in Gods promise and their joyfull assurance that now the citie should be delivered up unto them and thirdly to encourage one another in the following assault Vers 17. And the city shall be accursed even it and all that are therein to the Lord. This Joshua received in charge from the Lord though it were not formerly expressed as is evident 1. Kings 16.34 In his dayes did Hiel the Bethelite build Jericho he laid the foundation in Abiram his first-born and set up the gates thereof in his youngest sonne Segub according to the word of the Lord which he spake by Joshua the sonne of Nun. And by Joshua no doubt this charge was given to the people before the time when they were to shout but here it is inserted vvhen it vvas to be put in execution to make vvay to the follovving story of Achans transgression chap. 7. Why this citie vvas thus destroyed rather then the other cities vve need not enquire since it is enough that it pleased God so to appoint But probably tvvo reasons may be given first that hereby the other inhabitants might be vvarned not to stand out against God or if they did to render them the more inexcusable and secondly that it might be offered to the divine justice as a kind of first-fruits as the words implie the citie shall be accursed to the Lord thereby acknowledging that the whole land was his but that he was pleased to give it them As concerning things accursed or devoted see the notes upon Levit. 27.28 Vers 19. But all the silver and gold and vessels of brasse and iron are consecrated unto the Lord. Under these we may probably conceive that all other metalls are comprehended and happely they were made to passe through the fire ere they were brought into the Lords treasurie as those were Num. 31.22 23. Onely the gold the silver the brasse the iron the tinne and the lead Every thing that may abide the fire ye shall make it go through the fire and it shall be clean concerning their images of gold and silver there is no question to be made but that either they were melted and so brought into the treasurie or else utterly wafted with the things in the citie according to that law Deut. 7.25 The graven images of their gods shall ye burn with fire thou shalt not desire the silver or gold that is on them nor take it unto thee lest thou be snared therein for it is an abomination to the Lord thy God Vers 20. The wall fell down flat so that the people went up into the citie c. Thus God without the help of the Israelites beat down the walls of Jericho wherein the Israelites were to have no part of the spoil See the former note upon vers 5. Vers 23. And they brought out all her kindred and left them without the camp of Israel That is having fetched Rahab her kindred and all she had out of her house they carried them to some place without their camp and there they left them And thus both the Israelites testified what an esteem they had of the holinesse of their camp where God was pleased to dwell amongst them and withall Rahab and her kindred were hereby taught to acknowledge bewail and forsake the impuritie of their gentile condition and were kept as aliens from the common-wealth of Israel till they had made profession of their desire to imbrace the religion and faith of Israel and were cleansed from their former pollutions according to the Law Numb 31.19 And do ye abide without the camp seven dayes whosoever hath killed any person and whosoever hath touched any slain purifie both your selves and your captives on the third day and on the seventh day Vers 24. And they burnt the citie with fire and all that was therein It might well in reason have been very grievous to the people to destroy such goodly houses wherein they might so conveniently have seated themselves and the whole prey and spoil of so fair a citie which might so greatly have enriched them But herein is noted their observable obedience at present to the Lords command not a man of them offering to meddle with one jot of the spoil save onely Achan of whose sacriledge we have the relation in the following chapter Vers 26. Cursed be the man before the Lord that riseth up and buildeth this citie Jericho God would have the ruines of this town remain as a perpetuall monument of the power of God shewed both in his severitie against this idolatrous citie and his mercie to his people and therefore Joshua is by the Lord appointed to curse him that should
by building this citie again as it were blot out the memoriall of this miraculous work For that Joshua pronounced this curse by Gods command is evident 1. Kings 16.34 In his dayes did Hiel the Bethelite build Jericho he laid the foundation thereof in Abiram his first-born and set up the gates thereof in his youngest sonne Segub according to the word of the Lord which he spake by Joshua the sonne of Nun. He shall lay the foundation thereof in his first-born and in his youngest sonne shall he set up the gates of it That is let it cost him the losse of all his children the first when he begins it the other as he goeth forward with the work and the last when he finisheth it For the hanging up the gates is counted as it were the finishing of a citie How this curse fell upon Hiel the Bethelite who in Ahabs reigne built this citie again is noted in the place before cited 1. Kings 16.34 CHAP. VII Vers 1. BVt the children of Israel committed a trespasse in the accursed thing That is one of the Israelites The people being considered conjunctim as one entire body that which was done by one of the members is here ascribed to the whole body of Israel For Achan the sonne of Carmi the sonne of Zabdi the sonne of Zerah of the tribe of Judah took of the accursed thing This Achan is also called Achar 1. Chron. 2.7 which signifieth a troubler whence he is called there Achar the troubler of Israel as likewise the place where he was stoned is called the valley of Achar that is of trouble vers 26. of this chapter Partly the better to evidence the certain truth of the historie and partly to implie the stain he brought upon his ancestours his genealogie is here set down to wit that Carmi was his father and so Zabdi who is also called Zimri 1. Chron. 2.6 his grandfather and Zerah or Zarah who was the sonne of Judah Gen. 38.30 was his great grandfather Indeed considering that Zerah was at least fourteen years old when he went with his father Judah and his grandfather Jacob into Egypt about the yeare of the world 2298. as by computation of years gathered from the historie of Moses may be made evident and that from their going down into Egypt unto the destruction of Jericho are usually reckoned at the least two hundred fiftie and six years it may well seem strange that in all this time there should be but foure generations Zerah the sonne of Judah being but the great grandfather of Achan But this doubt may well be satisfied by yielding that each of these that are mentioned were born in their fathers latter dayes For if Zerah begat Zabdi when he was seventie and one years old fiftie seven years after his going into Egypt in the yeare of the world 2355. and Zabdi begat Carmi at seventie years old in the yeare of the world 2425. and Carmi begat Achan also at seventie years old in the yeare of the world 2495. then was Achan at their coming out of Egypt nineteen years old and at the sacking of Jericho about fiftie nine or threescore And the anger of the Lord was kindled against the children of Israel To wit because Israel had sinned as it is said before And indeed as in the bodie we use to beat the back for any offence committed by the tongue so in bodies politick civill societies it is no wonder that God should lay upon any of the members temporall punishments for a sinne committed by another of that body especially if we consider that God may have alwayes just cause to punish any of his people for sinne in themselves though for the present he take occasion to strike for the sinne of another that men may learn to hate sinne the more which brings ruine upon more many times then the sinner himself and be the more studious to bring others to fear God as themselves do Vers 2. And Joshua sent men from Jericho to Ai which is besides Beth-aven on the east side of Beth-el c. This Ai in Gen. 12.8 is written Hai and Nehem. 11.31 Aijah It is said here to have been near both to Beth-el and Beth-aven Beth-el therefore was not farre from Beth-aven which signifieth the house of vanity or of a lie and in regard whereof it was that when Jeroboam had set up his idols in Beth-el by signification the house of God the prophets were wont to call it in contempt and scorn by the name of this neighbour town Beth-aven the house of vanity Hos 4.15 Though thou Israel play the harlot yet let not Judah offend and come not ye unto Gilgal neither go ye up to Beth-aven nor swear The Lord liveth 10.5 The inhabitants of Samaria shall fear because of the calves of Beth-aven Now to this Ai Joshua sent spies as before to Jericho yet these men were not to go into Ai as before into Jericho but into the countrey about â—t where they might view the passages and observe afarre off the strength and fortifications of the city Go up saith he view the countrey Vers 3. And they returned to Joshua and said unto him Let not all the people go up c. And thus by the confidence and resolution of these men and by their slighting of Ai as a place of no strength that might easily be taken by a few of the Israelites the Lord did secretly make way to that which he had purposed to do in the chastising of the Israelites for the sinne of Achan Doubtlesse the spies spake what they thought to wit that it was needlesse to carry up the whole host of Israel against so small a city as Ai was Let about two or three thousand go up say they and smite Ai and make not all the people to labour thither for they are but few But God had a further end in this which they knew not of namely that the Israelites might be smitten by the men of Ai whereas had all the armie of Israel gone up the inhabitants of Ai would not have dared to have sallied out and withall that this might be done but to a small company of the Israelites to speak of that the losse and dishonour might be the lesse And hence it was too that Joshua and the rest did so presently approve of this advice of the spies whenas otherwise much might have been said against it Vers 4. So there went up thither of the people about three thousand men and they fled before the men of Ai. Notwithstanding the men of Ai were doubtlesse as the rest of the inhabitants of Canaan greatly dejected with fear of the Israelites and the Israelites on the other side much imboldned with the late wonders God had wrought for them and particularly with the overthrow and destruction of Jericho and though they went not rashly against this city for he had sent spies beforehand to search out the passages and advantages of the countrey and whereas the
life of innocents by this means was no injustice in God no more then when he takes them away by the biting of a beast or a serpent or by causing them to fall into the fire or water or by the violence of a feaver or any other means Gods judgements are many times unsearchable they are alwayes just Vers 26. And they raised over him a great heap of stones To wit as a monument to give warning to posterity not to provoke God by transgressing his Law as Achan had done and withall as a means to prevent that none of the people should meddle with the gold and silver which as an accursed thing was cast into the fire CHAP. VIII Vers 1. TAke all the people of warre with thee and arise go up to Ai c. Though the citie of Ai were but small yet all the men of warre were now appointed to go up against it both for the better heartning of the people in regard of their former astonishment and fear as also because they were all to be imployed in taking the spoil of the city Vers 2. And thou shalt do to Ai and her King as thou didst unto Jericho and her King That is as thou didst burn the city of Jericho and didst slay the King and inhabitants thereof so shalt thou also do to the city of Ai the King and the inhabitants thereof The meaning is not that the same should be done in every particular as was done at Jericho for we do not reade that the King of Jericho was hanged as the King of Ai was nor that the rebuilding of Ai was forbidden under a curse as the rebuilding of Jericho was but that they should utterly destroy the citie and the inhabitants as they did Jericho indeed it may seem strange why the Lord enjoyned them to burn this citie also after they had taken the spoil thereof and that because the Lord had formerly promised the Israelites that they should dwell in their cities and in their houses Deut. 19.1 nor do we reade that after this they used to burn the cities except it were Hazor chap. 11.11 But for this these two reasons are given by Expositours to wit that God did so appoint it first because as yet God would not have them possesse any fortified towns or cities lest they should put confidence in the strength of these places and not wholly rest and rely upon God and secondly because the people being to be led further to mount Ebal and mount Gerizim God would not have them leave this city standing behind them lest any of the inhabitants should retire thither and again fortifie the citie against them As for the encouragement intimated in the mention that is here made of what they had done to Jericho see the note upon a like passage in Deut. 3.2 Vers 2. Lay thee an ambush for the citie behind it Herein also God had respect to the weaknesse and foregoing fears of the people by giving them hope of vanquishing their enemies not by fine force in a pitched battel but by this secret device and stratagem of warre Vers 3. So Joshua arose and all the people of warre to go up against Ai c. The relation which we have here of the course which Joshua took for the surprising of Ai is very intricate so that it is indeed very hard to say both what company of the Israelites went up against Ai and how many of them were laid in ambush for the surprising of the citie when Joshua and those that were with him made shew of flying before the men of Ai. For first some expositours are of opinion that all the men of warre in Israel that is all in a manner all except some few that were left for the defence of the camp went up with Joshua against Ai and that the night before he meant to make an assault upon the citie he chose out thirty thousand of his souldiers whom he sent away by night giving them in charge to lay themselves in ambush in some convenient place behind the citie which was on the west side of Ai between Bethel and Ai which they accordingly did and that then very early the next morning Joshua drew up all the rest of the people that were with him and pitched on a hill on the Northside of Ai and being there took other five thousand men and laid them also in ambush between Bethel and Ai as the other were but â—ay they more northerly and somewhat nearer his armie conceiving that this ambush was not laid to surprise the citie and set it on fire as the other was but for some other purpose as happely to fall upon the backs of the enemie to prevent their flying away when Joshua and those that were with him should turn head against them c. And indeed according to the plain order of the words this seems to have been the course that was taken for here we see it is said that Joshua arose and all the people of warre to go up against Ai and that he chose out thirty thousand mighty men of valour and sent them away by night and then it follows in the next verse which seems plainly to have relation to the thirty thousand before mentioned And he commanded them saying Behold ye shall lie in wait against the citie even behind it c. and I and all the people that are with me will approch unto the citie c. and again vers 9. Joshua therefore sent them forth which still seems to be spoken of the thirty thousand before mentioned and they went to lie in ambush and abode between Bethel and Ai on the west side of Ai. And then afterwards speaking of that which Joshua did the next morning vers 10 11 12. it is said that Joshua rose up early in the morning c. and all the people of warre that were with him went up and drew nigh and came before the citie and pitched on the north side of Ai c. and he took about five thousand men and set them to lie in ambush between Bethel and Ai on the west side of the citie So that according to the plain letter of the text no man could think at first reading but that there were two ambushes laid one of thirty thousand men vers 3 4. and another of about five thousand vers 12. Well but yet others and indeed the most and best of all Expositours do otherwise conceive of that which is here written concerning the surprising of Ai namely that Joshua took onely thirty thousand in all with him to go against Ai and that there was no other ambush laid between Bethel and Ai but that of the five thousand mentioned vers 12. And the reasons which move them thus to conceive of this passage of the storie are very considerable to wit first Because had they carried all the men of warre of Israel against Ai which were many hundred thousands it is not likely that the
men of Ai would have adventured to sallie out against them secondly Because the place assigned for the ambush both vers 4. and vers 12. is the very same to wit the west side of Ai between Bethel and Ai nor can any probable reason be given either why two severall ambushes should be laid on the same side of the citie or how such a mighty number of armed men as first thirtie thousand and then five thousand should conveniently be disposed of to lie undiscovered in two severall ambushes between Ai and Bethel a town near at hand and confederate with Ai and thirdly especially Because there is no mention made in the sequel of this storie of any thing that was done for the surprisall of Ai but onely by one ambush who when the men of Ai were pursuing the rest of the Israelites came out and on a sudden took the citie and set it on fire Upon these grounds I say most that have written upon this place do hold that there was but one ambush laid to wit that of five thousand men mentioned vers 12. So that according to this opinion of theirs whereas it is said here that Joshua chose out thirty thousand mighty men of valour and sent them away by night and he commanded them saying Behold ye shall lie in wait against the citie c. The words must not be so understood as if he commanded all those thirtie thousand men to lie in ambush behind Ai but that he commanded them that they should lay some in ambush to wit the five thousand mentioned afterward vers 12. And indeed this Exposition I conceive to be the most probable onely because it is so expressely said vers 1. Take all the people of warre with thee and arise go up to Ai and here again So Joshua arose and all the people of warre to go up against Ai I cannot see how it can be denied that Joshua carried the whole armie of Israel with him so that thus I think we may best conceive of the whole carriage of this expedition against Ai to wit first That Joshua marched with all the men of warre from Gilgal till they were come so near it that they might the following night go up to the citie vers 3. secondly That he sent away from thence that night vers 3 4. thirty thousand of his choicest men with a charge that taking the advantage of the night they should lay an ambush behind the citie between Bethel and Ai to wit an ambush of five thousand men as is afterwards expressed vers 12. the other five and twentie thousand being sent with him that they staying some where not farre from them might be able to encounter the enemie in case the inhabitants of the citie should discover them and come out with all their power against them all which they did accordingly vers 9. and Joshua lodged that night amongst the rest of the people thirdly That early the next morning before it was yet day Joshua went up after this thirtie thousand and pitched on the north side of Ai joyning happely now with the five and twentie thousand that went along with those that were to lie in ambush but in a place where the men of Ai could not yet discover them there being a valley between them and the Israelites vers 10 11. fourthly Having thus set the ambush on the west side of the citie and the bodie of the armie on the North Joshua went presently before it was day into the midst of the valley vers 13. purposely that the men of Ai might see them and therefore questionlesse he carried with him into this valley but a small party that the inhabitants might be the readier to salley out against them and fifthly That when the men of Ai taking notice thereof hereupon came out and set upon them and were drawn off farre from the city by the counterfeit flight of the Israelites hereupon Joshua made a stand and set upon those that pursued them and withall the ambush rose out of their place surprised the city and set it on fire Vers 7. And ye shall rise up from the ambush and seise upon the city To wit upon a signe given them concerning which see the note upon vers 18. Vers 10. And Joshua rose up early in the morning and numbred the people Which it seems he did that when the people should afterwards see that they had now vanquished their enemies without any losse they might be the more courageous and wholly overcome their former fears See the note also upon vers 3. Vers 11. And all the people even the people of warre that were with him went up and drew nigh and came before the citie and pitched on the North side of Ai c. They marched first forward on the East side of the citie but then fetching a little compasse pitched on the North side because that place was most convenient for them and there they should be the nearer to those that were laid in ambush See the note also upon vers 3. Vers 12. And he took about five thousand men and set them to lie in ambush c. See the note upon vers 3. Vers 13. Joshua went that night into the midst of the valley That is early in the morning when it was yet dark vers 10. And Joshua rose up early in the morning and numbred the people See also the note upon vers 3. Vers 14. And the men of the city went out against Israel to battell he and all his people at a time appointed c. That is they all came together at a time appointed from all the severall parts of the city and at the self same time rushed all out together and set upon the Israelites with great violence When Joshua came into the valley with that small company he brought with him he desired there should be notice taken of it so that happely by the noise they made they might be discovered whereof when word was brought to the King he appointed that all the Garrison souldiers in the city should be in readinesse at such a time that they might go out against the Israelites and accordingly at the time appointed which shews how forward they were by reason of their former victory they were all met and together with their King did sally forth and set upon them Vers 15. And Joshua and all Israel made as if they were beaten before them and fled by the way of the wildernesse They fled doubtlesse towards the body of their armie which they had left on the hill beyond the plain where they now fled before the men of Ai. This wildernesse therefore here mentioned was it seems in that place and we may probably conceive that it was the wildernesse of Beth-aven for that was nigh unto Bethel chap. 18.12 13. Vers 16. And all the people that were in Ai were called together to pursue after them That is all the souldiers all that could bear arms for that others were left
in the city is evident vers 24. All the Israelites returned unto Ai and smote it with the edge of the sword Vers 17. And there was not a man left in Ai or Bethel c. It seems Bethel being but a little town and confederate with Ai the inhabitants at the first approch of the Israelites had forsaken it as having no hope to be able to keep it and had added their power to that of Ai to make that the stronger And hence Bethel is also mentioned with Ai the text telling of us that there was not a man left that is a souldier neither in Ai or Bethel because from Bethel they were come to Ai and now altogether were gone out in the pursuit of the Israelites Yet if we consider how closely the ambush of the Israelites might be laid in some woods or some other places of covert betwixt Bethel and Ai I see not why we may not conceive that the Garrison of Ai seeing the Israelites fly again either by post sent thither or by some signe given them called forth the men of Bethel to joyn with them in the pursuit of the Israelites How Bethel came to be long after this in the possession of the Canaanites see the note upon Judg. 1.24 Vers 18. And the Lord said unto Joshua Stretch out the spear that is in thine hand towards Ai. This God enjoyned him to do as a signe to the people that they should now make a stand and with assurance that God would deliver the city into their hand should now again make head against the enemie from whom they had seemed to fly as even in these times the captain stretching forth his spear or staffe upon the face of the enemie is a signe to the souldiers of reinforcing the battell Vers 19. And the ambush rose quickly out of their place and they ranne as soon as he had stretched out his hand How they that lay covertly in the ambush on the West side of the city should among so many thousand discern Joshua his spear stretched out now especially when by a seeming flight they had drawn the enemie so farre from the city I cannot conceive and therefore I rather think that upon this signe given by Joshua his souldiers gave a shout or the musicall instruments gave warning for reinforcing the battell and hereby the spies knew it was time to enter the city Vers 19. And they hasted and entered into the city and took it and hasted and set it on fire That is some house in the city that by the smoke thereof the Israelites might perceive the city was taken See the following note Vers 24. All the Israelites returned unto Ai and smote it with the edge of the sword That is the men and women and children left in the city for they had before onely set fire on some one place of the city that thereby it might be known they had taken it but now upon Joshuas coming after they had slain those in the field they entered the city slew all that were found in it took away the spoyl and then burnt the city wholly with fire to the ground vers 28. Vers 25. And so it was that all that fell that day both of men and women were twelve thousand even all the men of Ai. That is say some Expositours twelve thousand of the men of Ai besides those of Bethel that joyned with the men of Ai vers 17. against the Israelites of whom how many were slain it is not expressed But because the number of the slain were taken by the Israelites who could not distinguish betwixt those of Ai and those of Bethel even those of Bethel might well be comprehended in those words even all the men of Ai because they were slain in this expedition of the Israelites against Ai. Vers 26. And Joshua drew not his hand back wherewith he stretched out the spear c. But still with his spear stretched forth led them on upon the chase and slaughter of their enemies Vers 28. And Joshua burnt Ai and made it a heap for ever even a desolation unto this day It is evident that in the dayes of Nehemiah this citie Ai was built again because we find it named Neh. 11.31 amongst the cities that Benjamin dwelt in though indeed it be not there called Ai but Aijah and therefore by this word for ever is meant onely as in many other places of Scripture a long time As for that clause even a desolation to this day see the notes upon chap. 3.9 Vers 29. And the King of Ai he hanged upon a tree untill the even tide Joshua was to execute Gods vengeance upon these inhabitants of Canaan now as the kings were most deeply ingaged in the abominations of the land through whose neglect of justice they became the more rife so the greatest severity he still shows against them And as soon as the sunne was down Joshua commanded that they should take his carcase down from the tree See the note upon Deut. 21.23 And cast it at the entring of the gate of the city c. Where was the place of judgement that the very place where he was buried with a heap of stones raised upon him might intimate the justice of God in thus punishing him that took no care to punish the wickednesse that was dayly committed amongst his people Vers 30. Then Joshua built an altar unto the Lord God of Israel in mount Ebal c. That is about this time Moses had before his death charged the Israelites that when they came into the land of Canaan they should build a monument of great stones and write the law thereon and that at the same time they should build an altar of whole stones and offer sacrifices thereon and that on mount Gerizim and mount Ebal where this was to be done the people should in a solemn manner give their consent to certain blessings and curses that should be read in their hearing as we may reade in the 27. Chapter of Deuteronomy Here therefore the story relates now how Joshua did what Moses had commanded them But why did he do it now or how could he do it now since they were not yet come to mount Gerizim and mount Ebal I answer Some affirm that these mountains were nigh to Ai and Bethel and others say That though this story be inserted in this place yet it was done long after the taking of Ai. But because it is generally held and not without just ground that Gerizim was in the tribe of Ephraim which was much further up into the countrey and withall that this word then immediately following the story of taking Ai Then Joshua built an altar unto the Lord c. seems plainly to imply that this was done much about this time therefore I rather conceive that after the sacking of Ai Joshua finding the way to these mountains clear and open by reason of the terrour wherewith the enemies were stricken took this opportunity
to go up with the people thither there to perform this service which upon the first opportunity they had he knew they were bound to perform And indeed we may well think that the destroying of these two towns of Jericho and Ai the bulworks of their countrey on that side did at first mightily dismay the inhabitants though within a while they began to combine themselves together against the Israelites as is related in the beginning of the following chapter What is further necessary to be known concerning this monument of stones and the altar that was built with it we may see in the notes upon the 11. and 27. chapters of Deuteronomy Vers 32. And he wrote there upon the stones a copy of the law of Moses c. Not the stones of the altar but stones erected for that very purpose that the law might be written on them as we may see Deuteronomy 27. where there is severall directions given first for these stones then for the altar Vers 33. Half of them over against mount Gerizim and half of them over against mount Ebal c. See the note upon Deut. 27.12 Vers 34. And afterward he read all the word of the Law c. That is the Priests by Moses appointment of which see again the note upon Deut. 27.12 13. CHAP. IX Vers 3. ANd when the inhabitants of Gibeon heard what Joshua had done unto Jericho and Ai c. These Gibeonites were of the Hivites vers 7. and Chap. 11.19 Their city was great and strong Chap. 10.2 and it seems they had other neighbouring towns under their government to wit Chephirah and Beeroth and Kirioth-jearim vers 17. of this chapter who were therefore also comprehended in the covenant made with the Israelites It is said verse 1. that the hearing of that which Joshua had done to Jericho and Ai was the occasion that moved the kings there mentioned to enter into a confederacy of joyning together to fight with Joshua and with Israel with one accord and yet here it is said that the same report of the destruction of Jericho moved the Gibeonites to come in and submit themselves to Joshua and the Israelites and to seek from them conditions of peace which shews plainly that it was of God and not of themselves that these Gibeonites were thus wisely carefull to provide for their own safety Doubtlesse the same report that brought the other Canaanites the news of the destruction of Jericho did also acquaint them how it was taken and told them the miraculous fall of their walls and fortresses and yet they resolved to fight against them which was no other then a resolving to fight against God which shews that God had hardened their hearts to their deserved ruine On the other side the Gibeonites though they had as much reason because of the greatnesse of their city to trust in their strength as any people of the land had yet when they heard what was done to Jericho and Ai they concluded that there was no resisting such a people and therefore determined to try if they could make peace with them and whence could this be but of God who taught them to make a better use of these wonderfull works of God then their neighbours had done Vers 4. And took old sacks upon their asses and wine bottles old and rent and bound up That is mended and patched up with peices that were sown in where they had been broken Vers 6. And they went to Joshua to the Camp at Gilgal This makes it evident that even after the taking of Jericho the Camp of the Israelites was still at Gilgal It seems because it was a place of some strength and because they desired not to remove too farre from their brethren whom they had left without Jordan till they had in some good measure cleared the countrey before them here they kept their standing Camp for divers years and onely sent out parties from thence against the inhabitants in severall parts as occasion was offered As for the plea they used to move the Israelites to make peace with them to wit that they dwelt in a countrey farre beyond Canaan We be come from a farre countrey now therefore make ye a league with us it proceeded doubtlesse from some assurance they had that the Israelites were come to drive them out and dwell in their land as also from a common fame that was spread abroad that God had forbidden them to make any peace with the inhabitants of the land as appears evident verse 24. And they answered Joshua and said Because it was certainly told thy servants how that the Lord thy God commanded his servant Moses to give you all the land and to destroy all the inhabitants of the land before you Vers 7. Peradventure ye dwell among us and how shall we make a league with you That is peradventure ye dwell in this land whereof we are come to take possession and then we may not make a league with you to let you dwell among us And indeed God had expressely forbidden them the making of peace with any of the inhabitants of Canaan to wit for so I conceive we must understand it unlesse when they yielded to imbrace the Religion of Israel as we may see Exod. 23.32 33. Thou shalt make no covenant with them nor with their gods they shall not dwell in thy land c. and so again Exod. 34.12 Deut. 7.2 and in many other places Even where God appointed them to tender peace to other cities before they proceeded to destroy them there is an exception made of the cities of Canaan Deut. 20.15 16. Thus shalt thou do unto all the cities which are very far off from thee which are not of the cities of these nations But of the cities of these people which the Lord thy God doth give thee for an inheritance thou shalt save alive nothing that breatheth Vers 8. And they said unto Joshua we be thy servants The last words of the Israelites in the foregoing verse how shall we make a league with you they might understand as spoken by way of inquiring what kind of league they desired to have with them and that hereupon turning to Joshua whom they observed to be the Generall for the rest they answered we be thy servants that is ready to be commanded and to receive whatever conditions you shall think fit to grant us But however these words doubtlesse they used to imply not onely that they were friends and not enemies as their neighbours were but also that they were willing to accept of any conditions of peace Vers 9. For we have heard the fame of him and all that he did in Egypt Herein amongst other things they discovered their subtilty that they make no mention of the Israelites taking of Ai and Jericho which their citizens could not so soon have heard of if they lived as they pretended in a countrey so farre remote from that place but onely what was done in Egypt and
against Sihon and Og which being long since done the same thereof might be well in this time carried to a land farre off beyond the borders of Canaan Vers 14. And the men took of their victuals and asked not counsell at the mouth of the Lord. That is they took them and looked upon them and through too much credulity ranne away with a conceit that this plainly shewed the truth of what they had said never inquiring of God what an answer they should give them Vers 15. And Joshua made peace with them and made a league with them that that they should live Which he might lawfully do supposing them not to be the inhabitants of Canaan Deut. 20.10 11. When thou comest nigh a city to fight against it then proclaim peace unto it And it shall be if it make thee answer of peace and open unto thee then it shall be that all the people that is found therein shall be tributaries unto thee and shall serve thee And again verse 15 16. Thus shalt thou do to the cities which are farre off from thee which are not of the cities of these nations But of the cities of these people which the Lord thy God doth give thee for an inheritance thou shalt save alive nothing that breatheth Vers 16. And it came to passe that at the end of three dayes after they had made a league with them that they heard that they were their neighbours c. This is added to set forth the folly of their unadvised rashnesse who without any deliberation do presently make a covenant with the Gibeonites whereas if they had but deferred their answer even for a day or two they had found out the truth and had not been so gulled and abused as now they were Vers 18. And the children of Israel smote them not because the Princes of the Congregations had sworn unto them by the Lord God of Israel That the Israelites did well in sparing the Gibeonites because of the oath which their Princes had taken and that they had sinned greatly if they had slain them is evident 2. Sam. 21.1 2. where we reade that God sent a famine upon the land because Saul foure hundred years after this had slain some of the Gibeonites and so brake the oath which their fathers had now obtained of Joshua and the Israelites and yet Saul did it too in his zeal to the children of Israel and Judah If it be objected that the Gibeonites had fraudulently drawn the Princes into that oath and therefore there was no reason why they should be tied thereby to that which they never intended for they had covenanted to grant peace to a people that dwelt far off and the Gibeonites were of the inhabitants of the land so that this covenant made with them under these terms was of it self void and of none effect to this I answer That though when men are drawn by force or fraud into any promise or covenant they are not bound to keep that promise or covenant and that because he to whom the promise or covenant is made with whom onely we have to do in this case cannot by any rule of equity challenge any right to that which he hath obtained by deceit or violence yet when men do confirm any such promise or covenant by oath the case is otherwise because they are bound then to God and not to the man onely that used such fraud and violence whose wickednesse in so drawing them into an oath cannot make void the engagement that lieth upon them that have sworn in regard of God And if it be again objected as it is by many That the Princes had sworn to do that which was against the expresse command of God who had often enjoyned them to destroy all the inhabitants of Canaan and not to make any league of peace with them as is noted before upon vers 7. to this I answer too That though an oath or vow doth not bind men for the doing of any thing that is absolutely unlawfull yet in this case it was not so and that because the charge which God had given them for slaying all the inhabitants of the land was a particular command so farre onely to bind their consciences as it might be obeyed without any breach of the Morall Law as in Rahabs case is also evident But here they could not obey that command of Gods concerning their destroying all the inhabitants of Canaan without perjury which is directly against the law and light of nature and besides it would have given the heathen great occasion of blaspheming the name of the Lord if they had sworn in his name and had not kept it all which must needs lie as a strong bond upon the consciences of the Israelites strictly to observe this oath though they were deluded by the Gibeonites for in this that rule holds good I will have mercy and not sacrifice Vers 21. But let them be hewers of wood and drawers of water unto all the congregation That is for the use of all the congregation to provide wood and water which they were to use in their sacrifices as is evident vers 27. And Joshua made them that day hewers of wood and drawers of water for all the congregation and for the altar of the Lord yet because it is certain that the inhabitants of these foure cities could not dwell in any one place where the Tabernacle was seated nor yet in Jerusalem when the Temple was built but were severally dispersed throughout the land coming up happely in their courses as the Levites did to do their service in the house of God I should think it most probable that in the time when they waited not at the Tabernacle as publick servants they were also imployed in other servile offices for the people These were they that afterwards were called Nethinims 1. Chron. 9.2 that is Deodati men given to God or the publick service of the Tabernacle for though Ezra 8.20 it is said that David and the Princes appointed the Nethinims for the service of the Levites yet it is meant onely of the ordering of them how they should in their severall courses attend upon that service for even now they were allotted to this service and did therein doubtlesse attend upon the Levites in the service of the Tabernacle from this time unto the dayes of David Vers 23. Now therefore ye are cursed and there shall none of you be freed from being bondmen c. These words Now therefore ye are cursed the most of Expositours understand of the curse or punishment of bondage which for their dissembling and fraudulent dealing they were adjudged to undergo and so they take the following words and there shall none of you be freed from being bondmen to be an explanation of the words that went before but it is better understood of that generall curse which God had laid upon all the inhabitants of Canaan to wit as if Joshua had said The curse which God
hath pronounced against the people of this land requires that you should be cut off as well as the rest yet because of the oath which we have taken this curse shall be upon you in bondage and not in death And indeed here was that curse literally fulfilled in the Gibeonites which Noah pronounced against the Canaanites in generall Gen. 9.25 And he said Cursed be Canaan a servant of servants shall he be unto his brethren CHAP. X. Vers 1. ANd how the inhabitants of Gibeon had made peace with Israel and were among them This is mentioned as the last and greatest cause of the fear of the king of Jerusalem and his people to wit the report they had newly heard that the inhabitants of Gibeon had made peace with Israel and were among them Now by these last words and were among them two things may be implyed to wit First that they were not onely confederate with them but also had become one people with them having incorporated themselves with the Israelites to live under the same laws and government with them And secondly that hereupon they had peaceable intercourse one with another the Israelites having free admission into their cities mentioned chap. 9.17 and the Gibeonites having liberty to go and come to and from the Israelites as being now reputed their subjects and servants Vers 2. They feared greatly because Gibeon was a great city as one of the royall cities c. That is both the king of Jerusalem and his people were exceedingly afraid because Gibeon was a very great city very little inferiour to any of the cities that had kings reigning in them And indeed considering first what an advantage it might be to the Israelites to have these cities delivered up to them both for the supply they might have from thence of all things requisite for them and the shelter they might have there from thence to infest the neighbouring cities and secondly what full information they might receive from the Gibeonites concerning the state of the whole land and all the cities therein and thirdly how dangerous their revolt might be to move other cities to do the like no wonder it is though these tydings concerning the Gibeonites did greatly dismay them Vers 4. Come up unto me and help me that I may smite Gibeon c. These kings together with others inhabiting in other parts of Canaan had before entred into a confederacy to go with their united forces against the Israelites chap. 9.1 But now these that dwelt â—igh to Gibeon hearing that the Gibeonites were fallen off to the Israelites are first called together to go against Gibeon Nor need it seem strange that they should resolve thus first to begin with them First because as the timely surprising of these cities of the Gibeonites would be a notable means to secure their own cities so the delivering them up to the Israelites would open a way to their certain ruine Secondly because it was fit that some speedy course should be taken to make all other cities afraid to fall off to the Israelites as the Gibeonites had done Thirdly because they were not so afraid to encounter with these their neighbours as with the Israelites and hope that by prevailing against these they should both daunt the Israelites and encourage their own people and Fourthly because their wrath against these neighbours for revolting from them was so exceeding great that in case they should weaken themselves by spending their forces upon them yet so they might be revenged upon them first they did not so much care Vers 6. And the men of Gibeon sent to Joshua to the camp to Gilgal saying Slack not thy hand c. To wit before they were besieged so soon as they heard these kings were coming against them Vers 7. So Joshua ascended from Gilgal he and all the people of warre with him c. Considering how little assurance Joshua could have that the Gibeonites would not some way deal treacherously with him and what cause he had to fear lest his own souldiers should not be very chearfully forward to fight for the defence of those whom themselves ere-while would have destroyed it is much that Joshua should thus readily go to aid the Gibeonites But then on the other side if we consider of how great importance it was for the Israelites to get the cities of the Gibeonites into their power and how also in point of conscience Joshua was bound to relieve them that had now yielded up themselves to be their servants it will easily appear that Joshua was bound with all speed to go up and raise the siege of Gibeon and when he had done his duty herein to leave the successe to God Yea and it may be too he enquired of God and received from him that encouragement set down in the following verse before he undertook this expedition for the relief of Gibeon And the Lord said unto Joshua Fear them not for I have delivered them into thine hand c. Vers 9. Joshua therefore came unto them suddenly and went up from Gilgal all night To wit that he might surprise them suddenly but yet from hence we cannot conclude that they were but one night a marching from Gilgal to Gibeon Vers 11. And it came to passe as they fled from before Israel and were in the going down to Beth-horon that the Lord cast down great stones from heaven upon them c. It is said in the foregoing verse that the Lord chased them along the way that goeth up to Beth-horon and yet here now it is added that the Lord slew them with hailstones as they were in the going down to Beth-horon the reason whereof may be because there was an upper and a nether Beth-horon 1. Chron. 7.24 by both which it seems the Canaanites fled at this time when they were chased by the Israelites for though it be said in that place of the Chronicles that these towns were after built by one Sherah a famous woman of the stock of Ephraim yet we must know that it is usuall in this story to speak of places in the land of Canaan by the names that were afterwards given them by the Israelites yea and perhaps too there might be at this time an upper and a nether Beth-horon though by that Sherah they were afterwards rebuilt beautified and fortified as for this storm of hail that fell upon the Canaanites it was miraculous in a twofold regard first in regard of the exceeding greatnesse of the hailstones which were of such a mighty bignesse and weight that they brained and killed the Canaanites upon whom they fell so that they were more which died with the hailstones then they which the children of Israel slew with the sword and secondly in regard they were so ordered and levelled as I may say by the hand of Gods providence that though the Israelites pursued the Canaanites so closely that here and there they must needs be mingled amongst them yet they onely fell upon the
siege at Gibeon was now encamped before Makkedah whilst the rest went further in the pursuit of the flying Canaanites therefore it is said here of those that had been in that pursuit of the Canaanites that they returned to the camp to Joshua at Makkedah None moved his tongue against any of the children of Israel This is a proverbiall speech but the meaning is that the Canaanites durst not make the least resistance against the Israelites that pursued them so farre they were from lifting up a hand against them that they scarse durst mutter against them See the note upon Exodus 11.7 Vers 24. Come near put your feet upon the necks of these kings This Joshua enjoyned his Captains to do not out of a cruel proud insulting mind but first to teach them that they were to shew no mercy to this people secondly to encourage and hearten the Captains for the time to come as by intimating that thus they should tread all their enemies under their feet vers 25. And Joshua said unto them Fear not not nor be dismaid be strong and of good courage for thus shall the Lord do to all your enemies against whom ye fight thirdly to manifest Gods singular love to them and precious esteem of them who was pleased to let them tread upon the necks of kings and fourthly that this formidable sight might make them fear to imitate the manners of this people against whom God had shown such severity Yea in this was Joshua a type of Christ who doth tread Satan under the feet of his people Rom. 16.20 in and through whom we are more then conquerours Rom. 8.37 yea even over those principalities and powers whom having spoyled he made a shew of them openly triumphing over them Col. 2.15 Vers 26. And afterwards Joshua smote them and slew them and hanged them on five trees See the note upon chap. 8.29 Vers 28. And that day Joshua took Makkedah c. The same day wherein the sunne stood still for whilst some of his souldiers were pursuing the broken troops of their enemies he with the chief strength of his armie had encamped about Makkedah vers 21. And all the people returned to the camp to Joshua at Makkedah in peace and therefore if withall we consider what a terrour they might be stricken with by the report of those that fled into their cities and told them of his vanquishing of the five kings I see not why it may not be thought that it was surprised that very day Vers 31. And Joshua passed from Libnah and all Israel with him unto Lachish c. Whose king was one of the five that came up against Gibeon vers 5. Vers 32. And the Lord delivered Lachish into the hand of Israel which took it on the second day To wit the second day after he had besieged it Vers 34. And from Lachish Joshua passed unto Eglon c. Whose king was also one of the five that came against Gibeon vers 5. Vers 35. And they took it on that day That is on the day they showed themselves first before it Vers 37. And they took it and smote it with the edge of the sword and the king thereof and all the cities thereof c. This Hebron doubtlesse was one of their chiefest cities as appears by the mention that is here made of other cities that were under the jurisdiction of this city and taken together with it The King of this citie was also one of the five that came up against Gibeon as we may see vers 5. so that he was slain and hanged at Makkedah with the other vers 23 26. either therefore his death is here onely again repeated in this relation of the sacking of this city or else upon the tidings of the death of their King they chose another who was also now slain with the rest of the people How this city is said afterwards to have been taken by Caleb see in the note upon chap. 15.13 14. Vers 38. And Joshua returned and all Israel with him to Debir and fought against it Concerning this also see the note upon chap. 15.14 Vers 40. He left none remaining but utterly destroyed all that breathed as the Lord God of Israel commanded Many thousands of men women and children were doubtlesse slain in destroying all these cities and the countrey there about lest therefore it should be thought an act of crueltie and inhumanity thus without pitty to shed the bloud of this people the just warrant that he had from Gods command is here expressed to wit that he did in all this as the Lord God of Israel commanded CHAP. XI Vers 1. ANd it came to passe when Jabin king of Hazor had heard those things that he sent to Jobab king of Madon and to the king of Shimron c. Called Shimron-meron chap. 12.10 Very observable was the providence of God in that which is here related to wit that he did not suffer all the kings of the Canaanites at once to joyn their forces together and set upon the Israelites but some at one time and some at another which the Lord doubtlesse did out of his fatherly indulgence towards his people and the tender respect he had to their weaknesse Had these kings here mentioned joyned with the other five whom the Israelites had before vanquished the Israelites must needs be stricken with great terrour and fear And therefore the Lord was pleased so to infatuate and stupifie these that they were quiet and moved not till their neighbours were destroyed by which means the Israelites were heartned with the conquest of the first ere the other set upon them and they had leisure to refresh themselves in their camp at Gilgal ere they were called forth to go upon another service Vers 2. And to the kings that were on the North of the mountains and of the plains south of Cinneroth c. That is the plains that lay southward of the countrey called Cinneroth and Deut. 3.17 Chinnereth afterward Gennesareth of which see the note upon Numb 34.10 Vers 3. And to the Hivite under Hermon in the land of Mizpeh It is thought by some that the Hivites here mentioned to whom the king of Hazor sent that he might draw them into this confederacy against Israel are described by the place of their habitation the Hivite under Hermon in the land of Mizpeh purposely to distinguish them from the Gibeonites who were also Hivites that we might not think that they were now sollicited to break the league which they had made with the Israelites Vers 6. Be not afraid because of them for to morrow about this time will I deliver them up all slain before Israel It may be that Joshua was at this time somewhat the more distressed not onely because of the great number of the enemie who were as the sand of the sea-shore for multitude vers 5. but also because the greatest strength of their armie consisted in horse and chariots of which in the battels
fought hitherto with the Canaanites there is no mention made and before whom how the Israelites should be able to stand that were all foot he might perhaps doubt and therefore the Lord doth now again assure Joshua that he should overcome and destroy them all and that he might not question the promise made to him he tells him particularly the very time when this should be done To morrow saith he about this time will I deliver them up all slain before Israel Thou shalt though their horses and burn their chariots with fire Thou shalt not think to reserve these for thine own use and therefore shalt altogether make the one unserviceable and burn up the other In future times the Israelites made use both of horse and chariots in warre and that no doubt without sinne Now God would not allow it that the worse provided they were for the conquest of these nations the more evident it might be that God had thrust out these nations before them and the lesse cause they might have to glory in themselves Vers 8. And the Lord delivered them into the hand of Israel who smote them and chased them unto great Zidon Zidon so called from Sidon the eldest sonne of Canaan Gen. 10.15 is here styled great not to distinguish it from any other lesser city of that name but onely because it was indeed a very great city and in great fame in those times partly by reason the inhabitants were excellent artificers for all kind of workmanship but especially because there was there a goodly haven and so they had of all other cities the greatest store of ships and sea-men and indeed that it was the Metropolis of that countrey afterward called Phenicia we may the rather think because Tyrus a great citie too not farre from Zidon is called the daughter of Zidon Isaiah 53.12 Vers 10. And Joshua at that time turned back and took Hazor and smote the king thereof with the sword Either Jabin the king of Hazor mentioned vers 1. escaped in the fight and fled into Hazor and so was slain there when they took the citie or else hearing that their king was slain they had presently made another king for the better preservation of their city the rather because it was the head of all those kingdomes in those parts or else it may be the king was slain in the battell onely his death is related here where the story relates how his city was taken as is noted before upon a like passage chap. 10.37 which last seems the most probable because the like is said afterward concerning all the kings that were confederate with Jabin in this warre verse 12. And all the cities of those kings and all the kings of them did Joshua take and smote them with the edge of the sword For it is not probable that all those kings did escape to their cities and were taken and slain there or that there were new kings chosen in the room of those that were slain in all those cities As concerning the rebuilding repeopling again of this Hazor whose kings were happely called by the name of Jabin as those of Egypt were called Pharaohs see what is noted upon Judges 4.2 where we reade of another Jabin that reigned in Hazor that did mightily oppresse Gods people Vers 13. But as for the cities that stood still in their strength Israel burned none of them save Hazor onely c. That is that were not beaten down burnt and ruined in the taking of them Some it seems in the taking put the Israelites to more work and were burnt and destroyed ere they could be wonne but those that could be taken otherwise the Israelites reserved for their own use Onely Hazor though after it was taken it stood still in its strength was burnt down to the ground because the king thereof was the first and chief in raising these forces which were now overthrown against the Israelites Vers 15. As the Lord commanded Moses his servant c. See the note chap. 10.40 Vers 16. So Joshua took all that land the hills c. and the mountain of Israel and the valley of the same Expositours guesse severally what mountain it was that is here called the mountain of Israel But the best and most probable opinion is that it is not meant of any one particular mountain but that it is meant generally of all the mountainous parts of the land of Canaan which the Israelites inhabited considered apart from the tribe of Judah Vers 18. And Joshua made warre a long time with all those kings Because the warres which Joshua had made with the kings of Canaan mentioned in the former chapter are succinctly related in a few words it might therefore be thought that they were dispatched in a few dayes and therefore to prevent this mistake it is here expressely said that these warres lasted a long time though they be here briefly related one immediately after another How many years were spent in subduing these nations we cannot say onely it is evident that when Caleb required of Joshua that part of the land which Moses had promised him chap. 14.6 the warres had lasted about seven years for that was five and fourtie years as Caleb saith there vers 10. after he with others were sent from Kadesh-barnea to search the land of Canaan out of which if we take eight and thirtie yeares which were after that spent in the wandring of the Israelites through the wildernesse there will remain seven years which were spent in the warres of Joshua from the time that they passed over Jordan unto the time that Caleb desired of Joshua that peculiar portion of the land which had been promised him We know well that God could many wayes have driven or rooted out these kings and their people in a shorter time But God would have it thus done by degrees first That the more opposition and difficultie they found in the work the more the power and the love of God and his provident care over them might be magnified who did at last carrie them through all these difficulties Secondly that he might hereby exercise their faith and patience and teach them whenever they met with great opposition in any thing God enjoyned them not to despair but to wait upon God as knowing that in the conclusion God would not suffer their hope to make them ashamed Thirdly that the obstinacy of the Canaanites might be the more clearly discovered to render them inexcusable and Fourthly that he might prevent hereby the encrease of wild beasts in the land according to that which Moses had said to them Deut. 7.22 The Lord thy God will put out those nations before thee by little and little thou mayest not consume them at once lest the beasts of the field encrease upon thee Vers 19. There was not a city that made peace with the children of Israel c. This is added as a reason why the warres with the Canaanites lasted so long as it
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
Israelites that beholding them all thus joyntly together we might be the more affected with the consideration of Gods goodnesse and faithfulnesse towards his people From the river Arnon unto mount Hermon and all the plain on the east This was the length of the countrey on the outside of Jordan it reached from the river Arnon where it ran into the dead sea unto mount Hermon Vers 2. And from half Gilead unto the river Jabbok c. For the other half of Gilead was possessed by Og as we may see vers 5. See the note also upon Num. 32.40 Vers 9. The king of Ai which is beside Bethel one This clause which is added concerning the city of Ai that it was nigh unto Bethel is to distinguish it from another city of the same name in the countrey of the Amorites whereof the prophet Jeremy speaks Jer. 49.3 Howl O Hesbon for Ai is spoyled Vers 23. The king of the nations of Gilgal one This cannot be that Gilgal where the Israelites pitched their tents immediately after they had passed over Jordan for there was no city that had a king reigning in it and therefore it is probably conjectured by many Expositours that this was some city of that name in that part of the land of Canaan which was called Galilee yea and Galilee of nations Esa 9.1 as this Gilgal is here called Gilgal of nations to wit because the inhabitants of this place were a mixt people of severall nations or because being a place of great trading many severall nations resorted thither for commerce and so continued there often for many years together Some are of opinion that Tidal Gen. 14.1 who was one of those kings that fought against Sodome was king of this countrey CHAP. XIII Vers 1. NOw Joshua was old and stricken in years and the Lord said unto him Thou art old c. God had promised that Joshua should divide this land unto the people chap. 1.6 Be strong and of a good courage For unto this people shalt thou divide for an inheritance the land which I sware unto their fathers to give them and herein was he a type of Christ who having vanquished all our enemies is now ascended up into heaven to prepare a place for us John 14.2 In my fathers house are many mansions if it were not so I would have told you I go to prepare a place for you He therefore being now old God calls upon him to dispatch this work before he dyes and not to deferre it till they were possessed of all as happely he thought he must have done Vers 2. This is the land that still remaineth all the borders of the Philistines and all Geshuri The land of the Philistines lay along the coasts of the midland sea and the land of Geshuri was on the North part of Canaan Vers 3. From Sihor which is before Egypt even unto the borders of Ekron northward which is counted to the Canaanite c. That is this land of the Philistines belongs to Canaan consequently to the Israelites though as yet they have not taken it For the Philistines called Caphtorims because thence they came Amos 9.7 Have not I brought up Israel out of the land of Egypt and the Philistines from Caphtor entered upon this part of Canaan drove out the old inhabitants and dwelt in it themselves Deut. 2.23 The Avims which dwelt in Hazerim even unto Azzah the Caphtorims which came forth out of Caphtor destroyed them and dwelt in their stead Concerning Sihor see the note upon Num. 34.30 Also the Avites Or the Avims Deut. 2.23 who being expelled out of their land by the Philistines as is above noted did yet it seems continue in some portion of their land adjoyning to the Philistines Vers 4. From the south all the land of the Canaanites c. That is as this land of the Philistines which lies at the south end of the sea-coasts so also all the land of the Canaanites from thence along the sea-coasts was not yet possessed by the Israelites even Mearah or the cave that is besides the Sidonians and Aphek a town in the tribe of Asher not farre from Sidon and so to the borders of the Amorites for there were Amorites on both sides of Jordan There was a town indeed called Aphek whose king was slain by Joshua chap. 12.18 but this it seems was not that but another in the tribe of Asher called Aphik Judges 1.31 Vers 5. And the land of the Giblites and all Lebanon toward the sunne rising c. The Giblites were a people who inhabited Gebel Psal 83.7 a promontary near Sidon All their countrey and all Lebanon c. was not yet subdued For now he turns to the midland sea to shew what lay unvanquished on the northern bounds to wit the countrey about Libanus and so easternly as farre as Hamath where even in Davids time there was a Canaanitish king 2. Sam. 8.9 Vers 6. Them will I drive out before the children of Israel This promise is to be understood conditionally if they should continue faithfull in keeping covenant with him wherein failing they never came to possesse them though in Davids and Solomons time they became tributary unto them Onely divide thou it by lot unto the Israelites c. That is even that land before spoken of not yet conquered which God enjoyns to strengthen their faith and that having it in their charter from God this might be a spurre to them in future times not to neglect the seeking of it and driving out the rest of the nations See the note upon Num. 26.53 Vers 8. With whom the Reubenites and the Gadites have received their inheritance c. That is with which tribe of Manasseh to wit the other half of them the Reubenites and the Gadites had already received their inheritance without Jordan For these words are added to shew the reason why in the foregoing verse Joshua was commanded to divide the land within Jordan to the nine tribes and the half tribe of Manasseh to wit because the Reubenites and the Gadites had already received their inheritance together with the other half of the Manassites in the land without Jordan which Moses had given them And though there may seem to be a tautology or a vain repetition of the same thing in the following words which Moses gave them even as Moses the servant of the Lord gave them yet if the words be well weighed we shall find it is not so for that second clause even as Moses the servant of the Lord gave them is added as it were to imply the just confirming of the former donation now by Joshua and the rest that now divided the land as if it had been said they have already received their inheritance which Moses gave them beyond Jordan as is fitting because Moses the servant of the Lord did so order it Vers 9. From Aroer that is upon the bank of the river Arnon c. Here first the whole land without
Jordan is described which was by Moses given to the Reubenites and the Gadites and the one half tribe of Manasseh and then afterwards is shown what each of them had severally Vers 11. And Gilead and the border of the Geshurites and Maachathites Even the border of the Geshurites and the Maachathites are here mentioned as a part of the land without Jordan belonging to the two tribes and a half planted there because Moses had indeed given them their countrey together with the rest though as yet they had it not in their possession as is afterwards expressed verse 13. Vers 12. For these did Moses smite and cast them out To wit Sihon and Og before mentioned and their people For this cannot be referred to all the inhabitants of the land before named because it is expressely said in the following verse that the Geshurites and the Maachathites were not cast out Vers 13. Neverthelesse the children of Israel expelled not the Geshurites c. Though the land without Jordan was vanquished whilest Moses was yet living yet they did not then drive out these Geshurites Maachathites who inhabited the outmost skirts of the countrey to wit because having in their possession enough for the present use of the two tribes and a half that were planted there it was not judged requisite to delay their passing over Jordan till they had fully cleared all the utmost corners of that land Neither was it therefore any sinne in Moses and the Israelites thus at first to forbear a while the casting out of these people But yet when in after times they continued still to suffer them to roost amongst them that was an act of base sloth and is noted doubtlesse in the last words of this verse to their just reproch the Geshurites and the Maachathites dwell among the Israelites untill this day Vers 14. Onely unto the tribe of Levi he gave none inheritance This which is in so many places repeated is here inserted to shew the reason of that verse 7. why God enjoyned Joshua to divide the land within Jordan unto the nine tribes and the half of Manasseh to wit because the tribe of Levi was to have no part of the land for had they been to have had a share too there would have been still ten tribes and a half to provide for Vers 15. And Moses gave unto the tribe of the children of Reuben inheritance according to their families That is proportionably according to the number of their families Now the bounds of each tribe are thus exactly set down to prevent all discord and division for the time to come Vers 16. And their coast was from Aroer c. That is it reached from Aroer exclusively Aroer indeed belonged to the tribe of Gad Num. 32.34 And the children of Gad built Dibon and Ataroth and Aroer So that the city of Aroer and the outsides of the plains of Medeba for the plain it self was a part of Reubens possession are here made the bounds for this tribe Vers 17. Heshbon and all her cities that are in the plain of Dibon c. This town is reckoned amongst Reubens possessions Num. 32.37 And the children of Reuben built Heshbon yet Josh 21.39 and 1. Chron. 6.81 it is reckoned amongst the cities of Gad given to the Levites The next city Dibon is indeed reckoned amongst the cities of Gad Num. 32.34 And the children of Gad built Dibon but the reason of this is because they stood in the confines of both tribes and so were in common inhabited by both Vers 21. And all the kingdome of Sihon king of the Amorites which reigned in Heshbon That is and all the kingdome of Sihon in those parts within the bounds before mentioned for it is expressely said verse 27. that the rest of the kingdome of Sihon king of Heshon was given to Gad. And this seems added partly to imply that though some of these cities had been the Moabites yet at that time they were Sihons and so according to Gods commandment they meddled not with the Ammonites and Moabites countrey Whom Moses smote with the princes of Midian Evi and Rekem c. These five princes of Midian were not slain at the same time and in the same battell wherein Sihon was slain at Jahaz Numb 21.23 24. but long after by a party that were purposely sent out by Moses against the Medianites Numb 31.8 and therefore it is very probably conceived by Expositours that the reason why the death of Sihon these princes is mentioned here together is because these princes though they were princes of Midian yet withall were as it follows here in the next words Dukes of Sihon dwelling in the countrey to wit in the countrey of the Amorites where Sihon reigned and so aided him in his warre against the Israelites and however they were not slain then together with Sihon but escaped away into the land of Midian and Sihon being now dead took upon them the power and title of kings for so they are therefore called Numb 31.8 in some cities of Midian that were happely before tributary to Sihon yet afterward in another expedition of the Israelites which they undertook by the direction of Moses against the Midianites they were slain as Sihon their Lord was before in a former battell and so the cutting off both of Sihon and these his vassals is here mentioned together Some Expositours do indeed otherwise conceive of that last clause Which were Dukes of Sihon dwelling in the countrey to wit that though they were the vassals of Sihon yet they were native Midianites and such as dwelt in that countrey and so were the more zealous for the defence of their countrey against the Israelites and so the slaying of Sihon and these princes of Midian is here mentioned together onely because both the one and the other were slain by the Israelites and much about the same time but that where the text is discribing the countrey of Sihon it should be said of these princes that they were Dukes of Sihon dwelling in the countrey meaning thereby the countrey of Midian may be justly thought somewhat improbable and therefore the first Exposition seems to me the best Vers 22. Balaam also the sonne of Beor the Soothsayer did the children of Israel slay c. See the note upon Numb 24.25 Vers 23. And the border of the children of Reuben was Jordan and the border thereof That is the banks or border or coasts of Jordan all along was the border to wit the western border of Reuben Vers 25. And their coast was Jasher and all the cities of Giliad That is all the cities of Gilead within the bounds afterward mentioned for half Gilead was given to the tribe of Manasseh vers 31. And half the land of the children of Ammon c. Which it seems Sihon had taken away from the Ammonites as he had also encroched upon the Moabites countrey Numb 21.26 For Heshbon was the city of Sihon the king of the Amorites who
had fought against the former king of Moab and taken all his land out of his hand even unto Arnon which might be the ground of that challenge which the king of the Ammonites made to this land Judg. 11.13 And the king of the children of Ammon answered unto the messengers of Jephthah because Israel took away my land when they came up out of Egypt from Arnon even unto Jabbok and unto Jordan now therefore restore those lands again peaceably For otherwise the Israelites were forbidden to take any part of the Ammonites land away from them Deut. 2.19 And when thou comest nigh to the children of Ammon distresse them not nor meddle with them Vers 26. And from Heshbon unto Ramath-mizpeh c. Called Ramoth in Gilead chap. 20.8 Vers 29. And Moses gave inheritance unto the half tribe of Manasseh See the note upon Num. 32.33 Vers 30. And all the towns of Jair which are in Bashan threescore cities See the note upon Num. 32.41 Vers 31. And half Gilead and Ashtaroth and Edrei cities of the kingdome of Og in Bashan were pertaining unto the children of Machir the sonne of Manasseh See Num. 32.39 Even unto the one half of the children of Machir by their families For Manasseh had onely one sonne to wit Machir whose sonnes had their inheritance half within Jordan and half without Vers 33. But unto the tribe of Levi Moses gave not any inheritance See the note above upon verse 14. CHAP. XIIII Vers 1. WHich Eleazar the Priest and Joshua the sonne of Nun and the heads of the fathers of the tribes of the children of Israel distributed for inheritance unto them Who were chosen by the Lord and expressed by name Num. 34.17 See the note upon that place Vers 2. By lot was their inheritance c. For the manner how this was done see the note upon Num. 26.55 Onely the place where they should have their portion was divided by lot and afterward the quantitie of their severall portions was laid out by Joshua Eleazar and the heads of the tribes according as the tribe was more or fewer in number the first being done by casting of lots to prevent all murmurings and discontents and to make it the more evident that the prophesies both of Jacob and Moses concerning the severall inheritances of the tribes were from God Vers 4. For the children of Joseph were two tribes c. This is added to shew how there were still nine tribes and an half remaining amongst whom the land was to be divided notwithstanding the Levites were not reckoned amongst them See also the note Gen 48.5 Vers 6. Then the children of Judah came unto Joshua in Gilgal and Caleb c. It is evident by this place that they began the division of Canaan in Gilgal though they finished it afterwards in Shiloh chap. 18.1 6. and that because the Tabernacle was at present in Gilgal and it was fit this work should be done in the presence of God both that it might be done the more reverently and religiously and that hereby they might be put in mind that it was the Lord their God that would reach forth unto each tribe the lot which he had assigned for their portion Now when they were met together about this great businesse it is said here that Caleb who is called the sonne of Jephunneh the Kenezite because he was descended from Kenaz of the tribe of Judah 1. Chron. 4.13 15. and to distinguish him from another Caleb who was the sonne of Hezron 1. Chron. 2.18 came to Joshua to demand that portion of the land by way of speciall priviledge which God had long since promised him and because many of his tribe that is of the chief men of his tribe went along with him to wit to countenance him and to further him in his suit both in regard that Caleb was a man of great eminency in their tribe and also that the whole tribe were to be in some sort gainers by this extraordinary portion conferred upon him therefore it is said in the first place that the children of Judah came unto Joshua and then afterwards that Caleb attended thus with the chief elders of Judah propounded to Joshua the businesse about which they came Thou knowest the thing that the Lord said unto Moses the man of God concerning me and thee in Kadesh-barnea It is much questioned by Expositours what the thing is that the Lord said unto Moses concerning Caleb and Ioshua which Caleb here means Some hold that so far as it concerns Caleb it is meant of that particular promise which afterwards he doth plainly expresse vers 9. to wit that Hebron and the land adjoyning should be his inheritance and for Ioshua they say it is meant of some such like particular promise that was then also made to him though it be not expressed in the story as happely that he should succeed Moses in the government of Israel or that he should chuse what city or portion in the land he pleased to be his peculiar inheritance and this they judge the more probable First because it is not likely but that he dealing faithfully in the answer they returned concerning the land which they had searched as well as Caleb the Lord also rewarded him by some speciall promise as well as Caleb and Secondly because it is expressely said chap. 19.50 that according to the word of the Lord they gave him the citie which he asked even Timnath-serah in mount Ephraim Again others hold that the thing here meant that the Lord said to Moses both concerning Caleb and Ioshua is that mentioned Num. 14.30 Doubtlesse ye shall not come into the land concerning which I sware to make you dwell therein save Caleb the sonne of Jephunneh and Joshua the sonne of Nun. But all things considered I conceive it most probable that Caleb spake this indefinitely of every thing which the Lord had spoken to Moses concerning Ioshua and Caleb to wit that he doubted not but Ioshua knew well what God had said to Moses in Kadesh-barnea concerning them both when they returned thither from searching the land and so by affirming this in generall he makes way to the propounding of that particular promise vers 9. which God had made to him that Hebron and the countrey adjoyning should be his inheritance concerning which it was necessary that he should appeal to Joshuas knowledge because there were none else now living that could be witnesses of it and in propounding this introduction to that which he had further to say he calls Moses the man of God that what God had promised by Moses his speciall servant might be the more regarded by them Thou knowest saith he the thing that the Lord said unto Moses the man of God concerning thee and me in Kadesh-barnea Vers 7. Fourtie yeares old was I when Moses the servant of the Lord sent me from Kadesh-barnea See the note chap. 11.18 And I brought him word again as it was in mine heart That
one having the names of the tribes that were to have their portion of the land assigned the other just so many lots in each of which such and such a part of the land was described and that some man appointed to that service happely Eleazar the high priest drew out of one pot one of the tribes and then out of the other pot one of the lots there and so then that tribe had their portion assigned them in that part of the land described and set forth in that lot and so accordingly with the rest And indeed though this be not expressed thus any where in the Scripture yet the phrase that is often used in the following chapters that such a lot came out such a lot came up may seem covertly to imply so much as chap. 19. v. 1.10 17 c. Some indeed hold that there was but one pot wherein there was so many lots as there were tribes that were to have their inheritance in the land within Jordan each lot having a severall portion of land described and set out therein and that there was a lot drawn for each tribe in their severall order as first there was a lot drawn for the tribe of Judah as is here said because that tribe had the chief Prerogative of the first-born conferred upon them in stead of Reuben and secondly there was lots drawn for the two tribes of Ephraim and Manasseh that were descended of Joseph chap. 16.1 and that because they had also some part of the dignity of Reubens primogeniture or birthright of the first-born conferred upon them and so successively in the rest But I see not how this can so well stand with the expressions which the Scripture useth concerning the lots for those phrases which are used chap. 19. The second lot came forth to Simeon verse 1. and the third lot came up for the children of Zebulun vers 10. and the fourth lot came out to Issachar verse 17 c. do methinks very probably intimate that it was not by appointment but by lot also that such a tribe had the first lot and such a tribe the second c. even as the lots wherein their names were written came first to hand and surely herein the hand of God in ordering the lots was the more evident and wonderfull as for instance That Judahs lot should come out first and then that his lot should fall in the richest and best part of the kingdome how apparently were the people herein taught to take notice of the purpose of God in exalting this tribe above the rest As for the dividing of the land in severall lots it may be questioned whether there were not now at the first certain men sent out to view the land that they might the better know how to divide it into so many severall lots as they did afterward when after the work had been given over for a time they set upon it again chap. 18.4 5. Give out from among you three men for each tribe and I will send them and they shall rise and go through the land and describe it according to the inheritance of them and they shall come again to me they shall divide it into seven parts c. But because this is so fully expressed there and no mention is made of any such thing here therefore we may rather think that now at first they went not so exactly to work but onely set out to each lot a portion of land as well as they could guesse according to that knowledge they had got of the land by severall inrodes they had made into it till upon the three first lots that were drawn the people began to suspect that Judahs lot being so large there would not be a proportionable share left for the other tribes and so before they would set upon the work again there were certain men sent out purposely to make a more full discovery of the land that they might the more equally set out to each lot a severall share But however here we have the lot of Judah which by the singular providence of God came out first described by the severall bounds thereof as it was in the first division of the lots This then was the lot of the tribe of the children of Judah by their families even to the border of Edom and the last clause even to the border of Edom is added to shew that the description here given us of the bounds of Judahs portion shall begin at the east end of the south coast which was towards the wildernesse of Edom As for the south coast which is here largely described in the foure first verses of the chapter what is to be noted therein you may see Num. 34.3 4 5 c. Vers 5. And the east border was the salt sea even unto the end of Jordan That is their border on the east side was from the place where their south border was drawn vers 1. to wit the wildernesse of Zin all along the salt sea that is the lake of Sodome even unto the place where the river Jordan runnes into this lake And their border in the north quarter was from the bay of the sea at the uppermost part of Jordan That is their border on the north side which divided the tribe of Judah from the tribe of Benjamin went from the bay of the dead sea where the river Jordan ran into it and so went up to Beth-hogla and then passed along on the North of Betharabah leaving Betharabah on the South in the lot of Judah verse 61. Indeed chap. 18.22 this city is reckoned amongst Benjamins cities But this is because it stood on the confines of Judah and Benjamin and so is reckoned as many others are to both tribes Vers 6. And the border went up to the stone of Bohan the sonne of Reuben That is Bohan the Reubenite In remembrance of some remarkable passage that concerned this man was this stone set up and called the stone of Bohan Vers 7. The border went up toward Debir from the valley of Achor This is not that Debir taken by Othniel verse 17. for that was near Hebron and not so close upon Judahs border And so north-ward looking towards Gilgal that is before the going up to Adummim which is on the south-side of the river That is and so from Debir it turned northward at that place where Gilgal is called Geliloth chap. 18.17 right against Adummim which is on the south-side of the river Kidron so that he who should carry the line should have Gilgal before him north-ward and Adummim behind him on the south-side of the river Vers 8. And the border went up by the valley of the sonne of Hinnom unto the south-side of the Jebusite the same is Jerusalem That is it went from Enrogel or the fullers fountain which was not farre from Jerusalem for Adonijah and his conspiratours being at Enrogel heard the sound of the trumpets and the shouting of the people when Solomon
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
there was but one lot drawn for the children of Ioseph and that because one half of the tribe of Manasseh being already disposed of without Iordan it was judged the fittest way to joyn the other half of the tribe of Manesseh in one lot with the tribe of Ephraim under the common name of the children of Joseph for say they by this means they made sure that the children of Ioseph should be seated together in that part of Canaan which the lot that was drawn out with that which had their name in it did assigne to them And this likewise they seek to make good from the words of the text both here where it speaks of the inheritance of Ephraim Manasseh as comprehended in one lot And the lot of the children of Joseph fell from Jordan c. and again chap. 17.14 where the children of Ioseph seem to complain of this And the children of Joseph spake unto Joshua saying why hast thou given me but one lot and one portion to inherit But all things considered I think it more probable that there were two severall lots for the tribe of Ephraim and the half of Manasseh first because those words chap. 14.2 By lot was their inheritance for the nine tribes and for the half tribe seems rather to imply that there were severall lots both for the nine tribes and for the half tribe secondly because the portion that fell to the tribe of Ephraim being described in the latter part of this chapter it follows in the beginning of the next chapter There was also a lot for the tribe of Manasseh for do not those words clearly intimate that there was one lot drawn for Ephraim and another for Manasseh and thirdly because the providence of God in ordering the lots must needs be the more wonderfull if Iudahs lot coming forth first the next two lots also that were drawn should be these of Ephraim and Manasseh the sonnes of Ioseph immediately one after another upon whom also God had transferred a part of Reubens birthright as it is expressely said 1. Chron. 5.1 2. And indeed that complaint of the sonnes of Joseph chap. 17.14 Why hast thou given we but one lot and one portion to inherit was not meant of the drawing but one lot for them but of the quantitie of land assigned to them for their portion to wit that it was no more then might well have been assigned for one tribe For had they taken exception that there was but one lot for these two tribes they would have contested about this when they made the lots and not after their lot was drawn And here in this place the text speaks of the lot of the children of Joseph in the singular number not because there was but one lot drawn both for Ephraim and Manasseh but because the writer of this book intended first to shew joyntly together where the inheritance of these two tribes lay and then afterwards to shew severally what each of them had for their portion So that therefore in these first three verses of this chapter the south bounds of the inheritance of the sonnes of Joseph where it bordered upon Benjamins portion is described to wit that they began at that part of Jordan which was nigh unto Iericho and so went up unto the water of Jericho that is to certain streams that watered Iericho called afterwards the waters of Elisha because of that miracle which he wrought upon them 2. Kings 2.21 it is here said to have been on the east and chap. 18.12 on the north side of Jericho because it lay north-east of the city and so to the wildernesse that goeth up from Iericho throughout mount Bethel namely the wildernesse of Beth-aven chap. 18.12 and so from Bethel to Luz and thence to the borders of Archi to Ataroth called also Ataroth-addar verse 5. and again chap. 18 12. and so on still westward by the severall places here mentioned till they ended at last at the sea that is the Mediterranean sea Vers 5. The border of their inheritance on the east side was Ataroth-addar unto Beth-horon the upper Here begins the description of that portion of the land of Canaan which was assigned to the tribe of Ephraim which to us that cannot have any certain knowledge of that countrey as it was in those times must needs be very difficult and hard to be understood especially being described here in so few words as it is In this first clause all is said that is said concerning the eastern bounds to wit that it reached from Ataroth in the southern bounds to Beth-horon in the north side and so indeed the breadth of Ephraims portion is onely here set forth where it was broadest eastward Vers 6. And the border went out toward the sea to Michmethah c. There being mention made in the former verse of Beth-horon the upper which lay on the north side of Ephraims lot here now the text describes how the north border went out from the said Beth-horon first westward to Michmethah and then eastward by severall towns here mentioned till it ended at last at Jordan Vers 8. The border went out from Tappuah westward c. Here the text returns to shew what had been touched before verse 6. to wit how the northern border went on westward beyond Michmethah toward the sea namely that it went along by Tappuah unto the river Kanah and so at last to the midland sea Vers 9. And the separate cities for the children of Ephraim were among the inheritance of the children of Manasseh That is besides the cities that stood within the compasse of these bounds the Ephramites had certain cities allotted them within the portion of Manasseh as an addition because this portion here described was too little for them Vers 10. And they drave not out the Canaanites that dwelt in Gezer c. See the note chap. 17.12 CHAP. XVII Vers 1. THere was also a lot for the tribe of Manasseh for he was the first-born of Joseph to wit for Machir the first born of Manasseh c. This clause for he was the first born of Joseph is added to imply that though Jacob had prophesied that Ephraims dignitie should be the greater Gen. 49.19 His younger brother shall be greater then he and his seed shall become a multitude of nations yet Manasseh being one of Josephs sonnes yea his first born he was also to have the portion of a tribe as well as Ephraim according as Jacob had prophesied of them Gen. 48.5 6. And now thy two sonnes Ephraim and Manasseh which were born unto thee in the land of Egypt before I came unto thee into Egypt are mine As Reuben and Simeon they shall be mine And thy issue which thou begettest after them shall be thine Now the lot that fell to Manasseh is said to have been for Machir the first born of Manasseh because Manasseh had no other sonnes but Machir onely and therefore sometimes Machir seems to be put for the
whole tribe of Manasseh Judges 5.14 Out of Machir came down govâ—rnours and amongst his posterity it seems that Manassehs portion was now wholly divided But then it may be questioned by some why Machir is here called the first born of Manasseh To which I answer that the child that first openeth the wombe is usually in the Scripture called the first born though there were no more born after him Because he was a man of war therefore he had Gilead and Bashan That is because Machir the father of Gilead was a man of warre Many conceive that Machir had no other sonnes but Gilead and that all Manassehs portion was divided amongst Gileads posteritie But this we may well doubt 1. Because Gen. 50.23 there is mention made of Machirs children 2. Because Num. 26.29 we reade of a family of the Machirites distinct from those that were called by the names of the sonnes of Gilead concerning which see the note on the place However the posterity of Machir had the land of Gilead and Bashan that is the half of it settled upon them which is here mentioned by the way that after he might proceed to speak of their dividing to the other half of this tribe their portion of the land within Jordan and that because Machir was a man of warre that is because the Machirites were men of warre and did themselves win Gilead and dispossesse the enemie of it See the notes Numb 32.39 40. Vers 4. Therefore according to the commandment of the Lord he gave them an inheritance c. See Numb 27.7 Vers 5. And there fell ten portions to Manasseh That is the land was divided into six parts according to the number of the sonnes of Gilead mentioned verse 2. and Hephers part was divided into five parts and given to his sonne Zelophehads five daughters and so there were ten portions in all Vers 7. And the coast of Manasseh was from Asher to Michmethah c. If Asher was a town seated at the south-east end of Manassehs lot as some conceive it was then in this and the following verses we have onely the description of the southern bounds of this tribe of Manasseh which were also the north bounds of Ephraims portion as is evident because Michmethah and the other following places here mentioned as Tappuah and the river Kanah are the same that were named before in the north border of Ephraim But if Asher stood as others think in the north-east of Manassehs portion then in the first words we have the east bounds of this half tribe of Manasseh to wit that they were drawn from Asher on the north all along by the river Jordan to Michmethah on the south that lyeth before Shechem and then in the next words we have the southern bounds described from Michmethah to the midland sea to wit that from Michmethah it went a long on the right hand turning westward to Tappuah and so on the south of the river Kanah verse 9. and so right on to the sea and thus as is noted in that ninth verse the land was Manassehs both on the north and south side of the river Kanah though the cities that stood on the south side of that river belonged to Ephraim which is intended in those words these cities of Ephraim are among the cities of Manasseh that is the cities on the south side of the river belonged to Ephraim though they were within the coasts of Manasseh Vers 10. And they met together in Asher on the north and on Issachar on the east That is the north bounds of Josephs portion to wit Ephraims and Manassehs considered joyntly in one was the tribe of Asher on the north and Issachar on the east For otherwise then thus it cannot be conceived how they should meet together in Asher on the north since Ephraim no where could reach to Asher being bounded as Manasseh also was on the west by the main sea Vers 11. And Manasseh had in Issachar and in Asher Beth-shean and her towns c. even three countreys This is added to intimate that these towns to wit Bethshean Iblâ—am Dor and En-dor whither Saul went to a witch and Taanach and Megiddo being in the confines of Asher and Issachar and yet belonging to Manasseh stood not all in one place but were in three severall tracts of ground Or else it may be added to shew that three of the countreys before mentioned were in Ashers portion and three in Issachars and so Manasseh had in each of them three countreys Vers 12. Yet the children of Manasseh could not drive out the inhabitants of those cities c. This is spoken of the times after the death of Joshua and therefore the same is repeated Judg. 1.27 28. Partly through cowardlinesse and partly through Gods withdrawing his help at first they could not drive them out afterwards when their fear could not so much blind their judgements but that they must needs then acknowledge themselves strong enough yet they put them to tribute which did much aggravate their sinne Vers 14. And the children of Joseph spake unto Joshua saying Why hast thou given me but one lot c. Here the story relates how the sonnes of Joseph that is the two tribes of Ephraim and Manasseh came to Joshua and made a great complaint and it was doubtlesse after they had entred upon the land which fell to them by lot that there was not a convenient portion of land assigned to them for their inheritance no more indeed then was fitting to be the lot of one tribe for that is the meaning of those words Why hast thou given me but one lot and one portion to inherit that is why hast thou given us no more of the land then if we had been to be accounted but as one tribe and so to have but one lot Questionlesse Joshua and the rest that were intrusted in this businesse had not either through ignorance or partiality set forth a lesse portion of land for these sonnes of Joseph then was fitting But because a part of the land allotted them was over-grown with wood and a great part of it was still in the possession of the Perizzites and the Rephaims or giants with whom through infidelity and sloth they affraid to encounter therefore they judging this as nothing conclude they had no more given them to dwell in then might well be reckoned the portion of one tribe The most questionable passage in this complaint of theirs is this that to make good that they had not a competent portion of land assigned them they alledge the extraordinary encrease of their people in number through the speciall blessing of God upon them Why hast thou given me but one lot and one portion to inherit seeing I am a great people forasmuch as the Lord hath blessed me hitherto since it is evident as is noted Num. 26.37 that the sonnes of Ephraim when they were numbred the second time a little before their entrance into Canaan were eight thousand
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
and so consequently Issachars also therefore the line of their borders is not here described as in the other tribes but onely the principal towns and cities are named first those that stood in the south border vers 18 19. secondly those in the west vers 20. and thirdly those in the north ver 21 22. Now this portion set apart for Issachar being in a fat and fruitfull soil that was fulfilled which Jacob foretold Gen. 49.14 And he saw that rest was good and the land that it was pleasant and bowed his shoulders to bear and became a servant unto tribute and Moses Deut. 32.18 Vers 24. And the fifth lot came out for the tribe of the children of Asher c. Even here also the hand of God is still observable in his ordering the lots Hitherto the lots had come out onely for those tribes that were descended of Jacobs two wives Leah and Rachel and the tribe of Gad who was the eldest of Jacobs sonnes by Zilpah Leahs handmaid had already received their inheritance without Jordan upon speciall suit made unto Moses so now the next lot came out for the tribe of Asher who was also the sonne of Zilpah the handmaid of Leah Jacobs first wife and therefore preferred before the two tribes of Dan and Naphtali that were descended of Bilhah the handmaid of Rachel his second wife Vers 25. And their border was Helkath c. The cities that are first here mentioned stood on the northwest border which is drawn all along the coast of the midland sea as far as to mount Carmel westward that is to the west side of mount Carmel and Shihor-libnah and so here the line turneth eastward vers 27. and makes the south bounds of this tribes portion and then fetcheth a compasse northward again like to the bending of a bow till it comes to Zidon on the north end of the sea coast then turneth southward again as far as Tyre c. Now by the mention that is here made of mount Carmel in the lot of this tribe we may see how the prophesie of Jacob concerning this tribe was folly accomplished Gen. 49.20 Out of Asher his bread shall be fat and he shall yield royall dainties for mount Carmel and the land about it was a fruitfull soil and had many mines in it Isa 39.9 Sharon is like a wildernesse and Bashan and Carmel shake off their fruits and Isa 35.2 It shall blossome abundantly and rejoyce even with joy and singing the glory of Lebanon shall be given unto it the excellency of Carmel and Sharon See also Deut. 33.24 25. And of Asher he said Let Asher be blessed with children let him be acceptable to his brethren and let him dip his foot in oyl Thy shoes shall be iron and brasse and as thy dayes so shall thy strength be Vers 27. And goeth out to Cabul on the left hand See the note upon vers 30. Vers 29. And the out-goings thereof are at the sea from the coast to Achzib That is all the coast from the sea even unto Achzib Vers 30. Vmmah also and Aphek and Rehob twenty and two cities with their villages That is Ummah Aphek and Rehob were cities of note in the portion of Asher though not before mentioned in describing the borders of their lot So that in all the cities here named belonging to the tribe of Asher are twenty and two Indeed he that reckons all the names of places before mentioned shall find them to be twenty and three but to this it is answered by some that Cabul mentioned vers 27. was not a city but a part of the countrey which Solomon gave unto Hiram and because of the censure which was then by him passed upon it was called Cabul 1. Kings 9.13 And he said What cities are these which thou hast given me my brother and he called them the land of Cabul unto this day And again others say that some one of the bordering cities before named belonged not to Asher but to some of the neighbouring tribes Vers 33. And their coast was from Heleph c. This is the east border of the tribe of Naphtali beginning at these towns which stood somewhat more northerly then the fountains of Jordan and so Iordan even as farre as the lake of Genezereth was the utmost southernly end of the eastern border Thus Naphtalies land lay along by the banks of Iordan in a large extent and so Iacobs prophesie was fulfilled Gen. 49.21 Naphtali is a hind let loose and that of Moses Deut. 33.23 And of Naphtali he said O Naphtali satisfied with favour and full with the blessings of the Lord possesse thou the west and the south Vers 34. Then the coast turneth westward to Aznoth-tabor c. Here now the south border of this tribes portion is described to wit that it turned from Iordan westward first to Aznoth-tabor and thence to Hukkok and so went on till it came to have as it follows in the next words Zebulun on the south side and Asher on the west side And indeed this last clause seems to have reference to that prophesie of Moses before mentioned concerning this tribe Deut. 33.23 Possesse thou the west and the south for however it is noted before upon that place as the opinion of some Expositours that thereby might be signified that the lot of their inheritance should be in the southwest part of the land yet it being so evident here that this tribe had their inheritance in the utmost northeast part of the land the meaning of that clause possesse thou the west and the south must needs be this that however this tribes lot was to be seated in the furthest northeast corner of the kingdome yet it should reach forth so far both westward and southward that they should enjoy all the benefits both of the western and southern parts and the rather by their commerce with those other tribes upon whom they bordered And reacheth to Zebulun on the southside and unto Asher on the westside and to Judah upon Jordan toward the sun-rising It may seem strange that this tribe should be said to border upon Iudah but either the river of Iordan belonged peculiarly to Iudah as a royalty given them of God above all the other tribes in regard whereof Naphtali is said to border upon Iudah in Iordan or else this is added to imply the convenient situation of this tribes portion by reason it lay along by the banks of Iordan in a large extent For by this means though this tribe were seated in the uttermost north part of the kingdome yet they might by the river have commerce with the other tribes as farre as Iudah between whom and Naphtali many other tribes were seated and so being the utmost north tribe might in that sense be said to border upon Iudah who were seated in the utmost south parts of the kingdome Vers 35. And the fenced cities are Ziddim Zer and Hammath Rakkath and Cinnereth Hammath was a city standing
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
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
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
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
of the Church and people of God and that she preferred their welfare before any thing that concerned her self CHAP. V. Vers 1. THen sang Deborah and Barak the sonne of Abinoam c. Deborah is first named here because she was a prophetesse and as upon this ground it is probably thought the composer of this song and in every respect the chief in this businesse as we see in the former chapter yet with her Barak is joyned too who as he was the chief Commander in the victory gotten so he was also one of the prime in singing Gods praises and he being of the tribe of Naphtali we have in this sweet song one instance of the accomplishment of that prophecy of Jacob concerning the tribe of Naphtali though it were not intended of this onely to wit that this tribe should give goodly words Gen. 49.21 Naphtali is a hind let loose he giveth goodly words Vers 2. Praise ye the Lord for the avenging of Israel when the people willingly offered themselves Principally hereby are meant those of the tribe of Zebulun and Naphtali of whom Baraks army did chiefly consist though such of the other tribes as did put too their helping hand are not excluded and these are said to have offered themselves willingly because they did readily yield to follow Barak when he called them together though he had no authority to constrain them to take up arms God working their hearts thereto to whom therefore the praise is principally given Praise ye the Lord for the avenging of Israel when the people willingly offered themselves Vers 3. Heare O ye kings give eare O ye princes c. Deborah undertaking in this song to ascribe to the Lord the glory of that victory which she and Barak had gotten over Sisera to shew what a glorious work God had therein done for his people in the first place in a poeticall strain she calls upon kings and princes to hearken to her Heare O ye kings give eare O ye princes thereby onely to imply that in the ecstasie of her joy she could be glad if all the kings and princes of the earth could heare what she had now to say concerning this great work which God had done for his Israel and she addresseth her speech particularly to kings and princes First because they are most ready to ascribe to themselves the glory which is due to the Lord onely and secondly because they are wont in their pride to oppresse others and to think they may do whatsoever they please and therefore she desired they might know what God had done to Jabin and Sisera and so beware of provoking God by oppressing others as these had done Vers 4. Lord when thou wentest out of Seir when thou marchest out of the field of Edom the earth trembled c. The most of Expositours understand this to be a poeticall expression of the terrours werewith the neighbouring nations were affrighted when the Lord carried the Israelites from the borders of Edom towards the land of Canaan to wit that there was then a trembling on every side so that not men onely but even the heavens and mountains and hills seemed to tremble and melt away and that even as Sinai trembled and shook at the Lords coming down upon it when the Law was given for to that end they conceive the melting or shaking of Sinai is mentioned vers 5. The mountains melted from before the Lord even that Sinai before the Lord God of Israel to wit by way of similitude so when the Lord in a pillar of fire marched before the Israelites against the Amorites the neighbouring nations were terribly amazed the Lord casting such a fear upon them as if the earth had trembled and great storms and tempests intermixt with thunder and lightnings had been showred down from the clouds yea as if the mountains had melted c. according to that Deut. 2.24 25. Rise ye up take your journey and passe over the river Arnon c. This day will I begin to put the dread of thee and the fear of thee upon the nations that are under the whole heavens who shall hear report of thee and shall tremble and be in anguish because of thee But I rather conceive that it is to be understood of those thunders lightnings earthquakes tempests and such other terrible expressions of Gods majestie wherein he manifested himself unto his people at the giving of the Law for then he is also said to come from Seir Deut. 33.2 And he said The Lord came down from Sinai and rose up from Seir unto them he shined forth from mount Paran and he came with ten thousand of saints from his right hand went a fiery Law for them and the shaking of Sinai we see is expressely mentioned vers 5. The mountains melted from before the Lord even that Sinai before the Lord God of Israel as it is also Psal 68.7 8. O God when thou wentest forth before thy people when thou didst march through the wildernesse Selah The earth shook the heavens also dropped at the presence of God even Sinai it self was moved at the presence of God the God of Israel and though there be no mention of the clouds dropping water at the giving of the Law yet there is of thunders and lightnings which are usually accompanied with violent showers But why should Deborah mention this here I answer first because Gods entring into covenant with them is the ground of all that he doth for his people and secondly because she would the better expresse how terrible God had been now to their adversaries by comparing the terrours of this day with those when the Law was given on mount Sinai and to intimate that God continued to do the same things still for his people that he had done for them from their first coming out of Egypt Vers 6. In the dayes of Shamgar the sonne of Anath in the dayes of Jael the high-wayes were unoccupied c. That is even from the death of Ehud whom Shamgar succeeded though he was a worthy champion and did miraculously avenge the Israelites upon the Philistines unto this present time wherein Jael lived though she were a woman of an heroicall spirit and one that grieved to see the poore people of God so miserably oppressed as was evident by that which she had now done for them the land was held in miserable desolation the people not daring to travell in the high-wayes nor to dwell in the villages but onely in the walled cities whither they all fled to secure themselves till God was pleased by me a poore woman to set on foot this work of their deliverance Vers 8. They chose new gods then was warre in the gates That is then was there warre in every city the Lord letting loose the neighbouring nations to make warre against the severall cities of Israel because they were corrupted with their idolatry Because a great part of the strength of their cities was in their gates therefore
Deborah sets forth the warre that was made against the Israelites cities by this expression then was warre in the gates but withall it may also imply the prevailing power of the enemy when they made inroads into their land to wit that they many times came up to the very gates of their cities Was there a shield or spear seen among fourty thousand in Israel This may be meant either of the scarcity of arms amongst them the enemy whereever they prevailed disarming them that they might not afterward be able to attempt any thing against him or rather because we see not but Baraks troops were armed for warre that the Israelites were so quelled that not a man amongst the many thousands of Israel durst take up a shield or spear against them according to that Levit. 26.36 And upon them that are left alive of you I will send a faintnesse into their hearts in the land of their enemies and the sound of a shaking leaf shall chase them and they shall flee as fleeing from a sword and they shall fall when none pursueth Vers 9. My heart is to the governours of Israel that offered themselves willingly amongst the people That is I cannot but highly love and honour the governours of Israel that were as willing to hazard themselves in this warre against Jabin as any of the people yea and to undergo the same travell and hardnesse together with them and indeed this in the heads and rulers of the people was most to be admired and extolled first because such men have usually the fairest estates and for them therefore to hazard all they enjoyed in rising up with Deborah against this great tyrant as willingly as those of the poorer sort that had scarce any thing to lose was a signe of an heroicall spirit for which they deserved to be highly honoured secondly because men that had been formerly imployed in offices of peace are not men usually fit for the service of warre and therefore it must needs be a singular zeal for Gods glory and the good of Gods people that made them lay by their gowns to gird on a sword thirdly because such men are usually puffed up with their greatnesse and it was therefore a rare thing for such to stoop to joyn with meaner men yea to put too their helping hand amongst the meanest for the cause of God and his people against their enemies and fourthly because the examples of men of such rank was no doubt a mighty means to draw on the meaner sort to come flocking in to the service Vers 10. Speak ye that ride on white asses ye that sit in judgement and walk by the way That is let all those that are men of honour and eminency above others that use to ride up and down upon white asses all magistrates and Judges that sit in the seat of justice and so likewise all the common sort of people that travell on foot from one place to another let them all in their severall places speak of this great deliverance which God hath wrought for his people Riding on asses it seems was a note of great and honourable persons in those times and countreys and therefore it is noted of Jair who was one of the Judges that he had thirty sonnes that rode on thirty asse-colts and they had thirty cities chap. 10.40 and so likewise of Abdon who was another of the Judges chap. 12.14 that he had fourtie sonnes and thirty nephews that rode on threescore and ten asse-colts and unlesse by white asses here nothing else be meant but slick and goodly asses it seems that white asses were principally used by such persons and though the most Expositours limit this first clause to merchants who they say used to ride on white asses yet I conceive we may better understand it of all men of eminency that used to ride in pomp and State and so likewise by those that sit in judgement are meant their Judges and chief Magistrates and by those that walk by the way are meant the meaner and common sort of people and the reasons why Deborah stirres up these men under these expressions to praise God for the vanquishing of Jabin and Sisera is to intimate the just cause they had to speak with joy of this great mercy of God to wit because whereas formerly all the wayes of the land were pestred with cut-throat souldiers so that there was no stirring in safety from one place to another and all course of justice was in a manner stopped up the sword having silenced the Laws now the Judges might sit in Judgment as formerly the great ones might now ride up and down upon their white asses according to their wonted manner which before they could not and the common people of all sorts might now passe to and fro and travell about their businesses from one place to another without fear Vers 11. They that are delivered from the noise of the archers in the place of drawing waters there shall they rehearse c. This may be meant of the Israelites that followed Barak and fought against Sisera and his archers at the river Kishon see chap. 4.7 And I will draw unto thee unto the river Kishon Sisera the Captain of Jabins army with his chariots and his multitude but the most of Expositours understand it of the meaner sort of people that were wont to be slain or taken captives by the enemies that lay in wait for them at the place of drawing waters Fountains wells of water were rare in those dry countreys of great esteem they went in many places farre to fetch water here therefore the Canaanites used to ly in wait for them so that no sooner could the poore people come thither but presently the Canaanites with a great outcry were ready to set upon them and their arrows came presently singing about their ears and oft struck them dead for both these may be intended by the noise of the archers but now saith Deborah these poore wretches being delivered from this danger may go freely to those places and there declare the righteous acts of God in destroying these their enemies Then shall the people of the Lord go down to the gates Hereby many things may be implyed first their freedome to go forth at the gates of their cities within which they were in a manner cooped up before secondly the restoring of the people to the gates as places of judicature from which they were restrained before there was warre in the gates now there was Law and judgement there thirdly their returning to the cities that were thence banished or fled and the countrey peoples resorting thither upon their severall occasions Vers 12. Awake awake Deborah utter a song This expression Deborah useth onely to imply the exceeding greatnesse of the mercy which God had afforded them which required that she should rouze up her self to praise the Lord for it with all her might and with all the strength of her soul Arise Barak and lead
joyn with Barak and their brethren that were risen up against him yet others on the other side opposed this vehemently and alledged that they had submitted to be tributaries to Jabin and might not therefore take up arms against him and a third sort that could have been glad to be eased of Jabins yoke yet judged it best for them to stand as neuters and wait what the issue of the warre would be and that because Jabin was too mighty for the Israelites and all they did was by the incouragement of a woman if they sided with their brethren then if Jabin prevailed they should be surely ruined but if they sat still and did nothing though the Israelites did prevail they should do well enough and so because of these factions and divisions amongst them they could not agree together Now whereas it is said that for the divisions of Reuben or as it is in the margine of our Bibles in the divisions of Reuben there were great thoughts of heart or as it is vers 16. great searchings of heart if we reade it in the divisions of Reuben then it may be meant of the plotting and contriving thoughts which the Reubenites had in their hearts by way of considering how they should carry themselves in this rising of Barak and their brethren against Jabin and Sisera But if we reade it as it is in our Bibles for the divisions of Reuben there were great thoughts of heart and vers 16. great searchings of heart then it must necessarily be understood of their brethren the Israelites that had taken up arms against Jabin to wit that when they perceived that there were such divisions amongst the Reubenites and that thereupon they deserted them in this cause and came not out to help them they had great thoughts of heart that is great swelling thoughts of discontent against them of murmuring and heart-burnings and of sharp censures which in their minds they passed upon them and so likewise great searchings of heart that is of wondring and musing in their minds why they that were such a rich and potent tribe should so desert their brethren in so just a cause and not put too their helping hand for the suppressing of a tyrant who had so mightily oppressed them Vers 16. Why abodest thou among the sheep-folds to heare the bleating of the flocks Because the Reubenites were exceeding rich in cattell Num. 32.1 The children of Reuben and the children of Gad had a very great multitude of cattell therefore they forbore to take up arms against Jabin for fear of being plundred if he should prevail but withall to excuse themselves for not going out with Barak that was engaged against this Canaanitish king that had so sorely oppressed them they pretended they could not be spared from attending on their flocks and therefore doth Deborah here upbraid this tribe for staying at home among the sheep-folds to heare the bleating of the flocks thereby implying what a poore and mean thing it was and what a base and sordid spirit it argued for them to stay at home for such mean imployments when such a great work was in hand as the vanquishing such a potent tyrant as Jabin was and the breaking of that yoke that had been so heavy upon the necks of Gods people willing them as it were to consider whether the complaints the cryes and grones of Gods oppressed people had not been more worthy their regarding and whether the sounding of trumpets and other warlike instruments had not been more worth the hearing at such a time as this then the bleating of their flocks Vers 17. Gilead abode beyond Jordan c. Here Deborah reproves divers other tribes that came not in to afford any help for the suppressing of Jabin and that in such a manner as if she should say that the very mentioning of the reasons that moved them or which at least they pretended for their not taking up arms was enough to condemne them as first the Gileadites that is the tribe of Gad and the other half tribe of Manasseh for they had the countrey of Gilead for their lot as we see Josh 13.24 25 31. Deut. 3.12 13. and Num. 32.40 Gilead saith she abode beyond Jordan that is they pretended that they dwelling so far off could not come in to the help of Barak at least time enough and because Hazor and his captain Sisera had not yet broken over Jordan against those tribes that dwelt there they hoped that they should be safe enough and that he would let them alone if they did not engage themselves in this warre against him not considering that the Israelites within Jordan and those without being all brethren united together under one God as fellow-members of the same body it was not fit that they should so slight the preservation of those that dwelt furthest off from them and that it was a folly to think that Jabin would spare those without Jordan if the other tribes within Jordan were once destroyed Secondly the tribe of Dan Why saith she did Dan remain in ships the meaning is That the Danites having their lot close upon the Mediterranean sea for Japho or Joppe and much besides of the Western coast was in their lot Josh 19.46 they pretended that they were seamen and merchants and could not therefore be spared to go to this warre because of their traffick and voyages that they had in hand and perhaps they hoped that if things proved never so ill they could the most of them secure themselves and their estates by flying away in ships and therefore they would not meddle with so dangerous an attempt as this was of making war against such a potent king and what a high degree of wickednesse was this to preferre their own private profit before the publick good and so to mind their own private safety as not to care what became of their brethren so they could shift for themselves and that too not without the losse of their interest in that land which God had given them for their inheritance And thirdly the tribe of Asher Asher continued on the sea-shore and abode in his breaches that is they dwelled also nigh to the sea pretending the same necessity of staying to mind their voyages and merchandise and besides they alledged their breaches that is either the breaches which the sea had made in their banks that were to be immediately made up unlesse they would see their countrey over-flown or else the breaches and ruinate places in the walls of their cities pretending that they durst not leave their cities in such a weak condition lest in their absence the neighbouring Canaanites should set upon their cities and at those breaches enter and take them all which were excuses as weak as the rest to keep them from so brave a service as this was of suppressing this king of Canaan that had so mightily oppressed them especially when God promised that he would prosper them therein Vers 18. Zebulun and Naphtali
make thou shalt soon see that having Gaal for their captain the Shechemites have no cause to be affraid of thee and withall it may be he sent this challenge to Abimelech by some messenger Vers 30. And when Zebul the ruler of the citie heard the words of Gaal c. It is evident that Zebul did either truly adhere to the Shechemites in this their conspiracy against Abimelech or else made a shew to them that he did for else no doubt they would not have trusted him so farre as they had done If therefore he were truly on their side before it may seem that Gaals scornfull speeches against him vers 28. Is not he the sonne of Jerubbaal and Zebul his officer which also discovered a desire that he had to supplant him and to get into his place had now enraged him and so caused him by giving secret intelligence to Abimelech to seek to betray them into his hands Vers 32. Now therefore up by night thou and the people that is with thee and lie in wait in the field c. The summe of this counsell which he gave Abimelech is that he should come by night against Shechem with all his army and having laid the greatest part of them in ambush should the next morning shew himself with the rest of his army against whom when Gaal should go forth falling unexpectedly into this snare Abimelech might do to him as occasion should serve Vers 36. Then Zebul said unto him Thou seest the shadow of the mountains as if they were men Which is all one as if he had told him that he was afraid of a shadow Vers 38. Then said Zebul unto him Where is now thy mouth wherewith thou saidst Who is Abimelech c. When he saw that Gaal had plainly discovered Abimelechs troops that he might not turn back again into the city he endeauours by these scornfull taunts to provoke him to go forward to fight with him where is thy mouth that is where is thy great brags for shame turn not back but let it be seen that thou canst fight as well as talk bigly when no enemy was nigh Vers 39. And Gaal went out before the men of Shechem and fought with Abimelech Zebuls taunts had made him ashamed to retire besides he saw but two companies of Abimelechs forces vers 37. which might encourage him the other two being it seems laid in ambush for at first Abimelech divided his army into foure companies vers 34. Vers 41. And Abimelech dwelt at Arumah That is he retired thither after he had beaten Gaal and his souldiers and pursued them to the very gates of Shechem Some conceive this of his dwelling there for some good time without any further attempting any thing against the Shechemites and that he did this purposely to dissemble the mischief he intended to the Shechemites to make a shew that his quarrell was onely against Gaal and his brethren for raising those tumults in the city being otherwise willing enough to forbear the offering any violence to the inhabitants of the city but because it is evident that this Arumah was nigh to Shechem for else he could not come thence so suddenly upon the Shechemites as it is said afterwards he did vers 42 43. and the Shechemites had no reason to be out of fear of his intending them any hurt so long as he lay with his forces in a place so near their city but did therefore come out again to fight with him vers 42. therefore I conceive it farre more probable that the meaning of these words is onely this that after Abimelech had pursued Gaal and his forces to the very gate of Shechem he stayed not there before the city but withdrew his forces to Arumah a place not farre from Shechem and abode there And Zebul thrust out Gaal and his brethren that they should not dwell in Shechem No doubt he took this advantage when the people were enraged for their losse to accuse them either of cowardise or treachery and so procured them to be thrust out of the city for though before Zebul might not have spoken against Gaal and his brethren yet now it was an easie matter to work them out of the peoples hearts Vers 42. And it came to passe on the morrow the people went out into the field c. Some conceive that this going forth of the people into the field was to make an end of their harvest or vintage or for some other their countrey imployments and that because they were perswaded by Zebul that now they had thrust out Gaal Abimelech would be pacified towards them not attempt any thing against them but because first they had already finished their vintage and with great joy had already thereupon kept a feast by way of thankfullnesse in the house of their god secondly it had been an incredible security to be so confident that Abimelech would give over his quarrell against them considering how highly they had provoked him and that he lay still with his forces in a town so near hand from whence he might so easily surprise them and thirdly Abimelechs dividing his souldiers into three companies and laying some of them in ambush whereof mention is made in the following verses argues that he went not against a naked unarmed people scattered here and there about their countrey businesse I rather think that there going forth now into the field was to renew the battell to revenge their former losse when they fought under the command of Gaal and his brethren and to drive Abimelech out of their coasts Vers 43. And he took the people and divided them into three companies c. To wit as intending with one of these companies which he kept with himself to lie in ambush to surprise the city on a sudden so soon as the Shechemites were gone out with their army and with the other to set upon their army when it was gone forth a little way from the city that so those without the city and those within the city might all be destroyed Vers 45. And beat down the citie and sowed it with salt Salt is both a cause and signe of barrennesse and desolation whence it is said Psal 107.33 34. that God many times turns a fruitfull land into barrennesse or saltnesse as the word is in the originall and Moab is threatned in these words Zeph. 2.9 As I live saith the Lord of hosts the God of Israel Surely Moab shall be as Sodom and the children of Ammon as Gomorrah even the breeding of nettles and salt pits and a perpetuall desolation And as a signe of desolation it was no doubt therefore here sowed Abimelech thereby desiring to expresse the deadly hatred he bare to this place of his birth that he desired if it were possible that it might ever be desolate and without an inhabitant yet it was afterwards rebuilt as is evident 2. Chron. 10.1 and Jer. 41.5 but by whom we reade not Vers 46. And when
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
Samson was followed on afterwards in the dayes of Eli Samuel and Saul for they never were after this in bondage to the Philistines till at length they were perfectly subdued by David Vers 6. A man of God came unto me and his countenance was like the countenance of an Angel of God very terrible That is his countenance was very venerable and full of reverend Majesty and such as wrought a kind of astonishment and fear in me Vers 7. For the child shall be a Nazarite to God from the womb to the day of his death Others that took upon them the vow of a Nazarite were onely such for a time namely so long as they had vowed to consecrate themselves unto the Lord in this strict way of singular holinesse which was therefore called the dayes of their separation see the notes Num. 6.3 4 5. But now Samson was in an extraordinary way separate to be a Nazarite to wit by the appointment and command of God and not by his own voluntary vow and therefore he was to be a Nazarite all his life from the womb to the day of his death and herein was Samson above other Nazarites a type of Christ who was from his first conception perfectly sanctified Luke 2.35 That holy thing which shall be born of thee saith the Angel to the virgin Mary shall be called the sonne of God and so continued all his dayes holy harmlesse undefiled and separate from sinners Heb. 7.26 and that to the end he might be the saviour of Gods people for the better manifestation whereof it was that God by his providence did so order it that he was though upon another occasion called a Nazarene Matht 2.23 And he came and dwelt in a city called Nazareth that it might be fulfilled which was spoken by the Prophets He shall be called a Nazarene Vers 10. And the woman made haste and ran and shewed her husband c. Knowing how earnestly her husband had prayed unto the Lord that he would again send that man of God to them that had at first brought her the tidings of her conception no sooner did she now see him again but as taking this to be an answer of his prayer and therefore not doubting but he would stay till she came back again and withall longing to make glad the heart of her husband she made haste and ran as the text saith to tell her husband of it Vers 16. Though thou detain me yet I will not eat of thy bread and if thou wilt offer a burnt-offering thou must offer it unto the Lord. Manoah had said in the foregoing verse I pray thee let us detain thee untill we shall have made ready a kid for thee now because those words may be meant especially as they are in the originall either his preparing a kid merely for him to eat or else for preparing a kid for a sacrifice to wit of a peace-offering for with such sacrifices they used to feast their friends after they had offered the fat unto the Lord accordingly the Angel of the Lord answers Manoah in these words for first he absolutely refuseth to eat of any provision that he should make ready for him Though thou detain me I will not eat of thy bread and this he saith not because Angels in those assumed bodies wherein they appear to men cannot eat for we see the contrary expressely affirmed concerning the Angels that appeared to Abraham when as yet they would not be known to be any other but men Gen. 18.8 He took butter and milk and the calf which he had distressed and set it before them and they did eat but because he now desired to lead on Manoah by degrees to apprehend him to be more then a man which as yet Manoah had not conceived and then secondly he addes and if thou wilt offer a burnt offering thou must offer it to the Lord wherein he intimates to Manoah that he vvould not have him think of providing a sacrifice that he might eat of it yet if he had a mind to offer a burnt offering he should approve of that onely he then gives him vvarning to take heed of having any other thought then to offer it to the Lord Jehovah onely As concerning the reason vvhy he gives him that expresse caveat that he should be sure that he did not think of offering his burnt offering to any but the Lord I conceive it to be onely because many of the Israelites did at this time vvorship the idol-gods of the heathens and therefore the Angel took this occasion to bid him to beware of that Many Expositours indeed conceive that the Angel that novv appeared to Manoah being a created Angel spake this purposely to beat off Manoah from thinking to offer any sacrifice to him and others that hold it was the Sonne of God that novv appeared to him understand these words as if he had said If you think of offering me a burnt offering you must offer it to me as the true God not as to a created angel but first because there is nothing said before whereby it may be gathered that Manoah intended to offer a sacrifice to the Angel and secondly because it is manifest that as yet he took him to be a man as himself was some prophet sent unto him from God as it follows in the next words Manoah knew not that he was an angel of the Lord I see not why we should think that the angel spake these words with respect to himself but rather to give him warning of the idolatrie that was then too rise in the land Vers 17. What is thy name that when thy sayings come to passe we may do thee honour That is that we may make report to others concerning this thy foretelling future things and so both we and they may esteem and honour thee as a prophet of the most high God This I conceive is chiefly intended though withall it may be meant of some bountifull reward wherewith by way of gratitude he meant to honour him that is to testifie their honourable and high esteem of him Vers 18. Why askest thou thus farre after my name seeing it is secret Or seeing it is wonderfull as it is in the margin of our Bibles for the word in the Originall signifieth both secret and wonderfull If we hold that this was a created angel that now appeared to Manoah there is no necessitie that we should thereupon make enquirie as many Papists have very busily done whether the holy angels in heaven have all of them their severall names whereby they are distinguished and known when the angels would impart any thing one to another concerning any particular angel For though there is no question to be made but the angels both can and do impart what they would make known both one to another and one concerning another yet because they do this not by words or vocall expressions but as spirits in a spirituall manner and such as we are not able to
the words must be that in those dayes there was no King in Israel that is no supreme Magistrate armed with such sovereigne authoritie to punish offenders that transgressed the law as the Kings afterwards had the Judges rather governing the people by counsell shewing them what was the law and will of God then by the sword of justice at least in those times of the Judges when they were in subjection to those neighbouring nations that tyrannised over them Vers 7. And there was a young man out of Bethlehem-Judah c. That is Bethlehem in the tribe of Judah which was called Bethlehem Ephratah Mich. 5.2 to distinguish it from that Bethlehem which was in the tribe of Zebulun Josh 19.15 But why is it said in the next words that he was a Levite and yet withall too of the familie of Judah I answer because though he was a Levite yet he was born and bred up amongst them of the familie of Judah It may be true which some conceive that his father being a Levite and sojourning there marryed a wife of the familie of Judah but it is not usuall in Scripture to style men by the mothers familie and therefore the meaning is that there he had his birth and breeding for which cause he is also said to have sojourned there because he was not of that tribe neither was Bethlehem one of the Levites cities but there he lived as a stranger as the Levites it seems did in many other places Afterwards his name is expressed and of what familie he was to wit that his name was Jonathan and that he was the sonne of Gershom the sonne of Manasseh Vers 8. And the man departed out of the city from Bethlehem-Judah to sojourn where he could find a place c. This shews the corruptions of those times God had provided liberally for the tribe of Levi but in these idolatrous times the people had in a great measure forsaken the Tabernacle and so their appointed maintenance of tythes it seems was not yielded them for then this Levite needed not have wandered up and down to procure means of livelyhood See the like Neh. 13.10 11. And I perceived that the portion of the Levites had not been given them for the Levites and the singers that did the work were fled every one to his field Then I contended with the rulers and said Why is the house of God forsaken and I gathered them together and put them in their places Vers 10. And Micah said unto him Dwell with me and be unto me a father and a priest c. Though he had consecrated his sonne to execute the priests office in his idolatrous chappel yet because he thought it would be a great honour to his idol-worship to have one of the tribe of Levi to his priest either he was content to put his sonne out of that place and to put in this Levite in his room or else meant to joyn him with his sonne and so began to treat with him to this purpose But yet observable it is that though he promised to reverence this Levite as a father notwithstanding his youth if he would be his priest be unto me saith he a father and a priest yet it was but a poore salarie that he tendered him for his service I will give thee ten shekels of silver by the yeare and a suit of apparell and thy victuals eleven hundred shekels of silver were set apart to make their idols and the appurtenances thereto belonging and yet ten shekels of silver were thought enough for the priests wages Indeed had not the time when this was done been extremely corrupt a Levite would never have prostituted himself to such a base service as to be a priest to their idol-dunghill-gods and that too upon such base terms but hunger will snap at any thing when there is no grace to restrain men for so it follows in the next verse and the Levite was content to dwell with the man c. Vers 11. And the young man was unto him as one of his sonnes c. Though he reverenced him as a father as he had promised him before vers 10 yet it is said here that the young man was unto him as one of his sonnes that is he loved him and used him as if he had been his own child Vers 13. Now I know that the Lord will do me good seeing I have a Levite to my priest But how much he was deceived the following chapter sheweth CHAP. XVIII Vers 1. IN those dayes there was no King in Israel See the note chap. 17. vers 6. For unto that day all their inheritance had not fallen unto them among the tribes of Israel By reason of the Amorites who cooped them up in the mountains chap. 1.34 And the Amorites forced the children of Dan into the mountain for they would not suffer them to come into the valley Vers 3. When they were by the house of Micah they knew the voice of the young man the Levite The Danites had part of their inheritance in that part of Canaan which was at first assigned to the tribe of Judah therefore it is not unlikely that some of these spies were formerly acquainted with this Levite whilst he sojourned in Bethlehem-Judah and so now knew his voice However by the different dialect or manner of speech and pronunciation which the men of Judah used from that which was used by the inhabitants of mount Ephraim they might know him to belong to Judah though he now sojourned in Ephraim as we may see in that instance chap. 12.6 where the men of Ephraim said Sibboleth in stead of Shibboleth And besides if they heard him speak concerning the employments of his calling by that they might know he was a Levite Vers 5. And they said unto him Ask counsel we pray thee of God c. Hearing from the Levite that Micah had there a chappel of gods and amongst the rest an Ephod and Teraphim which were the Oracles whereby in those idolatrous times they were wont to enquire of God and that he was hired to be Micahs priest they desired him that he would enquire of God concerning the successe of that great businesse they were going about Vers 6. Go in peace before the Lord is your way wherein ye go That is the eye of the Lord it upon your way to remove all difficulties and to make your journey prosperous he will go out before you and take care of your journey Now this answer he might return of his own head flatteringly as false Prophets are wont to do But yet God might permit Satan by his Teraphim or some such Oracle to foretell this concerning the successe of their journey Deut. 13.1 2 3. If there arise among you a prophet or a dreames of dreams and giveth thee a signe or a wonder and the signe or the wonder come to passe whereof he spake unto thee saying Let us go after other gods which thou hast not known and let
the city with fire This is mentioned before Josh 19.47 concerning which see the note there It may seem strange why the Danites should burn this city seeing they surprized it purposely that they might dwell in it and it must needs be a great work and of great charge to rebuild it again but this we must consider is usuall when cities are stormed and taken partly through the fury of the souldiers in the heat of the assault and partly that they may the more easily destroy the inhabitants whilst they are forced to busie themselves in quenching the fire cities are seldome taken by force but that some part of them is burnt with fire Vers 28. And there was no deliverer because it was farre from Sydon c. See the note above vers 7. And it was in the valley that lyeth by Beth-Rehob c. Rehob was a city in the utmost north part of the land near unto mount Libanus and Hamath Num. 13.21 So they went up and searched the land from the wildernesse of Zin unto Rehob as men come to Hamath it was within the portion assigned to Asher Josh 19 28. and appointed for the Levites in that tribe Josh 21.31 but is reckoned amongst those cities whose inhabitants the Asherites did not drive out Judg. 1.31 who are called Syrians of Beth-Rehob 2. Sam. 10.6 It is evident therefore that Laish which was also now in the possession of the Canaanites or Syrians and was nigh Rehob stood also in the utmost north parts of the land near to the fountain of Dan one of the heads of that river which was therefore called Jordan whence was that proverbiall speech from Dan even to Beersheba Vers 29. And they called the name of the city Dan after the name of Dan their father c. Because the Danites that seated themselves here so farre off from the rest of their brethren might fear lest in future times their reference to their brethren should be questioned they named their city Dan which was before called Laish that it might be known to what tribe they belonged yet withall it is probable they so named their city too in honour of their father the Patriarch of whom they were descended but in the mean time they were idolaters and robbers and this their father Dan did not do as Christ speaks in a like case John 8.40 But now ye seek to kill me a man that hath told you the truth which I have heard of God this did not Abraham Vers 30. And the children of Dan set up the graven image c. The good successe which they had in their attempt upon Laish according to the answer which they had received from this Oracle made them highly esteem both this priest and his images and accordingly they established this idolatrous worship of their false gods amongst them and so this Levite Jonathan the sonne of Gershom c. and his posteritie were priests unto these idolatrous Danites untill the captivitie of the land The most of Expositours understand this of that captivitie when the ark was taken and carried away by the Philistines 1. Sam. 4.10 11. And the Philistines fought and Israel was smitten and they fled every man into his tent and there was a very great slaughter for there fell of Israel thirty thousand footmen And the Ark of God was taken and the two sonnes of Eli Hophni and Phinehas were slain for then we see there was a great slaughter amongst the Israelites and no doubt many of them were carried away captive together with the ark and all this befell them because of the idolatrie that was then in the land Psal 78.58 59. They provoked him to anger with their high places and moved him to jealousie with their graven images When God heard this he was wroth and greatly abhorred Israel So that he forsook the Tabernacle of Shiloh the tent which he placed among men c. Besides Micahs graven image upon which depended the service of this idolatrous priest and his successours stood up onely till the remove of the Tabernacle from Shiloh vers 31. And they set them up Micahs graven image which he made all the time that the house of God was in Shiloh which was doubtlesse about that time when the Ark was taken by the Philistines so that hence it may seem very probable that the priesthood of these men continued no longer and that this is the captivitie here spoken of Besides if it be understood of that captivitie when the ten tribes were carried away captives into Assyria by Shalmaneser 2. Kings 17. it may be judged very unlikely that these idolatrous priests should in Samuels time be suffered especially in Davids who was so holy and potent a King But yet because the captivieie of the land cannot well be understood otherwise then of a generall captivitie I see not why it should not be understood of that captivitie when the people were carried away into Assyria by Shalmaneser It is indeed manifest by the following verse that Micahs image was pulled down not long after the Tabernacle was removed from Shiloh and in Sauls time it is manifest that the Tabernacle was in Nob 1. Sam. 21. But yet though the idol was supprest these idolatrous priests might in secret especially though not openly continue to do this impious service for the Danites unto the time of Jeroboam and then might be employed as priests for his golden calf which was erected in this citie Dan 1. Kings 12.29 He set the one in Bethel and the other he put in Dan for though he made priests of the lowest of the people that were not Levites vers 31. yet that doth not hinder but that these idolaters though Levites might be of the number of his priests too and so they might continue till that generall captivitie of the ten tribes CHAP. XIX Vers 1. ANd it came to passe in those dayes c. Concerning the time when these things were done see chap. 17. vers 6. There was a certain Levite sojourning on the side of mount Ephraim who took to him a concubine out of Bethlehem-Judah Some concubines there were amongst the Hebrews that were esteemed lawfull wives as concerning the right of the bed who yet were not esteemed in the rank with other wives principally and most properly so called for they had not the honour of being accounted the mother of the familie their children did not inherit with the rest c. and that either because they were before such as lived in a servile condition as Hagar or because they were taken in a second place and were not with the same rites and solemnities married to them as the others were concerning which see the note Gen. 22.24 and 25.6 and such a concubine it seems this was and therefore is the Levite called her husband both here vers 3. And her husband arose and went after her to speak friendly unto her and again chap. 20.4 And the Levite the husband of the woman that was slain
former verse it is said they went up though in after times the Ark was a long while out of the Tabernacle yet in those dayes it was there in the house of God in Shiloh Vers 28. And Phinehas the sonne of Eleazar the sonne of Aaron stood before it in those dayes That is ministred before the Lord in the priests office Deut. 10.8 The Lord separated the tribe of Levi to bear the Ark of the covenant of the Lord to stand before the Lord and to minister unto him and enquired of the Lord by Urim and Thummim before the Ark in the behalf of the people And hereby it appears that this story of Israels warre with Benjamin did not fall out after Samsons death according as it is here set down in order of the Historie but long before for had Phinehas lived after Samson he had been well nigh foure hundred years old whereas in this time it was a rare thing to live till fourescore years Psal 90.10 The dayes of our years are threescore years and ten and if by reason of strength they be fourescore years yet is their strength labour and sorrow for it is soon cut off and we flie away Vers 29. And Israel set liers in wait round about Gibeah c. Though the last time the Israelites enquired of the Lord what they should do God had assured them that they should prevail against the Benjamites Go up for to morrow I will deliver them into thy hand yet were they never a whit lesse carefull to trie if by policie they could get any advantage against them and as may be gathered by severall passages in the following part of the chapter though the relation be somewhat intricate the course which they took seems to be this they divided their army into three parts one part was laid in ambush in the meadows of Gibeah vers 33. the other part was sent against Gibeah who were presently to flie before the Benjamites that they might draw them farre off from the citie vers 30 31. and the third was to stay in Baaltamar and to renew the battel when the Benjamites came thither pursuing the Israelites that fled before them Vers 30. And the children of Israel went up against the children of Benjamin c. That is that part of their army that was to make an assault upon the Benjamites and then presently to give back and flie See the foregoing note Vers 31. In the high wayes in which one goeth up to the house of God and the other in Gibeah in the field This surely was another Gibeah called Gibeah in the field to distinguish it from that Gibeah against which the Israelites now warred which stood on a hill happely it is the same which is called Gaba Josh 18.24 Vers 33. And all the men of Israel rose up out of their place and put themselves in array at Baal-tamar That is the main body of the army which stayed in that place to receive the Benjamites when they should follow on in the pursuit of the flying Israelites See the note vers 19. Vers 34. And there came against Gibeah ten thousand chosen men out of all Israel c. These ten thousand were I conceive the liers in wait mentioned vers 33. but yet that which follows and the battel was sore but they knew not that evil was near them must be meant of the battel betwixt the Israelites that set themselves in array in Baal-tamar vers 33. and the Benjamites that were fallen upon them as they came pursuing the Israelites who did purposely flie before them for these Benjamites they were that knew not that evil was near them but fought courageously till afterward they saw the smoke of the citie arise and then they fled before the Israelites as it is afterward more particularly described vers 38 c. Vers 35. And the Lord smote Benjamin before Israel Though they used now a stratagem which they used not before yet it was not thence that they prevailed but because the Lord was at peace with them and gave them the victorie And the children of Israel destroyed of the Benjamites that day twenty and five thousand and an hundred men To wit eighteen thousand in the fight vers 44. And there fell of Benjamin eighteen thousand men and five thousand which they gleaned in the high-wayes as they found them in the pursuit scattered here and there vers 45. and two thousand which they slew at Gidom vers 45. and the odde hundred which is not expressed in the particulars was slain it seems some in one place and some in another Vers 41. And when the men of Israel turned again the men of Benjamin were amazed This is added to clear that which was said vers 40. to wit how the Benjamites came to look back and see the flame of the citie the reason was that they were amazed to see the flying Israelites on a sudden turn head and renew the battel with such courage and violence and thereupon looking behind them saw their citie was taken and set on fire Vers 46. So that all which fell that day of Benjamin were twenty and five thousand c. There fell that day twenty five thousand one hundred See vers 35. And the children of Israel destroyed of the Benjamites that day twenty and five thousand and an hundred men but here the great number is onely expressed Vers 48. And the men of Israel turned again upon the children of Benjamin c. That is having slain all the Benjamites that were in arms for the defence of Gibeah together with all the inhabitants of the citie they then addressed themselves to take vengeance on the rest of the tribe of Benjamin because they also had a hand in the sending out men for the defence of Gibeah and herein proceeded with such fury and rage that they utterly destroyed both in town and citie where ever they came all that came to hand both man and beast that is they spared neither women nor children nor any living thing that came in their way and this they did either as judging that they were bound to deal with them as with those that were anathematized or devoted to destruction according to the direction which was given by the Lord concerning any citie that should set up idolatrie amongst them Deut. 13.15 16. Then thou shalt enquire and make search and ask diligently and behold if it be true and the thing certain that such abomination is wrought among you thou shalt surely smite the inhabitants of that city with the edge of the sword destroy it utterly and all that is therein and the cattel thereof with the edge of the sword or rather onely out of the fury and rage wherewith they were transported partly because it was such a horribe villanie which the Benjamites had undertaken to defend and partly because so many thousands of their own tribes had perished in this warre against the Benjamites concerning which see what is further noted in the
such but that she might have some small portion of land to sell left her by her husband by way of joynter or dowrie for term of life and happely Ruth had acquainted Boaz with this beforehand though it be not expressed However because where such lands were to be sold by any widow the next kinsman to whom the inheritance was to come after the widows decease might redeem it before any other therefore Boaz tendred him the redeeming this land that if he did accept of it he might then require of him to marry Ruth to which upon the same ground of being the next kinsman he was also bound Vers 5. Then said Boaz What day thou buyest the field at the hand of Naomi thou must buy it also of Ruth c. As if he should have said If you buy this land of Naomi Elimelechs widow you must buy it also of Ruth the widow of Mahlon the sonne of Elimelech and so coming in as the next kinsman to buy her husbands land you are also as the next kinsman to marrie her that you may raise up seed to her deceased husband Because as we may probably conceive when Naomi had enjoyed this parcell of land as Elimelechs widow Ruth was also after to enjoy it for her life as Elimelechs sonnes widow and he that would challenge from Ruth the priviledge of the next kinsman in the purchase of her land was also to perform the duty of the next kinsman in marrying her that he might raise up seed to her deceased husband and so continue his name in his inheritance hence is it that Boaz doth here wind up these two thus together in these words that he spake to the next kinsman thou must buy it also of Ruth the Moabitesse the wife of the dead to raise up the name of the dead upon his inheritance Vers 6. And the kinsman said I cannot redeem it for my self lest I marre mine own inheritance To wit either because his marrying with Ruth a poore widow would be a great hinderance to him for his estate which otherwise might be advanced by a rich wife or else because if he should happely have but one sonne by her that sonne of his should be called by the name of Mahlon Ruths former husband and yet carrie away his inheritance and so his name should be extinguished or if he had more yet his inheritance should not go to the first born of his body begotten or rather because if he should have many children by this young widow having perhaps children already by another wife this would be a means to marre and consume his estate by the great charge it would bring upon him and it would also cause his inheritance to be shattered into too many severall parcells if it were to be divided amongst all his sonnes as some think it was Vers 7. Now this was the manner in former time in Israel concerning redeeming c. a man plucked off his shoe and gave it to his neighbour c. When the widow complained to the elders and the kinsman notwithstanding refused to marrie her in that case the woman was to pull off his shoe and spit in his face Deut. 25.9 Then shall his brothers wife come unto him in the presence of the Elders and loose his shoe from off his foot and spit in his face and shall answer and say So shall it be done to him that will not build up his brothers house But here there was no such thing and therefore here the man pulled off his own shoe as was the custome in all other bargains of alienation The ground of which custome was this the shoe signified the right he had to go and come at his pleasure upon any parcell of land as his proper demeans for possessio is quasi pedum positio and the pulling off a mans shoe and giving it to his neighbour signified that he willingly did forego this his right and resigne it to his neighbour and thence is that expression concerning the possessing and treading down of Moab Psal 60.8 Moab is my wash pot over Edom will I cast out my shoe Vers 10. That the name of the dead be not cut off from among his brethren and from the gate of his place c. That is from amongst the inhabitants of Bethlehem who daily go in and out at the gates of the city and upon all civill occasions resort thither as to the place of judgement Vers 11. The Lord make the woman that is come into thy house like Rachel and like Leah which two did build the house of Israel Rachel is here set before Leah because Rachel was Jacobs true and lawfull wife and Leah was by deceit thrust upon him in desiring that Ruth might be to Boaz what Rachel and Leah were to Jacob they desire 1. that she may be loving amiable to him as they were to Jacob 2. that he might have a numerous progeny as Jacob had by them 3. that by this his progeny the Israel the Church of God might be built up and increased Vers 12. And let thy house be like the house of Pharez c. That is as Pharez of whose stock thou art was blessed in his posterity though his mother was a stranger and not of the stock of Israel so that his children and childrens children have been most honourable in the tribe of Judah so mayest thou be blessed in thy children begotten of this poore stranger and may they uphold still the honour of that house Vers 17. And the women her neighbours gave it a name saying There is a sonne born to Naomi c. That is they gave their advice that his name should be called Obed because this sonne of Ruths was to raise up the name of her deceased husband the sonne of Naomi and to be accounted his sonne rather then the sonne of Boaz therefore they do here say there is a son born to Naomi Indeed every where in the genealogies Obed is reckoned the sonne of Boaz but that is because there it is fit the line should be drawn according to the naturall descents that we might truly know the ancestours of whom Christ came without any respect to this Legall provision for doubtlesse this child was reckoned the sonne of Mahlon Ruths deceased husband and therefore when they would appoint a name for this child to wit not as taking to themselves the power and authority of naming the child but onely as friends giving their advice they called him Obed which signifieth serving to expresse the hope they had that he would as a good child serve and comfort Naomi in her old age Vers 21. And Salmon begat Boaz and Boaz begat Obed c. The principall end of setting down this genealogy here is to shew the truth of Jacobs prophecy concerning Christs coming of the tribe of Judah and therefore it begins with Pharez Judahs son ver 18. and so descendeth to David of whose stock it was also known the Messiah was to come
their superstition became a means to perpetuate the memorie of this wonderfull work of God in the confusion of their idol which otherwise within some short time might have been forgotten Vers 6. But the hand of the Lord was heavy upon them of Ashdod and he destroyed them and smote them with emerods Because that the Lord had so clearly discovered to the men of Ashdod that their Dagon was a vain idol and that the God of Israel whose ark they had boldly surprized was the onely true almighty God to wit by casting down their idol before the Ark and at last breaking it in pieces and yet notwithstanding they continued still as superstitiously devoted to their idol as they were before and were not afraid still to detain the ark of God in captivity as at the first therefore now the Lord began to take vengeance on the men of Ashdod the hand of the Lord was heavy upon the men of Ashdod c. Many Expositours understand the next words and he destroyed them of the plague of mice wherewith also that this time he destroyed and wasted their land chap. 6.5 and others of some other mortall disease which God sent amongst them besides the emerods but I rather conceive that all the following words are meant of the plague of the emerods wherewith God smote them and he destroyed them and smote them with emerods onely these words and he destroyed them are prefixed to make known that this disease of the emerods was amongst them not onely painfull and disgracefull Psal 78.66 And he smote his enemies in the hinder parts he put them to a perpetuall shame but mortall also so that many died of them and therefore the Ekronites cried out vers 10. They have brought about the Ark of the God of Israel to us to slay us and our people Vers 8. And they answered Let the Ark of the God of Israel be carried about unto Gath. This the Lords of the Philistines resolved upon to try hereby whether it were the presence of the ark that had caused those plagues or whether they came by chance with which conceit as yet they chuckered themselves else the Princes of Gath who were in this counsell amongst the other Lords of the Philistines would never have consented to the removing of the Ark to their city Vers 11. Send away the Ark of the God of Israel c. The men of Ekron being fully now convinced that it was because of the Ark that so much misery was fallen on them desire plainly that it might be sent back to the land of Israel but it seems their Princes loth yet to part with such a glorious trophee of their victory desired to try yet a little further for that after this it was sent both to Gaza and Ashkelon is evident chap. 6. vers 4. Then said they What shall be the trespasse-offering which we shall return to him They answered Five golden emerods and five golden mice according to the number of the lords of the Philistines for one plague was on you all and on your Lords and again vers 17. And these are the golden emerods which the Philistines returned for a trespasse-offering unto the Lord for Ashdod one for Gaza one for Ashkelon one c. Vers 12. And the men that died not were smitten with the emerods The meaning of this may be that there were many smitten with the emerods besides those that died of them or else we must hold that there was some other deadly disease which God sent amongst them besides the emerods which is called in the foregoing verse a deadly destruction CHAP. VI. Vers 2. ANd the Philistines called for the priests and the diviners saying What shall we do to the Ark of the Lord c. Thus was God the more glorified when their very priests the most zealous maintainers of their idol-gods were brought to give this following advice which tended so much to the honour of the Lord and the shame of their idols The question they propounded to their priests was not What shall we do with the Ark but What shall we do to the Ark of the Lord Tell us wherewith we shall send it to his place that is in what manner and with what gifts shall we send back the Ark Being convinced by the heavy hand of God that lay upon them that they had trespassed some way against the Ark it seems their reason led them to think that some satisfaction or other was to be made and thereupon being resolved to send it away they consulted wherewith they should send back the Ark Vers 3. Then ye shall be healed and it shall be known to you why his hand is not removed from you That is if they were healed as they confidently assured themselves it would prove then hereby they should know why hetherto his hand had not been removed from them Vers 4. They answered Five golden emerods and five golden mice according to the number of the lords of the Philistines These were the trespasse-offerings which their priests and diviners advised them to send back with the Ark to wit as by way of acknowledgement that the God of Israel had brought upon them those plagues of the emerods and mice for their holding of the Ark of God captive amongst them and therefore the reason given in the following verse why they would have these presents sent back with the Ark is that they might hereby give glory to the God of Israel namely by an acknowledgement and confession of their sinne and the just hand of God that had been upon them for their sinne vers 5. Ye shall make images of your emerods and images of your mice that marre the land and ye shall give glory unto the God of Israel the very same expression which Joshua used when he advised Achan to confesse his fault Josh 7.19 My sonne saith he give I pray thee glory to the Lord God of Israel It may well be indeed which some conceive that the sending of such absurd and ridiculous gifts with the Ark as emerods and mice was suggested by Sathan to their diviners in contempt of God but if it were so whilst Sathan intended hereby to dishonour God the Lord by his alruling providence intended hereby to cast the shame upon them and to bring great glory to his own name whilst the Philistines themselves were made to send into the land of Israel such things as might there remain perpetuall monuments and memorialls of those shamefull punishments wherewith God had humbled them It cannot well be conceived how they could make images of their emerods without making images of their secret parts where they were smitten with those ulcers which we call piles or emerods Now what a shame must it needs be to the Philistines to send to the Israelites the images of their secret parts thus tortured with an ignominious disease Doubtlesse they must needs judge it a great reproch to their nation but when men are under the wrath of the
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
is not above his master nor the servant above his Lord. It is â—nough for the disciple that he be as his Master and the servant as his Lord If they have called the Master of the house Beel-zebub how much more shall they call them of his houshold Vers 9. Howbeit yet protest solemnly unto them and shew them the manner of the king that shall reigne over them Samuel is not here enjoyned to shew them what power right and authoritie their king must have over them but what would be the manner of their kings dealing with them and this he is appointed to tell them beforehand that either they might be perswaded to desist from their enterprize or that they might be left inexcusable and onely condemne themselves when these miseries befell them Vers 11. He will take your sonnes and appoint them for himself for his chariots c. That princes may make use of the subjects that live under their command both in the services of warre and peace cannot be questioned nor yet that the subjects may be legally compelled to yield obedience in this kind if they should refuse but the oppression which is here threatned is that he should deal with them herein as tyrants with slaves not freeborn subjects forcing children from their parents many times without affording them any equall recompence and that to employ them causelessely onely to satisfie his pleasure in the basest drudgerie and most perillous employments And how soon the Israelites began to feel these grievances under their kings we may see by that which is said of Solomon 1. Kings 12.4 Thy father made our yoke grievous now therefore make thou the grievous service of thy father and his heavy yoke which he put upon us lighter and we will serve thee Vers 12. And he will appoint him captains over thousands and captains over fifties and will set them to eare his ground c. These were honourable offices to them that enjoyed them but they were burdensome to the people who must be heavily taxed to maintain them and threatned all severe rigour to those drudges and labourers over whom happely they were set as overseers Vers 22. And Samuel said unto the men of Israel Go ye every man unto his citie That is he undertook to satisfie their desire and so brake up the assembly till the Lord had revealed his will and so it might be known what course they should take to provide them a king CHAP. IX Vers 1. NOw there was a man of Benjamin whose name was Kish the sonne of Abiel Who is also called Ner 1. Chron. 8.33 and 9.39 Out of what tribe the Lord chose their first king is a circumstance very observable and therefore here expressed to wit first because the tribe of Benjamin through the desolation they brought upon themselves Judges 20.46 was become the least and most obscure tribe and yet yields Israel her first king secondly because in the victories of this king of Benjamins tribe Jacobs prophecie was in part accomplished Gen. 49.27 Benjamin shall ravine as a woolf in the morning he shall devoure the prey and at night he shall divide the spoil and thirdly because this shews that the kingdome was not to be settled upon the posterity of this their first king for it was to be settled in the tribe of Judah Gen. 49.10 The sceptre shall not depart from Judah nor a law-giver from between his feet untill Shiloh come and unto him shall the gathering of the people be Vers 2. And there was not among the children of Israel a goodlier person theâ— he c. Because goodlinesse and comelinesse of person in princes breeds a kind of reverence in the hearts of the people and makes men judge them the fitter for high places and great employments therefore is this so expressely noted of Saul whom God had designed to be the King of Israel that there was scarce so proper and goodly a person in all the land as he was Vers 3. And Kish said to Saul his sonne Take now one of the servants with thee and arise go seek the asses It seems that in those times asses were highly esteemed in the land of Israel as appears also by this that their princes and great men used to ride upon asses Judg. 10.4 and 12.14 and hence it was perhaps that Kish though a great and rich man was yet so desirous to recover the asses that he had lost that he sent his sonne Saul together with one of his servants to seek them out but withall there was a secret hand of Gods all-ruling providence in this that by this means led Saul to Samuel that by him he might be anointed King of Israel Vers 4. And he passed through mount Ephraim and passed through the land of Shalisha This Shalisha is taken to be a plain countrey in the tribe of Benjamin called Baal-shalisha 2. Kings 4.42 and so also the land of Shalim afterwards mentioned is thought to be the same that is called Salim Joh. 3.23 Vers 5. And when they were come to the land of Zuph c. To wit the countrey where Ramah Samuels citie was situate which thereupon was called Ramathaim-zophim chap. 1.1 Vers 6. Behold now there is in this citie a man of God and he is an honourable man That is highly esteemed for his supernaturall knowledge of things secret Now let us go thither peradventure he can shew us our way that we should go God gave the gift of prophecie to his servants to be employed in directing the people in weightier matters then such as this concerning the finding of asses that were lost which makes the best interpreters blame this course as a dishonourable abasing of the gift of prophecie yet it seems to have been the usuall practice of those times as we see by Jeroboams sending his wife to the Prophet to know whether his sick child should recover or no 1. Kings 14.2 and perhaps the Lord did herein satisfie them oftentimes that he might keep them from seeking to witches or to the oracles of the heathens 2. Kings 1.3 But the angel of the Lord said to Elijah theTishbite Arise go up to meet the messengers of the King of Samaria and say unto them Is it not because there is not a God in Israel that ye go to enquire of Baalzebub the god of Ekron Vers 7. Then said Saul to his servant But behold if we go what shall we bring the man This question proceeded either from an opinion that it was not fit they should go to the Prophet without some present as a testimonie of the reverend esteem they had of his person and then this care was commendable or else out of a base conceit of hiring Gods Prophet as they would have done a soothsayer to tell them tidings of their asses which had been inexcusable But this last agreeth not with the servants speaking before so honourably of him though otherwise his following words might seem to implie so much vers 8. And the
see that instead of looking with an envious and malignant eye upon him he entertained him with all possible courtesie and did what he could to honour him amongst the people As for that clause And will tell thee all that is in thine heart thereby is meant either that he would tell him all that he had a purpose to enquire of him or else he would tell him many secret things which no body knew but himself onely and indeed though for the present he told him of the asses onely as it follows in the next verse And as for thine asses that were lost three dayes ago set not thy mind on them for they are found which doubtlesse he did to free him from that care and that he might be the more willing to stay with him yet it may well be that afterward when they were together alone he told him many other secret things for the greater confirmation of his faith concerning the promise of the kingdome as Christ did to the woman of Samaria to make her know he was the Messiah Joh. 4.29 where we have an expression much like this of Samuel Come see a man saith she that hath told me all that ever I did Vers 20. And on whom is all the desire of Israel is it not on thee and on all thy fathers house That is on whom must the kingdome and royall dignity which all Israel desire may be reared up amongst them be conferred but on thee and on thy fathers house Vers 21. And Saul answered and said Am not I a Benjamite of the smallest of the tribes of Israel c. Though Samuel had in the foregoing words spoken very covertly concerning Sauls being king And on whom is all the desire of Israel c. yet the peoples eagernesse at this time to have a king being so famously known Saul might well hereby guesse at Samuels meaning and the strangenesse of such tydings makes him therefore as one astonished so debase himself Am not I a Benjamite of the smallest of the tribes of Israel c. Nor need we wonder that he calls the tribe of Benjamin the smallest of the tribes if we remember that this tribe was almost wholly destroyed not many years before in that warre that was between this tribe and their brethren of the other tribes Judg. 20. Long it was it seems ere this tribe recovered the desolation that was then made amongst them if ever they recovered it for even in regard that there were so few of this tribe it may well be that when this tribe kept faithfull to the house of David in the dayes of Jeroboam as well as the tribe of Judah yet still the Scripture speaks but of one tribe that did cleave to the house of David to wit the tribe of Judah as we may see 1. kings 11.32 and so in many other places Benjamin not being mentioned because of their paucity but comprehended under the men of Judah Vers 22. And Samuel took Saul and his servant and brought them into the parlour and made them sit in the cheifest place among them that were bidden Doubtlesse those invited were of the Elders and cheif of the city by placing Saul therefore above them he began to give a signe of the dignity he should be raised too and withall shewed how farre he was from envying him because he should be obscured by his advancement Vers 23. And Samuel said unto the cook Bring the portion which I gave thee of which I said unto thee Set it by thee Samuel it seems had given order to the cook for one speciall extraordinary messe that should be set by reserved as for some extraordinary guest and not sent up till Samuel sent for it and hereupon therefore he now called upon him to bring him that messe that it might be set before Saul As for the custome of those times in allotting a severall messe to every guest see the note upon Gen. 43.34 Vers 24. And the cook took up the shoulder and that which was upon it and set it before Saul To wit the left shoulder for the right shoulder of all peace-offerings was the priests portion Levit. 7.32 33. The shoulder was it seems in these times accounted the cheif peice and therefore doubtlesse was it alloted for the priests portion and here at this time appointed for Sauls messe It is hard to say what is meant by those words and that which was upon it to wit whether it be meant of any thing that was poured or laid upon it as sauce or onely for garnishing the meat or of any other joynt that was here brought in together with the shoulder as the neck or breast which before they are severed are upon the shoulder but because the shoulder is the onely joynt mentioned the first I conceive is most probable Behold that which is left set it before thee and eat for unto this time hath it been kept for thee since I said I have invited the people That is since I first gave order to the cook that he should prepare this provision for those that were invited Now this is expressed that hereby Saul might see that God had beforehand revealed his coming thither to Samuel for how else could Samuel have purposely set apart this portion for him Vers 25. Samuel communed with Saul upon the top of the house Where they might be most private for thence also is that Acts 10.9 Peter went up upon the house to pray about the sixth houre Both this and his choosing the spring of the day to anoint Saul in vers 26. before any bodie was stirring and his going forth to the end of the citie and sending his servant away vers 27. they all shew how carefull Samuel was that it should not yet be known that Saul was anointed king to wit that when he was afterward chosen by lot no body as yet thinking of any such thing it might be the more manifest that he was chosen of God and that no body else had any hand in it and secondly that Saul might hereby be taught to wait upon God to content himself with the promise for a time and to stay Gods leisure for the performance of what was promised Vers 26. And Saul arose and they went out both of them he and Samuel abroad The calling up Saul therefore to the top of the house mentioned in the foregoing words Samuel called Saul to the top of the house c. was onely that Samuel might will him to make ready presently to be gone which Saul accordingly did and so then Samuel went along with him out of the citie intending at their parting to anoint him king CHAP. X. Vers 1. THen Samuel took a viall of oyl and poured it upon his head and kissed him c. Two ceremonies are here mentioned which Samuel used when he conferred upon Saul the supreme power of being king of Israel The first is that he took a viall of oyl and poured it upon his head which he did
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
God my Saviour And blessed be the Lord God of Israel saith Zachary for he hath visited and redeemed his people and hath raised up an horn of salvation for us in the house of his servant David vers 68.69 Yea thus do all Gods redeemed ones triumph because Christ hath made them more then Conquerours over all their enemies Rom. 8.33 39. Vers 7. Saul hath slain his thousands and David his ten thousands To David they ascribed ten times as much as to Saul because by his killing of Goliath he was the cause of the routing of the whole army Now so solemn and glorious was the triumph of the Israelites and such generall notice was taken of this particular passage in the womens song that it came to be reported and known to the Philistines as we may see chap. 21.11 And the servants of Achish said unto him Is not this David the king of the land Did not they sing one to another of him in dances saying Saul hath slain his thousands and David his ten thousands And chap. 29.5 Is not this David of whom they sang one to another in dances saying Saul hath slain his thousands and David his ten thousands Vers 8. And he said They have ascribed unto David ten thousands and to me they have ascribed but thousands and what can he have more but the kingdome The meaning is that from thenceforth he began to suspect that David was the man of whom Samuel had told him that should be king in his room chap. 13.14 The Lord hath sought him out a man after his own heart and the Lord hath commanded him to be captain over his people Vers 9. And Saul eyed David from that day forward That is he looked upon him with an envious and malitious eye and watched for an opportunity to make him away Vers 10. The evil spirit from God came upon Saul and he prophesied in the midst of the house In his frantick fits it is said that Saul prophesied either because he sung songs perhaps such hymns and songs as were usually sung by the sonnes of the Prophets which is usually called prophesying in the Scriptures as we may see in a former note chap. 10.5 And this he might do by the suggestion of Sathan Or else because generally being besides himself and possessed with an evil spirit both his behaviour and speech in some regard was outwardly such as when the Prophets were stirred by the spirit of God who in their extasies and raptures had some uncomposed kind of motions and actions and were as men besides themselves for the time and therefore often termed mad men 2. Kings 9.11 Wherefore came this mad fellow to thee so Jer. 29.26 Every man that is mad and maketh himself a prophet c. Men possessed do many times utter strange languages and words which they formerly never learned nor understood yea many times they will divine of secret things as no doubt that damsel did that was possessed with a spirit of divination Acts 16.16 As therefore those idolatrous seducers of the people that were never sent of God were yet usually called prophets so here Saul because his speech and carriage was in some particulars like that of Gods prophets is here said to have prophesied Vers 11. And Saul cast the javelin for he said I will smite David to the wall with it And this he did twice perhaps in two severall fits as the folloing words imply and David avoided out of his presence twice Whilest David sought to cure Saul of his phrensie Saul sought to take away his life And so likewise whilest our Saviour sought the health of the Jews and their recovery out of Sathans power by preaching to them the glad tidings of the Gospel they often sought to kill him sometimes openly sometimes secretly that he was oft forced to withdraw himself from them as there at Nazareth Luke 4 28 29 30. And they all in the Synagogue when they heard these things were filled with wrath And they rose up and thrust him out of the city and lead him to the brow of the hill whereon the city was built that they might cast him down headlong But he passing through the midst of them went his way Vers 13. Therefore Saul removed him from him and made him his Captain over a thousand c. That is a Colonel or a chief Commander in his army Perceiving that David by his watchfulnesse did still decline the stroke of his javelin and perhaps that he did forbear to come at him any more in his frantick fits he removed him from him that is he resolved to imploy him abroad that he might not be vexed any more with the sight of him and so he made him one of his Collonels hoping also that he would some time or other be slain in the battel and thence it is said of David in the following words that he went out and came in before the people that is he led them out to battel and brought them back again Vers 17. And Saul said to David Behold my elder daughter Merab her will I give thee to wife And thus under a pretence of performing that promise formerly made to him that should kill Goliath chap. 17.25 he sought to expose David to the sword of the Philistines For this renued promise of his daughter he hoped would make him the more eagerly prosecute his warres against them and then one time or other he thought the Philistines might slay him but now all this while he never seriously intended she should be his wife or else he soon changed his mind for within a while after he gave her to another man of which see the note upon vers 19. Vers 18. What is my life or my fathers family in Israel that I should be sonne in law to the king What is my parentage education condition of life that I should think my self a fit husband for a kings daughter And thus he modestly refused the honour that was tendered him as knowing that as yet they understood nothing of his being anointed to succeed Saul Vers 19. But it came to passe at the time when Merab Sauls daughter should have been given to David that she was given to Adriel the Meholathite to wife This Adriel the Meholathite was the sonne of Barzillai as is expressely noted 2. Sam. 21.8 Where also it is recorded that all the sonnes that he had by this daughter of Saul that we may see how the curse of God followed this unlawfull match were hanged up in satisfaction to the Gibeonites for they are certainly Adriels sonnes by Merab that are mentioned there onely they were brought up by Michal of which see the note there It seems the promise of giving her to David to wife carried on so farre that the time was set for solemnizing the marriage and yet then at the time when Merab should have been given to David she was given to Adriel which is very observable in many regards For first we see that God having
he calls him by way of contempt as when they called David the son of Jesse in a way of sleighting him Vers 15 Did I then begin to enquire of God for him Be it â—arre from me c. That is this was not the first time that I have enquired of the Lord for him and what I have done without blame at other times what cause had I to question the doing of it now so that it is clear that I intended no such evil in this as is now suspected had I done it now onely when it seems there was some jealousie of David it had been another matter but to intend the aiding of one that should rise up against my Lord and Sovereigne was never in my heart be it farre from me saith he that is God forbid I should have such a thought in my heart Vers 16. And the king said Thou shalt surely die Ahimelech thou and all thy fathers house Thus he that was so pitifull that he would needs spare Agag whom God had commanded him to destroy was now so hard hearted that he could command eighty and five of the Lords Priests to be slain in his sight and afterwards the citie to be destroyed and all that was in it old and young and never be troubled at it Vers 18. And Doeg the Edomite turned and he fell upon the Priests and slew on that day fourescore and five persons that did wear a linen Ephod Thus that which the Lord had threatened against the house of Ely chap. 2.31 32. was in part fulfilled for of that family these priests were Vers 19. And Nob the city of the Priests smote he with the edge of the sword c. The Tabernacle was at this time in Nob as is before noted ver 1. and therefore it is probable that upon the occasion of destroying this city at this time the Tabernacle was removed from hence to Gibeon where it continued to the dayes of Solomon 2. Chron. 1.3 So Solomon and all the congregation that was with him went unto the high place that was in Gibeon for there was the Tabernacle of the congregation of God c. Vers 20. And one of the sonnes of Ahimelech the sonne of Ahitub named Abiathar escaped and fled after David To wit to Keilah chap. 23.6 This Abiathar was he that succeeded his father Ahimelech in the place of high Priest and continued in that place and office till he was removed by Solomon 1. Kings 2.27 Vers 22. And David said unto Abiathar I knew it that day when Doeg the Edomite was there c. The meaning of this is that his heart misgave him that it would be so when he saw Doeg there CHAP. XXIII Vers 1. THen they told David saying behold the Philistines fight against Keilah c. Keilah was in the land of Judah Josh 15.44 Being therefore now invaded by the Philistines their near neighbours because David lay with his men not farre from them in the forrest of Hareth chap. 22.5 and so might afford them that speedy succour which Saul could not it seems that some body from them or in their behalf acquainted him with this and desired his help Vers 2. Therefore David enquired of the Lord saying Shall I go and smite these Philistines Though David could not but be willing to approve his faithfulnesse both to Saul and his countrey by seeking to help them against the Philistines and might well think that God would approve his fighting against Gods enemies in the defence of his people yet because he was not yet actually king and and used hitherto to go forth against them onely at Sauls command and besides he would not rashly go forth against the Philistines with so little strength as he had now about him without a speciall commission and promise from God therefore he enquired of the Lord. But by whom It is most likely that it was by Gad the prophet of whom mention is made before that he was with David chap. 22.5 for â—â— seems by verse 6. that Abiathar came not to him with the Ephod till he was come to Keilah but of this see the note there Vers 3. And Davids men said unto him Behold we be afraid here in Judah c. In this speech of theirs they labour to discourage David from going to Keâ—lah for say they being here in Judah that is in the midst of the land of Jâ—â—â— we are in continuall jeopardy and fear to wit least Saul or any of his troops shâ—â—â— come upon us how much more dangerous must it then needs be for us to go agâ—â—â— such a potent enemy as the Philistines and that even in the borders of their 〈◊〉 where we may happely be hemmed in with the Philistines before and Saâ—â—â—â—â—is men behind us Vers 4. Thou David enquired of the Lord yet again Though David 〈◊〉 â—â—â—ly satisfied upon his first enquiring of God having received that expresse 〈◊〉 〈◊〉 and smite the Philistines and save Keilah yet because his men were 〈◊〉 credulous and fearful for their better satisfaction and encouragement he enquired again Vers 5. So David and his men went to Keilah and fought with the Philistines and brought away their cattell c. That is either the cattell which they had brought out of their own countrey for the provision of their armies for Keilah lay close upon the land of the Philistines or the cattell which the Israelites found in Palestina the land of the Philistines when having vanquished them at Keilah they chased them a while in their own countrey Vers 6. And it came to passe when Abiathar the sonne of Ahimelech fled to David to Keilah that he came down with an Ephod in his hand Which was more then if many thousand souldiers had come to David for this bringing of the Ephod to him was a visible pledge that God had totally forsaken Saul and would be with him to direct him in all his wayes yea and some conceive also that this is here the rather expressed to let us know how David enquired of the Lord as in the foregoing verses it is twice said he did namely by the preists wearing the Ephod according to the judgement of Urim and Thummim for by Abiathars coming to David to Keilah they understand onely that he came to David when he was near about Keilah Vers 9. And David knew that Saul secretly practised mischief against him This word secretly makes it manifest that though Saul called the people together to besiege David his men as it is said in the foregoing verse that is with a purpose so to imploy them yet he did not openly professe that but pretended he raised those forces to fight against the Philistines Vers 11. And the Lord said He will come down That is if thou stayest here for that it was which David desired to know whether if he stayed in Keilah Saul would come against him and doubtlesse had he stayed he would have come against him for God knows future contingent things
him for pardon and that because there is mercy with him and power to withdraw these turmoils if he be once appeased toward us They have driven me out this day from abiding in the inheritance of the Lord saying Go serve other gods That is by causing me to be thus continually persecuted not giving me any resting place in the land of Canaan they have done what in them lay to drive me from amongst the people of God to go and live amongst idolaters that so I might be entangled by them and corrupted in their idolatrous practises Vers 20. Now therefore let not my bloud fall to the earth before the face of the Lord. As if he had said Do not cause my bloud to be shed and spilt like water upon the ground causelessely the Lord seeing and beholding it For in those last words before the face of the Lord David implies a reason to move Saul to take heed of sheâ—ding innocent bloud to wit because the Lord would see it and not suffer it to go unpunished For the king of Israel is come out to seek a flea c. See the note chap. 24.14 Vers 21. Behold I have played the fool and erred exceedingly Thus Saul did not onely confesse his fault but did also with much detestation judge and condemne himself for his grosse folly therein and that also to his great shame openly in the â—aring of all his captains and souldiers that were about him Vers 23. The Lord render to every man his righteousnesse c For all Sauls fair promises David having had frequent experience of his ficklenesse this way slyeth from him to Gods goodnesse and puts all his trust and confidence in him as is evident in these two verses CHAP. XXVII Vers 1. THere is nothing better for me then that I should speedily escape into the land of the Philistines c. This was no warrantable course which David here pitched upon for his preservation for first God had once before commanded him to abide in the land of Judah by the Prophet Gad chap. 22.5 secondly having been such a deadly enemy to the Philistines and so hardly once before escaped with his life when he sought for shelter amongst them there was no likelihood he should be now entertained by them upon any other terms then that he and his souldiers should turn to the Philistines and become enemies to the king and people of Israel and thirdly to the great grief of those that were righteous in the land the enemies of David would exceedingly triumph in this alledging that now he had discovered what he was in deserting his people and religion and joyning himself to their uncircumcised enemies but thus it is usually with men when their hearts sink through infidelity as Davids now did they will seek to help themselves by any unlawfull means as men ready to sink in the water will be catching at any thing to save themselves from drowning Vers 2. And David arose and he passed over with the six hundred men that were with him unto Achish c. To Achish king of Gath David fled once before chap. 21.10 yet some think that this was not the same Achish and that to distinguish this from him formerly mentioned this is said to be the sonne of Maoch but David went in another manner now then he went before then he went secretly and alone by himself hoping to have lived there unknown now he went openly attended with six hundred followers and their severall housholds ver 3. and therefore now it is likely that he had beforehand procured from Achish assurance that he and his should live safely in the land to which indeed policy might perswade him in regard of the hatred wherewith Saul that made continuall warres with the Philistines was known to prosecute David Vers 5. Let them give me a place in some town in the countrey c. Davids aim in this request might be first that he might have the more freedome for the service of God and the exercise of his religion and might keep his souldiers from being corrupted with the sinnes of the Philistines especially of their Court-sinnes secondly that he might avoid the better the envie of the Philistines for being retired to some obscure corner of the countrey where he should be lesse in their eye there would not be so frequent occasioâ— of offence and stirring their spirits against him and besides all suspicion would be taken away of his affecting any advancement or place of eminency in their Court or State and thirdly that he might thence prey upon the enemies of Gods people secretly without having any notice taken of it but all he pretends was onely as out of modesty that it was not fit for him a stranger to live with the king in the royall citie especially having so much people with him who must needs be burdensome and might prove sometime offensive both 〈◊〉 him and to the inhabitants Vers 6. Then Achish gave him Ziklag that day Policie would have advised to place him for the better assurance in some town in the midst of the land and not in a town that bordered upon his own countrey as Ziklag did but this sheweth that God had blinded Achish for Davids good Wherefore Ziklag pertaineth unto the kings of Judah unto this day Ziklag was long since allotted to the tribe of Judah Josh 15.31 and afterwards was given to Simeon Josh 19.5 though ever since detained by the Philistines but now it came into the possession of those to whom God had given it and was not onely joyned to Judahs portion but was also upon this occasion designed to be for ever after a part of the Grown-land of the kings of Judah Vers 8. And David and his men went up and invaded the Geshurites and the Gezrites and the Amalekites c. Under a pretence of invading Judea he bent his forces another way and smote the Amalekites and others which are thought to be the remainders of the Canaanites to wit the Geshurites that is those that dwelt formerly in Geshur in Gilead Josh 12.15 and the Gezrites that had dwelt in Gezer which belonged to Ephraim Josh 16.3 who perhaps at the first coming of the Israelites fled thence to the Amalekites and had ever since dwelt amongst them And thus he not onely provided for the maintenance of his army by the spoils he took and deluded Achish who thought he had pillaged the land of Israel but withall he destroyed those accursed nations whom God had at first appointed to be rooted out and continued still enemies to the Israelites Vers 10. And David said Against the south of Judah and against the south of the Jerahmeelites and against the south of the Kenites It cannot be conceived that David pretended the invasion of so many places in one day The meaning therefore of this passage must needs be this That when ever Achish asked him that question Whither have ye made a rode to day he answered sometimes that he
him against David what would they have done for Jonathan so brave and hopefull a Prince had he out-lived his father As for Abinadab here named he is also called Ishui chap. 14.4 and Ishbosheth Sauls fourth sonne it seems was left at home perhaps to take care of the government of the kingdome in Sauls absence for God intended by him further to try the faith and patience of David Vers 3. And the battel went sore against Saul and the archers hit him c. Saul therefore fell not at the first onset but for his greater terrour and sorer punishment first he saw the army routed and his sons together with many of the people slain then at last he was wounded and pursued so closely that there was no hope of escape Vers 4. Draw out thy sword thrust me through therewith lest these uncircumcised come and thrust me through Thus at the very houre of his death yea when he was ready to lay violent hands upon himself Saul could despise the Philistines and speak reprochfully of them and that because they were uncircumcised and consequently none of Gods peculiar people as he was whereas being such a wicked wretch his condition was the worse because he was circumcised and one of Gods peculiar people No Philistine could be so bad as he in this regard Vers 4. Therefore Saul took a sword and fell upon it And thus with the sword he had drawn against David he slew himself the Lord in his just judgement giving him over to this desperate impatience whereupon it is said that the Lord slew him 1. Chron. 10.14 and enquired not of the Lord therefore he slew him c. Vers 6. So Saul died and his three sonnes and his armour-bearer and all his men c. That is not all his souldiers for many of them fled and escaped but all his houshold servants and those perhaps too that were the guard of his body Vers 7. They forsook the cities and fled and the Philistines came and dwelt in them That is some of the men of Israel the inhabitants of some cities on the other side of the valley to wit the valley where this battel was fought and on the other side of Jordan fled out of their cities upon this defeat and so the Philistines came and dwelt in their room Whereby I conceive is meant that at the present they did pursue their victory for a time and pursuing it took those weaker towns out of which the inhabitants were fled for fear and then left garrisons in them for it is not likely that presently they removed colonies of the Philistines to dwell there Vers 9. And they cut off his head and stript off his armour As David had done to Goliath chap. 17.54 and 21.9 Vers 10. And they fastened his body to the wall of Bethshan His head they put in the temple of Dagon 1. Chron. 10.10 but his body and the bodies of his sonnes also vers 12. they fastened to the wall of Bethshan that is to a wall in the street of Bethshan 2. Sam. 21.12 a town that belonged to the lot of Manasseh though not yet recovered from the Philistines called also Bethshean Judg. 1.27 Vers 11. And when the inhabitants of Jabesh-Gilead heard of that which the Philistines had done to Saul c. As being thankfully mindfull of that which Saul had done for them 1. Sam. 11. when he came and helped them against the king of the Ammonites that had besieged their citie and besides no doubt the Lord intended a little hereby to revive the dead hearts of the poore distressed Israelites Vers 12. And took the body of Saul and the bodies of his sonnes from the wall of Bethshan and came to Jabesh and burnt them there This was not the ordinary use of the Israelites and therefore two reasons are given for this by Expositours 1. That it was because the flesh was now corrupt and putrified 2. Lest the Philistines should again get their bodies into their power Vers 13. And they took their bones and buried them under a tree at Jabesh and fasted seven dayes The flesh being burnt from off their bones they gathered up their bones which would not be so soon burnt as the flesh was and buried them solemnly in Jabesh and there they continued till toward the end of Davids reigne when he took up their bones and buried them in the sepulchre of Kish the father of Saul 2. Sam. 21.12 c. As for their fasting seven dayes to wit till the evening of each day when they had thus buried the bones of Saul and his sonnes that was done doubtlesse not onely by way of bewayling the death of Saul and his sonnes but also especially that they might seek unto God in the behalf of the whole land and people of God who were now in a sad condition by reason of this great defeat which the Philistines had given them Nor is it necessary that we should think that they did neither eat nor drink all these seven dayes some masters of Physick have concluded that it must needs be mortall to be without all nourishment for seven daies together rather we may think that they afflicted themselves with fasting for seven dayes together onely taking still at night some small refreshing and yet indeed in those east countreys they will far longer endure fasting then we can do in theâ— paâ— ANNOTATIONS Upon the second book of SAMUEL Otherwise called The second book of KINGS CHAP. I. NOw it came to passe after the death of Saul when David was returned from the slaughter of the Amalekites c. This book containeth the history of Davids reigne who was chosen of God to succeed Saul in the kingdome yet because hereby is shown the accomplishment of Samuels prophecy concerning the kingdom of David therefore it is called The second book of Samuel And the first thing here related is how the tidings of the death of Saul and his sonnes were first brought unto David whilest he was yet in Ziklag David was lately returned thither from the slaughter of the Amalekites and had been preparing and sending away presents to his friends in Judah of the spoil he had taken from them when behold on a sudden their great joy was damped with the sad tidings of the overthrow of Gods people the death of Saul and his sonnes even Jonathan amongst the rest the dearly beloved friend of David And thus though a way was opened for David to come to the crown yet it was by a sad calamitie that must needs allay his comfort therein with a great deal of sorrow Vers 2. A man came out of the camp with his clothes rent and earth upon his head See the notes Gen. 37.29 and Josh 7.6 Vers 4. And David said unto him How went the matter I pray thee tell me This eagernesse of David to know what had passed betwixt the armies of the Israelites and the Philistines that had invaded their land discovered plainly how solicitous he
Christs government to wit because God the father appointed him to be our king according to that Psal 2.6 I have set my king upon my holy hill of Sion and in that David rejected not these Israelites that so long opposed the government which they knew God had appointed there is an intimation of comfort for those that being convinced of the truth of the Gospel do yet stand out a long time against knowledge to wit that if at last yet they repent and come in Christ will not reject them Vers 3. And king David made a league with them in Hebron before the Lord. To wit concerning the government they binding themselves to obey him as their king and he binding himself to forget all that was past and to govern them like a good king according to the Law and because this was done with invocation of God as a witnesse of their league therefore it is said that this league was made before the Lord. And they anointed David king over Israel This was the third time that David was anointed king and so was Christ three times by an audible voice from heaven declared to be the Sonne of God and the promised Messiah First at his baptisme Matth. 3.16 17. And Jesus when he was baptized went straightway out of the waters And lo the heavens were opened unto him and he saw the Spirit of God descending like a dove and lighting upon him And lo a voice from heaven saying This is my beloved Sonne in whom I am well pleased Secondly at his transfiguration Matth 17.5 While he yet spake behold a bright cloud overshadowed them and behold a voice out of the cloud which said This is my beloved Sonne in whom I am well pleased Heare ye him And thirdly a little before his death whilest he was teaching the people John 12.28 when Christ had said Father glorifie thy name then came there a voice from heaven saying I have glorified it and will glorifie it again Vers 4. David was thirty years old when he began to reigne At the same age was Christ also inaugurated as it were into the office of the Mediatour Luke 3.22 23. Vers 6. And the king and his men went to Jerusalem unto the Jebusites the inhabitants of the land c. Jerusalem stood in the very confines of Judah and Benjamin so that part of it which stood on the hill Salem was in Judahs lot and part of it yea the greatest part of it which stood in mount Sion was in Benjamins the men of Judah took that part of it which belonged to them and smote it with the edge of the sword Judg. 1.8 But the children of Benjamin could not drive out the Jebusites out of their portion Judg. 1.21 no not when they had the help of their brethren the men of Judah as may be gathered by that whith is written Josh 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 And therefore we reade that afterward it was a city of strangers when the Levite and his concubine went that way Judg. 19.10 11 12. yea so it continued till this time when David intending not without the instinct of the spirit of God to make Jerusalem the chief seat of his kingdome and having now the advantage of a mighty assembly of the men of warre of Israel that were come up armed to Hebron to make him king took this opportunity and led them forth against Jerusalem resolving that the wresting this out of the Jebusites hands should be his first enterprise Except thou take away the blind and the lame thou shalt not come in hither c. There are many severall expositions of this passage concerning the Jebusites scoffing at David when he came to besiege them But two expositions there are which are both very probable The first which indeed most Expositours follow is this That being over-confident in the strength of the place they in a flouting manner answered David when he required them to yield up the fort that except he could take from them the blind and the lame amongst the inhabitants he should not come in thither implying that though they should man their walls onely with the blind and the lame of the people even they should be able to defend that place against him and all the forces he could make And indeed it seems to have been a place of exceeding great strength because they had held it ever since Joshua entred the land that is almost foure hundred years and yet it was even in the heart of their countrey The second Exposition is That they spake this of their gods in whom they were never a whit the lesse confident because the Israelites despised them except thou take away the blind and the lame thou shalt not come in hither that is even those gods of ours which you in contempt call blind and lame gods shall easily defend us against all thy forces and will in that be found to be neither lame nor blind And indeed this exposition seems best to agree with the following passages in the 8. verse And David said on that day Whosoever getteth up to the gutter and smiteth the Jebusites and the lame and the blind that are hated of Davids soul he shall be chief captain Wherefore they say The lame and the blind shall not enter into the house Nor need it seem strange that they call their own gods blind and lame for this they might do purposely to let the Israelites see how little they were discouraged by these reproches which the Israelites cast upon their idol-gods from putting their trust in them as being most confident of their aid and assistance Vers 7. Neverthelesse David took the strong hold of Sion the same is the city of David For David having proclaimed that whosoever should first scale the walls and so get up to the gutter as it is expressed in the next verse and enter the fort he should be chief captain that is the Generall of his forces Joab the rather happely that he might recover Davids favour whom he had highly offended by killing Abner did hereupon first scale the walls and so was made the Lord General of the kings forces as it is more fully expressed 1. Chron. 11.6 and this was that strong hold of Sion which because it was taken by him was afterward called the city of David Vers 8. Whosoever getteth up to the gutter and smiteth the Jebusites and the lame and the blind that are hated of Davids soul c. That is the blind and the lame Jebusites wherewith they had or pretended they could manne their walls and that it should be sufficient for the defence of the place which are here said to be hated of Davids soul because of that bitter taunt wherewith he had been flouted concerning them and herein David gives his souldiers to understand that if they took the fort
his mind was all should be put to the sword not so much as the blind and the lame should be spared and that because he had been upbraided with them but according to the second Exposition of that speech of the Jebusites that it is meant of their blind and lame gods which may seem the more probable because here the Jebusites and the blind and lame are distinguished from each other who so smiteth the Jebusites and the blind and the lame the meaning of this clause is more evident to wit that these their idol-gods were abhorred of David and that he would utterly destroy them Wherefore they said the blind and the lame shall not come into the house That is it grew to be a Proverb to wit the blind and the lame shall not come into the house They that understand that speech of the Jebusites vers 6 Except thou take away the blind and the lame thou shalt not come in hither of the blind and lame amongst the people find it somewhat difficult to give the sence of this Proverb Some conceive that against those that were confident of keeping any fort which they could not keep or generally that bragged of any thing which they could not effect this used to be objected as a Proverb the blind and the lame shall not come into the house that is take heed your confidence prove not like that of the Jebusites or if you do it it must not be by the blind and the lame as the Jebusites thought to defend their walls or take heed that be not done to you which you threaten against others as David cast out the blind and lame which should have kept out him others think that the people did thus insult over the Jebusites your blind and lame that should have kept out us are never likely to enter again into this fort or that David did indeed make this order as a perpetuall monument of this victory that neither blind nor lame should enter his pallace called the citie of David but did Mephibosheth think we never enter it But now if we understand that speech of the Jebusites vers 6. of their idol-gods then the meaning of this Proverb is plain to wit that no blind nor lame gods should be tolerated in the Temple or in the citie or any where amongst them that were the people of the everliving God Vers 9. And David built round about from Millo and inward This Millo was the town-house in the citie of David where the people had their solemn assemblies or rather some tower or fortresse and place of munition belonging to the citie for 2. Chron. 3.5 it is said of Hezekiah that he repaired Millo in the city of David and made darts and shields in abundance and we see there was the like place in Shechem or near unto it Judg. 9.6 And all the men of Shechem gathered together and all the house of Millo and went and made Abimelech king Now from thence inward onely David is said to have built because the rest of the citie without Joab repaired 1. Chron. 11.8 And he built the citie round about even from Millo round about and Joab repaired the rest of the citie Vers 11. And Hiram king of Tyre sent messengers to David and cedar trees and carpenters c. This may be inserted here either with reference to that which is related in the foregoing verse concerning the continuall increase of Davids glory and greatnesse David went on and grew great and so though hitherto we reade of no Embassie that any of the neighbouring kings sent unto him yet now Hiram king of Tyre sent messengers unto him to wit to congratulate his settling in the kingdome or else to the last words of the former verse and the Lord God of hosts was with him to wit as an effect of Gods favour the Lord being with him even Hiram though a stranger shewed him great respect and kindnesse howsoever we may surely conclude that it was upon Davids request that he sent in these Cedar trees and Carpenters and Masons it seems that when Hiram sent his Embassadours to David David took this occasion to desire of Hiram both Cedar trees and workmen to build him an house because there was plenty of Cedar trees in Lebanon which was the greatest part at least in his dominion and the Tyrians were esteemed the most excellent workmen that were both in wood and stone and so the king of Tyre fulfilled his desire and indeed the like is clearly expressed concerning Solomon 1. Kings 5.1 2 3. Vers 12. And David perceived that the Lord had established him c. That is he saw it by daily experience the spirit of the Lord withall inwardly perswading his heart that it was so Vers 13. And David took him moâ— concubines and wives c. Which was expressely against the Law of God concerning the kings of Israel Deut. 17.17 Neither shall he multiply wives to himself that his heart turn not away Vers 14. Shammua and Shobab c. This Shammua is called Shimea 1. Chron. 3.5 and so also Elishua vers 15. Elishamah 1. Chron. 3.6 and Eliada vers 16. Beeliada 1. Chron. 14.7 Vers 17. But when the Philistines heard that they had anointed David king over Israel all the Philistines came up to seek David Whilest there were civil warres betwixt David and Ishbosheth they were content to stand by and look on but when they saw the people generally to submit to the government of so puissant a Prince and that he had driven out the Jebusites from Jerusalem and that the king of Tyre had made a league with him they thought it was time then for them to oppose him and what they could to hinder the growth of his Royall power And David heard of it and went down to the hold To wit there to muster and arm his souldiers that then he might go out against the Philistines 1. Chron. 14.8 And when the Philistines heard that David was anointed king over all Israel all the Philistines went up to seek David and David heard of it and went out against them It may be meant of any strong fort but most probably we may think that it was some fort nigh the Philistines convenient for the keeping of them in that they might not invade the land of Israel Vers 18. The Philistines also came and spread themselves in the valley of Rephaim Or the valley of the giants which was in the border of Judah Josh 15.8 Vers 20. And David came to Baal-perazim c. A place so called because of the victory here obtained whither the Philistines were now come up from the valley of Rephaim 1. Chron. 14.11 So they came to Baal-perazim and David smote them there then David said God hath broken in upon mine enemies by mine hand like the breaking forth of waters therefore they called the name of that place Baal-perazim and so much is expressed in the following words of David the Lord hath broken forth upon mine
the great river Euphrates that countrey becoming now tributary to David and upon the occasion of this victory David composed the 60 Psalme as is evident in the title before expressed Vers 4. And David took from him a thousand chariots and seven hundred horsemen c. That is seven hundred decuries seven hundred companies or ranks of horsemen having tenne in each company or in each rank for so it must necessarily be expounded to reconcile this with 1. Chron. 18.4 where it is said that David took from them seven thousand horsemen unlesse the chief be here onely expressed and all there And David houghed all the chariot horses c. He reserved onely for an hundred chariots as having respect to that which God had said of the kings of Israel Deut. 17.16 But he shall not multiply horses to himself nor cause the people to return to Egypt to the end that he should multiply horses the rest he houghed to make them unserviceable for the warres though usefull otherwayes as we see the like done by the Lords direction Josh 11.6 Thou shalt hough their horses and burn their chariots with fire Vers 7 And David took the shields of gold that were on the servants of Hadadezer and brought them to Jerusalem And so laid them by for the building of the Temple vers 11. Vers 8. And from Betah and from Berothai cities of Hadadezer king David took exceeding much brasse These cities are called Tibhath and Chun 1. Chron. 18.8 Happely because their names were afterwards changed when that history was written Vers 10. Then Toi sent Joram his sonne unto king David to salute him and to blesse him because he had fought against Hadadezer c. That is to congratulate his victory and withall no doubt for fear of David this Joram the sonne of Toi is also called Adoram 1. Chron. 18.10 Vers 11. Which also king David did dedicate unto the Lord with the silver and gold c. Thus Christ vanquishing Sathan converted the spoyles to the use of the Church and the glory of God those that had been in bondage to him he made Apostles and teachers and those precious arts which had formerly been used in the devils service were afterward employed in the building of the Church Vers 12. Of Syria and Moab and of the children of Ammon c. See chap. 10.22 Vers 13. And David gat him a name when he returned from smiting of the Syrians in the valley of salt being eighteen thousand men That is David grew very famous by those victories especially because returning with his armies he obtained another very glorious victory in the valley of salt wherein he slew eighteen thousand of his enemies this valley of salt was it seems in the countrey of the Edomites 2. Kings 14.7 He slew of Edom in the valley of salt ten thousand and took Selah by warre yet the enemies which there he slew are here called Syrians though they are said to be Edomites both in the title of the 60. Psalme To the chief musician upon Shushan eduth Michtam of David to teach When he strove with Aram Zobah when Joab returned and smote of Edom in the valley of salt twelve thousand and in 1. Chron. 18.12 Moreover Abishai the sonne of Zeruiah slew of the Edomites in the valley of salt eighteen thousand But the reason of this must needs be because many of the Syrians were now joyned with the Edomites in this battel which they fought with David And as for the number of the enemies slain which is diversely related here and 1. Chron. 18.12 and in the title of the 60. Psalme the most probable opinion is that Abishai did at first set on them and slew six thousand that afterward Joab came upon them and slew twelve thousand moe as is expressed Psal 60. in the title all which together makes eighteen thousand as here which whole summe of eighteen thousand is ascribed to Abishai 1. Chron. 18.12 because he first begâ—n the battel and brake the troops of the enemie and here to David because both Joab and Abishai were his captains and fought under his conduct and command Vers 14. And he put garrisons in Edom c. And thus they became tributaries and had hence forth even unto the dayes of Jehosaphat a vice-roy or deputy appointed over them 1. Kings 22.47 There was no king in Edom a Deputy was king That prophecy therefore concerning Esau and Jacob that the elder should serve the younger Gen. 25.23 began now to be litterally accomplished more of this story and of the flight of Hadad into Egypt see 1. Kings 11.14 Vers 16. And Joab the sonne of Zeruiah was over the host Joab was the sonne of Zeruiah Davids sister but was made Generall of his forces because of that exploit of his in winning the castle of Sion from the Jebusites 1. Chron. 11.6 And David said Whosoever smiteth the Jebusites first shall be chief and captain So Joab the sonne of Zeruiah went first up and was chief Vers 17. And Zadok the sonne of Ahitub and Ahimelech the sonne of Abiathar were the priests Zadok was of the stock of Eleazar 1. Chron. 6.4.8 and was afterward by Solomon made high priest in the room of Abiathar 1. Kings 2.35 Ahimelech the other priest here named was of the stock of Ithamar and as it seems the sonne of Abiathar who fled to David from Saul 1. Sam. 22.20 these were the priests in Davids time that is they were the two chief priests of these two severall stocks and had the chief command under the high priest Abiathar the father of this Ahimelech of the other priests each over the priests of his own family for David had divided the priests into two parts according to the two families of Eleazar and Ithamar 1. Chron. 24.3.4 And David distributed them both Zadok of the sonnes of Eleazar and Ahimelech of the sonnes of Ithamar according to their offices in their service And there were moe chief men found of the sonnes of Eleazar then of the sonnes of Ithamar and thus they were divided Among the house of Eleazar there were sixteen chief men of the house of their fathers and eight of the sonnes of Ithamar according to the house of their fathers and these two were appointed to be chief of each family and to have the over-sight of the rest Vers 18. And Benaiah the sonne of Jehoiada was over both the Cherethites and the Pelethites The opinion of Interpretours differeth much concerning these Cherethites and Pelethites so that it is hard to say what they were or why they were so called The most probable opinion is this that they were two bands of select souldiers chosen to attend upon the kings person as his guard at least in their courses chap. 15.18 And all his servants passed on beside him and all the Cherethites and all the Pelethites and all the Gittites six hundred men which came after him from Gath passed on before the king and 20 7. And there
sonne of Nahash as his father shewed kindnesse unto me It is no where expressed what this kindnesse was which David here speaks of most probable it is that Nahash did some way succour David or at least give friendly entertainment to him in the time of his troubles and that because he was persecuted by Saul whom he might the rather hate because he had been discomfited by him before Jabesh-gilead 1. Sam. 11.1 11. and had continuall warre with him 1. Sam. 14.47 Indeed we reade before chap. 8.12 of spoyls taken by David from the children of Ammon but that is meant of this warre which here the sacred History enters upon for till this time David molested them not Vers 4. Wherefore Hanun took Davids servants and shaved off the one half of their beards c. Doubtlesse because he desired to expose these embassadours of David to the derision and scorn of every one that should see them therefore he chose to shave off onely the one half of their beards yet it may well be that he did the rather pitch upon this way of disgracing them as it were in contempt of their religion because by the Law of God they were forbidden to cut or shave their beards at all even in their greatest mourning Lev. 19.27 Ye shall not round the corners of your heads neither shalt thou marre the corners of thy beard And indeed why else did David when he heard of this vers 5. appoint them to tarry at Jericho till their beards were grown when the Ammonites had shaven off one half of their beards it had been an easie matter by shaving off the other half to have taken away the deformity of half a beard and at the worst they had onely then looked as they did in their younger years but it seems the shaving of their beards at all was in it self a reproch to the Israelites and therefore he would not suffer them to stirre abroad till their beards were grown on the other side As for that other disgrace he put upon them to wit that he cut off their garments to the middle even to their buttocks that was a greater reproch then the other because the Israelites wore not breeches as we do but onely long loose garments and the discovering of those parts by the light of nature all men abhorre whence is that of the Prophet concerning the stripping of the Egyptians that should be carried away captives Isa 20.4 So shall the king of Assyria lead away the Egyptians prisoners and the Ethiopians captives young and old naked and barefoot even with their buttocks uncovered to the shame of Egypt Vers 5. When they told it unto David he sent to meet them c. To wit to comfort them to clothe them anew and to appoint them to stay by the way at Jericho till their beards were grown as it follows in the next words concerning which see the foregoing note Indeed it was long after this ere the citie Jericho was built up again as we see 1. Kings 16.34 where it is noted of Ahabs reigne In his dayes did Hiel the Bethelite build Jericho But it seems there were some cottages already in this place for the use of those that kept their cattell and in these the embassadours might be appointed to stay for the more desolate the place was the fitter it was for them to stay in till their beards were grown again Vers 6. The children of Ammon sent and hired the Syrians of Beth-rehob and the Syrians of Zoba c. These Syrians he hired with a thousand talents of silver and with these here mentioned those also of Mesopotamia and two and thirty thousand chariots 1. Chron 19.6 7. When the children of Ammon saw that they had made themselves odious to David Hanun and the children of Ammon sent a thousand talents of silver to hire them chariots and horsemen out of Mesopotamia and out of Syria Maachah and out of Zobah So they hired thirty and two thousand chariots who were all ready enough to engage themselves in this warre as hoping to free themselves from that yoke which David had laid upon them and to revenge that losse they had formerly received for he had lately vanquished them and made them a tributary people chap. 8.6 Then David put garrisons in Syria of Damascus and the Syrians became servants to David and brought gifts Vers 7. And when David heard of it he sent Joab and all the host of the mighty men As thinking it best policie to be before-hand with them and to fight with them in their own countrey Vers 8. And the children of Ammon came out and put the battell in aray at the entring of the gate To wit of Medeba a citie in the borders of Ammon Num. 21.30 where they assembled together 1. Chron. 19.7 So they hired thirty and two thousand chariots and the king of Maachah and his people who came and pitched before Medeba And the Syrians of Zoba and of Rehob and Ishtob and Maacah were by themselves in the field c. To the end that they might hemme in the Israelites and set upon them both in the front and in the rear the Syrians were appointed to pitch by themselves in a place of the field apart from the Ammonites either openly or in secret as lying in ambush for they would not trust these their mercenary auxiliaries of the Syrians with the guard of the city and the Ammonites themselves pitched their souldiers before the citie Vers 9. He chose of all the choice men of Israel and put them in aray against the Syrians Being perswaded that these mercenary Syrians would soonest shrink if they were couragiously assaulted he chose out the slower of his army to set upon them not doubting but if they were routed the Ammonites would soon be discouraged and slie too Vers 12. Be of good courage and let us play the men for our people and for the cities of our God c. Thus Joab did encourage his captains and souldiers to fight valiantly first by putting them in mind that they were to fight for their own countrey and people to defend them against cruell adversaries who if they prevailed would certainly over-runne their land lay waste their cities and make havock amongst their brethren and secondly by remembring them that it was for Gods cause and party the people of God and the land which he had chose for his inheritance Vers 16. And Hadarezer sent and brought out the Syrians that were beyond the river c. That is beyond Euphrates Hadarezer and his Syrians fearing that David would be revenged on them for aiding the Ammonites resolved that there was no way but to stand it out and therefore made themselves as strong as the could that they might assay to cast off Davids yoke Vers 18. And David slew the men of seven hundred chariots of the Syrians and fourty thousand horsemen c. To wit seven thousand men which fought in chariots besides fourty thousand footmen
which though not here expressed are yet mentioned 1. Chron. 19.18 But the Syrians fled before Israel and David slew of the Syrians seven thousand men which fought in chariots and fourty thousand footmen The greatnesse of this overthrow makes it probable that at this time it was that Rezon a servant to this Hadarezer revolted from him and made himself king of Damascus 1. Kings 11.23 24. And God stirred him up another adversary Rezon the sonne of Eliadah which fled from his Lord Hadadezer of Zobah And he gathered men unto him and became captain over a band when David slew them of Zobah and they went to Damascus and dwelt therein and reigned in Damascus CHAP. XI Vers 1. ANd it came to passe that after the yeare was expired at the time when kings go forth to battell that David sent Joab c. That is in the spring of the year following after the overthrow of the Syrians mentioned in the former chapter for then the yeare was accounted to begin because then the sunne returnes to the place whence it went forth in the former yeare After those victories obtained whereof mention is before made the winter approching David and his captains gave over the prosecuting of their new conquest in the land of the Ammonites but in the Spring of the next yeare which was the usuall time when in those countreys they went out to warre because then they had the Summer before them for the perfecting of any hard siege they should undertake and then in those regions both grasse and corn began to ripen and so they might have food and relief both for themselves and their horses David sent out Joab with a great army to perfect the conquest of the Ammonites which the yeare before they had begun and so besieged Rabbah the chief city of the Ammonites afterwards called Philadelphia Vers 2. And it came to passe in an evening tide that David arose from off his bed and walked c. The occasions of Davids fall into that grievous sinne of adultery with the wife of Uriah are here set down First he went not out himself to war against the Ammonites as formerly he had wont to do but sent out Joab as is expressed in the former verse and secondly being at home he gave himself to his ease having spent some good part of the day in stretching himself upon his bed in the evening he arose and walked upon the roof of his house which were amongst the Jews built flat upon the top and so was there entangled with the sight of Bathsheba As long as David was persecuted by Saul he kept close to God nor do we read of any scandalous sinnes he fell into but when he was settled in the kingdome and so lived in the plentie pomp and state that became so great a king but especially when he came to take such liberty for his ease as to lie upon his bed at noon and to spend his time in walking upon his house top then we see into what a grievous sinne he fell with this wife of Uriah Running streams are clear and wholesome but standing waters are usually muddy and unsavoury and apt to gather all kind of filth and corruption And from the roof he saw a woman washing her self To wit to purifie her self from her menstruall uncleannesse according to the law Levit. 15.27 28. for so it is expressed vers 4. For she was purified from her uncleannesse It is not probable indeed that Bathsheba would wash her self especially in this kind where she thought any body might see her but onely her servants that were with her but lust is quick sighted and some want of warinesse and care it seems there was in her and so David espied her from the top of his house and so by that means his eye proved an inlet of lust into his soul Vers 3. And David sent and enquired after the woman When the sight of naked Bathsheba had kindled lustfull thoughts and desires in Davids heart had he presently cast out those unclean motions and set his mind upon better things perhaps he had never gone further but we see he went on thinking of the sight he had seen and sent to enquire what woman it was and so suffering the poysoned arrow to lie rankling in his heart at length the wound grew incurable and he could not be satisfied till he had enjoyed her And one said Is not this Bathsheba the daughter of Eliam the wife of Vriah the Hittite Bathsheba is called Bathshuah 1. Chron. 3.5 as also Eliam her father is there called Ammiel Why Uriah is called the Hittite we may see by that which is noted 1. Sam. 26.6 Vers 4. For she was purified from her uncleannesse That is from her menstruall uncleannesse Lev. 18.19 and hereby she was the more apt to conceive Vers 5. And the woman conceived and sent and told David and said I am with child To wit as bewailing her condition and to see if he could or would do any thing to prevent those miseries that were like to come upon her and wherein he also was sure to have a great share now she began when it was too late to bethink her self how her husband would be enraged against her and what in his rage he might do to her day and night it ranne in her mind what shame and reproch her great belly when it came to be known would bring upon her how every one would look upon her and despise her as an harlot loathing her the more because she was unfaithfull to so brave a man as her husband Uriah was and that too when he was abroad fighting for his countrey and how at length she must be brought forth and put to death as the law had appointed and thus being overwhelmed with sorrow and fear she sent to impart it to David as having this onely hope that he might happely find out some way to prevent these miseries Vers 7. David demanded of him how Joab did and how the people did and how the warre prospered Thus we see how David faultered in seeking some preteâ—e for sending for Uriah to come home to him for were not these very weak pretences for fetching home such a worthy as Uriah was from a service of such concernment as was the siege of Rabbah Alas these things he might have known and did dayly hear by every messenger that came from the camp and enough it was to make Uriah suspect some underhand plot to see that he should be sent for upon so sleight an occasion as to satisfie such triviall queries as these were But David was forced to dissemble and pretend somewhat and could not act this part artificially Vers 8. And Uriah departed out of the kings house and there followed him a mess of meat from the king To wit that this might be an occasion of inviting him to make merry with his wife and so to lie with her Vers 9. But Vriah slept at the door of the kings house
type of Christ Matth. 3.17 And so a voice from heaven saying This is my beloved sonne in whom I am well pleased Vers 26. And Joab fought against Râ—bbah of the children of Ammon and took the royall citie Rabbah it seems consisted of two parts which were as it were two cities joyned together and one of them was called both the royall city because there the king had his palace and the city of waters because it was invironed with waters or at least lay upon the side of some river as it is expressed vers 27. I have fought against Rabbah and have taken the city of waters Now Joab having continued almost a yeare in bâ—sâ—â—ging this city as indeed it was no wonder that God gave him no better successe abroad David having so displeased him by his sinne at home at length he took this royall citie or citie of waters and knowing that the other could not now long hold out because this was farre the strongest piece and the other depended upon this and had happely their water from this which was now cut off he therefore sent to David to come thither that he might have the glory of taking the citie Vers 29. And David gathered all the people together and went to Rabbah and fought against it and took it It may justly seem strange that David should go with a numerous army out of the land of Israel into the land of the Ammonites onely to take a citie that was in a manner taken already and which they were afraid would be wonne before he came and that for no other end but that David might have the name of taking the citie But for this we must consider first that even the best of Gods servants are naturally vain-glorious and too much transported with a desire of having their name famous and renowned and secondly there might be other occasions of Davids going thither as for the prosecuting of their conquests in the land of the Ammonites and for giving directions for the punishment of those that had with such scorn abused his embassadours and that Joab knowing this did advise him onely the rather to hasten his coming thither that the citie might be taken by him and so he might have the glory of this great piece of service Vers 30. And he took the kings crown from off his head the weight whereof was a talent of gold with the pretious stones c. There was but a talent of gold in the golden candlestick of the Sanctuary Exod 25.39 which is thought to have been at least an hundred and twenty pound weight but the common talent some say was but half so much as the talent of the Sanctuary to wit sixty pound weight and so much it may be therefore this crown weighed and if so doubtlesse it was too massie to be usually worn Rather it was a crown of state which was onely set upon the heads of their kings at their coronation or hung over their heads in some chair of state and so happely at this time it was set upon their kings head and then taken off and set upon Davids to shew that now the royall dignity was transferred from him to David and indeed because the brother of this king the sonne of Nahush succoured David when he fled from Absalom chap. 17.27.28 it is most probable that Hanun was now either deposed or put to death by David and his brother made governour of Rabbah whence it was that he shewed such respect to David in that time of his troubles Vers 31. And he brought forth the people that were therein and put them under saws and under harrows of iron and under axes of iron and made them passe through the brick-kiln Thus severely David punished them whether by expresse direction from God or otherwise we cannot say because they had against the law of nations so shamefully abused Davids messengers withall having perhaps respect to their inhumane idolatry in causing their children to passe through the fire to Molech which was their idol 1. Kings 11.7 Yet it is like that onely the principall ringleaders in that barbarous usage of Davids messengers and the stirring up of the neighbouring nations against him were thus punished CHAP. XIII Vers 1. ABsalom the sonne of David had a fair sister whose name was Tamar and Amnon the sonne of David loved her Tamar was Amnons sister as well as Absaloms for they were all Davids children but she is called peculiarly Absaloms sister because she was his sister both by father and mother for both Absalom and Tamar were born to David of his wife Maacha the daughter of Talmai king of Geshur and observable it is how much sorrow David had in both these his children which he had by the daughter of an heathenish idolatrous king the incestuous rape of the one and the unnaturall rebellion of the other were a fair evidence to let him see that his matching himself with such a wife was not pleasing to God Vers 2. For she was a virgin and Amnon thought it hard for him to do any thing to her That is being a virgin and so strictly kept and looked to he thought it would be an impossible thing for him ever to get an opportunity of satisfying his lust with her Vers 4. Why art thou being the kings sonne lean from day to day Two reasons may be given why Jonadab wondring that Amnon should so droop and pine away as he did amplified his wonder from this that he was the kings sonne to wit first because he thought the happinesse of being the kings sonne might easily over-weigh any cause of sorrow he could possibly pretend and secondly because there was nothing almost which he could desire which he might not have Why art thou being the kings sonne lean from day to day as if he should have said Being the kings sonne thou mayest command what thou wilt and wherefore then dost thou vex and afflict thy self And Amnon said I love Tamar my brother Absaloms sister He calls her here not his sister but Absaloms thereby seeking to palliate or extenuate his sinne in lusting after her by intimating that she was his sister onely by the half-bloud and not his sister by father and mother as she was Absaloms and yet afterward he calls her his sister the better to hide his purpose from his father vers 6. Amnon said unto the king I pray thee let Tamar my sister come c. Vers 6. The king was come to see him No sooner did Amnon pretend himself sick but presenâ—ly his father came to see him No doubt his late loosing of his child that he had by Bathsheba made him the more fearfull of his loosing this sonne too and being also his eldest sonne he could not but lay it the more to heart and yet how well had it been for David if he had been sick indeed yea sick unto death considering how much bâ—tter sorrow he immediately brought upon him by that unnaturall villany of his in
it is said he was before he died 1. Kings 1.1 therefore indeed the most of Expositours do otherwise compute these fourty years as that it is meant of Absaloms age or of the fourty years from the anointing of Saul or of the fourty years of the current Jubilee c. of which all that I can say is this namely that there are onely two of these wayes of accounting these fourty years that have any great shew of probability in them first that of those that account from Davids first anointing 1. Sam. 16.13 and secondly that of reckoning them from the first setting up a king amongst them which was when Saul was anointed and indeed upon such a remarkable change in the government of the commonwealth of Israel as that was it may well be that they used still to reckon the years from that observable change as they have done in many other kingdomes upon the like occasion Vers 10. But Absalom sent spies throughout all the tribes of Israel c. The meaning of this is that at the same time when he had plotted his journey to Hebron when he intended amongst his conspiratours to be anointed king he appointed also certain men as spies to go severally into all the tribes of Israel who were to search and to sift the hearts of the people in all places and to prepare and fit them for this change and at the set time agreed upon between them to wit when he was to be anointed king at Hebron upon the sound of trumpets they were to say Absalom reigneth in Hebron As soon saith he as ye hear the sound of the trumpet then ye shall say Absalom reigneth in Hebron whereby is meant either that upon the sounding of the trumpets in every tribe these spies should make known the reason of it to the people namely that it was because Absalom was made king in Hebron in stead of his father that so then the people mighty cry out as is usuall at such times God save king Absalom or rather that when the people were summoned by the sound of the trumpet to come to Hebron then these spies should make known the cause why they were called together to wit because Absalom in Hebron was newly crowned king Vers 11. And with Absalom went two hundred men out of Jer usalem that were called and they went in their simplicitie c. That is being invited to the feast of Absaloms peace-offerings they went in the simplicitie of their hearts merely as invited guests not knowing any thing of the plotted conspiracy but why would Absalom invite such of whom he could have no assurance whether they would further his designes or no I answer that severall reasons might induce him hereto to wit first because he knew that the people generally favoured him and therefore hoped that when they came thither and saw what was done they would soon approve of it and joyn in the conspiracy secondly because however if they proved firm to his father then his fathers party would be weakned by drawing so many out of the citie that would there have taken his part against Absalom and thirdly because by inviting such known faithfull men that meant no ill his plot intended would be the better concealed Vers 14. Arise and let us flee for we shall not else escape from Absalom c. David was a man of great courage the fort of Zion where he now was was a place of great strength bands of garrison souldiers he had that attended him as his guard the Cherethites Pelethites and Gittites that were experienced souldiers and men of tried valour and many of the people there were too that were very faithfull to him and yet when he heard that the hearts of the Israelites were generally for Absalom he would not stay in Jerusalem but fled presently away and he gives two reasons for it one lest Absalom should surprize him and the other lest the citie Jerusalem should be smitten whilest some stood for him and some for his sonne Absalom which rather then he would hazard he resolved to flee abroad and cast himself there upon the providence of God make speed saith he to depart lest he overtake us suddenly and bring evil upon us and sâ—te this citie with the edge of the sword by the third Psalme which David penned at this time the title of it is A Psalme of David when he fled from Absalom his sonne it is clear that he was greatly cheared with the hope of Gods help I will not â—aith he be afraid of ten thousands of people that have set themselves against me round about though remembring that the Lord had threatned to raise up evil against him out of his own house this might make him the more subject to be frighted and terrified yet it seems at other times he encouraged himself in the Lord his God so that his fleeing was onely because he saw that to be the safest and surest way both for his own preservation and the good of the citie he saw the people were divided in every place some holding with him and some with the traitour his sonne what party his sonne had in the citie as yet he knew not and should the adverse party prevail he might by them he delivered up to his sonne Absalom and the citie in that dissention might be utterly ruined and therefore that he might have time to discover how the people stood affected and to use some means to defeat his sonnes attempts he judged it best for the present not to trust himself in Jerusalem but to encamp abroad in the fields and desarts Vers 16. And the king left ten women which were concubines to keep the house It is hard to say what Davids intention was in leaving these his concubines to keep his house and indeed the lesse cause there was for it the more evident it was that there was an over-ruling providence of God in it for the effecting of that which he had threatned against David chap. 12.11 I will take thy wives before thine eyes and give them to thy neighbour and he shall lie with thy wives c. but yet the most probable conjecture is that he left them there to secure his palace not that he thought they were able to guard his house against Absalom and his crew but that he conceived that Absalom would not for shame cast them out because they were women and because they were his fathers wives so that if he had any regard to his father he would not use them despitefully for his fathers sake Vers 17. And the king went forth and all the people after him and tarried in a place that was farre off That is being gotten away some reasonable distance from the city there he stayed a while to wait for those that would come out to him and that he might observe the wayes and courses which the rebels would take Vers 18. And all his servants passed on besides him and all the Cherethites and all the
Pelethites and all the Gittites Concerning these Cherethites and Pelethites see the note chap. 8.18 the Gittites doubtlesse were the garrison souldiers that kept Gath which David had taken not long before from the Philistines chap. 8.1 Vers 19. Then said the king unto Ittai the Gittite wherefore goest thou also with us c. This Ittai was one of Davids principall Captains to whom he committed the third part of his army when they went out against Absalom chap. 18.2 and had fled as it seems from the Philistines or some other of the neighbouring nations for why else is he called a stranger and an exile and so living with David was become a Proselite and was at present the Captain of the Gittites Now first because he was a stranger and an exile and therefore too not like to be suspected or hurt by the new king or his followers he thought it unequall to engage him in their dissentions to make him that had lost all in his own land by siding in their combustions to be as unsafe in Israel whither he had fled for sanctuary as he had been before in his own countrey he judged a very unreasonable thing and secondly because he was upon some occasion very lately come from Gath with his souldiers he judged it too much to make them presently march up and down with him before they had well rested themselves and therefore he disswades them from going with him though he had all the reason in the world to strengthen his party as much as he possibly could yet thinking it not fitting to take them along with him for the reasons here alledged and being confident in Gods assistance as is evident Psal 3.6 he was not so eager upon any outward helps for the strengthening of himself as to do any thing that had but a show of unwarrantablenesse in it and therefore he earnestly perswadeth him to return with his men and to abide with the new proclaimed king that is Absalom Return saith he to thy place and abide with the king c. hoping also perhaps in their troubles to make the same use of him that he did afterwards of Hushai vers 34. If thou return to the city and say unto Absalom I will be thy servant O king as I have been thy fathers servant hitherto so will I now also be thy servant then mayest thou for me defeat the counsel of Ahithophel Vers 20. Mercy and truth be with thee As if he had said as thou hast been mercifull true and faithfull to me so I desire that thou mayest find God and man mercifull true and faithfull to thee Vers 23. The king also himself passed over the brook Kidron Which was between Jerusalem and that mount Olivet over which our Saviour passed John 18.1 when he was in danger of the Jews as David did now when he fled from his rebellious sonne Absalom Vers 24. And lo Zadok also and all the Levites were with him bearing the ark of the covenant of God Whose course it seems it was at this time to attend upon the service of the ark for it is evident that by Samuel first and David afterward there were certain courses appointed for the priests attendance on the sacred ministery as we may see 1. Chron. 9.22 All these which were chosen to be porters in the gates were two hundred and twelve These were reckoned by their genealogie in their villages whom David and Samuel the Seer did ordain in their set office And they set down the ark of God c. That is when they came to the place where David and his company resolved to stay a while waiting and observing how things would passe there they set down the ark but as for Abiathar who was now the high priest and went also out of Jerusalem together with David it is here said that he went up untill all the people had done passing out of the city either because he went in the forefront of the people that came along with David and so stayed not but led them up mount Olivet untill all the company that followed him were passed over the brook Kidron and were come to the place where the ark was set down or else because he went up to that part of mount Olivet where the ark was set down and there stayed till all the people were come thither that followed David out of the citie and being happely in a high place he might thence see the people coming and when they left coming out of the citie Vers 25. And the king said unto Zadok Carry back the ark of God into the citie c. Though David knew that the ark was a visible testimonie of Gods presence and could have been glad to enjoy it yet partly because he desired to make use of the priests who attended the ark and without whom he might not keep the ark to give him intelligence out of the city of all the counsels and practises of Absalom against him vers 35.36 And hast thou not there with thee Zadok and Abiathar the priests therefore it shall be that what thing soever thou shalt hear out of the kings house thou shalt tell it to Zadok and Abiathar the priests Behold they have there with them their two sonnes and by them ye shall send unto me every thing that ye can hear and partly perhaps because he was loth to bring them in danger remembring what the priests had formerly suffered at Nob for his sake he was contented for the present to want the presence of the ark as having his confidence in God and not relying altogether upon the externall sacrament and so advised them to carry it back again into Jerusalem Vers 27. The king said also unto Zadok the priest Art not thou a seer c. Some conceive that Zadok is here called a seer onely because he was now in the course of his attendance upon the ark as is noted above vers 24. and was to enquire of the Lord for the people upon all occasions and to return them Gods answer which cannot be because he was not the high priest who onely might wear the Ephod but others conceive that he was also a prophet and had that extraordinary gift of foretelling things to come for such were called Seers 1. Sam. 9.9 or that he was a man expert in the oracles of God and consequently that the drift of Davids mentioning this may be either to imply that in this regard he was the better able to judge whether the advice he gave were not right and fit to be followed or else to shew the cause why it was fit he should return to wit because he was in this his course the publick minister appointed to attend the ark for the service of the whole Church and withall might there consult with God in his behalf and give him notice of any thing that concerned him as occasion served Return saith he into the city in peace and your two sonnes with you but yet that their two
sonnes Ahimaaz and Jonathan went not with their fathers into Jerusalem is evident chap. 17.17 Now Jonathan and Ahimaaz stayed by En-rogel for they might not be seen to come into the citie and therefore it seems their fathers appointed them to stay at En-rogel Vers 30. And David went up by the ascent of mount Olivet and wept as he went up and had his head covered c. His weeping was no doubt especially because he was afflicted with the remembrance of his sinne that had brought these troubles upon him and his covering his head was suitable hereto for so was the custome of mourners to wit partly that their tears might not be seen and partly that the seeing of other objects might not divert their minds from intending their sorrows as being desirous to give up themselves wholly to bewail their miâ—eries of which custome see Jer. 14.3 And their nobles have sent their little ones to the waters they came to the pits and found no water they returned with the vessels emptie they were ashamed and confounded and covered their heads chap. 19.4 The king covered his face and cried with a loud voice c. and Esther 6.12 Haman hasted to his house mourning and having his head covered Vers 32. When David was come to the top of the mount where he worshipped God behold Hushai the Archite came to meet him c. He worshipped the Lord on the top of the mount because thence he might best behold the ark the testimony of Gods presente as the priests were carrying it back to Jerusalem and be thereby stirred up the more affectionately and effectually to call upon the Lord and because being gone over that mount he was like for a time to see it no more but that which is most observable is that no sooner had David prayed against the counsels of Ahithophel O Lord I pray thee turn the counsel of Ahithophel into foolishnesse but presently there came to him Hushai who is called the Archite from the place of his birth or habitation to wit Archi a place mentioned Josh 16.2 which was in the borders of the children of Joseph by whom God had determined to defeat his counsels Vers 33. Unto whom David said If thou passest on with me then thou shalt be a burden unto me Whereas by going back to Jerusalem he might there do him better service and withall be no way burdensome to him and indeed though David had cause enough to be glad to see his party encrease yet no wonder it is that he should tell Hushai that staying with him he would be a burden to him first because he and his attendants that came with him would help to expend their provision which was yet but small and secondly because his care for those that went with him and his grief for the misery they were like to sustain was â—ch that the more his company encreased the more his burden encreased too Vers 34. Say unto Absalom I will be thy servant O king c. Herein David teacheth Hushai to dissemble with Absalom and an easie thing it is for the best men in their extremities to pitch upon such counsels as are not exactly such as they ought to be CHAP. XVI Vers 1. ZIba the servant of Mephibosheth met him with a couple of asses sadled c. Though David was under a cloud for the time yet Ziba concluded that ere long this rebellion against him would be suppressed and then they that shewed him favour in this time of his affliction would be well rewarded for it and this made him come now with these presents to David And thus many side with Christ and that too in the time of persecution and trouble that yet have false hearts and aim merely at their own advantage though his Church be for the present the weakest yet they hope it will prove the strongest and upon that ground they side with them they follow Christ for his loaves and fishes Joh. 6.26 Vers 2. And the king said unto Ziba What meanest thou by these The king might easily guesse that the provision which Ziba brought was brought for his supply yet to invite him to declare why he had brought them the rather happely because he questioned whether it was done by his masters command or of his own mind he asketh him concerning those things What meanest thou by these And Ziba said The asses be for the kings houshold to ride on and the bread and summer-fruitâ— for the young men to eat c. As if he should have said the things which I have brought though too mean for thy self yet might I thought be usefull for thy servants and such as belong to thee Vers 4. Then said the king to Ziba Behold thine are all that pertained to Mephibosheth It is very strange that David so just and good a king should now when the hand of God was upon him pronounce such an unjust sentence as this was against a poore cripple that was not very likely to affect the crown as Ziba had slandered him nor very well able to come and plead for himself yea against the sonne of his dear friend Jonathan who had alwayes been so loving to him and with whom he had made a solemn covenant that he would shew kindnesse both to him and to his seed after him 1. Sam. 20.14.17 but for this we must consider first that there were many probabilities to induce David to believe that false tale that Ziba had told him as because Mephibosheth came not out to David as other his friends did and because for all his lamenesse Mephibosheth the true heir of Saul might in these troublous times hope that Sauls family might be remembred and so might prove treacherous as many others did and secondly that David did this in a passon being mightily enraged to heare that Mephibosheth should so requite all the kindnesse he had shewn him and thirdly doubtlesse God was pleased herein to leave David to himself that so he might see by this grosse failing that it was not for any merits in him but of Gods own free grace that his enemies were afterwards suppressed and he again settled in the throne And Ziba said I humbly beseech thee that I may find grace in thy sight my Lord O king That is I acknowledge thankfully the bounty of my Lord yet I esteem thy favour more then the gift which thou hast given me I came not to accuse Mephibosheth that so I might wrest his estate from him but I came to procure thy favour O king and that it is which I chiefly desire may be continued to me Vers 5. And when king David came to Bahurim See the note chap. 3.16 Vers 8. The Lord hath returned upon thee all the bloud of the house of Saul c. Shimei might in these words have respect to the death of Ishbosheth and Abner as pretending that David had secretly a hand therein yea and perhaps too it was before this that those seven sonnes of Saul were
this as if Generalls expert in warre used never in those times to lodge with the people but as with reference to Davids present condition to wit that as things now stood with him he was too cunning to be where he should be in danger of being surprized by his enemies he would hide himself a while till he had gotten a stronger party about him Vers 9. Behold he is hid now in some pit or in some other place c. These words may be understood either with relation to that which went before shewing more fully how unlikely it was that they should cease upon David though they should presently pursue him to wit because he would not at that time lodge in the camp with his souldiers but in some pit or cave well known to him since in those places he used to hide himself from Saul so would escape though any distaster should happen to his followers or else with relation to that which followeth knowing that David as an experienced souldier was like enough to lie in ambush with his followers in some cave or such secret place whence saith he suddenly rushing out upon thy men that pursue them it is like they will put them to the worst at least at first and then saith he it wil come to passe when some of them be overthrown that is some of those twelve thousand which Ahithophel intends to lead forth against thy father the report will be that thy souldiers are slaughtered whosoever heareth will say There is a slaughter among the people that follow Absalom and so the stoutest of thy followers will be quelled he whose heart is as the heart of a lion shall utterly melt all will be appalled and the businesse we have in hand utterly and irrecoverably ruined Vers 10. For all Israel knoweth that thy father is a mighty man and they which be with him are valiant men This is added to prove what Hushai had said to Absalom to wit that upon the killing of some of his men at the first assault there would be a report raised of a great slaughter amongst his men and so all would be quelled and put to flight how likely this was to be he shews by this reason taken from the great opinion which all the people had of the exceeding valour of David and his men namely because this would make men the more inclinable both to believe and to spread abroad such a report and it would make the report also the more terrible to all that heard it Vers 11. Therefore I counsel that all Israel be generally gathered unto thee from Dan even to Beersheba c. Hushai aimed at Davids good in this counsel that he might have the more respite to strengthen himself and might not be suddenly surprized yet it was so ordered too that it was very like to take with Absalom for first it was cunningly fitted to this young gallants ambitious and insolent humour who was like to desire to have the leading forth of his army himself whereas Ahithophel advised that he might go out with a party and to be enflamed with the thoughts of having all Israel gathered to follow him from Dan even to Beersheba as the sand that is by the sea for multitude and secondly it carried a fair shew of wisdome to make as sure work as could be in a businesse of such consequence namely by raising all the strength that possibly they could ere they set upon David Vers 12. We will light upon him as the dew falleth on the ground That is as the dew when it falls overspreads the whole face of the earth so shall we overspread the whole countrey where we come by reason of the multitude of our army so that whereever he is we shall light upon him Vers 13. If he be gotten into a citie then shall all Israel bring ropes to that citie and we will draw it into the river c. Bigge and brave words to enflame the spirit of this proud prince Now in speaking of pulling down this citie he mentions the pulling of it into the river because great and strong cities stand usually upon some river waters being alwayes of great use and of great defence to any citie or else by the river must be meant the trenches about the citie which in the best fortified cities are usually great and full of water Vers 16. Now therefore send quickly and tell David saying Lodge not this night in the plain c. Though Absalom and the rest had preferred Hushai's counsel before Ahithophels yet Hushai like a prudent man not knowing how suddenly their minds might alter again and embrace Ahithophels counsel which now they had rejected takes order to give David notice of that which had passed and to advise him to hast away with all the speed he could least they should suddenly go forth as Ahithophel had advised and surprise him ere he was aware of them Vers 17. Now Jonathan and Ahimaaz stayed by Enrogel c. Which was in the borders of Judah and Benjamin not farre from Jerusalem See Josh 15.7 and 18.16 there they stayed because they might not be seen to come into the citie to wit because then they could not safely go forth thence to carry David tidings of that which passed in the citie or because they were suspected and a wench was sent to tell them this counsel of Hushai who might go to Enrogel which signifies the fullers fountain under a pretence of going to fetch water or to wash there and so the intelligence was carried to David Vers 18. Neverthelesse a lad saw them and told Absalom These sonnes of the priests Jonathan and Ahimaaz being missing at Jerusalem were it seems generally known to be of Davids party and therefore a lad spying them soon carried word of it to Absalom who as speedily sent out his servants to surprize them But they went both of them away quickly and came to a mans house in Bahurim which had a well c. Hearing or perceiving by some thing or other that this lad had taken notice of them and meant to discover them they got them presently away and in a well did hide themselves Vers 19. And the woman took and spread a covering over the wels mouth and spread ground corn thereon That is meal corn ground in a mill Vers 21. Passe quickly over the water That is over Jordan Vers 22. By the morning light there lacked not one of them c. Having travelled all night by the morning the whole army were got over Jordan Vers 23. And when Ahithophel saw that his counsel was not followed he sadled his asse c. And so went home and hanged himself to wit first because his proud heart was not able to brook the undervaluing of his counsel which had been alwayes hitherto so highly esteemed it went against his ambitious humour to think that if Absalom should prevail Hushai should have the glory of it and not he and secondly and especially because he
was confidently perswaded and did indeed rightly foresee that this counsel of Hushai would be the cause of their ruine that David by this advantage of time gained through Absaloms delay would so strengthen himself that he would put his sonne to the worse when they came to fight it out in the field and then he knew that David would be revenged on him for his treachery and even so Judas having betraid Christ despairing of mercy hanged himself Vers 24. Then David came to Mahanaim A place of strength beyond Jordan in the tribe of Gad where Ishbosheth sought to strengthen himself when he stood for the kingdome chap. 2.8 Abner the sonne of Ner captain of Sauls host took Ishbosheth Sauls sonne and brought him to Mahanaim And Absalom passed over Jordan he and all the men of Israel with him Not immediately after David was passed over for Absalom stayed till he had gathered a mighty army of the people to him as Hushai had counselled vers 11. and to intimate this it is here said that he went over he and all the men of Israel with him and so by this means David had time too to gather a great army together of those that were faithfull to him and to his crown Vers 25. Which Amasa was a mans sonne whose name was Ithra an Israelite that went in to Abigail c. Here we are told who were the parents of Amasa that was now the Generall of Absaloms army to wit that Ithra was his father and Abigail the sister of Zeruiah his mother In the â— Chron. 2.17 this Ithra is called Jether the Ishmaelite And Abigail bare Amasa and the father of Amasa was Jether the Ishmaelite it seems therefore that he was either an Ishmaelite by birth but an Israelite by profession and habitation and that because he became a proselite and so joyned himself to the people of God or else rather he was an Israelite by descent and was onely called Ithra or Jether the Ishmaelite because he had lived among the Ishmaelites as severall others upon the same ground were called Hittites and Gittites c. nor can there indeed be any probable reason conceived why this should be so particularly expressed here that he was an Israelite but onely this that it was to intimate that however he was indeed generally called Ithra or Jether the Ishmaelite yet he was indeed of the stock of Israel as others were as for his mother Abigail of whom Ithra begat this Amasa but not in lawfull marriage for so much the words seem to import that he went in to Abigail it is said here that she was the daughter of Nahash sister to Zeruiah Joabs mother now because it is evident 1. Chron 2.16 17. that both this Abigail the mother of Amasa and Zeruiah the mother of Joab were the daughters of Jesse and sisters of David so that Joab and Amasa were cousin-germans and David was uncle to them both either Jesse the father of David Zeruiah and Abigail was also called Nahash or rather this Nahash was the wife of Jesse the mother of Abigail Vers 27. And it came to passe when David was come to Mahanaim that Shobi the sonne of Nahash of Rabbah c. Three chief men are here recorded that brought in store of provision to David when he was in the wildernesse the first is Shobi the sonne of Nahash of Rabbah the most generall and probable opinion is that this Shobi was a second brother to Hanun the sonne of Nahash chap. 10.2 whom David for his fathers sake established in the kingdome after Hanuns overthrow in thankfull remembrance whereof he relieved David now in this his extremitie the second is Machir the sonne of Ammiel of Lo-debar now considering that he was guardian to Mephibosheth and had secretly kept him in his house when David came to the crown chap. 9.4 not knowing then how David might deal with him because he was of the house of Saul it may well be that when he came to see afterwards that contrary to what he had feared David did so much good to Mephibosheth the grandchild of his deadly enemy this made Machir highly to esteem of David for ever after and so consequently the readier to commiserate him now in this time of his troubles and to bring him relief the third was Barzillai the Gileadite of whom much more is spoken afterwards in the nineteenth chapter CHAP. XVIII Vers 2. ANd the king said unto the people I will surely go forth with you my self also Thus David would intimate to the people that he was willing to hazard himself in the battel together with them but yet we may well think that one main thing that made him so earnestly to resolve that he would go in person amongst them to the battel was that he hoped by his presence to help forward the saving of Absaloms life Vers 3. But now thou art worth ten thousand of us c. Their meaning is that the common-wealth would receive more dammage and the enemy more advantage in their designes by his death then if ten thousand of them were slain and therefore they adde Therefore now it is better that thou succour us out of the citie that is Mahanaim to wit first by praying for them secondly by sending forth to them provision and new supplies as occasion served and thirdly by receiving them into the citie if they should be put to flight Vers 5. Deal gently for my sake with the young man even with Absalom That is though he hath deserved to have no favour shewed him yet deal favourably with him for my sake Davids forces were fewer then Absaloms and yet trusting in the justnesse of his cause but especially in the mercy and faithfulnesse of God we see with what confidence David speaks of the successe of the battel as not doubting of victory he onely gives order to his souldiers to deal gently with Absalom nor is it any wonder that David should be thus tender over him that sought to deprive him of his kingdome and life for first he was a loving yea and over indulgent father secondly it could not but be grievous to him to think that he should die in his sinne thirdly his own conscience gave him that he was raised up as an instrument to punish his sinne in the matter of Uriah and so his severity against himself might render him the more gentle towards him and fourthly he considered the folly and rashnesse of youth and that when he came to more years he might see his folly and this therefore he intimates to his captains that he might move them to pitie for he saith not deal gently with my sonne Absalom but deal gently with the young man even with Absalom Vers 6. And the battel was in the wood of Ephraim That is it was near unto the wood the battel was certainly fought in the tribe of Manasseh without Jordan whereas Ephraims portion was within Jordan but the place was called the wood of Ephraim either
for the pillar which Absalom here reared up that the memory of his name might thereby be preserved unto posterity it is very probably conceived by some Expositours that it was some monument such as were the Egyptian pyramids which he intended to be the place of his buriall and that upon the relation of his ignoble buriall in the foregoing verse to wit that he was cast into a pit and had a heap of stones thrown upon him this is presently inserted concerning the goodly sepulchral monument which he had provided for himself to shew how he was crossed in his expectation For he said I have no sonne to keep my name in remembrance Hereby it appears that God had before this time deprived him of his three sonnes mentioned chap. 14.27 not judging him worthy of sonnes that would not stoop to honour his own father and that had murthered his own brother and withall hereby God provided for the more peaceable advancing of Solomon to the throne after Davids decease Vers 22. Then said Ahimaaz the son of Zadok yet again to Joab But howsoever let me I pray thee also run after Cushi He pressed again for libertie to go after Cushi as hoping to out-run him and having be-thought himself that he might acquaint David with the good tidings of the victory though he suppressed that particular concerning the death of Absalom Vers 23. Then Ahimaaz ran by the way of the plain and over-ran Cushi Whereas Cushi ran the nearest way which was hilly and mountainous Ahimaaz chose to go a further way by the way of the plain and so by the advantage of the way he out-ran Cushi and came first to David Vers 24. And David sate between the two gates c. That is at the entring in of the citie Mahanaim waiting to heare tidings from the army that was gone forth against Absalom It seems that the gates of cities were in those times built as they are now with high towers and so stronger and thicker then other parts of the wall and therefore had two gates one inward toward the citie and another outward toward the suburbs and between these two gates it was that David now sate Vers 25. And the king said If he be alone there is tidings in his mouth That is if there were many coming together we might well fear they fled from the face of the enemy but if there be but one alone doubtlesse it is a messenger that is sent with some tidings Vers 27. And the king said He is a good man and cometh with good tidings David inferres that if it were Ahimaaz that was coming he doubtlesse brought good tidings because he was a good man whereof there may be two reasons conceived First that being a good man he was not likely to be the first in flying away and therefore it was not likely he fled from the enemy but rather he came with tidâ—ngs and secondly that being a good man he was the more likely to be desirous to bring good tidings to the king or had used to bring him good tidings Vers 33. And the king was much moved and went up to the chamber over the gate See the note above vers 5. partly as apprehending the misery of Absaloms dying in his sinne and partly as remembring that his sinne in the matter of Uriah was now punished in the death of this his ungracious sonne he felt his passions breaking out so violently that not being able to go home to his own house and being withall doubtles ashamed that his passion should be seen he was glad to run up to the chamber over the gate where he was sitting when he heard the tidings there in secret to poure out his sorrow nor was he able to suppresse his passions â—o long but as he went up as it follows in the next words he brake out into a bitter lamentation O my sonne Absalom my sonne my sonne Absalom would God I had died for thee c. Because he feared his everlasting perdition he wished that he had died rather then Absalom CHAP. XIX Vers 3. ANd the people gat them by stealth that day into the citie as people being ashamed steal away when they flee in battel That is in stead of entring the citie in a triumphant manner as souldiers are wont to do that return with victory from the battel they scattered themselves asunder and stole secretly into the citie as if they had fled in the battel and as ashamed of their cowardise were now loth that any body should see them Vers 4. But the king covered his face c. See the note chap. 15.30 Vers 5 And Joab came into the house to the king and said Thou hast shamed this day the faces of all thy servants c. Joab saw that there was some danger lest the hearts of Davids friends and servants should be alienated from him by his carrying of himself so disrespectfully to those that had hazarded their lives for him and he perceived too that his passions were so violent that there was no way to winne him to withstand them unlesse he spake that which might startle him and scare him and hence it was that he spake so roughly and sharply to David more roughly indeed then otherwise it had been fit for a subject to speak to his sovereigne Vers 7. Now therefore arise go forth and speak comfortably unto thy servants c. This Joab advised David to do that he might prevent the alienating of his servants affections from him and perhaps too because the addressing of himself to the affairs of his kingdome would be the best means to allay his passions and indeed after that he came forth and sat in the gate we heare no more of his violent weeping and wailing Vers 9. And all the people were at strife throughout all the tribes of Israel c. That is throughout all the ten tribes of the Israelites the people began to blame one another for siding with Absalom in his insurrrection against his father and to call upon their Elders and Officers to go and submit themselves to him and to fetch him back again into the land of Israel to the citie of Jerusalem that he might be reestablished in the throne to reigne over them again as he had done Vers 10. And Absalom whom we anointed over us is dead in battel c. This is another argument wherewith the Israelites perswaded one another to submit themselves again to David and it is as if they had said we see that God was against us in that attempt of ours to make Absalom king and why do we then still stand it out and not go in and seek reconciliation with our king whom we have wronged Vers 11. And king David sent to Zadok and to Abiathar the priests saying Speak unto the Elders of Judah c. The men of Judah had been the first and chief in siding with Absalom and had delivered up to him the citie of Jerusalem and the strong fort of
house of Saul Vers 3. And the king took the ten women his concubines whom he had left to keep his house and put them in ward c. This David did first because they had yeilded to the incestuous lust of Absalom for they should rather have dyed then condescended to him and secondly because he judged it not fit to go in unto them that had been defiled by his own sonne or to leave them to be defiled by others Vers 4. Then said the king to Amasa Assemble me the men of Judah c. And thus as he had promised chap. 19.13 David imployed Amasa as the generall of his forces in Joabs room Vers 5. But he tarried longer then the set time which he had appointed him To wit either because the people that had been formerly commanded by Joab were not willing to change their Generall and to submit to Amasa or because Amasa did not cordially follow the businesse for David or because indeed the time prescribed by David for raising the trained bands of Judah was too little to do it in for out of a desire that David had presently to crush this insurrection of the ten tribes he had allowed Amasa but three dayes for that service as is expressed in the former verse Vers 6. And David said to Abishai Now shall Sheba the sonne of Bichri do us more harm c. David was much troubled at Amasa's delay but yet Joab he would not imploy both because he was still discontented against him for his killing Absalom and because he knew well that Joab was also discontented for the losse of his place and should he be now imployed again would be ready enough to presse into that place again from which he had deposed him and therefore he called Abishai and sent out him and enjoyned him to take his Lords servants that is Davids the kings guard and with them to pursue Sheba Vers 7. And there went out after him Joabs men and the Cherethites and the Pelethites c. Those are called Joabs men that had been under his command as for the Cherechites and Pelethites see the note chap. 8.18 Vers 8. And Joabs garment that he had put on was gâ—rded unto him and upon it a girdle with a sword c. Hereby it is manifest that Joab did of his own accord go along with his brother Abishai as intending to murther Amasa to which end also it was that he had girt his garment close about him that by hanging loose it might not encumber him and secondly he had girt his sword on the outside of his garment which perhaps was not his usuall custome and had it withall so loose in the scabbard that as he stepped forth to Amasa to bow down and salute him it fell out of it self which was no doubt purposely done that under a pretence of taking up the sword he might without any suspicion in Amasa do what he intended having formerly imbrued his hands in the bloud of Abner and not punished for it though his cousin german as is noted before chap. 17.25 because David had conferred his office upon him Vers 10. But Amasa took no heed to the sword that was in Joabs hand c. That is he never thought of any danger that was in that he took that to be occasioned by the casuall and unexpected falling of his sword out of his scabbard as he came to salute him and therefore hearing him speak so smoothly and seeing him embrace him so lovingly he never suspected any danger in his sword and thus was Amasa punished by the just hand of Gods providence for his unnaturall rebellion against his uncle David his Lord and Sovereign though David had pardoned him God would not suffer him to go unpunished Vers 11. And one of Joabs men stood by him and said He that favoureth Joab and he that is for David let him go after Joab c. Least the sight of their slain Generall should beat off the souldiers from going any further one of Joabs men stood by him no doubt by Joabs appointment as it were to justifie the fact and to advise them if they were friends to Joab and the king to go on after him who would now be their leader in this enterprize which David had neither justly nor safely committed to Amasa's trust Vers 12. And Amasa wallowed in bloud To wit by reason of the pangs of death that were upon him And when the man saw that all the people stood still c. That is when the man mentioned in the foregoing verse that had encouraged the souldiers to march on after Joab saw that for all this they stood still as astonished at that which was done he removed Amasa's dead body out of the high way Vers 14. And he went through all the tribes of Israel unto Abel and to Beth-maachah c. That is Sheba having gone through all the tribes to stirre them up against David came at length to Abel and to the places adjoyning where Joab found him Vers 18. They were wont to speak in old time saying They shall surely ask counsel at Abel and so they ended the matter According to the translation that is set in the margin the meaning of the place must needs be this that in the beginning the citizens of Abel perswaded themselves that surely Joab would before he proceeded to force them propound his demands to them and so they should make an end of the difference but as the words are rendred in the text they may have a double sense for first some expound it much after the same manner to wit that in old time they were wont to say according to the expresse law of God Deut. 20.10 that when they came against a citie they were first to make their demands and to propound conditions of peace and so they ended the matter as if she had said surely had this enterprise been undertaken in former times they would not have done as thou hast they would have said Surely we will first ask at Abel and see whether they will consent to do what we shall require of them secondly some conceive it to be an allegation of an old proverb They were wont to speak in old time saying They shall surely ask counsel at Abel to wit because it seems there were in times past in this citie men eminent for wisdome and abilitie to give counsel especially concerning the laws insomuch that they used to come up from all parts of the kingdome to take advice there and so they ended the matter that is many a controversie was thus peaceably decâ—ded and that this she putteth Joab in mind either as an inducement to winne him to mercy not to go about to destroy so famous a citie or else as by way of giving him a hint not to despise her counsel yea though she were a woman since counsel given out of Abel had wont to be held in high esteem but the first exposition is best and most generally received Vers
19. I am one of them that are peaceable and faithfull in Israel Here this wise woman of Abel doth further disswade Joab from proceeding with such severity against this Citie by three severall Arguments first by pleading their innocency I am one of them that are peaceable and faithfull in Israel for this she speaks not of her self in particular there being no reason that the whole citie should be spared because she was peaceable but she speaks in the name and person of the whole citie to wit that their citie Abel was peaceable and faithfull and indeed it may well be that either the citie knew nothing of Sheba's guilt and did shut their gates not to defend Sheba but onely because they heard of an Army that was coming against them or at least that though there might be a faction in the citie that were abettors of Sheba yet for the generality of the people they were otherwise minded and this she alledgeth to justifie the citie and to stay the rage of Joab secondly by pleading the dammage that would redound to the Israel of God by the ruine of this citie Thou seekest to destroy a citie and a mother in Israel that is the chief citie of a Province a mother citie The chief cities of a Countrey are called in the Scripture mothers partly in regard of the multitude of the Inhabitants which are there bred and brought up as it were in the lap and bosome of a mother and are by her defended and sheltred from the violence of those that would hurt them and liberally provided for and sent forth perhaps into other parts of the land with a large portion of outward things but principally in regard of the towns and villages about them either because the cities had the command over them or at least because the towns and villages had much dependance upon them as children upon their mother for counsell and direction in their weightiest affairs for defence against invading enemy and for a supply of thing convenient for them and so this woman tearms her citie a mother in Israel to shew what a mischief he should do to the land of Israel in ruinating such a citie and thirdly by pleading the wrong that therein would be done unto the Lord in that the people were the people of God that were like to be destroyed in it and the citie a part of the inheritance wherein God had placed his people Why wilt thou saith she swallow up the inheritance of the Lord where also the expression she useth of swallowing up the inheritance of the Lord is very observable for thereby she covertly blames him for his violent and furious proceedings against them and intimateth that if he would not do all in a passion but would a little deliberate of these his proceedings he would be soon of another mind Vers 21. But a man of mount Ephraim Sheba the sonne of Bichri by name hath lift up his hand against the King He was of the Tribe of Benjamin but dwelt it seemeth in mount Ephraim and therefore Joab calls him a man of mount Ephraim And the woman said unto Joab behold his head shall be thrown to thee over the wall This she promiseth with such confidence either because she knew already the minds of those that were able to do it or because she was assured they would be wonne to it and not hazard the citie to shelter a Traitour and indeed that the inhabitants were by her perswaded to yield to this the words in the following verse seem clearly to imply Then the woman went unto all the people in her wisdome c. that is by her wisdome in pleading with them and the strong reasons she alledged she perswaded the Citizens to cut off his head c. Vers 23. Now Joab was over all the host of Israel As before when David was first settled in the kingdome the names of his chief Officers were expressed chap. 8.16 So here again first to let us see that Joab recovered his place David perhaps not knowing how to oppose it and secondly to she how fully David was reetablished in the kingdome all things being setled again in the former order Vers 24. And Adoram was over the tribute This office was not mentioned before chap. 8. for since that David had enlarged his Dominions and made many nations tributary to him and thereupon this office was committed to Adoram Vers 25. And Sheva was scribe Or Seraiah chap. 8 17. CHAP. XXI Vers 1. THen there was a famine in the dayes of David three years yeare after yeare and David enquired of the Lord. Though this story of the three years famine be here related after that of Absaloms rebellion and Sheba's insurrection against David yet it is generally held that both this and the following story chap. 24. happened long before and indeed if Absaloms rebellion was in the the fourtieth yeare of his fathers reigne who reigned in all but fourty years chap. 5.4 as many gather from chap. 15.7 And it came to passe that after fourtie years Absalom said unto the King c. this consequently must needs be before that onely because all these fore-mentioned troubles that befell David befell him for his sinne with Bathsheba therefore are they there inserted immediately after that and these that concerned other matters are afterward related by themselves the Scripture rather respecting the coherence of the matter and argument then the consequence of the time and so much methinks the very Text doth imply giving no other note of the time but that it was in the dayes of David though the sinne was long since committed yet at length God began to punish the whole land for it by sending a famine amongst them caused as it seems vers 10. by want of rain and how ever at first David took it as a punishment laid upon them for the common sinnes of the land yet when he saw that it continued three years together he concluded there was some speciall thing wherewith God was offended and for which he would be satisfied and therefore then he enquired of the Lord. And the Lord answered It is for Saul and for his bloudy house because he slew the Gibeonites That is many of the Gibeonites in the following verse it is indeed expressed that he endeavoured to root them all out of the land Saul sought to stay them in his zeal to the children of Israel and Judah to wit as pretending that it was neither profitable nor honourable nor safe for Gods people to suffer any of those cursed nations to live amongst them whom God hath commanded them utterly to destroy Exod. 23.33 Deut. 7.2 but it seems he did not openly professe this which he had purposed with himself for this would have been too manifest an act of tryranny and injustice and too palpable a violation of the oath which Joshua and the Elders of Israel had taken that they should live peaceably amongst them Josh 9.15 and besides had he gone
righteousnesse c. That is according to mine innocencie in regard of mine enemies Davids enemies charged him with ambition rebellion against Saul and many other grievous crimes but they charged him unjustly and therefore God that knew his integrity took his part against his enemies nor need we startle at it that David calls the good which God had done for him a reward and a recompence for though the obedience of Gods servants is a due debt which they owe to God and it is God that enables them to do what they do yet God of his own free grace may reward them that serve him though their works be farre short of that which they should be Vers 22. For I have kept the wayes of the Lord and have not wickedly departed from my God That is I have not cast off that care and endeavour to walk in Gods wayes which God requires in all his servants because every man by the law of nature is bound to obey the law of his Creatour therefore when men do not herein keep close to God they do in a manner forsake him there sinne is in a degree a defection from God but yet because Gods righteous servants do sincerely desire and endeavour to keep his laws even then when they break them therefore indeed their slips are not an absolute defection from God and to distinguish Davids failings from such a desperate apostasie speaking here of his integrity he expresseth it thus that he not had wickedly departed from his God Vers 25. Therefore the Lord hath recompensed me according to my righteousnesse according to my cleannesse in his eye sight Or The cleannesse of my hands as it is expressed Psalme 18.24 Vers 27. And with the froward thou wilt shew thy self unsavourie That is as they walk crosse and contrary to thee so thou wilt walk contrary to them opposing and crossing them in all they do according to that Levit. 26.27 28. And if ye will not for all this hearken unto me but walk contrary unto me then I will walk contrary unto you also in fury c. Vers 28. And the afflicted people thou wilt save but thine eyes are upon the haughty that thou maist bring them down This is added to clear that which went before though God seem not alwayes to deal with men as they deserve yet the issue shews he doth for though the righteous be afflicted for a time yet they at length shall be saved and though the wicked prosper a while yet at length in their pride they shall be be brought down Thine eyes are upon the haughtie or Thou wilt bring down high looks Psalme 18.27 when he spares such for a time he doth but watch for an opportunitie to poure out his wrath among them his eyes are upon them all the time to watch for a fit season to ruine them Vers 29. For thou art my lamp O Lord and the Lord will lighten my darknesse Or as it is expressed Psalme 18.28 For thou wilt light my candle the Lord my God will enlighten my darknesse the meaning is either that God would turn his affliction and grief into prosperity and comfort according to that Esther 8.19 The Jews had light and gladnesse and joy and honour or else that God would direct him and comfort him in his afflictions as God makes the wicked grope even at noon so he causeth a light to shine upon his righteous servants even in their greatest darknesse by directing them what to do when of themselves they know not which way to turn themselves and as a candle is a great comfort in the dark though it doth not make day where it comes as the sunne doth so it is a great mercy when God doth chear up and enlighten the spirits of his people in affliction though he doth not take the affliction away Vers 30. By my God have I leaped over a wall That is I have not onely scaled their walls and so have taken their cities forts and castles but I have done it speedily but it may also be meant of his overcoming all difficulties that were in his way Vers 31. The word of the Lord is tried That is it hath been proved to be true by unquestionable proof and experience Vers 33. God is my strength and power Or it is God that girdeth me with strength Psalme 18.22 And he maketh my way perfect That is by him I fully accomplish all my attempts by his providence all impediments being removed I fail not to perfect what I go about Vers 34. He maketh my feet like hinds feet c. This may be meant of agility and nimblenesse a great help in martiall affairs 1. Chron. 12.8 and were as swift as Roes upon the mountains but I conceive it is rather meant of his sudden and speedy successe in taking the strong forts of his enemies that as hinds do suddenly runne up to the top of inaccessible rocks so he did suddenly take into his power the strong towers and forts of his enemies Vers 35. A bow of steel is broken by mine arms It seems they had in those times some bows made of steel because that is more flexible and stronger then iron whence is that Job 20.24 He shall flee from the iron weapon and the bow of steel shall strike him through Vers 36. And thy gentlenesse hath made me great In Psal 18.35 it is And thy right hand hath holden me up and thy gentlenesse hath made me great Vers 37. Thou hast enlarged my steps under me c. Thou hast removed all impediments out of my way that might hinder me in the enterprizes which I undertook and by that means I went on freely without any rub the contrary we see is affirmed of the wicked Job 18.7 The steps of his strength shall be straitned and his own counsel shall cast him down when a man goeth in a deep troublesome way he can hardly stirre his feet but passeth on slowly but in a plain way he may take large steps and make what speed he will hence is this expression Vers 39. And I have consumed them c. Psal 18.38 I have wounded them that they were not able to rise they are fallen under my feet Vers 42. They looked but there was none to save them even unto the Lord but he answered them not Or they cried and there was none to save them as is expressed Psal 18.41 for even wicked men and idolatours may in their extremitie call upon the Lord though doing it without faith and repentance their prayers are not accepted of the Lord and the very light of nature teacheth men when they pray to look up unto God Vers 43. Then did I beat them as small as the dust of the earth I did stamp them as the mire of the street and did spread them abroad In Psal 18.42 it is Then did I beat them as small as the dust before the wind I did cast them out as the dirt in the streets having said before that they looked
David to number Israel and the like we have 1. Sam. 26.19 If the Lord have stirred thee up against me let him accept an offering 1. Kings 22.22 I will go forth and be a lying spirit in the mouth of all his Prophets Vers 2. For the king said to Joab the captain of the host which was with him c. That is he spake to Joab who had the command in chief over the host which were at that time in their course attending upon David In 1. Chron. 27.1 c. it is expressely said that for every severall moneth there were severall bands of four and twenty thousand that did in their courses attend upon the king and hence is this expression captain of the host which was with him and the rather happely is this clause added because the host which now attended in Jerusalem upon the king was to go out with Joab to attend him in this service of numbring the people Go now through all the tribes of Israel from Dan even to Beer-sheba and number ye the people c. He enjoynes them to number the people that is all that were fit for warre vers 9. and there were in Israel eight hundred thousand valiant men that drew the sword and the men of Judah were five hundred thousand men and gives no other reason but this that I may know the number of the people and herein the sin of David is intimated to wit that he did it causelessely merely out of curiositie and pride and carnall confidence in the multitude and strength of his people Vers 3. But why doth my Lord the king delight in this thing That is why should this be done there being no other cause for it onely to satisfie thy curiositie and to delight thy self therein In 1. Chron. 21.3 there are other reasons added which Joab used also to disswade the king from this his purpose of numbring the people as are they not all my lords servants why then doth my lord require this thing why will he be a cause of trespasse to Israel concerning which see the note there Vers 4. Notwithstanding the kings word prevailed against Joab and against the captains of the host c. Though not Joab onely but the captains also with him did what they could to disswade David yet David resolved it should be so and so it was done though he could not over-ballance them with reasons yet his word prevailed he had said it should be so and therefore it must be it is indeed a very disputeable question whether Joab and the other captains did well in yielding to David for the numbring of the people Some hold that they did well therein and that because when Princes enjoyn that which is not in it self sinfull as doubtlesse it was not evil in it self to number the people the subject then is bound to obey others hold that Joab did sinne in obeying the kings command herein first because Joab perceived plainly that David commanded this causelessely and onely to satisfie his vain glorious humour and so as the commanding of this with such an intention made it sinfull in David so the obeying of this command in Joab when he knew the kings intention was evil could not be warrantable and secondly because it appears that Joab did it against conscience for so it is said 1. Chron. 21.6 the kings word was abominable to Joab yea and when he did it his mind gave him it seems that there would come some judgement upon the kingdome for it why doth my lord saith he require this thing and indeed in these regards this last opinion seems to be the most probable Joabs conscience was against this unnecessary numbring of the people the rather happely because it was like to be some way chargeable and burdensome to the people but he had once angered David before by going against his command in the death of Absalom and he was loth to hazard his displeasure again Vers 5. And they passed over Jordan and pitched in Aroer c. A citie of the Gadites Numb 32.34 which lay in the midst of the river Arnon Deut. 2.36 called here the river of Gad but that which is most observable is the phrase here used that they pitched in Aroer which is a military word with bands and troops of souldiers for of this I know no reason that can be given but that it was to over aw the people lest they disliking what was done should refuse to submit to the kings command and that it may be because there was alwayes some tribute or pollmoney paid at the numbring of the people at least some Officers had their sees which was a great burthen to the subject being done especially with out any just cause this might well be one chief reason why the businesse was as is noted before so abominable to Joab Vers 6. And they came to Dan-jaan Which is usually called Dan without any other addition as we may see Josh 19.47 Vers 7. And came to the strong hold of Tyre and to all the cities of the Hivites and of the Canaanites That is all the cities formerly possessed by those nations or where some remainders of those nations did still live mixed among the Israelites Vers 9. And there were in Israel eight hundred thousand valiant men that drew the sword Hereby it is evident that onely those men were numbred that were of years and of abilitie of body to bear arms the reason whereof is given 1. Chron. 27.23 But David took not the number from twenty years old and under because the Lord had said he would encrease Israel like the starres in the heavens and besides the intention of David was chiefly to know the strength of his kingdome for that was it wherein his heart was exalted he desired to know how many armed men fit for warre he was able if need required to bring into the field besides though it be said in generall that in Israel that is in the tribes of Israel considered apart from Judah there were eight hundred thousand valiant men yet we must know that the tribes of Levi and Benjamin were not included in this number for so it is expressed 1. Chron. 21.6 But Levi and Benjamin counted he not amongst them for the kings word was abominable to Joab concerning which see the note in that place but why is it said 1. Chron. 21.5 that there were found in Israel eleven hundred thousand and here it is said that there were found of them but eight hundred thousand I answer that in the Chronicles it is likely that the ordinary companies of the trained bands are included which in their turns did every moneth attend in Jerusalem which are here omitted because their names were alwayes kept enrolled and therefore there was no need now to take the account of them but was there then three hundred thousand of them I answer there were two hundred eighty and eight thousand of them for there were four and twenty thousand which
Solomon to Naamah the Ammonitesse before he died as is evident because Rehoboam the sonne of Solomon by this Naamah was born a full year before Solomon was king for Solomon reigned in all but fourty years chap. 11.42 and Rehoboam was one and fourty years old when he came to be king in the room of his father chap. 14.21 so that if Solomon took this daughter of Pharaoh to wife after Shimei's death as it is here set down in the story who had lived three years in Jerusalem after Solomon was king chap. 2.39 this marriage was many years after his marriage with Naamah at least in the fourth or fifth yeare of his reigne whether Naamah were at that time dead or no it is no where expressed but however that one chief aim in this match was to strengthen himself by joyning himself in affinitie with such a potent neighbour Prince as the king of Egypt now was is evident for therefore it is not said barely that he took Pharaohs daughter to wife but that he made affinitie with Pharaoh king of Egypt and took Pharoahs daughter c. implying that to joyn himself in affinitie with the king of Egypt was the great plot of this match it is not said whether she had embraced the Religion of the Israelites when he took her to wife yet considering that he is no where blamed for this marriage nor any thing said but that as yet he continued to walk in Gods wayes the high places onely excepted it is most like she forsook her idolatry and however that either before or after her marriage she became a proselyte and worshipped the true God we cannot well question because Solomon in this marriage is made a type of Christ who wooed the Gentiles and made them his spouse calling them from their idolatries to serve the true and everlasting God for hereto the Psalmist seems to allude Psal 45.10 Hearken O daughter and consider and encline thine eare forget also thine own people and thy fathers house And brought her into the citie of David untill he had made an end of building his own house That is having taken the daughter of Pharaoh to wife he brought her into the citie of David but yet he did not dispose of her in his own house there but in some other part of the citie and that either because his own house was not sufficient to entertain her and all her retinue or because he was at that time in building or at least had purposed to build a fair palace for himself with another adjoyning thereto for his Queen chap. 7.8 and so in that part of the citie of David she continued untill he had made an end of building his own house c. and the wall of Jerusalem round about Now this last clause concerning the wall of Jerusalem is I conceive added onely by the way to give a hint how the glory of Solomons kingdome did still flourish in every thing more and more that Jerusalem was walled about before this time is evident 2. Sam. 5.9 and 1. Chron. 11.8 but it seems Solomon did either erect a new wall without the old or else repair enlarge and fortifie the old building them with many stately towers and bulworks and so this city which was the place of his residence became farre the more glorious Vers 2. Onely the people sacrificed in high places c. This I conceive hath reference to that which is said before concerning the flourishing estate of Solomon in the last verse of the former chapter and the beginning of this his royall glory was every way great onely this saith the text was a blemish which stained the glory of his kingdome that as yet the people yea and Solomon too did offer sacrifices in their high places vers 3. which was directly against the Law Deut. 12.13 14. but of these high places see the note 1. Sam. 9.12 Vers 4. And the king went to Gibeon to sacrifice there for that was the great high place That is the largest and fairest the most famous and most resorted to and that happely because the tabernacle of Moses was there and therefore did Solomon go thither and with him all the chief of the Princes and Governours of the people whom he had called together 2. Chron. 1.2 3. concerning which see the note there Vers 6. And Solomon said Thou hast shewed unto thy servant David my father great mercy c. This he said in his heart being asleep for God understands the langague of the heart as well as that of the tongue and as the Lord can enable men to attend upon that which he sayes to them in their sleep so he can also give them power distinctly and with the full and free use of their reason their sleep no way disturbing their phancy to poure forth the desires of their souls in prayer to him and yet it may well be too that the intention of his mind all the day before upon the service of God made him fitter for the impression of such holy desires and thoughts when he was asleep and particularly to beg wisdome of God which before of all things he had most desired And thou hast kept for him this great kindnesse that thou hast given him a sonne to sit on his throne c. This was spoken in reference to Saul though God made Saul king over Israel as well as David yet he did not give it to Saul and his heirs and successours as he did to David this was a peculiar favour and honour which God reserved for David Vers 7. And I am but a little child I know not how to go out or come in That is young and unexperienced in state affairs and in comparison of this great burthen which must now lie upon me a very child so the Prophet Jeremy also speaks of himself Jer. 1.6 then said I Ah Lord God I cannot speak for I am a child some writers would hence conclude that Solomon was not above twelve years old when he began to reigne if not younger and so withall are forced to maintain that at eleven years of age he begat his sonne Rehoboam for it is manifest Rehoboam was born the yeare before he began his reigne because he reigned in all but fourty years chap. 11.42 and Rehoboam was one and fourty years old when he succeeded him in the throne but there is no cause why we should entangle our selves with such difficulties because Solomon saith here I am but a little child or because David said of him 1. Chron. 22.5 Solomon my sonne is young and tender for on the other side before this we see how David spake of him chap. 2.9 thou art a wise man and knowest what thou oughtest to do unto him for thus the Scripture usually speaks of young men Ishmael is called a child when he was at least eighteen years old Gen. 21.14 15. and David a youth and stripling 1. Sam. 17.23 whereas before 1. Sam. 16.18 he is called a mighty
David but the most hold that they were the sons of Nathan the prophet preferred by Solomon partly out of a gratefull respect which he bare to their father partly because he had had his education with them under the tutouridge of Nathan their father as the Hebrews hold Vers 10. To him pertained Sochoh and all the land of Hepher A tract of land in the tribe of Judah so called from Hepher the sonne of Asher of the posterity of Hezron 1 Chron. 4.6 Vers 11. The sonne of Abinadab in all the region of Dor. Which was Manasses portion Josh 17.11 as was also Taanach and Bethshean and Megiddo mentioned vers 12. Vers 12. Even unto the place that is beyond Jokneam Which was in the borders of Zebulon Josh 19.11 Vers 19. Geber the sonne of Uri was in the countrey of Gilead c. That is in all the rest of the countrey of Gilead and in the countrey which belonged to the kingdomes of Sihon and Og without Jordan to wit besides that before mentioned vers 13. which was the charge of the sonne of Geber and because it was so great a circuit of land which was allotted to him therefore it is said in the close of this verse and he was the only officer that was in the land that is there was no other officer to gather up provision for the Kings houshold in this land before mentioned but he only Vers 20. Judah and Israel were many as the sand c. And herein was Solomons kingdome a type of Christs whose people by the confluence of the Gentiles should become innumerable like the sand of the sea-shore but especially in that which follows concerning the comfortable condition wherein the people lived under Solomons reigne eating and drinking and making merry for this did notably shadow forth the joyfull estate of Christians partly in this world but especially in heaven the kingdome of God is not meat and drink but righteousnesse and peace and joy in the holy Ghost Rom. 14.7 though they be often afflicted yet they rejoyce in tribulation Rom. 5.3 the pardon of their sinnes the light of Gods countenance and the hope of an incorruptible crown of glory is sufficient to make them rejoyce in affliction even with joy unspeakable and full of glory and much more then shall their joy be great when all tears shall be wiped from their eyes and they shall sit down with Abraham and Isaac and Jacob in the kingdome of heaven Matt. 8.11 Vers 21. And Solomon reigned over all kingdomes from the river unto the land of the Philistines and unto the border of Egypt That is from the river Euphrates which because it lay northeast of the land of Canaan is the onely limit here mentioned of Solomons kingdome on those two quarters unto the land of the Philistines which was the western bounds as lying all along by the Mediterranean sea and unto the border of Egypt where was the river Sihor Josh 13.3 which was the south bounds and thus was that promise made to Abraham fulfilled Gen. 15.18 Unto thy seed have I given this land from the river of Egypt unto the great river the river Euphrates and in this exceeding glory of his kingdome was Solomon also a type of Christ concerning whose royalty and kingdome so many glorious things are spoken as where it is said Ephes 1.21 22. that he raised him from the dead and set him at his own right hand in the heavenly places farre above all principality and power and might and dominion and every name that is named not onely in this world but also in that which is to come And hath put all things under his feet and gave him to be the head over all things to the Church and Philip. 2 9 10 11 Wherefore God also hath highly exalted him and given him a name which is above every name That at the name of Jesus every knee should bow of things in heaven and things in earth and things under the earth And that evâ—ry tongue should confesse that Jesus Christ is Lord to the glory of God the Father and again Psal 2.8 Ask of me and I shall give thee the heathen for thine inheritance and the uttermost parts of the earth for thy possession Vers 24. And he had peace on all sides round about him And herein vas Solomon also a type of Christ the Prince of peace Esa 9.6 whence is that Luke 2.14 Glory to God in the highest and on earth peace good will towards mâ—n John 14.27 Peace I leave with you my peace I give unto you not as the word giveth give I unto you Vers 25. And Judah and Israel dwelt safely every man under his vine and under his figtree c. That is not onely in the fenced cities but also in the open countrey they lived without fear of enemies following their husbandry and enjoying with much cheerfulnesse choice and plenty of Gods good blessings Vers 26. And Solomon had fourty thousand stalles of horses for his chariots In 2. Chron. 9.25 it is four thousand but the word in the Originall here translated stalles doth signifie both stables wherein many horses are kept together and also the stalles or sever'd petitions for each horse in those stables and so it is taken here whereas in the 2. Chron. 9.25 by stalles is meant stables containing at least ten stalles or severall partitions for horses a piece for so in four thousand stables there might stand fourty thousand horses in their severall stalles as is here expressed indeed a farre lesse number would have sufficed for fourteen hundred chariots and we reade of no more that Solomon had 2. Chron. 1.14 and Solomon gathered chariots and horsemen and he had a thousand and four hundred chariots c. but first those horses that were fit for service in the chariots might also be imployed in his carriages for the building of the temple c. and secondly herein lay his magnificence that he had such choice and store of horses and as herein it seems he transgressed the commandment of God Deut. 17.16 He shall not multiply horses himself nor cause the people to return to Egypt to the end that he should multiply horses so it is likely that hereby he overburthened his people and gave too just an occasion to that complaint of the Israelites chap. 12.4 Thy father made our yoke grievous now therefore make thou the grievous service of thy father and his heavy yoke which he put on us lighter and we will serve thee Vers 29. And God gave Solomon wisedome and understanding exceeding much and largenesse of heart even as the sand c. That is the Lord gave him such a vast capacity an extraordinary measure of understanding judgement memory that the knowledge which he had seemed even infinite nor was there any thing almost which he was not able to reach and comprehend see the note chap. 3.12 Vers 3â— And Solomons wisedome exclled the wisdome of all the children of the east countrey
basons 2. Chron. 4.8 It is expressed that there were an hundred basons CHAP. VIII Vers 1. THen Solomon assembled the Elders of Israel c. To wit to attend upon the ark when it was removed out of the City of David which is Zion where it had been ever since David brought it thither 2 Sam. 6.12 of which see the note there unto the Temple which Solomon had now built in mount Moriah for by this personall attendance both of Princes and people upon the ark they did acknowledge the Lord of whose presente the ark was a type to be the God and Lord of Israel and themselves his servants A great question indeed it is how it can be said here that the ark was carried out of Sion that it might be placed in the Temple seeing ordinarily in the Scripture Sion is spoken of as the place where God dwelt in his Temple amongst his people as Psal 78.68.69 where it is said that God chose the tribe of Judah the mount Zion which he loved and he built his Sanctuary like high places c. and Esa 8.18 where God is called the Lord of hosts that dwelleth in mount Zion and so in many other places But for this we must know that to speak properly and in a strict sence the Temple was not built in mount Sion but in mount Moriah 2. Chron. 3.1 therefore it is said here that the ark was carried out of the citie of David which is Zion into the Temple but because the whole citie of Jerusalem is usually called Sion and mount Sion from that mount which was a chief part of it thence it is that the Temple Gods dwelling place is so usually said to have been in Sion Vers 2. And all the men of Israel assembled themselves unto king Solomon at the feast c. That is at the time when they were from all parts of the land to assemble themselves together to keep the feast in the moneth of Ethanim which is the seventh moneth By the feast is meant as is most probably held by the most of Interpreters the feast of tabernacles which began the 15 day of the seventh moneth Levit. 23.34 and was indeed the chief feast of this moneth as being one of those three feasts whereto all the males of Israel were bound to resort yet it must needs be that the people assembled at least the heads of the tribes and the chief of the fathers seven or eight dayes before the feast of tabernacles for the feast of tabernacles was kept from the fifteenth to the end of the two and twentieth day and on the three and twentieth day Solomon dismissed the people 2. Chron. 7.10 And on the three and twentieth day of this seventh moneth he sent the people away unto their tents so that the seven dayes which he kept for the dedication of the temple whereof mention is made vers 65. of this chapter and 2. Chron. 7.9 were before the feast of tabernacles yet if they were the seven dayes immediately foregoing the feast of tabernacles which was on the fifteenth day of the moneth doubtlesse the tenth day was excepted which was the day wherein they afflicted their souls with fasting Levit 23.27 and therefore not likely to have been one of the dayes of this festivitie of the Temples dedication now whereas it may be objected that till the eight moneth the Temple was not finished chap. 6.38 And in the eleventh yeare in the moneth Bul which is the eight moneth was the house finished to this I answer that the dedication therefore was doubtlesse in the seventh moneth of the following yeare that moneth being chosen for the peoples convenience who were then to assemble themselves to keep the feast of Tabernacles and that in the interim there might be time for the drying of the walls and to make all things ready for the dedication of it Vers 3. And the priests took up the ark In 2. Chron. 5.4 it is and the Levites took up the ark but that is onely because the priests also were of the tribe of Levi. Vers 4. And they brought up the ark of the Lord and the tabernacle of the congregation c. To wit that which was made by Moses which onely was called the tabernacle of the congregation this had been hitherto in Gibeon 2. Chron. 1.3 but was now removed thence with all the holy vessels thereof and laid up in the treasuries of the Temple not onely because they had been consecrated to God but also to make sure that the Temple should now be the onely place of Gods worship Vers 5. Sacrificing sheep and oxen that could not be told nor numbred for multitude To wit when they were going in a solemn manner before the ark to remove it from the citie of David into the Temple and therefore perhaps in the same manner too that was observed by David when he removed the ark from the house of Obed Edom 2. Sam. 6.13 And it was so that when they that bare the ark of the Lord had gone six paces he sacrificed oxen and fatlings Vers 8. And they drew out the staves that the ends of the staves were seen out in the holy place c. Some conceive the meaning of this hard place is this to wit that they drew out the staves quite out of the rings of the ark thereby to signifie that the ark was now to be removed no more and so the staves being laid upon the ground in the fore part of the Sanctuary their foure ends or heads might be seen as one went out of the holy place into the most holy but out of that place they were never seen because the ark was never removed but it is hard to make this exposition agree with the words the most approved exposition therefore is this when they had set the ark in his place behind the Cherubims to wit the two great Cherubims which Solomon had made neither the ark nor the staves could be seen but then they drew out the staves eastward that so though the ark was not seen yet the end of the staves might be seen to put them in mind of the ark which was behind the wings of the Cherubims for by this means the ends of the staves were seen out in the holy place before the oracle that is in that part of the most holy place which was before the ark which was more especially called the oracle and they were not seen without that is they were not seen out of the ark they that were before the oracle in the most holy place might discern by the ends of the staves that they were in the ark as it is expressed 2. Chron. 5.9 And they drew out the staves of the ark that the ends of the staves were seen from the ark before the oracle but the staves were never seen out of the ark for that was against Gods Law Exod. 25.15 The staves shall be in the rings of the ark they shall not be taken from it
or else they were not seen without that is the staves were drawn out so little that in the most holy place they might be discerned or happely at the very doore where they went out of the most holy place into the Temple but further out in the Temple they could not be discerned Vers 9. There was nothing in the ark save the two tables of stone For though the pot of Manna Exod. 16.34 and Aarons rod Numb 17.10 and the book of the Law Deut. 31.26 were laid up before the ark yet they were not put into the ark as were the two tables of stone and accordingly we must understand that place Heb. 9.3 4. And after the second vail the tabernacle which is called the holiest of all Which had the golden censer and the ark of the covenant overlaid round about with gold wherein was the golden pot that had Manna and Aarons rod that budded and the tables of the covenant Vers 10. And it came to passe when the priests were come out of the holy place that the cloud filled the house of the Lord. When the priests had set the ark in his place and were come out immediately there were an hundred and twenty priests with trumpets and the Levite-singers standing at the east end of the altar with their Cymballs Psalteries and Harps appointed to sound forth the praises of God and whilest they were thus employed suddenly the house of the Lord was filled with a cloud so that the priests were not able to minister no not in the court where the brasen altar stood for thus it is expressed 2. Chron. 5.11 c. Vers 12. Then spake Solomon The Lord said that he would dwell in the thick darknesse Solomon standing where he saw how on a sudden the house was filled with a cloud to wit upon the brasen scaffold that was built for him in the outward court which was therefore it seems right before the door of the priests court through which he might look 2 Chron. 6.13 For Solomon had made a brasen scaffold of five cubits long and five cubits broad and three cubits high and had set it in the midst of the court and upon it he stood c. apprehending rightly that it was sent of God as a signe of his presence in that rapture of his joy he brake forth into these following words the Lord said that he would dwell in the thick darknesse c. that is the Lord hath said he would appear in a cloud Levit. 16.2 I will appear in the cloud upon the mercy seat and by a cloud he hath usually testified his presence amongst his people as in the leading of the Israelites by a cloud Exod 13.21 in the thick cloud that was upon mount Sinai at the giving of the law Exod. 19 16. in the cloud that covered and filled the tabernacle so soon as it was reared up by Moses Exod. 40.34 and therefore saith Solomon doubtlesse by this cloud the Lord doth shew us that he hath favourably accepted our service in building this house and that he hath taken it to be the settled place wherein he will abide for ever Vers 14. And the king turned his face about and blessed all the congregation of Israel For hitherto he had stood with his face toward the altar observing what was done at the carrying in of the ark Vers 16. Since the day that I brought forth my people Israel out of Egypt I chose no city out of all the tribes of Israel to build an house c. See this more fully expressed 2. Chron. 6.5 6. Vers 18. Thou didst well that it was in thine heart See the notes 2 Sam. 7.5 6. Vers 22. And Solomon stood before the altar of the Lord c. That is having turned himself from the people he stood upon the brasen scaffold with his face toward the altar and then kneeling down upon his knees as is expressed vers 54. and 2. Chron. 6.13 he lift up his hands towards heaven and so prayed unto the Lord. Vers 25. Therefore now Lord God of Israel keep with thy servant David my father that thou promisedst him That is seeing thou hast kept with thy servant David my father that thou promisedst him in raising me his son up to build a Temple for thee therefore now also keep with thy servant David my father that thou promisedst him saying There shall not fail thee a man in my sight to sit upon the throne of Israel c. Vers 27. Behold the heaven and heaven of heavens cannot contain thee See the note Deut. 10.14 Vers 30. And hearken thou to the supplication of thy servant and of thy people Israel when they shall pray towards this place Or in this place as it is in the margin even herein as in other things was this Temple a type of Christ As the prayers of Gods people were the more accepted of God when they prayed in the Temple or but with their faces towards the Temple so are now the prayers of Gods righteous servants accepted of God because they are put up in Christs name with an eye of faith fixt upon him as their Mediatour Joh. 14.13 14. Whatsoever ye ask in my name that I will do c. And when thou hearest forgive This clause is added first because pardon of sin is the chief thing to be begged of God in all our prayers for hereby a way is made for the obtaining of other blessings and besides there is no true comfort in obtaining any blessing if our sins should still remain unforgiven and secondly because the best are subject to so many failings in prayer that should not the Lord pardon the sin of their prayers there would be no hope that any prayer of theirs should do them good Vers 31. If any man trespasse against his neighbour and an oath be laid upon him c. That is if a man be charged that he hath trespassed against his neighbour and be brought before the altar to clear himself by oath as in case where sufficient proof and witnesse was wanting they used to do Exod. 22.8.11 Numb 5.12.19 do thou accordingly deal with the man that takes the oath punishing him if he be faulty and acquitting him if he be innocent Vers 33. When thy people Israel be smitten and shall turn again to thee and confesse thy name c. To wit thy Justice by laying all the blame upon themselves acknowledging that they have deservedly suffered and thy mercy and power by seeking to thee for pardon and succour Vers 34. And bring them again unto the land which thou gavest unto their fathers This may be meant either of those that were taken prisoners in battel to wit that upon the prayers of their brethren in the Temple or their own prayers towards the Temple the Lord would be pleased to bring them again into the land or else of those that by the enemy should be driven out of their dwelling places yet not out of the land of Canaan to
did Solomon build these high places for his wives idol-gods in the hill that is before Jerusalem that is in mount Olivet of which mention is made 2. Sam. 15.30 called afterwards the mount of corruption where they continued till Josiahs dayes 2. Kings 23.13 And the high places that were before Jerusalem on the right hand of the mount of corruption which Solomon the king of Israel had builded did the king defile probable it is that Solomon did purposely build them out of the citie as thinking it too much to defile the citie which God had chosen for his dwelling place with such abominations but yet being set up so nigh the Temple they might seem erected to outbrave or defie Gods Temple and therefore even hereby his sinne was aggravated Vers 8. And likewise did he for all his strange wives Though at first happely he might onely grant this favour to one or two of his wives yet the rest by degrees pleaded for the same libertie and so at last he was brought to build high places for all his wives idol-gods Vers 9. His heart was turned from the Lord God of Israel which had appeared unto him twice That is in an extraordinary way as he used to appear to his Prophets by dreams and nightly visions to wit once at Gibeon chap. 3.5 and the second time at Jerusalem chap. 9.2 which being a singular favour is therefore mentioned as a great aggravation of his sinne Vers 11. I will surely rend the kingdome from thee and will give it to thy servant And thus God repayed him in his kind for as he divided the honour that was onely due to God leaving part of it to the Lord and giving away part of it to his wives idol-gods so the Lord dealt with his posterity in regard of the kingdome leaving his sonne two tribes and giving away ten of the twelve tribes to Jeroboam his servant Vers 12. Notwithstanding in thy dayes I will not do it for David thy fathers sake That is because of the promise made to him 2. Sam. 7.12 13 14 15. Vers 13. But will give one tribe to thy sonne c. To wit one of the tribes of Israel considered apart from the tribe of Judah of the twelve tribes there were but ten that followed Jeroboam vers 31. Rehoboam therefore and his posterity had two tribes that revolted not to Jeroboam to wit Judah and Benjamin 2. Chron. 11.12 having Judah and Benjamin on his side and why then is it said here that one tribe onely should be given to Solomons sonne I answer because he speaks here of the tribes that belonged to the kingdome of Israel Judah in regard of her eminencie was still reckoned apart from the rest of the tribes 1. Sam. 11.8 And when he numbred them in Bezek the children of Israel were three hundred thousand and the men of Judah thirty thousand but especially after that division when Judah followed David and the other tribes followed the house of Saul henceforth the kingdome of Judah and the kingdome of Israel were still distinguished yea even after both were jointly under Davids command 2. Sam. 5.5 In Hebron he reigned over Judah seven years and six moneths and in Jerusalem he reigned thirty and three years over all Israel and Judah Now the Lord therefore threatning the rending away of the kingdome of Israel from the house of David he addes Howbeit I will not rend away all the kingdome that is all the kingdome of Israel but will give one tribe to thy sonne that is one of the tribes that belonged to the kingdome of Israel namely Benjamin see the notes vers 3. and chap. 12.20 and this the Lord promiseth to do for David his servants sake and for Jerusalems sake which he had chosen to wit that in the citie which God had chosen they might live under the government of Davids seed the true heirs of the kingdome from whom the Messiah was to descend Vers 15. When David was in Edom and Joab the captain of the host was gone up to bury the slain c. Of Davids subduing the Edomites we reade 2. Sam. 8.14 And he put garisons in Edom throughout all Edom put he garisons and they of Edom became Davids servants and at this time it seems whilest Joab prosecuted his victory slaying all the males where he came Hadad was hid being a little child and afterwards whilest he went about to see that all the dead that he had slain were buried Hadad secretly escaped away Yet some conceive otherwise of this passage to wit that after the conquest of the Edomites 2. Sam. 8.14 the Edomites fell upon the garisons which David left behind him and slew them whereupon Joab went up to bury the dead and to be avenged on the Edomites and so slaying all the males where he came Hadad of the seed-royall was conveyed away Vers 18. And they took men with them out of Paran To honour him with their attendance when he should come into Egypt Vers 21. Hadad said to Pharaoh Let me depart that I may go into mine own countrey As conceiving hope of recovering the kingdome of Edom now David and Joab were dead whom it seems he much feared or at least of enjoying liberty upon some honourable conditions to live again in his native countrey yet it is manifest he attempted nothing against Solomon a long time after this for he left Egypt immediately after Davids death before Pharaoh had cause to be jealous of him because of his affinitie with Solomon and till Solomons fall in his old age his enemies stirred not chap. 5.4 But now the Lord my God hath given me rest on every side so that it seems he either lay hid along time in Idumea or made some covenant with Solomon as becoming tributarie to him for his kingdome yea when he did stirre he was not able to shake off the yoke for the Edomites continued tributaries to the kings of Judah till Jehorams reigne 2. Chron. 21.10 Vers 23. Rezon the sonne of Eliadah which fled from his Lord Hadadezar king of Zobah To wit when David had gotten the better of his master in battel this it seems was when David got that great victory of the Syrians mentioned 2. Sam. 10.18 Vers 24. And they went to Damascus and dwelt therein and reigned in Damascus David had put a garison in Damascus 2. Sam. 8.6 It seems therefore that Rezon with his band of men set upon this garison and took the place from Solomon and so there reigned as king Vers 25. And he was an adversary to Israel all the dayes of Solomon That is after his first rising against him it is likely he was an adversary in heart ever since he fled in that battel wherein his lord Hadadezer was vanquished and that then he gathered this band of men here mentioned perhaps of his lords broken troops yet because David put garisons in Syria of Damascus 2. Sam. 8.1 6. and it is not probable that Solomon lost any
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
Rehoboam secondly because the priests and Levites and their brethren of Judah too would be pressing them with the sinne of their rebellion against their lawfull soveraigne and shewing them how unlike the Lord was to regard the sacrifices of those that lived in so grosse a sinne and thirdly because the very sight of the Temple and the serious thoughts they must needs have of God and of themselves when they came to offer up their sacrifices there must needs strike them with an apprehension of their guilt in rejecting him whom God had appointed to rule over them and so hereupon he resolved to set up some other way of worship for them and thus that very thing which God had appointed purposely to keep them in one uniform way of worship namely that there should be but one altar and one place of sacrificing to wit at the Temple in Jerusalem to which they should resort from all parts of the land even that I say proved the occasion of setting up a new way of worship to wit that of worshiping the golden calves Vers 28. Whereupon the king took counsel and made two calves of gold c. In imitation as of old of the Egyptians idol-god amongst whom Jeroboam had lived of late and with whom it seems he held a strict league and amitie God had raised him from nothing to be king of Israel and he turned this his God into the image of a calf that eateth hay See the note Exod. 32.4 Vers 29. And he set the one in Beth-el and the other put he in Dan. Beth-el was in the tribe of Benjamin but fell away it seems to Jeroboam and the ten tribes and so was in the very skirts of his kingdome southwards close by the portion of the tribe of Benjamin and Dan was in the utmost part of the kingdome northward Vers 30. The people went to worship before the one even-unto Dan. The meaning of this may be that they went first to that in Dan or else that the people did presently yield to worship these his idol-gods and went at the usuall times to his golden calves yea even to that which was furthest off even to Dan nay perhaps that even those that dwelt about Beth-el would go to the idol at Dan and those that dwelt about Dan would go to Beth-el and what was then eased of their travelling to Jerusalem Vers 31. And made priests of the lowest of the people which were not of the sonnes of Levi. For the priests and Levites that dwelt in Israel left their suburbs and their possessions and went to Judah and Jerusalem 2 Chron. 11.14 and that because Ieroboam and his sonnes had cast them off from executing the priests office unto the Lord and hereby no doubt Jeroboam greatly enriched himself as taking into his hands all those cities which had been given them by Moses and Joshua indeed the basest of the people were priests good enough for his golden calves but because he pretended the worship of the true God in them even this is charged upon him as a sinne Vers 32. And Jeroboam ordained a feast in the eighth moneth on the fifteenth day of the moneth like unto the feast that is in Judah That is like unto the feast of Tabernacles the meaning is this whereas God appointed the Israelites to keep the feast of Tabernacles on the fifteenth day of the seventh moneth Levit. 23.34 he appointed his people to keep a feast like unto this by way of thankfulnesse for the fruits of the earth then gathered in but it must be on the eighth moneth not the seventh least the people taking it to be the the same feast of Tabernacles should at last begin to scruple that their males were bound all to go to Jerusalem to keep this feast according to the law Deut. 16.16 And he offered upon the altar c. To grace the way of worship which he had set up even he himself did undertake to do the work of a priest upon the altar that he had built whence it is that in the following chapter vers 4. it is said that he put forth his hand from the altar for the apprehending the man of God that foretold the ruine of it CHAP. XIII Vers 1. ANd behold there came a man of God out of Judah by the word of the Lord c. That is by the command of the Lord. And thus the Lord did betimes give Jeroboam warning and called him to repentance as he did also often afterward by Ahijah Chap. 14.7 8. and by Iddo the prophet 2 Chron. 9.29 In the book of Ahijah the Shilonite and in the book of Nathan the prophet and in the visions of Iddo the Seer against Jeroboam the sonne of Nebat Indeed the most Expositours from Josephus hold that Iddo was this man of God here spoken of but that cannot be for this man of God was immediately after slain by a lion in the very beginning of Jeroboams reigne whereas Iddo lived to write the acts of Rehoboam first and last 2 Chron. 12 15. and 13.22 Vers 2. And he cryed against the altar in the word of the Lord c. That is in Gods name or with the word or message which God had given him in charge to wit that which follows in the next words O altar altar thus saith the Lord Behold a child shall be born unto the house of David Josiah by name c. wherein he directed his speech to the altar thereby covertly to imply that it was in vain to speak to Jeroboam and repeated the word altar twice O altar altar to signifie the observablenesse of what he had to say and the zeal and fervencie of his spirit in the observablenesse of what rivall altar set up as it were in defiance against the altar of God And upon thee shall he offer the priests of the high places and burn incense upon thee c. That is the dead bones of the priests that do now and shall hereafter burn incense upon thee for so the accomplishment of this prophecy is related in the story of Josiah about three hundred years after it was foretold by this man of God 2 King 23.16 and indeed therefore is the next clause added here by way of explaining this and mens bones shall be burnt upon thee but howsoever this he calls an offering of the priests upon the altar first as in scorn of their idolatrous altar which should one day have such a goodly sacrifice burnt upon it even a sacrifice of dead mens bones secondly by way of deriding their priests that should one day be themselves burnt as a sacrifice upon their altar as they had turned their Creator into a beast a calf so their bones as the bones of so many beasts and calves should be burnt as an offering upon their altar and thirdly to intimate that the defiling and polluting of this their idolatrous altar should be indeed as a sacrifice most acceptable unto God Vers 3. Behold the altar shall
refresh himself in a Prophets house These and other considerations mighth move him to believe what the old Prophet had said the rather because his desire of some refreshing after such a time of abstinence and travell must needs make him the readier to hearken to him Vers 20. The word of the Lord came unto the prophet that brought him back To wit by some intemall inspiration or prophetick extasie whereby he was as it were constrained to denounce against his seduced guest even whilest he sate at his table the judgement that should fall upon him for his eating and drinking with him and so consequently to condemn himself for that grosse lie wherewith he had deceived him Vers 22. Thy carcase shall not come unto the sepulchre of thy fathers And herein was implyed that he should die in his return before he gat home to his own land a gracious warning that he might repent of his sinne before his death Vers 23. He sadled for him the asse That is for the Prophet whom he had brought back he sadled his own asse for we read not but that hitherto the man of God that came from Judah had gone on foot and doubtlesse the more officious and kind he was because he considered the mischief he had done him and was troubled for it yet withall observable it is that he did not accompany him homeward which might well be for scare of being involved with him in the judgement that was to come upon him Vers 24. A lion met him by the way and slew him And thus first the Lord chastised his servant for his sinne secondly he confirmed the certainty of what this man of God had formerly spoken in his name he told the king that God had charged him not to eat in that place so that when such a hand of God was upon him for not persevering to obey this command every one might hereby be assured that he was indeed a prophet of God and that all the rest that he had spoken concerning Jeroboams altar should in its season come to passe too as the old Prophet did afterward from hence conclude vers 32. and thirdly he shewed how he abhorred that place in that he slew his own Prophet for eating and drinking amongst them And the asse stood by it the lion also stood by the carcase That the asse should not sly from the lion and that the lion should neither prey upon the living asse not the Prophets dead body but should rather stand as a guard to preserve the dead body from being torn by other creatures and as it were to force the asse not to stir thence but to stay there in a readinesse to carry back his masters body to be buried in Beth-el I say both these are miraculous passages and were as signes to manifest unto all men first that it was not hunger that had provoked the beast to this violence but the over-ruling command and providence of God and secondly that God loved his Prophet dead and would miraculously preserve him for buriall though he had testified his displeasure against his sinne for the example of others even by taking away his life Vers 29. And the prophet took up the carcase of the man of God c. Either therefore the lion went away as soon as the old Prophet came as having now done what he stayed for or else the Prophet was by the evident proofes he saw of Gods over-ruling hand in this businesse heartened against the fear of that beast and so took and carried away his body to be buried Vers 30. And he laid his carcase in his own grave c. And so that was performed which God had said vers 22. Thy carcase shall not come to the sepulchre of thy fathers As for that which followeth and they mourned over him saying Alas my brother this was according to the usuall manner of bewailing their dead friends in those times Jer. 22.18 Therefore thus saith the Lord concerning Jehoiakim the sonne of Josiah king of Judah they shall not lament for him saying Ah my brother or Ah Sister they shall not lament for him saying Ah Lord or Ah his glory Vers 31. Bury me in the sepulchre wherein the man of God is buried lay my bones beside his bones To wit that his bones might be suffered to lie at rest and might not be digged up and burnt by Josiah to which end it seems also he took order to have a superscription engraven on the sepulchre whereby it might be known who it was that was buried there and indeed herein he had his desire 2 King 23.17.18 Vers 32. The cities of Samaria That is the cities of the kingdome of Israel which was afterwards called the kingdome of Samaria from a city so called built by Omrie and which was in his dayes the chief citie of that Kingdome Chap. 16.24 Vers 33. After this thing Jeroboam returned not from his evil way c. That is though the Lord used such a singular means to reclaim him from his idolatry yet he still continued therein one would have thought that his hand being so miraculously strucken dead and then as miraculously healed again upon the prayers of the prophet he should presently with that hand have pulled down his Calves and his altars but neither the withering nor the healing of his hand nor the cleaving of his altar asunder nor this strange death that befell the prophet whereby the truth of what he had spoken was singularly confirmed could do any good to withdraw him from that idolatry whereby he sought to assure his kingdome to himself and his posteritie yea indeed it is like enough that from this violent death that befell the prophet he took occasion to harden himself in his evil wayes CHAP. XIIII Vers 1. AT that time Abijah the sonne of Jeroboam fell sick That is in the time of Jeroboams wicked raign whereof there is mention made in the two last verses of the former chapter for it is evident that this is not meant of the time when the man of God was slain as is related in the former chapter that it seems was in the very beginning of Jeroboams kingdome this rather toward the latter end of his reigne when Ahijah the prophet who first gave him notice of being raised to the kingdome was now blind with old age vers 4. Jeroboam continued in his idolatry and so Gods hand was again upon him in the sicknesse of this perhaps his eldest sonne Rehoboam had a sonne also of the same name who succeeded him both in his crown and in his vices 2. Chron. 12 16. But this Abijah the sonne of Jeroboam in whom there was some goodnesse vers 13. died of this sicknesse Vers 2. And Jeroboam said to his wife Arise I pray thee and disguise thy self Why he sends his wife and that disguised may be easily conceived to wit because he was so loath it should be known amongst the people that in his extremitie he was glad to sly
to the true prophets of the Lord that he durst not trust any body with this secret but the wife that lay in his bosome but especially because he was above all unwilling the prophet should know whose child it was concerning whom he was enquired of as fearing that out of a detestation of his idolatrous courses he would either have refused to answer them at all or else have given them an answer which they were not willing to heare and this could not be avoided by sending any but his wife onely she might enquire concerning her own child and yet being disguised not be known another messenger must have said whose child it was concerning whose sicknesse they desired to be satisfied and that Jeroboam would not endure Vers 3. And take with thee ten loaves and cracknels c. This poore present was enjoyned as agreeable to the attire she wore that she might be thought some poore countrymans wife and not the wife of Jeroboam He shall tell thee what shall become of the child Hereby it is evident that Jeroboam sent to the prophet onely to know what the issue of his sonnes sicknesse would be though the miraculous recovery of his withered hand had taught him what wonders might be done by the prayers of a prophet yet he sent not to desire the prophets prayers for his child his obstinacie in that false worship he had erected might discourage him from hoping for such a favour either from God or his prophet but onely to know whether his sonne must live or dye Vers 6. Come in thou wife of Jeroboam c. By naming her thus before she came in to him the prophet did as it were deride the folly both of her husband and her that could expect to know of him such a secret as was the event of their sonnes sicknesse and yet at the same time by a disguise think to hide from him who she was that came to enquire of him and secondly he gave her to understand how certainly assured she might be of the truth of those things which he had now in charge to say to her Vers 7. Forasmuch as I exalted thee from among the people and made thee prince over my people Israel c. It needs not seem strange that God cals the Israelites his people notwithstanding the idolatry that Jeroboam had set up amongst them if we consider first that they were not so bad when Jeroboam was exalted to reigne over them and of these times the prophet now speaks and secondly that even in these times the Lord had a people amongst them that were not defiled with Jeroboams idolatry as we may see by this prophet Ahijah who lived now in Shilo in the kingdome of Israel and with whom there were many doubtlesse whose hearts still continued upright towards God Vers 8. Thou hast not been as my servant David who kept my Commandments c. That is not at all varying from the prescript rule of Gods law as concerning the publick worship of God which was the sinne now charged upon Jeroboam yea in all things sincerely desiring and endeavouring to do what God of him Vers 9. But hast done evil above all that were before thee That is Saul and Solomon yea and perhaps Rehoboam and Abijah kings of Judah may be included too for if this were in the latter end of Jeroboams reigne Rehoboam and Abijah were dead and Asa did then sit in the throne of Judah And hast cast me behind thy back That is thou hast despised and disregarded me and indeed this might the better be said of Jeroboam because he did not onely set up idolatry in his kingdome but did also utterly cause them to abandon the worship of the true God in the Temple at Jerusalem The phrase is much like that Nehem. 9.26 Neverthelesse they were disobedient and rebelled against thee and cast thy law behind their backs Vers 10. And will cut off from Jeroboam him that pisseth against the wall and him that is shut up and left in Israel Concerning these proverbiall expressions see the notes 1. Sam. 25.22 Deut. 32.36 And will take away the remnant of the house of Jeroboam as a man taketh away dung till it be all gone That is the Lord will utterly destroy the posterity of Jeroboam because he loathes and abhorres them for two things are implyed in this phrase first that dung is not more loathsome to men then the royall house of Jeroboam was to God and secondly that God would by his judgements make as clean a riddance of them as men usually do of dung when they sweep it out of their houses not willing to leave the least scrat of it behind So the like phrase Esa 14.23 I will sweep it with the besome of destruction saith the Lord and Ezek. 26.4 I will also scrape her dust from her and make her like the top of a rock and the accomplishment of this we have related chap. 15.29 And it came to passe when he reigned that he smote all the house of Jeroboam he left not to Jeroboam any that breathed untill he had destroyed him c. Vers 12. When thy feet enter into the citie the child shall die As if he should have said thou shalt never see thy sonne more alive as soone as ever thou comest to the citie he shall die and as this proves true so be assured of the truth of all the rest I have or shall say to thee Some question how this agrees with that vers 17. And when she came to the threshold of the doore which they understand of the doore of her own house the child died and for the resolving of this doubt they say that the kings house as being the place of judgement was in the gate of the citie but I rather conceive that the doore mentioned vers 17. was the doore of the citie or that here onely is foretold that the child should die when she came to the citie Vers 14. The Lord shall raise him up a king over Israel who shall cut off the house of Jeroboam that day c. To wit Baasha who made a conspiracy against Nadab the sonne of Jeroboam and slew him in the second yeare of his reigne and made himself king in his room chap. 15.27 28 29. and presently destroyed all the house of Jeroboam As for the following clause but what even now the meaning thereof is this but at what time and when shall this be surely presently out of hand or as if he should have said why do I speak of this as of a thing that shall hereafter come to passe since the time is in a manner now already come when it must be done and indeed if this were foretold in the end of Jeroboams reigne as is most probable it was speedily done for Nadab who succeeded his father Jeroboam had not sate in the throne of Israel above two yeares when he was slain by Baasha and together with him all the house of Jeroboam was destroyed Vers
15. For the Lord shall smite Israel as a reed is shaken in the water That is the Lord shall continually afflict this kingdome of the ten tribes both prince and people with uncessant troubles and warres both intestine and forraigne so that they shall never abide long in any settled condition and so indeed it came passe even as the reeds that grow in the water are continually shaken sometimes with the blowing of the wind alwayes with the force of the stream that glides along by them so was the kingdome of the ten tribes continually shaken partly by the frequent transferring of the crown from one familie to another one still killing the other and making himself king in his room and partly by the frequent invasion of the men of Judah or some other of the neighbouring nations And shall scatter them beyond the river That is the river Euphrates to wit into the land of Assyria Mesopotamia and Media which lay beyond the river whither the ten tribes were indeed afterwards carried captives some of them first by Tiglath-pileser in the dayes of Pekah king of Israel 2. Kings 15.29 but the greatest part afterward by Salmanassar in the dayes of Hoshea king of Israel 2. Kings 17.6 c. Vers 17. And Jeroboams wife arose and departed and came to Tirzath c. This Tirzah was an ancient and goodly citie for here one of the one and thirtie kings whom Joshua conquered did dwell Josh 12.24 and in Solomons time it was famous for the pleasantnesse of the situation and statelinesse of the building and therefore the Church is hereto compared Cant. 6.4 Thou art beautifull O my love as Tirzah though therefore at first Shechem was the royall citie of Jeroboams kingdome yet afterwards it seems he built some stately palace for himself in Tirzah and so both he and the other kings of Israel that succeeded him did usually keep their courts there yea till Samaria was built it seems to have been the chief of the royall cities of the kingdome of Israel chap. 15.33 In the third yeare of Asa king of Judah began Baasha the sonne of Abijah to reigne over all Israel in Tirzah so also chap. 16.6.8 23 24. Vers 19. Behold they are written in the book of the Chronicles of the kings of Israel Many things are said to be written in the book of the Chronicles which we find not in the Scripture Chronicles and therefore it is commonly held that this book of the Chronicles here and elsewhere often mentioned was some other book of the Chronicles of the kings of Judah and Israel wherein all the memorable acts and passages of those times were exactly recorded and out of which the penman of the Scripture Chronicles did afterward by the speciall instinct and the guidance of the spirit of God cull forth such things as are there related and which the Lord thought requisite for the edification of the Church in future ages Vers 20. And the dayes which Jeroboam reigned were two and twenty years Jeroboam therefore out-lived Rehoboam who reigned but seventeen years vers 21. and Abijam his sonne who reigned in Jerusalem but three years chap. 15.1 2. and died in the second yeare of Asa the sonne of Abijam chap. 15.25 being stricken by the immediate hand of God with some remarkable judgement 2. Chron. 13.20 Neither did Jeroboam recover strength again in the dayes of Abijah and the Lord struck him and he died but before this death there was a mighty battel between him and Abijam king of Judah wherein he lost five hundred thousand men a blow which he never recovered Vers 22. And Judah did evil in the sight of the Lord. That is the people of Judah and Rehoboam their king For Three years they walked in the way of David and Solomon doing that which was right in the sight of the Lord 2. Chron. 11.17 as being troubled with the losse of the ten tribes of Israel in which time Rehoboam fortified and victualled fifteen cities in Judah and Benjamin and many other strong holds and the priests and Levites and other Rehoboam whereby the kingdome of Judah was much strengthened 2. Chron. 11.5.17 whereupon he took eighteen wives and sixty concubines 2. Chron. 11.21 and had many children but then having thus strengthened his kingdome and as he thought assured his estate he forsook the Law of the Lord and all Israel with him 2. Chron. 12.1 Vers 25. Shishak king of Egypt came up against Jerusalem c. Rehoboams father married the king of Egypts daughter yet the succeeding king of Egypt invited thereto perhaps by Jeroboam who was a while in Egypt before he was king and now fearing the growing strength of Rehoboam might lay before Shishak the incountable riches of David and Solomon which might easily be had because ten of the twelve tribes were revolted from him came up against Judah with a mighty army twelve hundred chariots sixty thousand horsemen and footmen without number some Egyptians and some of other nations as is expressed 2. Chron. 12.2 3. and having taken many of their strong cities at length he went up against Jerusalem but the king and princes humbling themselves upon the Lords message to them by Shemaiah the Prophet the Lord would not suffer him to destroy them utterly onely Judah henceforth became tributarie to Egypt and Shishak carried away as a ransome of the citie all the treasures of the Temple and of the kings house 2. Chron. 12.4 9. Vers 27. And king Rehoboam made in their stead brazen shields c. See the note chap. 10.16 hereby it appears how exceedingly the kingdome of Judah was impoverished by this invasion of Shishak king of Egypt The Israelites of the ten tribes were farre more grossely idolatrous then those of Judah and yet the Lord suffered them to live in peace but these of Judah had scarce been fallen away two years from the pure worship of God when presently the Lord did with great severitie afflict them a clear evidence of Gods more tender care over them for their welfare Vers 29. Are they not written in the book of the Chronicles of the kings of Judah In 2. Chron. 12.15 the other acts of Rehoboam first and last are said to have been written in the book of Shemaiah the Prophet and of Iddo the Seer concerning genealogies Vers 31. And Abijam his sonne reigned in his stead Or Abijah 2. Chron. 12. CHAP. XV. Vers 2. THree years reigned he in Jerusalem Abijam began his reigne in the eighteenth yeare of Jeroboam vers 1. and died in the twentieth yeare of his reigne vers 9. whereby it may seem that he reigned but two years but to this I answer that when kings have reigned two complete years they then begin to write the third yeare of their reigne and so it was with Abijam the eighteenth yeare of Jeroboam was the first yeare of his reigne the nineteenth yeare of Jeroboam was his second yeare and the twentieth yeare was his third and though in that
made a very great burning for him Vers 27 And Baasha smote him at Gibbethon which belongeth to the Philistines c. This Gibbethon belonged to the tribe of Dan Josh 19.41 and was in the dayes of David and Solomon in the Israelites possession but now it seems the Philistines had gotten it and whilest Nadab laid siege against it that he might recover it he was treacherously slaine by Baasha and so the siege it seems was raised for twenty six yeares after or thereabouts the sonne of Baasha did again lay siege to this citie as we may see chap. 16.15 Vers 30. Because of the sinnes of Jeroboam c. So that the idolatry wherewith Jeroboam thought to have continued the kingdome to him and his posterity was the very cause why his whole family was rooted out and the kingdome was transferred to another CHAP. XVI Vers 1. THen the word of the Lord came to Jehu the sonne of Hanani against Baasha This Jehu was the same Prophet that afterwards was sent to Jehoshaphat to reprove him for his league with Ahab 2. Chron 19.2 and that wrote a book of the Chronicles of those times 2 Chron. 20.34 and his father Hanani was he that reproved Asa for seeking to Benhadad for aid against Baasha 2. Chron. 16.7 so that the father and the sonne were both at the same time the known Prophets of the Lord. Vers 7. And also by the hand of the prophet Jehu the sonne of Hanani came the word of the Lord against Baasha c. Some conceive that this hath reference to the judgement denounced against Jeroboam by Ahijah chap. 14.6 c. as if it had been said as the word of the Lord came by Ahijah against Jeroboam so also by Jehu against Baasha But I rather think that the meaning of this clause is onely this that before the death of Baasha Jehu did his message as God had commanded The same words are here again repeated which we had before vers 1. but there they are to shew what God gave in charge to the Prophet here their drift is to shew that accordingly the Prophet delivered his message as the Lord had enjoyned him and that for all the evil that he did c. in being like to the house of Jeroboam and because he killed him that is his lord Nadab the sonne of Jeroboam as is expressed before chap. 15.27 for though Baasha did herein what God had decreed yet he had no command from God for it but did it onely to get the kingdome and therefore it was treason now in him as it was afterward also in Jehu when he slew Ahabs posterity because he aimed onely at himself therein though he had a command from God Hos 1.4 And it shall come to passe at that day that I will break the bow of Israel in the valley of Jezreel and will avenge the blood of Jezreel upon the house of Jehu And indeed that the judgement which fell upon Baasha was partly for his murdering of Nadab we may see by the Lords dealing with him just as he dealt with the house of Jeroboam for as he slew the sonne of Jeroboam when he had yet sat in the throne of Israel not full two complete yeares and that whilest he was laying siege against Gibbethon and then immediately destroyed all the rest of his family chap. 15.27 28 29. so Zimri slew the sonne of Baasha when he had reigned not full two complete yeares as is said here vers 8. and that too whilest his army lay encamped against Gibbethon vers 15. and then immediately cut off all the rest of his family and friends vers 11.12 Vers 8. In the twenty and sixth yeare of Asa king of Judah began Elah the sonne of Baasha to reigne over Israel in Tirzah two years But not fully complete for he began to reigne in the six and twentieth yeare of Asa and was slain in the seven and twentieth yeare of Asa vers 15. Vers 9. And his servant Zimri captain of half his chariots conspired against him as he was in Tirzah c. His forces lying then encamped against Gibbethon vers 15. whereby he gave such an advantage against himself as was not by Zimri neglected Vers 11. And it came to passe when he began to reigne as soon as he sat on his throne that he slew all the house of Baasha c. That is he slew all his family kinsfolks and friends that there might be none to avenge his death and that presently that he might not be prevented as indeed he had been if he had not done it speedily for within few dayes he himself came to an untimely end vers 18. Vers 13. In provoking the Lord God of Israel to anger with their vanities c. That is with their idols for so the idol-gods of all idolatours are usually called in the Scripture partly because they have nothing of a God in them their deitie wholly consisting in the idolatrous vain opinion We know that an idol is nothing saith the Apostle 1. Cor. 8.4 and partly because they can do neither good nor evil 1. Sam. 12.21 Turn ye not aside for then ye shall go after vain things that cannot profit for they are vain Vers 15. In the twenty and seventh yeare of Asa king of Judah did Zimri reigne seven dayes c. Accounting as is most likely to the time that Omri was proclaimed king in the camp as is related in the following verse Vers 18. He went into the pallace of the kings house and burnt the kings house over him with fire c. That so first Omri might never enjoy that stately palace of Tirzah and secondly that neither living nor dead he might fall into the hands of his insulting adversaries Vers 19. For his sinnes which he sinned in doing evil in the sight of the Lord in walking in the way of Jeroboam c. For though he reigned but seven dayes ere Omri was proclaimed by the souldiers yet perhaps it was longer ere he was forced to burn himself and beside within the space of those seven dayes he might by his edicts make known to the people his resolution to continue the worship of Jeroboams calves Vers 21. Half of the people followed Tibni the sonne of Ginath to make him king and half followed Omri It seems the people misliking that the souldiers should take upon them to choose their king chose this Tibni to be their king between whom and Omri there was continuall warres for three years and upward each party striving to assure the crown to him whom they had elected till at length Omri prevailed Vers 23. In the thirtie and one yeare of Asa king of Judah began Omri to reigne c. That is then he was fully and peaceably settled in the kingdome in the seven and twentieth yeare of Asa was he first chosen king by the army at Gibbethon vers 15 19. but for well nigh foure years after Tibni that was chosen by the people strove with him for the
kingdome so that till the one and thirtieth yeare of Asa he was not settled in the throne of Israel yet because he was first made king when he slew Zimri therefore it is added he reigned twelve yeares to wit from his first election for otherwise if we account his reigne from the one and thirtieth yeare of Asa when he was settled in the throne to the eight and thirtieth yeare of Asa when he dyed and his sonne Ahab succeeded him vers 29. it is manifest then that he reigned according to that account but eight yeares Vers 24. And he bought the hill Samaria c. This is given as the reason why it is said in the foregoing verse that he had reigned but six yeares in Tirzah it was because Zimri having burnt the royall pallace in Tirzah Omri bought the hill which was called Samaria of Shemer the owner of it and thereon built the citie Samaria which he made his royall citie the metropolis of his kingdome and so the other six yeares of his reigne he lived there Vers 26. For he walked in all the way of Jereboam c. If he onely continued in the sinnes of Jeroboam how is this rendered as a reason of that which is said before in the former verse that he did worse then all that were before him surely because having seen such fearefull effects of Gods wrath against the former kings of Israel for this their idolatry he notwithstanding continued obstinately therein as it were purposely to provoke the Lord yea and happely did with more violence force and presse the people to that idolatry whence we see there is mention made Mich. 6.16 of the slatutes of Omri to wit concerning that their idolatrous worship of the golden calves Vers 31. He took to wife Jezabel the daughter of Ethbaal king of the Zidonians and went and served Baal c. This wife of Ahabs proved a most wicked wretch and a cruell scourge to the people of God we see Jehu complained of her witchcrafts and whoredomes 2 Kings 9.22 and it is often mentioned that she was the great persecutour of Gods prophets and the great promoter of the idolatry of Baal in the land and therefore it is that S. John cals that false prophetesse that in his time in the Church of Thyatira had seduced many to uncleannesse and idolatry Jezabel Revel 2.20 Baal it seems was the god of the Zidonians and so Ahab marrying a wife from thence did soon set up his wives god in the land of Israel Now this idolatry was farre worse then that of Jeroboams for in that though they had idols to wit the golden calves yet in them they pretended the worship of the true God but in the other they worshipped Baal as their god as is evident in that of Elijah to the Israelites chap. 18.21 If the Lord be God follow him but if Baal then follow him and so again vers 27. Cry aloud for he is a god c. Vers 34. In his dayes did Hiel the Beth-elite build Jericho c. This is here added to shew how many yeares after the curse which Joshua denounced was accomplished Josh 6.26 and that happely the rather as an instance of the horrible profanenesse and contempt of God in these dayes of Ahab for though Jericho belonged to the tribe of Benjamin yet it was at this time it seems under the power of the king of the ten tribes Hitherto Jericho had continued a heap of rubbish no man daring to hazard that curse by rebuilding of it but now this bold wretch Hiel the Beth-elite that is that dwelt in Beth-el undertook the work and paid dearly for it as Joshua had threatned See the note upon Josh 6.26 CHAP. XVII Vers 1. ANd Elijah the Tishbite who was of the Inhabitants of Gilead said unto Ahab c. Of all the Prophets that God raised up in the kingdome of Israel we find not any of whom so many strange passages are recorded both for his courage and miracles as there are of Elijah and therefore at the transfiguration of Christ Matth. 17 3. Elijah as chief of the prophets appeared together with Moses talking with Christ to signifie that both Moses and the prophets had in their severall seasons given testimony to Christ The people of Israel were never so corrupt as they were at this time for now the worship of Baal was established in the land and the worship of the true God was quite disregarded and the prophets and servants of God that would not bow to Baal were persecuted and slain as Elijah complaines chap. 19.10 and yet there were never more prophets sent unto them then there was at that time we see that Obadiah hid an hundred of them in caves chap. 18.13 nor never more glorious prophets as we see amongst the rest in this Elijah a man of transcendent courage and zeal as sitted for these corrupt times whence it is said of the Baptist who in his ministery was also fiery and fervent Luke 1.17 And he shall go before him in the spirit and in the power of Elias c. Against Ahab and Jezabels zeal to promote Idolatry the Lord raised up a prophet that should be as zealous for the opposing of their idolatry and the defence of Gods true worship as we see in this his first encounter with Ahab As the Lord God of Israel liveth saith he before whom I stand that is whom I continually serve according to that in Deut. 10.8 The Lord separated the tribe of Levito beare the ark of the covenant of the Lord to stand before the Lord or in whose presence I now am who is therefore a witnesse of the truth of that which I say there shall not be dew nor rain these yeares but according to my word that is there shall not be dew nor rain these ensuing yeares till I from the Lord shall say that again it shall rain Elijah moved with the horrible wickednesse of Ahab and Jezabel and particularly perhaps with their contempt and scorn of Gods prophets did it seemes by the instinct of Gods spirit pray that the Lord would shut up the heavens for some yeares and not suffer it to rain till he sought unto God that it might rain that so the wrath of God against the iniquitie of those times might be discovered and the pretious account he makes of his Prophets might be manifested and being by the same spirit of God assured that his prayer was heard he came to Ahab and threatned him before hand as is here expressed that he might see it was of God with this approaching drought and as he threatned it came to passe for three yeares and six moneths it rained not Jam. 5.17 Vers 3. Turn thee eastward and hide thy self by the brook Cherith c. When Elijah was gone from Ahab or at least when Ahab began to see there was no rain indeed for a long time as Elijah had said he began to be nettled with his words and enraged against the Prophet
and stirred up thereto no doubt by Jezabel sent presently out to take him that he might be revenged on him as Obadiah afterwards told him chap. 18.10 As the Lord thy God liveth there is no nation nor kingdome whither my lord hath not sent to seek thee but the Lord foreseeing what would be gave his Prophet warning of it and appointed him to withdraw and hide himself by the brook Cherith there being doubtlesse in that place some woods or caves where it was likely the Prophet might some good time conceal himself Vers 4. I have commanded the ravens to feed thee there That is I have decreed and will take order that the ravens shall bring thee competent food thither and the reasons given by Expositours why the Lord was pleased to make use of ravens in this service rather then any other creature are these First because ravens do naturally delight to live in such places as this was by the brook Cherith where Elijah was appointed to hide himself to wit in solitary places where there are caves and vaults especially in valleys where there are brooks of water whence is that Prov. 30.17 The eye that mocketh at his father the ravens of the valley shall pick it out Secondly because they are a theevish kind of birds watching all occasions to snatch up and carry away pigeons and chickens or any other provision they can any where come at And thirdly especially because the ravens being such a greedy and ravenous bird that as it is said they usually disregard the feeding of their own young ones to feed themselves it was the more miraculous that God should make them caterers for Elijah in such an orderly manner to bring him in his provision both morning and evening hereby the power of God was the more clearly discovered and a plain proof was given by what contrary means God can provide for his servants in all their straits God might have sent Elijah to his fellow Prophets in Obadiahs caves or to some other of those faithfull Israelites that had not bowed their knees to Baal but he chose rather by this unlikely way to provide for him that it might be seen that God hath all creatures at his command for the help of his servants it was no lesse strange to feed him by ravens then if he had sustained him without any food at all and yet this God did causing the ravens to bring him both morning and evening bread and flesh to wit rosted or sod the Lord directing them where they should have it Vers 7. And it came to passe after a while that the brook dried up God could easily have prevented this brook from drying up notwithstanding the drought but the Lord was pleased rather now to find out another way for the sustaining of Elijah to wit First that he might for a while by the drying up of this brook try the faith of the Prophet Secondly that the Israelites in those parts might be the more straitened for want of water Thirdly that he might the more abundantly manifest how many severall wayes he had to provide for his servants in times of extremitie And fourthly that he might together with him provide for the poore widow of Zarephath too Some Expositours hold that there had been no rain for half a yeare when this brook dried up and that afterward Elijah lived with the widow of Zarephath three yeares which is the full time of the drought Luke 4.25 and that therefore it is said in the beginning of the next chapter that in the third yeare Elijah was sent to Ahab with a promise of rain Vers 9. Arise get thee to Zarephath which belongeth to Zidon and dwell there behold I have commanded a widow woman there to sustain thee There is not the least intimation of any want of rain that was in the land of Judah yet was Elijah sent to a stranger rather then to the widows of Israel both because such an one might seem most unlikely to relieve him and also herein to shadow forth Gods future mercie to the Gentiles the Jews being rejected whence is that of our Saviour Luke 4.25 26. Many widows were in Israel in the dayes of Elias c. But unto none of them was Elias sent save unto Sarepta a citie of Sidon unto a woman that was a widow as for that phrase I have commanded a widow see the note above vers 4. Vers 10. The widow woman was there gathering of sticks and he called to her c. As knowing by the speciall instinct of Gods Spirit that this was the widow of whom God had spoken to him or else having received direction hereby to discover the widow to whom he was sent when he came to the citie Vers 12. As the Lord thy God liveth I have not a cake c. This widow living upon the borders of Israel had learnt to know a Prophet of Israel by his habit yea as it may seem both to know and fear the God of Israel and yet to such a strait she was brought being a poore woman though the drought had been yet as it is thought but six moneths in the land that had not God come in to her help at this pinch she was now ready to eat her last meal I have said she but a handfull of meal in a barrell and a little oyl in a cruse and behold I am gathering two sticks that is a few sticks as we use to say a stick or two that I may go in and dresse it for me and my sonne that we may eat it and die however hereby it is evident that the drought and famine was in the countrey of Tyre and Sidon as well as amongst the Israelites and indeed being it was sent upon the Israelites for that idolatry of Baal which Jezebel the daughter of the king of the Zidonians had brought in amongst them no marvell though the Zidonians were involved in the same judgement together with them Vers 13. Fear not go and do as thou hast said c. That is Go in and dresse thy meal and thy oyl for thee and thy sonne but then withall she is enjoyned first to feed him with her last victualls and then after to provide for her self and her son but make me thereof a little cake first which was doubtlesse for the triall of her faith as concerning that promise which he addes in the following verse Vers 15. And she and he and her house did eat many dayes That is a long time together and indeed it is the judgement of some Expositours as was noted before that for three full years they all lived upon this poore remainder of the widows meal and oyle which makes the miracle farre the more wonderfull but yet this may be spoken with relation to some part of this time and happely to the time of her sonnes falling sick which is next related vers 17. Vers 17. And his sicknesse was so sore that there was not breath left in him This is
Mark I pray you and see how this man seeketh mischief That is by this second message he hath sent if you well observe it you may plainly see that though he pretends a treaty and would seem upon conditions willing to raise this siege yet in truth he intends nothing but mischief and ruine to us or else he would never propound such conditions to us either we must yield up the whole citie to be pillaged by his souldiers and our selves our wives and children to be their slaves or else nothing will content him Vers 9. Tell my lord the king All that thou didst send for to thy servant at the first I will do but this thing I may not do Thus though Ahab refused to submit to what Benhadad had the second time required of him yet his denyall came from him so poorely that it plainly discovered how fearfull he was and loth to provoke Benhadad For first he still cals Benhadad his lord and himself his servant Secondly whilest he denyes the second motion he is carefull to let him know that he was still willing to yield to the first And thirdly it was not This thing I will not do but this thing I may not do It was easie to discern that it was the peremptory indignation of the people that had made him reject the propositions of Benhadad rather then any courage that was in himself Vers 10. The gods do so unto me and more also if the dust of Samaria shall suffice for handfuls c. In a bragging manner he threatens the utter ruinating of their city and withall to terrifie Ahab and the people the more vaunts that such was the multitude of his souldiers that the dust of Samaria should not suffice for handfuls for them so speaking of Samaria notwithstanding the strength of her walls and bulwarks as if it were but a heap of dust which should be levelled to the ground with as much ease as if every souldier were to carry away but a handfull or rather after an hyperbolicall manner menacing them that they would make nothing to carry away the very ground whereon the city stood or at least the bulwarks of the city though each of his followers took but a handfull the like expression we see 2 Sam. 17.13 Vers 12. He said unto his servants Set your selves in array c. This may be translated also as it is in the margin of our bibles place the engines to wit for the battering of the city it seems that during the parly or treaty there was a cessation of arms on both sides and therefore when Benhadad saw that Ahab would not yield to what he had propounded he commanded his captains again to prepare for an assault upon the citie Vers 13. And behold there came a prophet unto Ahab king of Israel c. God foretels what he means to do by a prophet that the victory might not be ascribed to chance and withall to discover the exceeding riches of his grace in affording so much mercy to this vile wretch even by one of those prophets whom he sought to destroy Vers 14. Even by the young men of the princes of the provinces That is not by thy experienced captains or old trained souldiers shalt thou prevail over the Syrians but by the young men that wait and attend upon the princes of the provinces Then he said Who shall order the battel This question propounded by Ahab to the prophet may be understood two severall wayes to wit either that he required who should go out with his forces as Commander in chief to order the battell as he should see cause or else that he desired to know whether he should stay till the king of Syria came out and set themselves in battell array against them or whether he should go out first and set the battell in array against the Syrians And he answered Thou That is Ahab himself to wit that the young men might the more readily undertake the service Vers 15. Then he numbred the young men of the princes of the provinces and they were two hundred and thirty two c. And these it seems were to be captains and leaders to the seven thousand afterwards mentioned and or else rather these were to go before as a forlorn hope to set first on the enemy and then the body of the army was to follow and second them and so much indeed the following words vers 17. seem to imply And the young men of the princes of the provinces went out first c. Vers 18. Whether they be come out for peace take them alive or whether they be come out for warre take them alive That is though they should now come out to sue for conditions of peace yet take them prisoners and bring them to me which was against the law of arms as thinking scorn to fight with them he commands his men to take them alive and as presumptuously puft up with his great strength he thinks enough to say Take them alive as if the Israelites had not courage enough to lift up a hand against them Vers 22. Go strengthen thy self and mark and see what thou doest That is take heed that through security or any other way thou doest not give any advantage to these Syrians when they shall again invade the land the next yeare and herein doubtlesse the prophet did intend to imply not onely that he should prepare all outward means for the withstanding of the Syrians but also that he should be carefull by faith and repentance and prayer to make his peace with God lest God should be provoked at last to deliver him up into the hands of his enemies and if this were the same prophet that foretold the former victory as the vvords seem here to import And the prophet came to the king of Israel the king had the more reason now to give credit to what he said Vers 23. Their gods are gods of the hils therefore they were stronger then we This speech of the servants of the king of Syria was grounded on that sottish conceit of the heathen that their gods bare rule some in one place and some in another and because the former battell was fought in a hilly countrey therefore they concluded that the gods of the Israelites were gods of the hils the rather also inclining to this conceit say some Expositours partly because the land of Israel was in a great part of it full of mountains and hils and partly because they had heard that the Israelites used constantly to offer up their sacrifices in hils and high places But however observable it is how herein also they flattered both their king and themselves too there is not a word spoken of their own cowardise or the sensuality and security of their king who was drinking himself drunk when the Israelites came upon them but all their losse is ascribed to this that their gods were gods of the valleys and the gods of the Israelites gods of the
hils Vers 24. Take the kings away every man out of his place and put captains in their rooms This they adde as implying that their former losse might be by their means rather then the cowardise of his own people to wit by their unfaithfulnesse or want of skill in martiall affairs or by their delicacy and the evil example they had given in being feasting and drinking when they should have been preparing for the battell Vers 26. Ben-hadad numbred the Syrians and went up to Aphek to fight against Israel Which was in the tribe of Asher Josh 19.30 31. and here Ben-hadad now chose to fight with Israel not onely because it was a plain countrey vers 23. Let us fight against them in the plain and surely we shall be stronger then they but also because this was one of those cities which his father had formerly taken from the Israelites vers 34. and so hither they might retire to shelter themselves if the battell should go against them as we see they did vers 30. But the rest fled to Aphek into the citie Vers 27. And the children of Israel pitched before them like two little flocks of kids hereby it appears that the Israelites had divided their forces into two bodies and were but weakly provided for warre in comparison of the Syrians Vers 28. Thus saith the Lord Because the Syrians have said The Lord is God of the hils but he is not God of the valleys c. As if he should have said however you deserve not the least help from heaven because of your wickednesse and the little good done amongst you by the former victory I gave you yet to confute this blasphemy of the Syrians even in the valleys I will again deliver all this great multitude into thine hand Vers 30. And there was a wall fell upon twenty and five thousand of the men that were left Either by some warlike stratagem of the Israelites when they were battering the walls of the city or rather by some earthquake or other immediate hand of God overturning the walls upon them perhaps when they were busied to raise them higher or to make them stronger that under the covert thereof they might the better shelter themselves against the Israelites or whilest they were standing behind the wall to defend the city against the Israelites that sought to storm it Vers 31. We have heard that the kings of the house of Israel are mercifull kings It seems their mercifull dealing with those they overcame in battell had got the kings of Israel this report amongst other nations Vers 34. And Ben-hadad said unto him The cities which my father took from thy father I will restore This may be meant of those cities which Ben-hadad his father took from Baasha king of Israel chap. 15.20 who is here called the father of Ahab onely because Ahab succeeded him in the throne yet rather I believe that as now so formerly in the dayes of Omâ—i the father of Ahab the Syrians had made some inrodes into the land of Israel though it be not expressed in the sacred story and taken some cities in that invasion which now he promiseth to restore but how he kept this his promise we may see in the warre which Ahab afterward made against him for the recovery of Ramoth Gilead chapter 22.3 And thou shalt make streets for thee in Damascus as my father made in Samaria That is thou shalt appoint thee in Damascus places of free trading for thy people as I had in Samaria for the Syrians or else the streets here mentioned are meant of places of trading for the Syrians out of which the tribute now yeilded to Ahab should be raised yearely So he made a covenant with him and sent him away Thus sleightly did Ahab passe over the great dammage the people of God had undergone by his invading the land of Israel two yeares together and that horrible blasphemy of him and his Syrians in saying that the Lord was God in the hils and not in the valleys but in the mean season he that was thus ready to pity Ben-hadad could persecute the poore prophets of God and not shew them the least mercy at all Vers 35. And a certain man of the sonnes of the prophets said unto his neighbour in the word of the Lord Smite me I pray thee That is one of those young prophets that were trained up in the Schools or Colledges of the prophets under their aged fathers did in the name of the Lord require one of his fellow prophets to smite him to wit with a sword so as to wound him as appeares vers 37. and this he required First that being wounded he might the better resemble a souldier that had been in the battell to whose custodie a prisoner was committed verse 39. And secondly that being wounded and bloudy he might the better in that his condition shew Ahab what he was to expect from the revenging hand of God to wit that the Lord should smite him and that his bloud and life too should be required for sparing Ben-hadad for thus it was usuall with the prophets to foreshew in themselves a shadow of that calamity which they foretold should come upon others Esay 20.2 3 4 Jerem. 27.2 and Acts 21.10 11. see also Ezek. 12.3.12 Vers 36. Because thou hast not obeyed the voyce of the Lord behold assoon as thou art departed from me a lion shall slay thee It is most probable that this his neighbour that refused to strike him was one of his fellow-prophets and so was conscious to himself that what the Prophet required was indeed of God and yet preferred his own reason before Gods command and was therefore for his disobedience slain by a lion However herein the Lord as in a figure discovered the justice of his punishing Ahab who under a shew and pretence of clemencie spared Ben-hadad whom God had appointed to utter destruction Vers 41. And the king of Israel discerned him that he was of the prophets It seems he was one that was known to the king and so when the bloud and ashes were wiped from his face he discerned who he was or else he might know him by his attire which when he addressed himself to speak to the king having wiped his face the king then observed and not before Vers 42. Because thou hast let go out of thy hand a man whom I appointed to utter destruction Happely Ahab had been expressely charged not to spare Benhadad but however the Prophet had expressely told him vers 28. that because he and his Syrians had blasphemed the Lord saying The Lord is God of the hils but not of the valleys therefore the Lord would deliver them into his hands neither could he therefore spare that blasphemous wretch without contempt of Gods known will who had delivered him as it were into his power that he might by him be slain for his blasphemy CHAP. XXI Vers 3. THe Lord forbid it me that I should give the inheritance
blessing from God which he now desired and as a signe whereby he should know whether God would grant him his desire or no. Vers 11. There appeared a chariot of fire and horses of fire And thus this zealous fiery spirited Prophet after he had long and happily fought a good fight of faith and contended for God against all the errours and corruptions of his times was at last carried triumphantly in a chariot of fire into heaven that is by the holy Angels appearing in the likenesse of a chariot of fire and horses of fire according to that of the Psalmist Psal 104.4 Who maketh his Angels spirits his ministers a flaming fire and so by this means the Lord did exceedingly honour his faithfull servant and withall as before the Law by the taking up of Enoch into heaven so now under the Law by this rapture of Elijah and then in the dayes of the Gospel by the ascention of Christ God was pleased to give evident and sensible proofs that he hath prepared the heavens for the perpetuall abode of his Saints and that though our bodies be laid for a time in the grave yet they shall at last be taken up into heaven there to live with God in everlasting glory onely they must be changed and of naturall weak corruptible bodies they must be made spirituall glorious incorruptible bodies and such a change no doubt there was now made in the body of Elijah that it might be fitted for heaven Vers 12. And he cried My father my father the chariot of Israel and the horsemen thereof That is the strength and defence both of the Church and commonwealth of Israel who by his doctrine and prayers did more for the defence of the Israelites then all their forces of chariots and horsemen could do and this Elisha spake either as bewailing the losse of Elijah in this regard or else to expresse his thoughts concerning this manner of Elijahs rapture namely that because he had been as the chariot of Israel and the horsemen thereof for their defence and safetie therefore he was now taken up with a chariot of fire and horses of fire and so carried triumphantly into heaven Vers 13. He took up also the mantle of Elijah that fell from him When Elijah was caught up into heaven his mantle fell from him first to shew that he was gone where he should no more have any need of his garments or any such thing and secondly that it might be left to Elisha as a token that God had designed him to succeed in Elijah place out of grief for the losse of his master he had torn his own garments and now to comfort him again that very mantle is as it were given him from heaven wherewith at his first calling he was assured that he should succeed him in his propheticall office Vers 14. And said Where is the Lord God of Elijah c. These were no words of distrust and doubting but of invocation and faith as if he had said I shall now see whether the spirit of Elijah rests upon me or no by attempting to work the same miracle or O Lord who by thy servant Elijah didst divide these waters make it now manifest by the same miracle that thou hast given me the spirit of Elijah Vers 15. And they came to meet him and bowed themselves to the ground before him As to the father of the Prophets Vers 16. Lest peradventure the spirit of the Lord hath taken him up and cast him upon some mountain c. See the note upon the 1 Kings 18.12 Vers 17. They sent therefore fifty men and they sought three dayes but found him not Thus through their mistake the rapture of Elijah to heaven was confirmed Vers 19. But the water is nought and the ground barren The land of Canaan was a most fruitfull land and had the waters of Jericho been alwayes nought and the ground barren it is not likely they would have built a city there or that Hiel the Beth-elite would so lately have reedified it in the dayes of Ahab if it had been then so annoyed but we see what the Psalmist saith Psal 107.33 34. He turneth rivers into a wildernesse and the watersprings into dry ground A fruitfull land into barrennesse for the wickednesse of them that dwell therein The sinnes of the inhabitants and perhaps the reedifying of Jericho had brought this curse upon the place which now therefore they commend to Elishaes consideration as expecting that the Lord would now by miracles confirm the calling of this new father of the Prophets Vers 20. Bring me a new cruse and put salt therein c. Salt was more likely to make the waters brackish then any way to heal them and the more was Gods power magnified who could work this alteration in the waters by such contrary means as for his appointing the salt to be brought in a new cruse that might be enjoyned either first to make sure that it should not be any way legally unclean or secondly to signifie the new change that should be made in the waters or rather thirdly that it might not be supposed that the salt had virtue to cure the waters from the cruse by reason of any thing that had formerly been put into it but that it was merely of God that it was effectuall for this end according to the words of Elisha in the following verse when he cast the salt into the spring Thus saith the Lord I have healed these waters And indeed it is probable that for this very reason the Prophet did appoint the men of the citie to fetch a new cruse of salt namely that they might be assured that there was no underhand dealing in working this miracle Vers 23. And he went up from thence unto Beth-el Having visited the colledge of the Prophets at Jericho he went thence to that also at Beth-el both to inform them of Elijahs rapture and the Lords designing him to succeed in his place and to confirm them in the truth both by his counsel and prayers And as he was going up by the way there came forth little children out of the city and mocked him c. Beth-el was the chief place where Jeroboams idolatry was practised 1 Kings 12.28 29. though therefore the prophets had seated themselves there because there was most need of their presence where was the springhead of that corruption yet it seems the inhabitants were most of Jeroboams religion and no marvell then though the little children had learnt of their idolatrous parents to scoff at Gods prophets as here they did Elisha crying after him as he went along Go up thou bald-head go up thou bald-head wherein they did not onely revile him with the name of bald-head but also scoffed at that report which no doubt was soon spread abroad of Elijahs rapture into heaven as if they should have said you that report your master is gone up into heaven why do not you go up after him for indeed why
because knowing how much the prophets of God were despised and slighted in those dayes he thought it requisite by this great honour done to Elisha to let the people see how highly they ought to esteem them Vers 13. And Elisha said unto the king of Israel What have I to do with thee get thee to the prophets of thy father c. Though the king of Israel had suppressed the idolatry of Baal in his kingdome yet because he continued still in the idol-worship of his golden calves therefore Elisha professeth to him with great boldnesse as became him upon whom the spirit of Elijah did rest that there was no reason that a worshiper of idols should come to the prophet of the true God in the time of his extremitie but ironically wills him to go to the prophets of his father and the prophets of his mother to see if they could now yield him any comfort Nay for the Lord hath called these three kings together to deliver them into the hand of Moab As if he should have said Nay Elisha do not now charge these things upon me for as it is the Lord that hath brought us into these straits so it is he onely I know that can halp us out and not these idol-gods which those false prophets worship thou speakest of yea if succour come not speedily we are like to be undone you see we are like to fall into the hands of the Moabites if they should come upon us not I onely but even these kings that are with me whom I know thou doest highly esteem it is no time therefore now to chide but to help wherefore enquire I pray of the Lord for us and call upon him that we may be delivered Vers 14. As the Lord of hosts liveth before whom I stand See the note 1. Kings 17.1 Vers 15. But now bring me a minstrell This he called for either to compose his affection and to quiet his mind that was somewhat moved against Jehoram or rather that by singing some holy psalm or hymn both himself and those that were with him present might have their hearts raised to such holy and heavenly meditations as might render him the fitter to ask and receive propheticall inspirations and them the fitter to heare what God would say unto them The hand of the Lord came upon him That is the spirit of prophesie Vers 19. And ye shall smite every fenced citie and every choice citie and shall fell every good tree Thus God by this speciall direction of the prophet gave allowance to the Israelites to do that for the punishing of the Moabites as devoted to utter destruction which by the generall rule of the law they might not have done Deut. 20.19 When thou shalt besiege a city a long time in making warre against it to take it thou shalt not destroy the trees thereof by forcing an ax against them or else that law was meant onely of the warres they were to make against the cities in the land of Canaan Vers 20. And it came to passe in the morning when the meat-offering was offered that behold there came water c. This time God was pleased to choose wherein to send them water thereby to honour that service which was done him then by his people and to teach them that all blessings come to us by Christ who was the summe of all those sacrifices and are to be obtained by the prayers of his people for the time of the morning sacrifice was also the time of publick prayer Acts 3.1 Now Peter and John went up together into the temple at the houre of prayer being the ninth houre Vers 23. And they said This is bloud c. The glistering of the sunne-beams upon the waters made them think the place where the Israelites were to be covered over with bloud which conceit was doubtlesse the more readily entertained First because they never dreamed of any water in those deserts of Edom where the Israelites lay now encamped Secondly because not long before the like had befallen their people when they went with the Ammonites and Edomites against Jehoshaphat dissension arising among them they fell upon and slew one another 2 Chron. 20.22 23. and why might not the same now happen amongst these kings that had combined together against them And thus the Moabites were by a misconceit drawn forth from their borders which were happely strong and through which the Israelites could not so easily have broken being so confident of what they supposed that they sent not forth scouts to see whether it were so as they conceived or no. Vers 25. And they beat down the cities and on every good peice of land cast every man his stone c. That is whereever they came in the land of Moab they did what they could utterly to spoile their countrey razing their cities casting stones upon their lands stopping their wells and felling their trees Onely in Kir-haraseth left they the stones thereof c. That is onely the city of Kir-haraseth stood in her strength and was not razed to wit because thither the king of Moab fled with his souldiers and so manned it and defended it against the Israelites Kir-haraseth was indeed the chief and best fortified citie in the land of Moab as we may see Esay 16.7 and therefore no marvell it is though that endured a siege when the other were presently taken the king being also retired thither for shelter with all his forces Howbeit the slingers went about it and smote it c. That is though they could not presently take this city yet they besieged it the slingers seeking to beat the defendants from the walls that they might scale them or batter them with engines or dig them down with mattocks and so take the city yet some by slingers here understand engineers which with their engines did force stones against the walls to batter them with violence as now gunners shoot bullets Vers 26. And when the king of Moab saw that the battell was too sore for him c. That is when he saw that his enemies were too strong for him and were like to prevail and take the city he sallied forth with seven hundred men upon that quarter where the king of Edom lay hoping to break through and so to escape neither was it perhaps without cause that he chose to make his salley upon Edoms quarter for it might be either because that quarter was weakest or because his rage was most against those their neighbours for helping the Israelites especially considering that a while before the Edomites and they had joyned together against Jehoshaphat 2. Chron. 20.22 or because he might hope to find them no sure friends to this enterprize of the Israelites against him Vers 27. Then he took his eldest sonne that should have reigned in his stead c. This may be meant of the king of Edoms eldest sonne and so it is evident by the contents of this chapter our translatours understood
to joyn themselves to these sacred societies of the sonnes of the prophets and hence it was that their colledge had not now room enough for them and therefore they desire liberty of Elisha their master to build another and that they affected not either pomp or state but were contented with a very homely dwelling is evident by this that themselves were to be the builders of it Let us go we pray thee unto Jordan and take thence every man a beam and let us make us a place there vers 2. Vers 8. In such and such a place shall be my Camp That is the king of Syria resolved upon a place where he would lie in ambush with his army knowing that the army of the Israelites was to passe that way and so hoping on a sudden to fall out upon them Vers 9. And the man of God sent unto the king of Israel saying Beware thou passe not such a place c. That is he sent to Jehoram the sonne of Ahab who was now king and succeeded his brother Amaziah in the throne of Israel Chap. 3.1 Had not Ahab his father spared the king of Syria when he had him in his power 1. Kings 20.34 the Syrians had not been perhaps such continuall thornes in the sides of his sonne but now he smarted for his fathers foolish pity onely God was pleased to save his people by the prophet Elisha that so they might thereby be rendred more carefull to keep God for their friend or else might be left without excuse Vers 13. And he said Go and spie where he is that I may send and fetch him A resolution that discovered no lesse folly then rage for what a madnesse was it to lay a plot to surprise him of whom they had said that he knew every word that the king spake in his greatest secrecie Vers 15. And when the servant of the man of God was risen early c. Because Gehazi is after this Chap. 8.4 called the servant of the man of God some Expositours hold that it was Gehazi that the text here speaks of and consequently that the leprosie of Gehazi was of that sort which did not make those that had it unclean and so unfit to converse with others But yet because Gehazi is no more mentioned in the story as imployed in the ministring to Elisha therefore it is most probable that upon that fact of his mentioned in the former chapter being stricken with Leprosie he was dismissed from his attendance upon Elisha and this other servant here mentioned was one that succeeded in his room Vers 18. And he smote them with blindnesse according to the word of Elisha To wit such a blindnesse as the Sodomites were stricken with Gen. 19.11 which was not a deprivation of sight for they would never have followed a man that promised to shew them the citie where the prophet was if they had been stark blind but rather a withholding of their sight from seeing that which they desired to see or a dazeling and deluding the sense that made them mistake what they saw and apprehend it to be something else then what it was Vers 19. And Elisha said unto them This is not the way c. Elisha going forth of the city to meet them when he saw them coming towards it it seems they enquired of him both concerning the town and concerning the prophet and hereupon he answered them as secretly mocking them and insulting over them with these ambiguous words This is not the way to wit which you must go Neither is this the citie where you must meet with Elisha Follow me c. Vers 21. And the king of Israel said unto Elisha when he saw them My father shall I smite them c. It is not likely that Elisha would bring such an army of Syrians into the city but that first he would give warning to the king to arm themselves in a readinesse that when they came into Samaria instead of being able to do any hurt there upon the opening of their eyes they should see themselves begirt with their enemies ready upon a word given to cut all their throats And hence is this speech of the kings to the prophet My father shall I smite them shall I smite them his repeating those words showing that his fingers itched to make use of this advantage to be revenged on the Syrians though yet he would not do it without the prophets leave Vers 22. Wouldest thou smite those whom thou hast taken captive with thy sword and with thy bow As if he should have said if thou hadst taken them prisoners in the battell thou wouldest not have slain them much lesse being cast into thy hands not by any force and policie of thine but onely by this miraculous providence of the Almighty Now thus God was pleased to have these bloudy enemies of Gods people dismissed in peace that even they might publish these miraculous works of God in a strange land Set bread and water before them that they may eat and drink and go to their master To wit that both he and his Syrians might there heare what God had done to this army whom they had sent to apprehend his prophet Vers 23. So the bands of Syria came no more into the land of Israel That is they gave over those inrodes into the land which before had been usuall with them and that happely as overcome with the favour which was shown them at least for the present yea and when perhaps some long time after they did again invade the land it was not by sending out such bands of boote-halers as formerly fearing perhaps lest they should be catched in a trap as now they had been but the king gathered all his host and went up against them with a power which he thought they would be no way able to resist Vers 24. Ben-hadad king of Syria gathered all his host and went up and besieged Samaria This was that Ben-hadad that had once before besieged Samaria in Ahabs time 1 Kings 20.1 Then the Israelites raised the siege and made him fly with shame and losse and the rather happely did he now attempt the besieging of this city again that be might blot out the reproach of his shamefull flight from the former siege encouraged thereto by the great overthrow he had given the Israelites in that battell wherein Ahab was slain 1 Kings 22.34 It may indeed seem strange that Naaman being so great with the king of Syria did not keep him off from invading the land of Israel But for this we must consider first that Naaman might in this time be dead or secondly that he durst not shew himself so farre a friend to Gods people as to disswade the king from this warre or thirdly that perhaps he had lost his place and favour with the king beacuse he had embraced the Religion of Israel However in this second siege of Samaria we see how the Israelites still smarted for Ahabs impious pitty in
sparing this Ben hadad when he had him in his power Vers 25. An asses head was sold for fourscore pieces of silver c. Which was as some account about ten pound sterling But though it were very strange that so great a price should be given for an asses head and a clear evidence that they were put to exceeding great straits in Samaria to get food not onely because there could be but little meat in an asses head and asses flesh must needs be very untoothsome but especially because it was an unclean meat which the Israelites by the Law of God were forbidden to eat Levit. 11.13 yet the second instance that is here given is farre more strange to wit that the fourth part of a kab of doves dung was sold for five pieces of silver to wit about twelve shillings and six pence and therefore some Expositours hold that this doves dung was bought for salt or firing the inhabitants of the citie being in as great straits for salt or firing as for food and others conceive that some few seeds of corn might be found in the dung and that for this they bought it or that the crop of pigeons in which there will be some corn undigested is here comprehended under the Hebrew word here translated doves dung But indeed why should we think it incredible that they should eat doves dung when we find afterwards vers 29. that mothers did eat their own children extremitie of famine will force men to feed on any thing that is most loathsome whence was that insulting speech of Rabshakeh to the inhabitants of Jerusalem that he would make them eat their own dung and drink their own pisse chap. 18.27 Vers 26. As the king of Israel was passing by upon the wall c. To wit to see if he could descry the attempts of the enemy against the citie and especially to see whether the watches were kept and the walls guarded by his own souldiers as they ought to be Vers 27. And he said If the Lord do not help thee whence shall I help thee If we reade this as it is in the margin of our Bibles then it seems to be a passionate speech of the kings wherein he curseth the poore woman for troubling him with her outcries Let not the Lord save thee c. as if he should have said the Lord confound thee thou wretched woman how can I help thee unlesse God send help but according to the translation that is in our text the meaning is clear namely that he did in gentle terms seek to satisfie the woman as thinking she had cried to him for food that it was not in his power to help her unlesse the Lord would send them help from heaven Vers 29. I said unto her on the next day Give thy sonne that we may eat him and she hath hid her sonne To wit to save her child alive or with a purpose to eat him alone and not to let her neighbour share with her Vers 31. Then he said God do so and more also to me if the head of Elisha c. Joram the king being deeply affected with that sad complaint of the woman that had eaten her child whereby he saw to what extremities the inhabitants of the citie were brought by the famine in a rage presently vowed that day to cut off Elishaes head to wit either because Elisha had threatned this judgement before it came or because the king perswaded himself that Elisha could have procured help by his prayers as formerly he had done to the army of the Syrians at Dothan and would not or else because he had perswaded the king to hold out the siege and had assured him of timely help from God and so now he looked upon him as the cause of all the misery they now lay under And thus the prophet that erewhiles was respected by him as a father vers 21. My father shall I smite them is now in a fury designed to lose his head as if he had been the sole cause of all their misery Vers 32. But Elisha sate in his house and the elders sate with him That is some of the godly magistrates of the city who were come to consult with him concerning the misery of the city and to desire his prayers and were now hearing him comforting them and instructing them what they should do See ye how this sonne of a murderer hath sent to take away mine head As if he should have said he is his father Ahabs own sonne he was a murderer to wit the murderer of Naboth and others and so is this his sonne Joram for behold he hath sent one to take away my head Shut the doore and hold him fast at the doore is not the sound of his masters feet behind him c. The most Expositours understand this thus That the prophet perswaded the elders to shut the doore against the kings messenger and not to let him come in and that because immediately his master would come to recall this sentence which in his rage he had passed against him But others again hold that the elders were appointed by the prophet to hold fast the doore that the kings messenger might not enter in to take off the prophets head as his master the king had appointed him and that because the king himself was coming immediately after him and then the prophet meant to make known to him how suddenly the Lord would relieve them by sending them all kind of provision in great plenty Vers 33. The messenger came down unto him and he said Behold this evil is of the Lord what should I wait for the Lord any longer This may be the speech either of the messenger or of the king that came immediately after the messenger whosesoever it was it seems the prophet had perswaded the king still to wait upon God and received this answer that having waited so long it was altogether in vain to wait any longer they might plainly perceive that the Lord meant to deliver them into the hands of the Syrians and therefore to what end should they suffer the people still to perish for hunger CHAP. VII Vers 1. THen Elisha said Heare ye the word of the Lord. It may be this was spoken onely to the elders and that messenger mentioned in the latter end of this foregoing chapter that was sent to take off Elishaes head But because first Elisha did there signifie that the king was coming immediately after him Is not the sound of his masters feet behind him And secondly because in the next verse it is said that a lord on whose hand the king leaned answered the man of God I rather think the king came presently after the messenger and so this was spoken to the king and those that were come with him To morrow about this time shall a measure of fine floure be sold for a shekel c. That is for two shillings and six pence before an asses head was sold for about ten
pound and a cab of doves dung for about twelve shillings and six pence and yet now a measure of fine floure which was about a peck and a pottle as most account it should be sold for a shekel which was about two shillings six pence and so also two measures of barley a mighty change Vers 2. Then a lord on whose hand the king leaned answered c. Some Expositours hold that this was that messenger mentioned in the latter end of the foregoing chapter that was sent to slay Elisha but me thinks it is plain that these words describe a person not mentioned before and that the king himself was present when the words of the prophet was thus slighted by his great favourite As for the custome of kings leaning on their nobles hands see chap. 5.18 If the Lord would make windows in heaven might this thing be That is if the Lord should cause the heavens to rain corn if showers of floure and barley should from the cloudes be poured down upon us there could not be such plenty Vers 3. And there were foure leprous men at the entring in of the gate For they might not be within the city because they were lepers Levit. 13.44 46. but yet withall observable it is how scrupulously carefull the inhabitants of Samaria were to observe that law of God of not suffering the lepers to come amongst them yea though they were ready to perish for hunger whilest in the mean season they made no bones of transgressing Gods law in a matter of greater weight and consequence by their grosse idolatry Vers 5. And they rose up in the twilight to go unto the camp of the Syrians That is in the twilight of the evening and it seems the Syrians were fled but a little before they came for of them it is said too vers 7. that they arose and fled in twilight and that both must be meant of the evening twilight is evident because it was in the following night that first the lepers were getting themselves a booty in the tents of the Syrians vers 9. If we tarry say they till the morning light some mischief will befall us And secondly that the city was raised by them vers 12. and the king arose in the night c. Vers 6. For the Lord had made the host of the Syrians to heare a noise of chariots c Which yet the lepers nor none in the city heard the Lord could easily have stricken these Syrians dead in the place but he was pleased rather as it were in a way of scorn and derision to fright them with their own fancies and to make them fly not daring to take their very horses with them like so many mad distracted men when there was not a man near them to do them any hurt Vers 9. If we tarry till the morning light some mischief will come upon us This they said because they judged it so great a fault not to acquaint their brethren with that which God had done for them when there were so many amongst them that were in danger every moment to perish with hunger Vers 10. So they came and called unto the porter of the city and they told them c. That is the porter of the gate and the watchmen that were with him Vers 11. And he called the porters and they told it the kings house within That is the city porter went to the kings palace and called to the kings porters there and acquainted them with the businesse who presently went and told the kings servants within the tydings that were brought them Vers 13. Behold they are as all the multitude of Israel c. That is we need not scruple the exposing of these to danger whether men or horse that we send forth to see whether this be true which these Lepers report for alas they are as all the multitude of Israel consumed and ready to perish for hunger and as good dye by the sword of the Syrians as stay behind to be starved here CHAP. VIII Vers 1. THe Lord hath called for a famine and it shall also come upon the land seven years And thus the people continuing in their sinnes the judgements of God were doubled upon them In Elijahs time God sent a famine amongst them but that lasted onely three yeares and a half James 5.17 Elijah was a man subject to the like infirmities and he prayed and it rained not for the space of three years and a half but now this continued full seven years Vers 2. And she went with her houshold and sojourned in the land of the Philistines seven years Because it is said of this good Shunamite that she went with her houshold c. it is probably conceived that her husband being dead she was at present a widow and a notable discovery it was of the Lords high displeasure against his people that in the neighbour countrey of the Philistines there was no want and yet in the kingdome of Israel a sore famine prevailed yea and in Judah too for it is not likely this good woman would have sought the preservation of her life amongst the Philistines if she might have done it amongst her brethren of Judah though the Philistines were a wicked people yet they had not the means of grace as Gods people had and therefore it is no wonder though God was most provoked with the idolatry and other wickednesse of his own people Vers 4. And the king talked with Gehazi the servant of the man of God c. When the Shunamite came to cry unto the king for her house and her land which in the time of her absence was seised upon by her kindred or by the officers of state for the kings use she found the king talking with Gehazi concerning the miracles which Elisha had wrought and so by that means found favour with the king and recovered her estate Some Expositours conceive that this was before Gehazi was stricken with leprosie though that be inserted in the history before this chap. 5.21 else they think the king would not have talked with him But without very evident grounds it is not fit to recede from the order of the history I conceive not that lepers were ever so secluded from cohabitation with others but that they might upon occasion have some conference with them especially it might be so here when the king had so great a desire to heare a true relation of all the wonders that Elisha had wrought onely indeed if this were after Gehazi was a leper observable it is that notwithstanding Gehazi did here speak so honourably of his master upon whose word so sore a judgement had seized upon him Vers 6. So the king appointed to her a certain officer saying Restore all that was hers c The word translated officer signifies an eunuch as it is in the margin of our bibles kings it seems in former times had eunuchs to be the chief officers in their courts whereupon in processe of
added both to clear the following story and withall to imply what state and jollity there was in Ahabs court when God wrought so great a change doubtlesse the house of Ahab since the revolt of Moab was never in a more flourishing condition there were seventy princes of the bloud royall at this time in Samaria as many Expositours gather from that chap. 10.7 And it came to passe when the letter came to them that they took the kings sonnes and slew seventy persons Joram had by valiant fight recovered Ramoth Gilead from the Syrians which his father had attempted in vain and was indifferently recovered of the wounds he had there received The king of Judah was come thither to visit him and fourty princes of his bloud were expected cha 10.13 for whose entertainment at a time of such rejoycing no doubt both Joram and Jezebel made great preparations and yet behold in the midst of this security Eliahs prophecy that was now forgotten shall be fulfilled in their ruine Vers 17. And Joram said Take an horseman and send to meet them and let him say Is it peace As fearing that some disaster had happened at Ramoth Gilead Vers 18. And Jehu said What hast thou to do with peace turn thee behind me He would not suffer the messenger to return lest Joram being warned by him should escape by flight or arm himself for resistance and therefore he wills the messenger not to talk of peace for Joram but to follow him as knowing that it was in vain for him to attempt to fly back when he commanded him to stay Vers 20. And the driving is like the driving of Jehu the sonne of Nimshi That is the grandchild of Nimshi for he was the sonne of Jehoshaphat who was the sonne of Nimshi ver 2. Vers 21. And Joram king of Israel and Ahaziah king of Judah went out c. It was strange that neither of these kings should apprehend that they were enemies that were descried when they perceived that they detained the messengers that were sent to know who they were but thus we usually find men infatuated whom God intends to destroy Vers 22. And it came to passe when Joram saw Jehu that he said Is it peace Jehu As if he had said What is the cause of this thy unexpected coming hither have ye taken the strong hold which the Syrians held in Ramoth Gilead by assault or composition or have the Assyrians come upon you and put you to flight or what is the matter that ye are so suddenly come hither and in so great haste And he answered What peace so long as the whoredomes of thy mother Jezebel and her witchcrafts are so many Idolatry is often in the Scripture called whoredome Deut. 31.16 And this people will rise up and go a whoring after the gods of the strangers of the land whither they go to be among them and Levit. 20.5 And I will cut him off and all that go a whoring after him to commit whoredome with Molech and mens inveigling or compelling others to partake with them in their idolatry is called witchcraft because as harlots were wont with their enchanted cups and love-potions to make men dote upon them so these great ones that were idolaters did by their flatteries and threatnings winne others to their spirituall fornication whence it is that in these very terms the idolatry of Nineveh in Nahums prophecy is said to be the cause of her approaching misery chap. 3.4 Because of the multitude of the whoredomes of the well favoured harlot the mistresâ—â— of witchcrafts that selleth nations through her whoredomes and families througâ— her witchcrafts and these no doubt are principally the whoredomes and witchcraftâ— wherewith Jezebel is here charged by Jehu though withall it may well be that shâ— was guilty as Idolaters use to be of whoredome and witchcrafts in the ordinarâ— sense and so Jehu used such expressions as might comprehend both the one anâ— the other Vers 24. And smote Jehoram between his arms and the arrow went out at hâ—â— heart That is he shot the arrow and smote him betwixt his shoulders as he was flying away so that it went out at his brest through his heart Vers 25. When I and thou rode together after Ahab his father the Lord laid this burden upon him c. To wit that dogs should lick the bloud of Ahab in the place where they had licked the bloud of Naboth 1 Kings 21.19 concerning which see the note there Now such prophecies as this that contained threatnings and curses were usually called burdens because the evil therein threatned was like to fall heavie upon those against whom they were denounced as is evident Isa 13.1 and so in many other places Vers 27. But when Ahaziah the king of Judah saw this he fled by the way of the garden house c. To wit choosing that as a secret way though he fled toward Jezreel yet he durst not enter the city but in the suburbs where their garden-houses were he turned aside into some by way hoping by that means to escape but what the successe was the following words do shew Jehu and his captains at last overtook him and so they smote him at a place by Ibleam a town that belonged to Manasseh Josh 17.11 and so flying further after he was wounded even to Megiddo there they found him out and slew him Indeed the words here would seem to import that he dyed in Megiddo of the wounds he received nigh Ibleam and he fled to Megiddo and dyed there but by the relation of this story in the book of the Chronicles it is evident that after the wound he received in his flight he hid himself in Samaria 2. Chron. 22.9 that is in the kingdome of Samaria to wit in Megiddo whither he fled and so Jehu with his men following him close at length by making diligent search in the city there they found him out and brought him to Jehu and he slew him there 2 Chron. 22.9 Vers 28. And his servants carried him in a chariot to Jerusalem and buried him in his sepulchre c. Which Jehu permitted for his father Jehoshaphats sake 2 Chron. 22.9 When they had slain him they buried him because said they he is the sonne of Jehoshaphat who sought the Lord with all his heart Vers 29. And in the eleventh yeare of Joram the sonne of Ahab began Ahaziah to reigne over Judah See the note chap. 8.25 Vers 30. Jezebel heard of it and she painted her face and tired her head and looked out at a window c. To wit as hoping with her stately and imperious looks to daunt the traitour or at least to expresse a brave spirit even in this her desperate condition and how little she feared what he or his could do to her Vers 31. And as Jehu entred in at the gate she said Had Zimri peace who slew his master Intimating that as Zimri enjoyed not the benefit of his conspiracy against his lord and master
no more should Jehu and that as Omri the grandfather of Joram was setled in the throne of Israel after Zimri the traitour received his just reward so the posterity of Omri to wit the sonnes of Joram should be confirmed in the throne of Israel when just vengeance had seized upon Jehu for this his treachery against Joram his lord and soveraigne Vers 32. And there looked out to him two or three Eunuches Giving some signe of their readinesse to do what he should enjoyn them Concerning Eunuchs see the note chap. 8.6 Vers 34. Go see now this cursed woman and bury her for she is a kings daughter This order Jehu gave perhaps on a sudden not remembring at that time the prophecy of Elijah nor what the prophet that anointed him had lately said to him vers 10. for presently after when they brought him back word that the dogs had eaten all but her skull her feet and the palmes of her hands then he could say as it is vers 36. This is the word of the Lord which he spake by his servant Elijah the Tishbite saying In the portion of Jezreel shall dogs eat the flesh of Jezebel CHAP. X. Vers 1. ANd Ahab had seventy sonnes in Samaria That is sonnes and grandchildren and that by severall wives neither is it any wonder that these should be now altogether in Samaria if we consider first that these princes of the bloud might be by Jorams appointment assigned to stay there when he undertook that late expedition against Hazael for the recovery of Ramoth Gilead that if any thing should happen to him otherwise then well yet they might be in a place of safety and secondly that perhaps now upon the tidings of Jehues killing of Joram the nobles that had the charge of these princes might presently fly with them thither for their better safeguard Vers 6. Then he wrote a letter the second time to them saying If ye be mine c. And thus Jezebel that by a letter sent to the Elders of Jezreel shed the bloud of Naboth and his sonnes hath the bloud of all her sonnes shed by a letter sent from Jezreel to the Elders of Samaria Vers 8. And he said Lay ye them in two heaps at the entring in of the gate untill the morning To wit that the people going out and coming in the next morning at the gate of the citie might be eye-witnesses of the just judgement of God upon the house of Ahab and that the people flocking together to see this ruefull spectacle he might find them there and so might take that occasion to justifie himself amongst them concerning all that he had done Vers 9. Ye be righteous Behold I conspired against my master and slew him but who slew all these c. This speech of Jehues is diversly expounded by Interpreters some conceive they were spoken to the people that were assembled together to gaze on the heads of Ahabs seventy sonnes that were laid on two heaps at the gate of Jezreel and that he began with those words Ye be righteous either hereby to shew why he was willing to appeal to their judgement for that which he had done as if he had said you are surely innocent and have had no hand in any thing that hath been done against the house of Ahab and therefore I desire to appeal to you whether it be not manifest by this strange act done to the sonnes of Ahab that God meant to have his vengeance executed upon this cursed family or else to assure them that he meant no evil to them Ye be righteous that is I pronounce you innocent think not that I intend any harm to you and so he first quits the people from fear and then afterwards seeks to clear himself in the following words in that which he had done by shewing that he had onely executed what God had determined should be done as he proves was manifest by the death of those seventy persons that could never thus have lost their lives if there had not been a secret hand of God furthering herein the accomplishment of that which he had long since threatned by the Prophet Elijah Behold I conspired against my master slew him but who slew all these But then again others conceive that these words were spoken to those that had cut off these heads of Ahabs sonnes or to them joyntly together with the rest of the people and that ironically Ye be righteous as if he should have said you take your selves to be righteous and would lay all the blame of that which is done upon me but this fact of yours hath now made us equally sharers in this businesse Behold I conspired against my master and slew him but who slew all these that is suppose that I should be charged for conspiring against and killing my master yet these heads I am sure you cut off and not I yea indeed neither you nor I have done any thing herein but what God would have done it was not my letter that could have wonne you so readily to perform such an act as this seeing many wayes you might have secured both your selves and them but that there was a speciall hand of God in it who would have that fulfilled which he had threatned by Elijah which is more fully expressed in the following verse Know now that there shall fall unto the earth nothing of the word of the Lord for the Lord hath done that which he spake by his servant Elijah Vers 11. So Jehu slew all that remained of the house of Ahab in Jezreel and all his great men and his kinsfolks and his priests That is his houshold-priests neither is it any wonder that this caused not the priests of Baal to suspect him when afterwards he called them altogether to Samaria because the speciall reference which these had to the family of Ahab might be thought the onely cause of his cutting them off that they might not in time to come plot any thing by way of revenge against him Vers 13. Jehu met with the brethren of Ahaziah king of Judah c. That is the sonnes of his brethren 2. Chron. 22.8 for all his brethren the sonnes of his father Jehoram were either slain or carried away by the Philistines and Arabians that had lately broken into Judah 2. Chron. 22.1 and these he slew too lest they should hereafter revenge the death of Ahaziah or lay any claim to the crown of Israel Vers 14. And he said Take them alive That is Jehu commanded his servants to take these brethren of Ahaziah alive both that he might be sure that none but those of the stock of Ahab were slain and withall that they might be made to know why they were put to death namely because they were of the cursed stock of Ahab Vers 15. He lighted on Jehonadab the sonne of Rechab c. This man was a Kenite of the stock of Jethro 1. Chron. 2.55 the same that either now or afterward imposed
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
the kingdome of the ten tribes as well as those of Judah and Benjamin the advice which he took with his counsel 2. Chron. 25.17 Then Amaziah king of Judah took counsel and advise and sent to Joash the sonne of Jehoahaz the sonne of Jehu saying Come let us see one another in the face seems to imply that they debated amongst them these just grounds which he had to make warre against the king of Israel and most likely it is that these things were objected by him in this challenge that he sent but because he sent this message in an insolent manner as one that did rather desire to decide the businesse by the sword then to have it otherwise composed and to try the strength and courage of the king of Israel in a pitched battel therefore is this onely expressed that he challenged him to meet him in the field and give him battel face to face for that is the meaning of these words Come let us look one another in the face Vers 9. The thistle that was in Lebanon sent to the cedar that was in Lebanon c. Thus Joash answered Amaziah by a parable and the drift of it was to put Amaziah in mind how vain a thing it was for them that are comparatively weak and of little strength easily overborn and troden down to entertain proud and aspiring thoughts concerning themselves as if they were above the reach of danger and he makes the thistles pride in this parable to be the desiring of the cedars daughter for his sonnes wife therein to couch secretly an argument from the lesse to the greater if it were too much for the thistle to offer affinitie with the cedar much more then to make warre against the cedar which he would have Amaziah know was just his case because he looked upon Amaziah as a poore weak and contemptible king in comparison of himself though proud and quarrelsome he compares him to a thistle the basest of all shrubs though full of prickles and himself who had ten of the tribes of Israel under his command whereas the other had but two to a cedar the most noble of all trees onely he compares Amaziah to a thistle in Lebanon as well as himself to a cedar in Lebanon because Amaziah was a king as well as he again from the foolish pride in the thistle in sending such a message he implies how farre greater the pride and folly of Amaziah was in sending such a challenge to him and last of all by shewing what became of the thistle There passed by a wild beast that was in Lebanon and trode down the thistle he gives Amaziah to understand what his end would be if he persevered in his resolution to make warre against him to wit that his forces would easily crush and ruine him and indeed the miseries that would befall him are well compared to the treading down of a wild beast because warre bellum quasi bellua doth usually destroy and tread down all before it and souldiers as men void of all reason and carried on merely with fury and brutish passions are wont without all consideration in a rude and brutish manner to beat and trample down all where they come and therefore is the time of warre called a day of trouble and treading down Isa 22.5 Vers 11. But Amaziah would not heare To wit because God would have him punished for his idolatry whereunto he was then newly fallen upon his victory against the Edomites 2. Chron. 25.20 But Amaziah would not heare for it came of God that he might deliver them into the hand of their enemies because they sought after the Gods of Edom. Therefore Jehoash king of Israel went up c. That is he stay not till the enemie brake in and spoiled his countrey but entred the kingdome of Judah and so encountred with him in Beth-shemesh which belonged to Judah which is added because there was another Beth-shemesh in the tribe of Naphtali Josh 19.38 Vers 13. And Jehoash king of Israel took Amaziah c. And thus in this Amaziah the sonne of Joash God did yet further revenge the death of Zachariah the sonne of Jehoiada who was most inhumanely and ungratefully murthered in his fathers dayes according to that which he said at his death the Lord look upon it and require it and withall Amaziah himself was severely punished for his Apostacy to idolatry upon his victory over the Edomites And brake down the wall of Jerusalem from the gate of Ephraim unto the corner gate foure hundred cubits Some conceive that this part of the wall was broken down that the inhabitants might be rendred hereby the more fearfull to attempt any thing against the kingdome of Israel the strength of the citie being so farre impaired but such a breach that might be so easily made up again could be no great curb to them others say that it was done at Joash his command that at that breach he might enter the citie in his chariot carrying the king before him as in triumph but why should foure hundred cubits of the wall be beaten down that he might enter with his chariot more probable therefore it is that the citie at first standing out against him he battered down that part of the wall by the north gate which was towards Ephraim and therefore called the gate of Ephraim and so took the citie by force Vers 14. And he took all the gold and silver c. and hostages and returned to Samaria These hostages he took for assurance of their performing the conditions he had imposed upon them but having Jerusalem in possession and their king his prisoner why did he not seize upon the kingdome and joyn the twelve tribes again under his government I answer that which lately had befallen Athaliah shewed plainly how constantly affected the people stood to the house of David neither could he tell what forces the people abroad in the countrey might presently raise against him no marvell therefore though he chose rather to go away with a certain spoil then to hazard all by aiming at the crown of Judah upon such weak and uncertain terms Vers 16. And Jehoash slept with his fathers See the note chap. 13.13 It seems he out-lived not long that sacrilegious act of his in robbing the Temple of Jerusalem Vers 17. And Amaziah the sonne of Joash king of Judah lived after the death of Jehoash sonne of Jehoahaz king of Israel fifteen years To wit un-unto the fifteenth yeare of Jeroboam the sonne of Joash king of Israel See the note verse 2. Vers 19. Now they made a conspiracy against him in Jerusalem c. Ascribing all the miseries that had befallen their citie and kingdome to him who had provoked the king of Israel to invade their land whereupon Jerusalem was taken and pillaged c. they were enraged against him and so conspired together to take away his life which though he discovered and fled to Lachish yet they pursued him thither and there
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
of the countrey and therefore the royall citie of the kings of Israel before Samaria as is here clearly implyed in that it is said that Menahem smote all the coast of Tiphsah from Tirzah that is as farre as Tirzah therefore I conceive that this was some other Tiphsah that was not farre from Tirzah The cause why Menahem smote this city is here said to be because they opened not to him it seems they refused to acknowledge him for their king and would not open their gates to receive him whereupon being enraged against them like a true tyrant to make the other cities afraid to follow their example he smote not onely the city but all the coasts about it destroying the inhabitants and exercising therein all kind of crueltie as appears by the particular instance here given all the women therein that were with child he ript up Vers 19. And Pull the king of Assyria came against the land c. This was the first Babylonian Monarch called in other writers Belosus and Phul-Belosus The Assyrians had hitherto been the great Monarchs of the world but this Pull or Belosus joyning with Arbaces the Mede besieged Sardanapalus the last of the Assyrian Monarchs an effeminate prince and hated of all his subjects untill at last after two years siege in despair he burnt himself and thereupon his Monarchy was divided Arbaces taking to himself the Empire of the Medes and Persians and Pull or Belosus the Empire of Babylon and Assyria and therefore called himself the king of Assyria and this was he that now invaded the land of Israel and though the cause of the invasion be not here expressed yet most likely it is that by the Arabians and Syrians from whom Jeroboam the second had taken much chap. 14.28 He recovered Damascus and Hamath c. he was now called in to invade the kingdome of Israel when it had been many years together weakened by those civill and intestine broiles before mentioned that were in the land And Menahem gave Pull a thousand talents of silver that his hand might be with them c. That is he not onely purchased his peace with the Assyrian king by that gift but also procured a promise of his aid upon all occasions for the establishment of his kingdome whereby it is evident that though he had usurped the kingdome yet he enjoyed it not without opposition Vers 25. And smote him in Samaria in the palace of the kings house with Argob and Arieh and with him fifty men of the Gileadites These it seems were Pekahs partners in his conspiracie against Pekahiah the sonne of Menahem Vers 29. In the dayes of Pekah king of Israel came Tiglath-pileser king of Assryia c. He is called Tilgath-pilneser 1. Chron. 5.26 and was doubtlesse the sonne of Pull king of Assyria that had not many years before invaded the land in the dayes of Menahem vers 19. and therefore called Tiglath-pull-assir the cause why he now came into the land of Israel is expressed elsewhere though it be not mentioned here it seems this Pekah king of Israel combined with Rezin king of Syria against Ahaz king of Judah and did first severally invade his land and sorely oppressed him and then afterwards joyntly went up to besiege Ahaz king of Judah in Jerusalem whereupon Ahaz being at the same time invaded also in other parts of his kingdomes by other neighbouring nations sent to this great king of Assyria to desire his help against these two kings as is expressed in the following chapter vers 7. So Ahaz sent messengers to Tiglath-pileser king of Assyria saying I am thy servant and thy sonne come up and save me out of the hand of the king of Syria and out of the hand of the king of Israel which rise up against me and thereupon he came as he desired into the land of Israel the rather happely because this Pekah had slain the sonne of Menahem whom his father Pull had settled in the kingdome of Israel as is before noted and so took the severall places here mentioned in the kingdome of Israel to wit Ijon and Abel-beth-maachah and Janoah a town belonging to Ephraim Josh 16.6 and Kedesh and Hazer cities of Napthali Josh 19.36 37. and Gilead that is all the land without Jordan where the Rubenites and Gadites and half tribe of Manasseh had their possessions and Galilee all the land of Napthali and carried them captive to Assyria so that indeed at this time he subdued in a manner five tribes of Israel to wit those without Jordan who as they had first their inheritance given them so they were now first carried away captives and the tribes of Zebulon and Napthali who were seated in the land of Galilee And this was the first captivity of Israel Neither do we ever reade that these that were now carried away or their posterity did ever return again into the land of Israel as those of Judah did that were afterwards carried into Babilon whence it is that when the prophet Isaiah threatned the Jewes with the captivity of Babilon he added this as a comfort that their calamity should not be such as when their brethren of Israel were carryed captive into Assyria Isa 9.1 Neverthelesse the dimnesse shall not be such as was in her vexation when at the first he lightly afflicted the land of Zebulon and the land of Naphtali and afterwards did more grievously afflict her by the way of the sea beyond Jordan in Galilee of the nations Vers 30. And Hoshea the sonne of Elah made a conspiracie against Pekah c. Doubtlesse the people of Israel were greatly enraged because so many of their tribes were carried away captive into Assyria by Tiglath-pileser king of Assyria and laid all the blame upon this their unfortunate king Pekah partly because by making warre against Ahaz king of Judah causelessely he had provoked Ahaz to call in the Assyrians to his help and partly because he got the kingdome by slaying Pekahiah the sonne of Menahem whom the Assyrian king had settled in the throne of Israel Now being thus fallen under the contempt and hatred of his people it is no wonder that Hoshea should find enow that would joyn with him in a conspiracy to kill him which accordingly they accomplished and so the Lord cut him off by a conspiracy of his subjects that himself got the crown by the murder of Pekahiah his Sovereigne And reigned in his stead in the twentieth yeare of Jotham the sonne of Uzziah Here it is expressely said that Hoshea having slain Pekah began his reigne in the twentieth yeare of Jotham and yet afterwards vers 33. it is said that Jotham reigned but sixteen years and in the first verse of the next chapter it is said that Ahaz the sonne of Jotham began his reigne in the seventeenth yeare of Pekah But to reconcile these seeming contradictions we must know that Jotham lived twenty years after he was settled in the throne of Judah upon the death of
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
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
the city Eliakim therefore and those that were with him desired Rabshaketh to speak in the Syrian and not in the Jews language Speak I pray thee to thy servants in the Syrian language for we understand it and talk not with us in the Jews language in the eares of the people that are on the wall a strange request indeed this may seeme to be made to an enemy who they might be sure would do what he could to discourage the people and to raise sedition amongst them but first it is no wonder that men in danger should seek to help themselves in those wayes whereby there is little or no likelyhood that they should do themselves any good and secondly perhaps they desired this of him as refusing to continue the parley unlesse he would speak to them in the Syrian language upon which ground they might conceive he would yeild to them as hoping that upon this parley they would surrender the citie to him peaceably Vers 32. Vntill I come and take you away to a land like your own land c. Because the Assyrian king had lately carried away the Israelites captives into a strange countrey this people could not but feare the like measure by way of answering these their fears therefore he addes these words wherein he yeilds indeed that they might expect that at his return for their purpose was to go against Egypt assoon as they had perfected the conquest of Judea they should be removed out of their countrey but withall he addes that they should be carried to a land as good as their own Vers 36. But the people held their peace and answered him not a word for the kings commandment was saying Answer him not To wit lest they should rashly either exasperate the enemy or discover their fears or give any other advantage to them by any thing they should say and because there was no better way to pull down the swelling pride of this insolent tyrant then thus to seeme not to mind what he said or at least not to judge his words worthy an answer Vers 37. Then came Eliakim the sonne of Hilkiah which was over the houshold and Shebna the scribe and Joah the sonne of Asaph the recorder to Hezekiah with their clothes rent c. To wit because of the blasphemy of Rabshakeh and the great distresse whereinto they were all like to fall CHAP. XIX Vers 3. THis is a day of trouble and of rebuke and of blasphemy That is this is a day wherein the poore people of God are in great trouble wherein the Lord hath testified his displeasure against us and rebuked us for our sinnes and wherein the proud enemy hath blasphemed Gods name For the children are come to the birth and there is not strength to bring forth That is such as is the condition of a woman in travell when the child is come to the very birth and then her strength fails her that she cannot be delivered such is our condition our sorrow is extreme our danger desperate as being brought to such extremities that unlesse help come presently we are sure to perish and no power or ability we have to help our selves so that unlesse God do miraculously help us we must needs perish both prince and people and in such extremities God is wont to come in to the help of his poore distressed people Vers 4. It may be the Lord thy God will heare all the words of Rabshakeh c. That is it may be he will manifest that he hath heard them by punishing him for them Wherefore lift up thy prayer for the remnant that are left That is pray earnestly unto God for those few that are left of the people of God he calls them a remnant first with respect to the captivity of the ten tribes who were carried away into a strange land and so onely Judah and Benjamin were left secondly with respect to the havock that had been made amongst the people of Judah both in the dayes of Ahaz his father and now also by Sennacherib in many of their cities which he had taken and for these he desires him to lift up a prayer that is to pray fervently for in fervent prayer the soule of a man mounts up as it were to heaven and is above all thinking of earthly things according to that of David Psal 25.1 Unto thee O Lord do I lift up my soul Vers 7. Behold I will send a blast upon him c. That is I will drive him out of the kingdome even as the dust or chaffe is driven by a blast of wind and thus the Lord shews how unable the Assyrian should be to stand against his indignation notwithstanding he thought his power could not be resisted What this blast was wherewith the Assyrian was driven out of the land may be probably gathered by that which is related afterward it may be meant either of the report of the king of Ethiopia's arming against him or of the slaughter which was made by the Angel in his army vers 35. or of the fear and terrour wherewith he was stricken of God upon those occasions or of all these together and so likewise for the rumour that is mentioned in the next words and he shall heare a rumour c. it may be meanâ— both of the rumour that the king of Ethiopia was come out against him vers 9. and of the rumour of the slaughter made in the Assyrian army perhaps the tumult and shreeking and grones that were then amongst them Vers 8. So Rabshakeh returned and found the king of Assyria warring against Libnah Rabshakeh finding that the inhabitants of Jerusalem would not yield to open their gates unto him went presently to Sennacherib to Libnah either to inform him of their resolution or rather to conferre with him concerning the army of Tirhakah the Arabian or Ethiopian king whereof it seems he had heard Whether he raised the siege and went away with that army he carried against Jerusalem chap. 18.17 it is not expressed The threatning letters which Sennacherib immediately sent to Hezekiah by terrifying him to make him yield is a probable argument that Rabshakeh had left his army still before Jerusalem under the command of the other captains and onely went himself to Sennacherib to consult with him concerning their affairs Vers 9. And when he heard say of Tirhakah king of Ethiopia Behold he is come out to sight against thee he sent messengers again unto Hezekiah And withall he gave them letters written to Hezekiah containing in effect the same message vers 14. and the reason why he thus sought by all means to terrifie Hezekiah was to make him yield presently to him that if it were possible he might be possessed of Jerusalem before they should heare of the coming of the Ethiopian army and that the rather because that citie would be the most convenient place for him to retreat unto with his army if need were to shelter themselves against the Ethiopians Vers
14. And Hezekiah went up into the house of the Lord and spread it before the Lord. That is he spread Sennacheribs letter before the altar the signe of Gods presence amongst them and this he did partly to quicken his own spirit and to strengthen his own faith in prayer by the sight of that blasphemous writing and partly by that outward signe to imply what he desired of God namely that God would take notice of and revenge the horrible blasphemies of that daring wretch against his great and glorious name Vers 16. And heare the words of Sennacherib which hath sent him to reproch the living God That is the messenger that brought his letter Vers 21 This is the word that the Lord hath spoken concerning him The virgin the daughter of Sion hath despised thee c. That is the inhabitants of Sion Jerusalem shall laugh thee to scorn The people inhabiting any citie or countrey are in the Scripture usually called the daughter of that citie or countrey Psal 45.12 And the daughter of Tyre shall be there with a gift Psal 137.8 O daughter of Babylon who art to be destroyed because they have been bred born and nourished theâ—e and have lived under the defence government thereof and ought to be faithfull and obedient to the government under which they live whence naturally all nations are wont to stile their countrey their mother 2. Sam. 20.19 Thou seekest to destroy a citie and a mother in Israel and they are called the virgin daughter of Sion not so much because they were not now defiled with idolatry which is spirituall fornication for even heathen people are so called Isa 47.1 Come down and sit in the dust O virgin-daughter of Babylon sit on the ground there is no throne O daughter of the Caldeans Jer. 46.11 Go up into Gilead and take balme O virgin the daughter of Egypt and where had been grosser idolatry then amongst the inhabitants of Jerusalem in the dayes of Ahaz nor because she had never yet been subdued and brought under the command of any forrain prince for after they were under the Babylonian command they are still called so Lam. 1 15. the Lord hath troden the virgin the daughter of Judah as in a winepresse and 2.13 What thing shall I liken to thee O daughter of Jerusalem what shall I equall to thee that I may comfort thee O virgin daughter of Sion but rather because of their constant abode in those places for in that regard they might most fitly be resembled to a virgin daughter that lives with her mother tenderly and delicately brought up by her yea perhaps in this place this phrase is used also to imply the weaknesse of Jerusalem at this time Vers 23. By thy messengers thou hast reproched the Lord. By this circumstance doth the Prophet aggravate the insolent pride of Sennacherib that he set his servants to blaspheme the holy name of God With the multitude of my chariots I am come up to the height of the mountains c. That is the strongest places of the kingdome I have subdued and passed through as a conquerour even those that seemed to them most inaccessible and am now come to the sides of Lebanon that is their chief citie and strength the citie Jerusalem and hereby is intimated that nothing could or should stand in the way of his armies that as he had hitherto so he would still subdue the land before him take possession of their forts and castles cut down the tall cedar trees and the choice firre trees that is destroy there Princes Nobles and great men enter the lodgings of his borders and into the forrest of his Carmel that is possesse himself of their frontier towns and all the fruitfull and pleasant places of their countrey even as conquerours in a land subdued are wont to do as they go along what they please themselves Vers 24. I have digged and drunk strange waters and with the sole of my feet have I dried up all the rivers of besieged places That is when I have come in places most destitute of water it hath been no hindrance to me because even there I have digged up strange waters that is fountains waters where never any were seen before on the other side where cities have been environed with great deep waters no sooner have I set my foot there to besiege them but with the multitude of my souldiers I have dried them up Thus he boasts that nothing could be a let to his numerous army and laughs to scorn Hezekiahs policie in cutting of the waters 2. Chron. 32.3 Vers 25. Hast thou not heard long ago how I have done it and of ancient times that I have formed it c. As if the Lord should have said Thou boastest of the conquest of many nations but didst thou never heare that there is a God in heaven that ruleth the world by whose providence and decree all such things are done surely thus it is with thee now have I brought it to passe that thou shouldest be to lay waste fenced cities into ruinous heaps that is that which I before determined I have now by thee brought to passe using thee as my scourge to punish the wickednesse of men and to turn their strong fenced cities into ruinous heaps which agrees with that which the Prophet saith elsewhere Isaiah 10.5 6. O Assyrian the rod of mine anger and the staffe in their hand is mine indignation I will send him against an hypocriticall nation and against the people of my wrath will I give him a charge to take the spoil and to take the prey and to tread them down like the mire in the streets there is indeed another translation of these words which is set in the margin of our Bibles Hast thou not heard how I have made it long ago and formed it of ancient times should I now bring it to be laid waste and fenced cities to be ruinous heaps and according to this translation the meaning may be that God had long ago and of ancient times made and formed the Israelites to be his peculiar people and had planted them in the land of Canaan which he had provided for their inheritance a thing so famously known that Sennacherib must needs have heard of it and that therefore it was not likely that God would now suffer him wholly to lay waste their countrey and to turn their cities into ruinous heaps but the first exposition doth farre best agree with the scope of the Lords upbraiding the pride of Sennacherib in boasting of what he had done to so many nations Vers 26. Therefore their inhabitants were of small power they were dismaied and confounded they were as the grasse of the field c. That is because I gave them up into thy power therefore they were soon and easily destroyed Vers 27. But I know thy abode and thy going out c. That is I know all thy counsels and enterprizes there is nothing thou
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
it shall not be in my dayes Vers 20. And how he made a pool c. This was it seems a great pool in the city of David and the water was brought in pipes under the ground from the fountain of Gihon when Sennacherib did first besiege Jerusalem 2. Chron. 32.30 Hezekiah also stopped the watercourse of Gihon and brought it to the west side of the citie of David and is therefore called the kings pool CHAP. XXI Vers 1. MAnasseh was twelve years old when he began to reigne c. So that he was borne three years after his fathers recovery from his dangerous sicknesse chap. 20.6 and he began to reigne about foure and twenty years after the ruine of the kingdome of the ten tribes for Samaria was taken in the sixth yeare of Hezekiah chap. 18.10 after which he reigned three and twenty years chap. 18.2 and then Manasseh succeeded him being then but a child of whose tender years it seems the princes took advantage that never in their hearts had approved the reformation that Hezekiah had made and so drew him to reestablish his grandfathers idolatry yet he reigned as is noted in the following words longer then any of the kings of Judah to wit fifty and five years Vers 2. And he did that which was evil in the sight of the Lord after the abominations of the heathen c. Considering all the particulars that are here afterwards mentioned it is evident that he did worse then all that had been before him it is noted chap. 20.5 that one of the chief things that made Hezekiah mourn so bitterly when the Prophet told him he should die of his sicknesse was because he had then no sonne to succeed him but alas could he have foreseen what a sonne hee should leave behind him the want of an heire could not be so bitter as this would have been Vers 5. And he built altars for all the host of heaven in the two courts of the house of the Lord. That is not onely in the peoples but in the priests court also he built altars for the worship of the sunne moon and starres Vers 6. And he made his sonne passe through the fire See the note chapter 16.3 Vers 7. And he set a graven image of the grove that he had made in the house c. That is one of the idols of the grove which he had made he set up in the Temple or a graven image made as a representation of the grove which he had made and indeed that there was an image with a carved grove about it seems to be most probable because it is said chap. 23.6 that Josiah brought out the grove from the house of the Lord without Jerusalem unto the brook Kidron and burnt it c. Vers 9. Manasseh seduced them to do more evil then did the nations whom the Lord destroyed c. To wit because the Israelites set up more idols then ever the Canaanites had but especially because they sinned against more light and means of grace then ever the other enjoyed Vers 13. And I will stretch over Jerusalem the line of Samaria and the plummet of the house of Ahab c. That is I will deal with Jerusalem as I have dealt with Samaria and with the house of Manasseh as with the house of Ahab as I did utterly destroy Samaria and the family of Ahab so will I utterly destroy Jerusalem and the house of Manasseh and indeed the posterity of Manasseh was cut off as was the posterity of Ahab Jer. 22.30 because workmen do try places which they would have to be levelled with the line and with the plummet therefore the Lord to imply that he would utterly pull down and destroy Jerusalem and lay it as it were levell with the ground as he had already dealt with Samaria and the house of Ahab he expresseth it with this phrase that he would stretch over Jerusalem the line of Samaria and the plummet of the house of Ahab the like phrase is used Isai 34.11 He shall stretch out upon it the line of confusion and the stones of emptinesse and to the same purpose is the next expression here used and I will wipe Jerusalem as a man wipeth a dish wiping it and turning it upside down that is as a man wipeth a dish that hath had some oyle or other thing in it turning it upside down and wiping it that he may be sure the least drop or crumb may no where be found upon it so the Lord will utterly overthrow the state of Jerusalem turning it upside down and will clear her of all her wealth yea of all her inhabitants so that there shall be nothing left not carried away Vers 14. And I will forsake the remnant of mine inheritance c. That is the tribes of Judah and Benjamin and because they flattered themselves in this that they were the Lords inheritance therefore by calling them the remnant of his inheritance he implies that though they were his inheritance yet he would forsake them Vers 16. Moreover Manasseh shed innocent bloud very much c. To wit the bloud of the prophets that condemned his evil courses and others that opposed his evil wayes Vers 17. Now the rest of the acts of Manasseh and all that he did c. Some of these we have added 2. Chron. 33. as first that the captains of the host of the king of Assyria invaded the land and carried away Manasseh prisoner to Babylon Secondly how being in that affliction he repented him of his sinnes and so the Lord brought him again to Jerusalem the king of Babylon being content as it may seem to set him free upon condition that he should oppose the Egyptian king which may be the cause why Josiah would needs fight against Pharaoh Necho 2. Chron. 35.20 And thirdly that being returned he fortified Jerusalem suppressed idolatry and did again set up the true worship of God Vers 18. And was buried in the garden of his own house in the garden of Uzzah It is likely this was done by the kings appointment after his repentance as judging himself unworthy to be buried in the sepulchre of the kings of Judah because of the abominations of his younger years Why this garden was called the garden of Uzzah we cannot say yet some Interpreters held that it was called so because it was in the place where Uzzah was smitten for touching the ark with his hand 2. Sam. 6.7 or because it had been formerly his garden Vers 26. And he was buried in his sepulchre in the garden of Vzzah That is Amon to wit because his father Manasseh was buried there CHAP. XXII Vers 2. ANd he did that which was right in the sight of the Lord c. Wherein doubtlesse he was much encouraged by the Prophet Zephaniah who prophecyed in his dayes Zephan 1.1 The word of the Lord came unto Zephaniah in the dayes of Josiah the sonne of Amon but especially by the prophet Jeremiah of whom it
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
of those which Solomon did at first set up therefore they were still called the high places which Solomon built Vers 15. Moreover the altar that was at Beth-el c. See the notes above upon vers 4. Vers 16. And sent and took the bones out of the Sepulchres and burnt them upon the altar c. That is the bones of the priests that were there buried out of a superstitious respect to the holinesse of the place 2. Chron. 34.5 And he burnt the bones of the priests upon their altar above three hundred years it was now since a Prophet sent from God had foretold that the bones of the priests should be burnt upon Jeroboams altar 1. Kings 13.1 2. which was now accordingly accomplished Vers 17. Then he said What title is that that I see Because the man of God sent to prophecy against Jeroboams altar had foretold that the bones of the priests should be burnt upon the altar the old prophet that seduced him both buried him in the sepulchre provided for himself and gave order to his sonnes to bury him there also and withall took order to erect a statue or pillar in the sepulchre whereon was engraven that there the man of God was buried that had prophecyed against the altar and was afterwards torn with a lion that so when the time came of which the man of God had prophecyed his sepulchre might hereby be known from the rest and so his bones with the bones of that man of God might lie at rest this was the title or inscription which Josiah now espied and being satisfied what it was he accordingly gave order to let their bones alone and so the old prophet had his desire See 1. Kings 13.31 32. Vers 18. So they let his bones alone with the bones of the prophet that came out of Samaria See the note 1 Kings 13.11 Vers 19. And all the houses also of the high places that were in the cities of Samaria c. See the note above vers 4. Vers 20. And he slew all the priests of the high places that were there upon the altars c. Though upon the priests the sonnes of Aaron that had worshipped the true God in a false manner in the high places he laid no other punishment but this that they should be for ever disabled from coming up to the altar of the Lord in Jerusalem vers 8 9. yet these he slew as not being the Lords priests but made priests after the order and institution of Jeroboam 1 Kings 12.31 and such as sacrificed to false gods and perhaps obstinately opposed Josiah in this reformation yea he slew them upon the altars and therein fulfilled what was long since prophecyed of him 1. Kings 13.1 2. and hereby it appears that even after the ten tribes were carried away captive into Assyria yet there were some both of the priests and people that either were left behind or returned again into the land of Samaria Vers 22. Surely there was not holden such a Passeover from the dayes of the Judges c. In 2. Chron. 35.18 it is from the dayes of Samuel the prophet c. doubtlesse there could not be so great a concourse of the people to eat the Passeover now when ten of the twelve tribes were carried captive into Assyria as there had been in former ages when all the tribes of Israel lived under the government of Saul and David and Solomon successively but this is spoken with respect to the multitude of sacrifices that were offered at this passeover given bountifully by the king and princes to the people but especially with respect to the exceeding joy of the good people because religion was restored again in its purity amongst them and the solemnity of all the service that was then performed in the house of God Josiah gave then to the people for the passeover offering thirty thousand lambs and kids and three thousand bullocks and his princes and the chief of the Levites gave proportionably many thousands more as is largely set down 2. Chron. 35.7 8 9. and all the service of the feast was performed with very great solemnity Vers 25. And like unto him was there no king before him c. See the note chap. 18.5 Vers 26. His anger was kindled against Judah because of all the provocations that Manasseh had provoked him withall So it is said Jer. 15.4 And I will cause them to be removed into all the kingdomes of the earth because of Manasseh It is evident that Manasseh repented him of his sinnes 2. Chron. 33.12 19. and therefore as sure it is that the Lord did fully pardon him all his sinnes Isa 1.16 17 18. Wash ye make you clean put away the evil of your doings from before mine eyes cease to do evil learn to do well relieve the oppressed judge the fatherlesse plead for the widow come now and let us reason together saith the Lord though your sinnes were as scarlet they shall be made as white as snow yet here the wrath of God against Judah is ascribed to the sinnes of Manasseh which is because the Lord doth many times correct his servants for their sinnes though he hath fully perdoned them and that not onely in their own persons but in their posterity too Secondly because those sinnes of Manasseh were still secretly harboured amongst the people though they yielded to Josiahs reformation for fear yet in their hearts and many of them secretly in their practises too they did still uphold Manassehs wicked wayes as was indeed most remarkably evident in that so soon as ever Josiah was dead even all his children with the people did soon return to Manassehs idolatry again whence it was that the Lord complained of Judah Jer. 3.10 that they had not turned to him with their whole hearts but fainedly and it was in the dayes of Josiah the king vers 6. Vers 29. In his dayes Pharaoh Necho king of Egypt went up against the king of Assyria c. To wit in the last yeare of Josiahs reigne which was thirteen years after he kept that solemn passeover and perfectly suppressed idolatry both in Judah and in a great part of Samaria it is hard to say who this king of Assyria was against whom the king of Egypt went up Some conceive it was Esar-haddon the son of Sennacherib and that it was the revolt of the Medes and the Babylonians from him that invited the king of Egypt at this time to invade his countrey but others farre more probably hold that it was Nebulasser the sonne of Ben-meradach king of Babylon for the Babylonians had now gotten the empire from the Assyrians and therefore it is no wonder that he should be here called the king of Assyria And king Josiah went against him To wit to hinder him from passing thorough his countrey Pharoah sent Embassadours to him to desire him that he might quietly passe thorough his countrey protesting that he directed himself against the Assyrians onely without any harmfull purpose
against Josiah but all suffered not to prevail with him 2. Chron. 35.21 22. which makes it most probable that he did it not so much out of a fear of suffering so great an army to enter his countrey as because he thought himself bound in faith and honour to hinder him in his enterprise against the Babylonians to whom he was obliged either by covenant made at the enlargement of Manasseh or by gift of such part as he held in the kingdome of the ten tribes but the successe was that Pharoah slew Josiah he slew him at Megiddo when he had seen him that is at the first encounter when he had fought with him according to that phrase chap. 14.8 Come let us look one another in the face of which see the note there and thus God punished the wickednesse of the people by taking their good king from them Vers 30. And his servants carried him in a chariot dead from Megiddo c. They took him out of the chariot wherein he was wounded and put him in his second chariot and so went presently to Jerusalem with him but being mortally wounded he dyed by the way hence it is said here that they carried him dead from Megiddo and yet in 2. Chron. 35.29 that they brought him to Jerusalem and he died and was buried c. what great mourning there was for his death we may see 2. Chron. 35.24 And Jeremiah lamented for Josiah and all the singing men and singing women spake of Josiah in their lamentations unto this day and made them an ordinance in Israel and behold they are written in the Lamentations whence is that Zach. 12.11 In that day shall there be great mourning in Jerusalem as the mourning of Hadadrimmon in the valley of Megiddo And the people of the land took Jehoahaz the sonne of Josiah and anointed him c. We read of foure sonnes that Josiah had 1. Chron. 3.15 Johanan Joakim Zedekiah and Shallum of Johanan we find no where else any mention either Jehoahaz must therefore be the same that is called there Johanan and Shallum Jer. 22.11 and then it were no wonder though the people made him king being the first born or else rather we must hold that happely Johanan the first born dyed before his father and so was never king and that this Jehoahaz was the same that is called Shallum 1. Chron. 3.15 and was anointed king by the people though he was not the eldest of Josiahs sonnes of which see the note vers 36. either perhaps because he was best affected to the king of Babel or because he was most warlike and valiant and the most likely therefore to defend them against Necho king of Egypt Vers 32. And he did that which was evil in the sight of the Lord c. He presently set up again the idolatry which his father Josiah had suppressed and most grievously oppressed the people perhaps the faithfull that disliked this alteration and in regard of this he is compared to a young lion that devoured men Ezekiel 19.2 3 4. Vers 33. And Pharaoh Necho put him in bands at Riblath c. Pharaoh Necho returning with victorie from Charchemish where he had vanquished the Babylonian was willing to revenge the opposition that was made against him at his going forth by Josiah and his people who sought to stop him in his passage through Judea and so making use of the dissention betwixt Jehoahaz the sonne of Josiah by his wife Hamutall and Eliakim the sonne of Josiah by his wife Zebudah who being the elder of which see the note vers 36. is probably thought to have stormed that his younger brother should get the kingdome from him he soon got Jehoahaz or Shallum into his power and the rather to testifie that the kingdome was now at his disposing he deposed him giving away his kingdome to Eliakim his elder brother to whom of right it did belong onely imposing a tribute upon him and the people and so carried away Jehoahaz or Shallum prisoner into Egypt where he died according to the prophecy of Jeremiah Jer. 22.10 11. Thus saith the Lord touching Shallum the sonne of Josiah king of Judah which reigned instead of Josiah his father which went forth out of this place He shall not return thither any more Vers 36. Jehoiakim was twenty and five years old when he began to reigne Hereby it is gathered that Eliakim called by Pharaoh Jehoiakim was the elder brother because Jehoahaz when he was made king by the people three moneths before this was but twenty three years old indeed they that hold that Jehoahaz was the elder brother as being the same that is called Johanan the first born 1. Chro. 3.15 they say that the beginning of Jehoiakims reigne is accounted from the death of Jehoahaz in Egypt because till he was dead he governed but as a viceroy in stead of his brother but because he was by Pharaoh made absolute king more probable it is that he was the elder brother Vers 37. And he did that which was evil in the sight of the Lord c. As being an idolatour and a cruell oppressour of the people the rather happely in revenge because they had formerly preferred his younger brother before him which is largely expressed Jer. 22.13 19. and Ezek. 19.5 6 7. but herein was his impiety chiefly discovered because when the prophets denounced judgements against him and his people for their evil wayes he would not endure it but persecuted them for it one remarkable instance whereof which happened in the beginning of his reigne we have Jer. 26.20.23 There was also a man that prophecyed in the name of the Lord Vrijah the sonne of Shemaiah of Kiriath-jearim who prophecyed against this city and against this land according to all the words of Jeremiah And they fet forth Vrijah out of Egypt and brought him unto Jehoiakim the king who slew him with the sword and cast his dead body into the graves of the common people CHAP. XXIV Vers 1. IN his dayes Nebuchadnezzar king of Babylon came up c. About three years it is evident that Jehoiakim did peaceably enjoy the throne of Judah whereon Pharaoh Necho king of Egypt had set him for it was the third yeare of Jehoiakim ere the Babylonians came up against him Dan. 1.1 In the third yeare of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon c. and the better to prevent all changes and to settle the kingdome in his line according to the accustomed policie practised by his forefathers in the second yeare of his reigne he made his sonne Jehoiachin or Jeconiah king with him when the boy was but eight years old 2. Chron. 36.9 of which see the note vers 8. but after he had three years peaceably enjoyed his kingdome paying tribute to the king of Egypt in his fourth yeare Jeremiah prophecied that Nebuchadnezzar king of Babylon should invade the land and that both they and all the neighbouring nations about them should become
were his servants indeed this new name of Zedekiah which signifies the justice of God was very proper for this new king to put him in mind to be just in keeping the covenant he had made with the king of Babylon and that God would be just in punishing him if he proved perfidious but that Nebuchadnezzar intended any such thing by giving him this new name we cannot say Vers 18. And his mothers name was Hamutal the daughter of Jeremiah of Libnah So that he was the brother of Jehoahaz the first of Josiahs sonnes that was king of Judah and was afterwards by Pharaoh Necho carried into Egypt both by father and mother for this Hamutal was also the mother of Jehoahaz chapter 23.31 Vers 19. And he did that which was evil in the sight of the Lord c. In 2. Chron. 36.12 this is added in particular that he humbled not himself before Jeremiah the prophet speaking from the mouth of the Lord. Vers 20. Zedekiah rebelled against the king of Babylon c. About the beginning of Zedekiahs reigne the people began to insult over Jeremiah seeing Jehoiachin carried captive into Babylon that had yielded to Nebuchadnezzar upon his perswasion whereupon the Prophet under the type of good and bad figges foreshewed that it should be better with those in the captivity then those that were left behind Jerem. 24. After that in the fourth yeare Zedekiah went to Babylon to Nebuchadnezzar at which time the Prophet gave Sheraiah a prince that went with him a book wherein was written all the evil that should fall upon Babylon willing him to read it to the Jews and then to bind it to a stone and throw it into Euphrates in token of the perpetuall sinking of Babylon Jerem. 51.59 64. at his return as we see in the 27. and 28. chapters of Jeremiah all the bordering princes sent messengers to Zedekiah perswading him as it seems to revolt from Nebuchadnezzar but Jeremiah did earnestly disswade both him and them sending to each of those princes yokes in token of the Babylonian yoke whereunto the Lord would have them submit and assuring them that if they would not stoop to his yoke they should all perish by sword fire and pestilence at which time also Hananiah having broken Jeremiahs woodden yoke and vaunting that in like manner within two years Nebuchadnezzars yoke should be broken and Jeconiah with all the vessels and riches of the Temple should be brought again to Jerusalem Jeremiah foretold of an iron yoke and to assure the people that Hananiah had prophecyed falsely he foretold his death which that yeare accordingly in the second moneth seized upon him yet at length in the eighth yeare of his reigne Zedekiah practised more seriously with his neighbours and in confidence of great aids promised from Egypt he rebelled against Nebuchadnezzar though he had formerly taken an oath to be faithfull to him 2. Chron. 36.13 And he also rebelled against king Nebuchadnezzar CHAP. XXV Vers 2. ANd the city was besieged unto the eleventh yeare of king Zedekiah c. The city was surrounded on the tenth day of the tenth moneth in the ninth yeare of Zedekiahs reigne verse 1. and was taken by storm on the ninth day of the fourth moneth of the eleventh yeare the siege therefore continued a full yeare and an half when Nebuchadnezzar first came against the city Jeremiah had prophesied that the city should be taken and burnt and Zedekiah carried away captive though not slain as Jehoiakim was for which he was by the instigation of the princes clapped up in prison see Jer. 32 1 5.34.1 7. Jer. 17.38 c. Indeed a while the Chaldeans left the siege for Pharaoh Hophre a king of Egypt entring the borders of Judah with his army to succour Zedekiah Nebuchadnezzar and his Chaldeans fearing the disadvantage of being set upon by the Egyptian army whilest they lay before Jerusalem where the Jews might also assail them from within the city they resolved rather to raise the siege for a time At this time the Jews begun to entertain great hopes again and as it is probably thought having in their former extremity set free their bondmen as the law required by the advice of Zedekiah when the Chaldeans were gone they repented them of their charity and reduced them again into their former slavery see Jerem. 34.8 9 c. but Zedekiah knowing that if the Egyptians prevailed not they should soon be surrounded again with the Chaldean army he sent to Jeremiah the prophet to pray for him and received this message from him by his servants that the Chaldeans should return again and take the city and burn it with fire and being cast for this by the enraged princes into the dungeon under a pretence at first of his attempting to fly unto the Chaldeans he often earnestly perswaded Zedekiah to yield himself to the Chaldeans and so to save both himself and the city See Jerem. 37. and Jerem. 38. but he not hearkening to him what the Prophet had said came exactly to passe for the Egyptians not daring to encounter with Nebuchadnezzar did soon return again into Egypt and abandon their enterprize and on the other side the Chaldeans did as speedily return to the siege of Jerusalem and never after that left it till they had taken it Vers 3. The famine prevailed in the city and there was no bread for the people of the land Insomuch that as Ezekiel had prophecyed who begun to prophesie in the fifth yeare of Zedekiahs reigne Ezekiel 1.2 parents did eat their own children and children their parents Ezekiel 5.10 Therefore the fathers shall eat the sonnes in the middest of thee and the sonnes shall eat the fathers c. Lament 4.10 The hands of the pitifull women have sodden their own children they were their meat in the destruction of the daughter of my people Vers 4. And the city was broken up c. And so the middle gate was immediately taken Jerem. 39.3 And all the princes of the king of Babylon came in and sate in the middle gate c. and then as it followes all the men of warre fled by night by the way of the gate between two walls which is by the kings garden for there was it seems a secret gate in some place near to the kings garden closed upon each side with a false wall provided on purpose for a means of escape in such a time of danger and through this therefore the souldiers with the king Jerem 39.4 fled now out of the city being helped in their flight either by the darknesse of the night or by the advantage of a cave or vault under ground into which the secret gate led them and through which they might steal away the besiegers not seeing them and thus it came to passe as Ezekiel had foretold Ezek. 12.12 And the prince that is among them shall bear upon his shoulder in the twilight and shall go forth they shall dig thorough the wall to carry out
thereby he shall cover his face that he see not the ground with his eyes Vers 5. And the army of the Chaldees pursued after the king c. Having by some means received some information of his flight Vers 6. So they took the king and brought him up to the king of Babylon to Riblah c. Though therefore it be said vers 1. that Nebuchadnezzar came against Jerusalem yet it seems he himself stayed at Riblah or at least thither he was retired in the time of the siege that so he might there take care of his own countrey and might supply his army at Jerusalem with men and provision as need required Vers 7. And they slew the sonnes of Zedekiah before his eyes and put out the eyes of Zedekiah c. And then was that prophecy of Ezekiel fulfilled Ezek. 12.13 My net will I spread upon him and he shall be taken in my snare and I will bring him to Babylon to the land of the Chaldeans yet shall he not see it though he shall die there Vers 8. And in the fifth moneth on the seventh day of the moneth c. Zedekiah being brought to Riblah to Nebuchadnezzar in the fourth moneth and there used as abovesaid on the seventh day of the fifth moneth Nebuzar-adan was sent away by the king with a commission to ruine the city and carry away the people who arriving at Jerusalem the tenth day of the moneth did accordingly effect what the king had commanded Jer. 52.12 Now in the fifth moneth in the tenth day of the moneth which was in the nineteenth yeare of Nebuchadnezzars reigne came Nebuzar-adan captain of the guard which served the king of Babylon to Jerusalem and hence is that seeming contradiction between these two places whereas here it is said that it was in the nineteenth yeare of Nebuchadnezzar when these things were done yet Jer. 52.29 it is said that these Jews were carried away to Babylon in the eighteenth of Nebuchadnezzars reigne this is onely because these things were done in the end of the eighteenth and the beginning of the nineteenth of Nebuchadnezzars reigne for with both these years of his reigne did the eleventh of Zedekiahs concurre Vers 9. And he burnt the house of the Lord. To wit about foure hundred and fifty years after it was first built by Solomon Vers 11. Now the rest of the people that were left in the city did Nebuzar-adan captain of the guard carry away c. To wit eight hundred thirty two persons Jer. 52.29 In the eighteenth yeare of Nebuchad-rezzar he carried away captive from Jerusalem eight hundred thirty and two persons Vers 12. But the captain of the guard left of the poore of the land to be vine-dressers and husbandmen Yet about foure or five years after this even these also as it seems were carried away to wit in the three and twentieth yeare of Nebuchad-rezzer Jerem. 52.30 In the three and twentieth yeare of Nebuchad-rezzer Nebuzar-adan captain of the guard carried away of the Jews seven hundred fourty and five persons all the persons were foure thousand and six hundred that so the land might enjoy her Sabbath 2. Chron. 36.20 21. And them that escaped the sword carried he away to Babylon where they were servants to him and his sonnes to fulfill the word of the Lord by the mouth of Jeremiah untill the land had enjoyed her Sabbaths c Vers 13. And the pillars of brasse that were in the house of the Lord and the bases and the brasen sea c. Indeed that these things should be carried into Babylon Jeremiah had beforehand prophesied Jer. 27.21 22. Thus saith the Lord concerning the vessels that remain in the house of the Lord and in the house of the king of Judah and Jerusalem They shall be carried to Babylon c. Vers 17. And the height of one pillar was eighteen cubits c. See the note 1. Kings 7.15 And the captain of the guard took Seraiah the chief priest and Zephaniah the second priest c. Seraiah was the grandchild of Hilkiah who was high priest in Hezekiahs time and father of Jehozadak who was carried into Babylon 1. Chron. 6.14 and Zephaniah called here the second priest concerning which title see the note Numb 3 32. was it seems in great esteem with the king and therefore usually sent by him to Jeremiah Jer. 21.1 and 37.3 now because the priests were alwayes bitter enemies to Jeremiah Jer. 26.7 8. hence we may conceive that both he and all the rest here mentioned were picked out by Nebuzar-adan not for captivity but for the sword because Zedekiah had been much led by their counsels in resisting the king of Babylon contrary to what Jeremiah had commanded them Vers 19. And out of the city he took an officer that was set over the men of warre and five men of them that were in the kings presence c. Jeremiah saith seven Jer. 52.25 he took also an Eunuch which had the charge of the men of warre and seven men of them that were near the kings person adding two more to these here mentioned which were not perhaps of so great note as these five were And threescore men of the people of the land that were found in the city That is of the common people such as it seems were of the richer sort and had most opposed the king of Babylon Vers 22. Over them he made Gedaliah the sonne of Ahikam the sonne of Shaphan ruler Both the favour which Nebuzar-adan shewed to this Gedaliah by Nebuchadnezzars appointment Jer. 40.5 and Jeremiahs making choice to live with him when Nebuzar-adan had taken him out of prison as Nebuchadnezzar had given him order to do and had given him liberty to go with him into Babylon or to stay where he pleased in his own countrey Jer. 39.11 12. and 40.1 6 I say both these make it probable that he was one of them that had followed the advice which the Prophet gave both to Zedekiah and the rest to wit to yield themselves to the Babylonian Jerem. 21.8 9 10. Thus saith the Lord I will set before thee the way of life and the way of death he that abideth in this citie shall die by the sword famine and pestilence but he that goeth out and falleth to the Chaldeans that besiege you he shall live c. and that therefore he was now made provinciall governour of Judea by Nebuchadnezzers command to rule over them that were carried away captive Vers 23. And when all the captains of the armies they and their men heard that the king of Babylon had made Gedaliah governour c. To wit amongst others those that fled out of the citie when Jerusalem was taken vers 4. And Jaazaniah the sonne of a Maachathite Or Jezaniah Jer. 40.8 Vers 25. Ishmael the sonne of Nethaniah the sonne of Elishama of the seed royall came and ten men with him and smote Gedaliah c. This Ishmael as it seems during the siege of Jerusalem
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
their villages were c. That is their towns or cities unwalled Vers 34. And Meshobab and Jamlech c. These are mentioned because they were in their time great men and because of that particular exploit they did vers 39 40 c. though it be not expressed from which of his sonnes they descended Vers 41. And these written by name came in the dayes of Hezekiah king of Judah and smote their tents c. To wit the tents of the children of Ham that is the Canaanites that dwelt there before vers 40. and so the posterity of Simeon dwelt in their room This must needs be done in the beginning of Hezekiahs reigne for in the sixth yeare of his reigne the ten tribes were carried away captive 2. Kings 18.10 11. And at the end of three years they took it even in the sixth yeare of Hezekiah that is the ninth yeare of Hoshea king of Israel Samaria was taken And the king of Assyria did carry away Israel unto Assyria So that it seems they did not long enjoy these their new conquests unlesse happely this new colony of the tribe of Simeon were part of that small remnant of the ten tribes that were not carried away and that happely because they dwelt farre up in the kingdome of Judah but remained in the land even in the dayes of Josiah Hezekiahs grandchild whence is that 2. Chron. 24 9. And when they came to Hilkiah the high Priest they delivered the money that was brought into the house of God which the Levites that kept the doore had gathered of the hand of Manasseh and Ephraim and of all the remnant of Israel and of all Judah and Benjamin and they returned to Jerusalem CHAP. V. Vers 1. HE was the first born but forasmuch as he defiled his fathers bed his birth-right was given unto the sonnes of Joseph c. Because it might be questioned why the genealogy of Reuben was not first set down who was Jacobs first-born sonne this clause is inserted wherein two reasons are given why Judahs genealogy was first set down and not Reubens the first because though Reuben was Jacobs first-born yet for his incest with his fathers concubine he lost his birth-right and it was given to the sonnes of Joseph Gen. 48.5 who was the eldest sonne of Rachel that should have been his first wife concerning which see the note there the other because the genealogie was not to be reckoned after the birth right that is either as it was Reubens by nature or as it was the sonnes of Joseph by Jacobs gift to wit in regard of a double portion of inheritance but Judahs genealogy was to have the preheminence because the tribe of Judah had alwayes the honour of being esteemed the chief of the tribes Judah prevailed above his brethren and of him came the chief ruler to wit David and his successours kings of Judah yea at last Christ also the promised Messiah of whom David was a type Vers 4. The sonnes of Joel Shemaiah his sonne c. Amongst the posterity of Reuben Joel is here particularly mentioned because of him Beerah descended v. 6. who was the prince of the Reubenites at the time of the captivity and then amongst others carried away captive Whose sonne Joel was it is not expressed onely it is thought most probable that he was of the stock of Hanoch Reubens eldest sonne because Beerah who descended from him was Prince of the Reubenites at the time of the captivity Vers 7. And his brethren by their families when the genealogie of their generations was reckoned were the chief Ieiel and Zechariah c. That is the chief of the rest of the Reubenites his brethren when the genealogy of their generations was reckoned to wit either in the dayes of Jotham vers 17. or rather at the captivity were Jeiel and Zechariah and Bela the three heads happely then living of the other three families of the Reubenites descended of Pallu Hezron and Carmi. Vers 8. Who dwelt in Aroer c. That is the Reubenites before mentioned Vers 10. And in the dayes of Saul they made warre with the Hagarites c. That is the Ishmaelites the posterity of Abraham by Hagar and the Gadites and half tribe of Manasseh joyned with them in this warre vers 18 19. The sonnes of Reuben and the Gadites and half the tribe of Manasseh of valiant men men able to bear buckler and sword and to shoot with bow and skilfull in warre were foure and fourty thousand seven hundred and threescore that went out to the warre And they made war with the Hagarites with Jetur and Nephish and Nodab Vers 12. Joel the chief and Shaphan the next c. These were heads either of severall families or houses in the tribe of Gad either at the time of the captivity or in the dayes of Jotham ver 17. when they were reckoned by their genealogies Vers 14. These are the children of Abihail the sonne of Huri c. That is the seven before mentioned were of the stock of Abihail who was the sonne of Huri c. Vers 16. And they dwelt in Gilead in Bashan c. But how then was all Bashan given unto the half tribe of Manasseh Deut. 3.13 And the rest of Gilead and all Bashan being the kingdome of Og gave I unto the half tribe of Manasseh all the region of Argob with all Bashan which was called the land of giants I answer that it was all that Bashan that was the kingdome of Og that was given to them but it seems some other part of the countrey adjoyning which was not of Ogs kingdome was also called Bashan wherein the Gadites dwelt or the Manassites had all Bashan that is all in a manner Vers 17. All these were reckoned by genealogies in the dayes of Jotham king of Judah and in the dayes of Jeroboam king of Israel That is towards the latter end of the reigne of Jeroboam the second when Jotham the sonne of Uzziah governed the kingdome because his father was stricken with leprosie 2. Kings 15.1 5. or else the words may be meant of two severall times when the genealogies of the Israelites were taken and reckoned one in the dayes of Jeroboam the other in the dayes of Jotham Vers 19. And they made warre with the Hagarites with Jetur and Nephish and Nodab Which were severall families or plantations of the Ishmaelites or Hagarites as is evident Gen. 25.15 Vers 24. And these were the heads of the house of their fathers even Epher c. See the note above ver 12. CHAP. VI. Vers 1. THe sonnes of Levi Gershon c. Levi was next in age to Reuben Simeon onely excepted whose genealogy was joyned with Judahs chap. 4.24 because they dwelt amongst the tribe of Judah and therefore is Levies genealogie next recorded for the genealogie of Gad and the half tribe of Manasseh is onely inserted with Reubens in the former chapter because they dwelt together with the Reubenites without Jordan
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
severall courses for the severall services of the Temple and so by their turnes they attended in their severall places the work of Gods house Vers 23. So they and their children had the over sight of the gates of the house of the Lord namely the house of the Tabernacle by wards Some at one gate and some at an other Vers 25. And their brethren which were in their villages were to come after seven dayes from time to time with them That is the brethren of the foure chief porters mentioned vers 17. served by turns and every week one company went out and another company came in Vers 31. And Mattithiah one of the Levites who was the first born of Shallum the Korahite had the set office over the things that were made in the pans That is to look to the provision of flowre and such things as were kept in the treasuries and store-chambers requisite for these uses and to deliver them at times convenient to the priests by whom they were made ready and offered to the Lord. Vers 33. And these are the singers chief of the fathers of the Levites who remaining in the chambers were free That is the Levites they were also the singers in the Temple who were freed from all other imployments because they were continually imployed in that work Vers 35. And in Gibeon dwelt the father of Gibeon c. The stock of Saul is here again repeated to make way to the story of the kings which is begun with the death of Saul in the following chapter Vers 37. And Gedor and Ahio and Zechariah Called Zacher chap. 8.31 Vers 39. And Ner begat Kish and Kish begat Saul c. See the note chap. 8.33 CHAP. X. Vers 2. ANd the Philistines slew Jonathan c. See the note 1. Sam. 31.2 in which chapter many other passages of this chapter are explained Vers 6. So Saul died and his three sonnes and all his house died together That is all his servants and attendants that accompanied him in this warre 1. Sam. 31. 6. Vers 10. And they put his armour in the house of their gods c. That is in the house of Ashtaroth See 1. Sam. 31.10 Vers 12. And buried their bones under the oak c. Having first burnt their bodies See 1. Sam. 31.12 13. Vers 13. So Saul died for his transgression which he committed against the Lord even against the word of the Lord c. To wit both in not staying Samuels coming as he was appointed seven dayes when he warred against the Philistines and also in sparing Agag and the best of the spoil contrary to the Lords command in his warre against Amalek Vers 14. And enquired not of the Lord. See 1. Sam. 28.6 CHAP. XI Vers 1. THen all Israel gathered themselves to David unto Hebron c. To wit Ishbosheth being slain when David had already reigned seven years in Hebron for betwixt the death of Saul and this anointing of David by all the tribes of Israel many things are recorded in the foure first chapters of the second of Samuel which are here omitted now what needs explanation in these three first verses see in the notes upon 2. Sam. 5 1 2 3. Vers 4. And David and all Israel went to Jerusalem c. To wit to take the strong hold of Zion a part of Jerusalem which was still in the Jebusites possession see 2. Sam. 5.6 Vers 5. And the inhabitants of Jebus said to David Thou shalt not come hither Adding withall by way of derision except thou take away the blind and the lame of which see 2. Sam. 5.6 Vers 6. So Joab the sonne of Zeruiah went first up and was chief Joab was before one of Davids chief captains 2. Sam. 3.22 23. but not the Generall over all his forces or if he were it was not over all the forces of Israel but onely over the forces of Judah for till now the other tribes had not taken them for their king that honour was now conferred upon him for this service of his in taking the fort of Zion Vers 8. And he built the city round about even from Millo round about c. See 2. Sam. 5.9 Vers 10. These also are the chief of the mighty men whom David had c See 2. Sam. 23.8 Vers 11. Jashobeam an Hachmonite the chief of the captains he lift up his spear against three hundred c. Called also Adino the Eznite and the Tachmonite 2. Sam. 23.8 9. Vers 12. And after him was Eleazar the sonne of Dodo the Ahohite who was one of the three mighties c. The second of the first three see 2. Sam. 23.9 the third was Shammah 2. Sam. 23.11 whose name is not here expressed concerning whom and the brave exploit here mentioned of this Eleazar and Shammah see 2. Sam. 23.11 Eleazar when he had done slaying them was not able to take his hand from his sword Vers 15. Now three of the thirty captains went down to the rock to David c. See 2 Sam. 23.13 Vers 17. And David longed and said Oh that one would give me drink of the water of the well of Beth-lehem c. See the notes concerning this passage 2. Sâ—â— 23.15 16. Vees 19. These things did these three mightiest That is Davids three chief worthies yet some conceive that it is meant of the second three whereof Abishai was the chief 1. Because the words immediately following vers 20. And Abishai the brother of Joab he was chief of the three c. seem to have respect to that which went before 2. Because this is onely expressed thus 2. Sam. 13.17 These things did these three mighty men whence they inferre that they are here called the mightiest onely with respect to the thirty of whom or in regard of whom they were the mightiest not that they were the three chief of his worthies but the first exposition I conceive most probable see 2. Sam. 23.13 Vers 20. And Abishai the brother of Joab he was cheif of the three See 2. Sam. 23.18 Vers 22. Benaiah the sonne of Jehoiada the sonne of a valiant man of Kabzeel c. See 2. Sam. 23.20 Also he went down and slew a lion in a pit in a snowie day This may be added to intimate how the lion came to be shut up in a pit to wit the pits mouth being covered with snow as he was going over it he fell into it Vers 24. These things did Benaiah the sonne of Jehoiada and had the name among the three mightie See 2. Sam. 23.22 Vers 27. Shammoth the Harorite 2. Sam. 23.25 he is called Shammah the Harodite So also are many other of the following names much different from those in Samuel as may be observed by comparing both places together Vers 34. The sonnes of Hashem the Gizonite Jonathan the sonne of Shage the Hararite And Shammah the other sonne of Hashem or Jashen as is expressed 2. Sam. 23.32 33. though here omitted Vers 41. Uriah the Hittite Zabad the
many are not since they are all my lords servants and ready alwayes to be employed in thy service Vers 4. Joab departed and went throughout all Israel and came to Jerusalem To wit after nine moneths and twenty dayes 2. Sam. 24.8 Vers 5. And all they of Israel were a thousand thousand and an hundred thousand c. See 2. Sam. 24.9 Vers 6. But Levi and Benjamin counted he not among them for the kings word was abominable to Joab That is because what Joab did in this businesse he did it altogether against his mind and in a manner was forced to do it therefore these two tribes he left unnumbred emboldened herein by the pretences he might make for it as for Levi that the enquiry being onely to know the numbers of those that were fit for warre there was no need of taking the number of that tribe and for Benjamin Jerusalem being the chief citie of that tribe the number of them might be taken there and that afterward at more leasure as likewise because the plague was begun c. 27.24 Vers 7. And God was displeased with this thing therefore he smote Israel Concerning these following passages unto the 18. verse see the notes 2. Sam. 24.10 c. Vers 18. Set up an altar unto the Lord in the threshing floore of Ornan the Jebusite See 2. Sam. 24.17 and thus the Lord did both begin the discovery of his purpose to David that this was the place wherein he would have the Temple built see chap. 22.1 and also brought the people to make the more precious account and the more reverently to esteem of that place by causing that sacrifice to be offered there whereby this grievous plague was stayed in which so many thousands in so short a time had been taken away yea happely at this very time the Lord made known to David by Gad that in that place the Temple should be built which seems the more probable because David would needs purchase the threshing floore of Ornan which he needed not have done if he had not intended to set it apart for Gods service in future times also Vers 25. So David gave to Ornan for the place six hundred shekels of gold by weight See 2. Sam. 24.24 Vers 26. And he answered him from heaven by fire upon the altar of burnt-offering A signe both of Gods accepting of his sacrifice and granting his desire for the staying of the plague and likewise of his purpose to have that place set apart for the building of the Temple Vers 30. But David could not go before it to enquire of God c. This is added to shew the reason both why David did not of himself go presently to Gibeon when he saw the Angel of the Lord stand with a drawn sword threatning Jerusalem that there he might offer up sacrifices to appease his wrath but onely fell down and praied unto him and also why the Lord did not send him to Gibeon to sacrifice when he meant to accept a sacrifice for the staying of the plague Concerning which see the notes 1. Sam. 24.18 CHAP. XXII Vers 1. THen David said This is the house of our Lord God and this is the altar c. That is this is the place of which God spake long since by his servant Moses where he intended to have a house built which must be the settled place of his worship and service and where there must be an altar instead of this I have now set up wherein onely they must offer up sacrifices unto him Deut. 12.11 There shall be a place which the Lord your God shall choose to cause his name to dwell there thither shall you bring all that I command you your burnt offerings and your sacrifices c. And this David knew either by the discovery of the prophet Gad who happely acquainted him with Gods purpose herein or else thorough the speciall instinct of Gods spirit himself gathered so much from Gods sending him to sacrifice there and from Gods miraculous testifying his acceptance of the service there done him by sending fire from heaven to consume the sacrifice chap. 21.26 28. Vers 2. And David commanded to gather together the strangers that were in the land of Israel and he set Masons to hew c. And the building of the Temple by the help of strangers was a notable type of the calling of the Gentiles As for David that set them on work he had received from God the pattern whereby the Temple was to be built and every part thereof chap. 28.11 12 19. and accordingly therefore he prepared many materials and set these workmen on work about them to which Solomon afterward added what was not done when he came to enter upon the work 1. Kings 5.17 18. Vers 3. And brasse in abundance without weight So much that they weighed it not it would have been too great a trouble and charge to receive it in and deliver it out by weight Vers 5. And David said Solomon my sonne is young and tender c. See 1. Kings 3.7 Vers 8. Thou hast shed bloud abundantly and hast made great warres thou shalt not build an house unto my name c. Because the Temple was to be a type of Christ and of the Church and Christ is the king of peace Heb. 7.2 and the Church was to be gathered not by warre and bloud-shedding but by the preaching of the Gospel the tydings of peace therefore the Lord would not have the Temple built by David but by Solomon who was a peacable prince this is doubtlesse the principall ground of this reason given why David might not build the Temple as is evident because there is mention of the warres of David in the prosecution whereof David did God good service yet withall because David was the cause of shedding the bloud of Urijah and those that were slain with him the Lord might also have respect to that and by way of correction for it to shew how displeasing it was to him might take in that amongst the reasons why David might not have the honour to build the Temple Vers 10. He shall build an house for my name c. See the notes upon 2. Sam. 7.13 14. And I will establish the throne of his kingdome over Israel for ever A great question may be made how this promise made to David concerning his sonne Solomon was accomplished in Solomons posterity especially if we hold that which many eminent Divines do with much earnestnesse maintain namely that Christ was not the sonne of David by Solomon but by Nathan It is most probable that none of the posterity of Solomon did ever sit in the throne of David after Zedekiah was carried captive into Babylon nor yet ever had the supreme power of government after they returned from Babylon again now therefore if this promise were not made good in the eternity of Christs kingdome then it seems it was not made good at all but to this I answer First that by the
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
shall pretend that they have the law or statutes on their side and so one shall alledge one law and another an other see Deut. 17.8 c. Vers 11. Amariah the chief priest is over you in all matters of the Lord. That is in all matters ecclesiasticall or which are determined in the law of the Lord. And Zebadiah the sonne of Ishmael the ruler of the house of Judah for all the kings matters For all civill affairs or those things which were determinable by the civill statutes of the king and kingdome Also the Levites shall be officers before you That is they shall be officers in every city subordinate to the great Sanhedrim in Jerusalem from whom they should receive their power and directions CHAP. XX. Vers 1. THe children of Ammon and with them other beside the Ammonites came against Jehoshaphat in battel That is the Edomites of mount Seir vers 10. Vers 2. There cometh a great multitude against thee from beyond the sea on this side Syria That is the dead sea which lay betwixt Judah and Syria and because they came from those parts some Expositours conceive it to be very probable that Jehoshaphats aiding of Ahab in his warres against the Syrians chap. 18. was the first occasion of this invasion of his land Vers 5. And Jehoshaphat stood in the congregation of Judah and Jerusalem in the house of the Lord before the new court Some Expositours understand this of a new court added of late years to the Temple for those that were strangers and unclean amongst the Israelites to worship God in but because of this we have no mention at all in the Scriptures it is better by others expounded of the court of the priests which Solomon built and that it is here called the new court because it was of late newly repaired and beautified and that happely by Asa when the altar of burnt offerings was also renewed chap. 18.8 Others again understand it of the court of the people and that this had been lately repaired and perhaps divided into two courts the one being appointed for the men and the other for the women as it is generally held that though at first when Solomon built it it was but one court yet afterwards it was divided into two or that having been ever since the revolt of the ten tribes alienated to other uses because then there was no use of so large a court as was provided for the meeting of the twelve tribes now upon the coming in of so many of the ten tribes to the kingdome of Judah it was opened and restored again to the service of the Temple But because it is most probable that Jehoshaphat stood to pray amongst the people upon the brasen scaffold which Solomon had built 2. Chron. 6.13 which was in the court of the people therefore I rather think this new court before which he stood was the priests court newly repaired Vers 13. And all Judah stood before the Lord with their little ones their wives and their children In times of publick humiliation they used to bring their little ones to the assemblies Joel 2.16 Gather the children and those that suck the breasts First that the bowels of the people might be the more moved by the sight of those their little ones now in danger to be cruelly butchered by these enemies and so they might be rendred the more serious and vehement in their prayers and more couragious in withstanding the enemy when they should come to fight against them And secondly being presented before the Lord as a pitifull object of his mercy he might also be moved to take compassion on them Vers 16. Behold they come by the cliff of Ziz and ye shall find them at the end of the brook c. By telling them before-hand the place where they should meet their enemies the next day he let them see with what assurance they might believe whatever else he said unto them Vers 20. Believe his prophets so shall ye prosper This it is likely was spoken with speciall reference to the prophecy of Jehaziel the Levite which they had heard the day before concerning their subduing the mighty army that was coming against them Vers 21. And when he had consulted with the people c. That is when he had advised with the heads and rulers of the people concerning their ordering of the battel c. he appointed singers unto the Lord to go before the army as it were to triumph beforehand for the victory promised and that should praise the beauty of holinesse that is Gods most holy majestie the glory of Gods sanctuary his dwelling place which also is therefore called the beautie of holinesse Psal 29.2 Worship the Lord in the beautie of holinesse and Psal 96.9 O worship the Lord in the beauty of holinesse and to say praise ye the Lord for his mercy endureth for ever which was the foot of severall Psalmes of thanksgiving composed by David and others as in particular of the 136. Psalme wherein there is an enumeration of many severall mercies which God afforded to his people and that therefore was happely at this time sung by the Levites Vers 22. And when they began to sing and to praise the Lord set ambushments against the children of Ammon Moab and Mount Seir c. That is the Lord did suddenly and unexpectedly cut them off as when men are cut off by enemies that ly in ambush against them and that by sending some unexpected strife amongst those nations whereupon they fell out amongst themselves and slew one another and so that was accomplished which the Levite had foretold vers 17. Ye shall not need to fight in the battel c. Yet some Expositours understand this ambushment of the holy angels that came suddenly in upon them by the Lords command and slew them whereupon they mistaking the matter and supposing it had been their own companions flew upon them and so sheathed their swords in one another bowels Vers 31. He was thirty and five years old when he began to reigne c. See 1. Kings 22.41 Vers 33. Howbeit the high places were not taken away See the notes chap. 17.6 For as yet the people had not prepared their hearts unto the God of their fathers That is though Jehoshaphat did endeavour to reforme what was amisse chap. 19.4 yet from the high places the people would not be reclaimed Vers 36. And he joyned himself with him to make ships to go to Tarshish c. See 1. Kings 22.48 CHAP. XXI Vers 2. ALl these were the sonnes of Jehoshaphat king of Israel That is king of the Israelites in the kingdome of Judah Usually in the sacred history the kings of the ten tribes are onely called kings of Israel it may be therefore that Jehoshaphat is here so called because many of the ten tribes had now joyned themselves to the kingdome of Judah chap. 15.9 They fell to him out of Israel in abundance when they saw that the
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
of the dedication of the Temple was on this moneth 1. Kings 8.2 c. therefore the people having spent some time in settling their own domesticall affairs in the severall towns and cities where they were to dwell at least the seventh moneth approaching they did unanimously assemble together unto Jerusalem that they might build the altar and prepare for the keeping of these solemnities Vers 3. And they set the altar upon his bases c. That is they built the altar upon the foundations of Solomons altar which were still standing and the reason of this is added in the following words for fear was upon them because of the people of those countries that is they laid not a new foundation for haste because they feared that if it were not soon dispatched they should be hindred by the Samaritanes the neighbouring inhabitants of that countrey who already it seems began to threaten them and to bandy against them Yet some conceive that in these words a reason is given not why they built the altar upon the old bases or foundations of Solomons altar but why they would not stay the building of the altar till the temple was built it was because they were afraid of the Samaritanes and so they hastened the building of the altar that by offering up sacrifices to God they might seek his favour and assistance against those their envious and malignant neighbours Vers 4. They kept also the feast of tabernacles c. With what extraordinary solemnity this feast was afterward kept we see Neh. 8.13.18 Vers 6. From the first day of the seventh moneth began they to offer burnt offerings c. Which was the day appointed by the law for the feast of trumpets Levit. 23.24 In the seventh moneth in the first day of the moneth shall ye have a sabbath a memoriall of blowing of trumpets Vers 9. Then stood Joshua with his sonnes and his brethren c. Not the sonne of Josedech the high priest but a Levite of the same name of whom mention is made before chap. 2.40 Vers 11. Giving thanks unto the Lord because he is good for his mercie endureth for ever towards Israel c. To wit singing the 118. or the 136. Psalme See 2. Chron. 5.13 and 7.3 Vers 12. Ancient men that had seen the first house when the foundation of this house was laid before their eyes wept with a loud voice c. To wit both because many of the holy things that were in the former house were like to be wanting in this and especially because the glory of this building was not likely to equall the glory of the first which Solomon built a shadow intimating the wearing away of the legall ceremonies Yea thus it continued to be with the people when afterwards the building of the Temple went forward in the dayes of Darius whence it was that Haggai the Prophet who prophesied in the second yeare of Darius the king Hag. 1.1 did encourage and comfort the people with that promise Hag. 2.9 The glory of this latter house shall be greater then of the former which yet he meant not of the glory of the building but of the glorious appearance of Christ the promised Messiah herein nor needs it seem strange that some were now living that had seen the former Temple for that was destroyed in the eleventh yeare of the captivitie 2. Kings 25. and therefore it was but threescore years after that when the foundations of this new house were laid CHAP. IV. Vers 2. THen they came to Zerubbabel and to the chief of the fathers and said unto them Let us build with you c. This they did doubtlesse not out of any sincere desire to set forward the building or to advance the worship of God for these Samaritanes that spake this were alwayes deadly enemies to the Jews but either to curry favour with Cyrus for because he now favoured the Jews and gave way to the building of the Temple therefore they would be as one people with them and approve it by joyning with them in this holy work or else out of hope that their people being mingled with the Jews in this work there would some contention arise and so the work would be hindred yet to the end they might prevail with the Jews they alledged they served and sacrificed to the true God of Israel as indeed they pretended to do though withall they served their idol-gods too 2. Kings 17.33 They feared the Lord and served their own Gods even since the dayes of Esarhaddon king of Assur who was the sonne of Shalmaneser and grandchild of Sennacherib 2. Kings 19.37 and it seems brought a new colony of severall nations into the land of Samaria as his father had done before him Vers 3. You have nothing to do with us to build an house unto our God c. Thus Zerubbabel and the rest answered the Samaritanes because they were idolatours and neither were of the stock of Israel nor did purely worship the God of Israel therefore they protested against them that they had nothing to do with the Temple to sacrifice there and so also not to joyn with them in the building of it alledging withall that they would build it themselves as say they king Cyrus the king of Persia hath commanded us wherein they give them to understand that the commission they had from the king did warrant them to do what they did Vers 4. Then the people of the land weakned the hands of the people of Judah c. That is when Samaritanes could not by fraud accomplish their desires because the Jews would not admit them to joyn with them in building the Temple then they used other means to hinder them in their work to wit partly by threatning them and by raising any false rumours that might discourage them and partly no doubt by using all means that they might not have those materials and money out of the kings revenues which Cyrus had commanded should be given them for the building of the Temple chap. 6.3 4. Vers 5. And hired counsellours against them to frustrate their purpose c. That is the Samaritanes did not onely do what themselves could to hinder the Jews in building the Temple but by bribes also they secretly hired such as were powerfull with the king of Persia to wit the deputies and governours in Samaria and other provinces yea and those that were of his privie counsel in Persia to advise the king by many false pretences and informations to disanull that decree which had been made for the building of it and this they did all the dayes of Cyrus king of Persia even untill the reigne of Darius king of Persia that is all the dayes of Cyrus and Cambyses his sonne and Smerdis the Magus who a while usurped the kingdome after Cambyses death unto the second yeare of Darius the sonne of Hystaspes when the work of the Temple was again set forward vers 24. So it ceased unto the second yeare of
in this verse undertaking to set down the copy of the letters the penman of this story doth again repeat the time when and the king to whom it was written onely here he calls him by his Persian name which it seems was used in the letter to wit Artaxerxes And the writing of the letter was written in the Syrian tongue and interpreted in the Syrian tongue That is in the Syrian tongue and with Syrian characters Vers 8. Rehum the Chancellour and Shimshai the Scribe wrote a letter against Jerusalem c. That is the letter was composed by Rehum the Chancellour and written by Shimshai the scribe though it was written in the name of those mentioned vers 7. and others the Governours in Samaria and from this to vers 19. chap 6. the story is written in the Chaldee tongue Vers 9. The Dinaites the Apharsathchites c. These were severall people that were placed by the Assyrians in Samaria who joyned now in writing these letters to Artaxerxes Vers 10. And the rest of the nations whom the great and noble Asnappar brought over c. The most of Expositours think that it is Esarhaddon mentioned before vers 2. the sonne of Sennacherib who brought over a colony of these nations into Samaria that is here called the great and noble Asnappar yet it may be meant of some great commander or chief officer of Esarhaddon imployed by him in bringing over this colony And the rest that are on this side the river That is Euphrates that divided the Jews from the Babylonians Vers 12. And have set up the walls thereof and joyned the foundations Because there is no mention any where made that they had at this time meddled with building of the walls but on the contrary we reade that long after this complaint was made to Nehemiah Nehem. 1.3 that the wall of Jerusalem was broken down and the gates thereof burnt with fire that is that they continued in that condition as Nebuchadnezzar had long ago left them therefore it is most likely that this was a mere falshood which the Samaritanes charged upon the Jews onely thereby to stirre up jealousies in the king of Persia against them and indeed it is not probable that they would undertake the building of the city walls when they were not well able to go through with that work which they had first set upon and were so zealously intended to finish it to wit the building of the Temple Vers 15. That search may be made in the book of the records of thy fathers Because this Artaxerxes was a Persian and the rebellion of the Jewes which is here objected was not against the Persians but against the Assyrians and Babylonians to what end should search be made in the records of Artaxerxes his father I answer First that the Persians did usually aid the Assyrians and Babylonians against the Jews and because of this there might be mention made of the rebellion of the Jews against the Syrians in the records of the Persian kings see Isaiah 22.6 Secondly that by his fathers here may be meant the Babylonian kings onely because the Persians succeded them in their Empire or perhaps because they pretended some title of succession as conquerours to establish themselves the better are usually wont to do Vers 24. So it ceased unto the second yeare of the reigne of Darius king of Persia That is of Darius Hystaspes yet some think it was Darius Nothus the bastard sonne of Artaxerxes Longimanus CHAP. V. Vers 1. THen the prophets Haggai the prophet and Zachariah the sonne of Iddo prophesied unto the Jews c. The building of the Temple having a long time ceased Darius at length being chosen king of Persia the prophet Haggai was sent from God to the Jews in the second yeare of Darius in the sixth moneth Haggai 1.1 and then two moneths after him Zachariah the sonne of Iddo that is the grandchild of Iddo for he was the sonne of Barachiah the sonne of Iddo Zach. 1.1 In the eighth moneth in the second yeare of Darius came the word of the Lord unto Zachariah the sonne of Barachiah the sonne of Iddo the prophet c. and was afterwards slain by the Jews Matth. 23.35 and so both these prophets did joyntly together reprove the Jews for neglecting this work and did perswade them to set upon it again shewing them that the famine that had been of late amongst them was a punishment of God upon them for neglecting of this work It is true indeed they had been commanded by the king of Persia to desist from building the citie chap. 4.12.21 but there was no one word in that letter to forbid the building of the Temple and besides there being now a new king in Persia and of another family why did they not afresh return to their work these prophets therefore did sharply reprove their sloth and incite them to set forward the work Vers 2. And with them were the prophets of God helping them To wit by exhorting and stirring up the people to buckle themselves closely and couragiously to the work and happely also by doing what they could do to help the work forward for the peoples greater encouragement Vers 3. At the same time came to them Tatnai governour on this side the river c. The Jews had been hitherto busie enough in building for themselves goodly and fair houses Haggai 1.4 Is it time for you O ye to dwell in your cieled houses and this house lie waste and these men then hindred them not but no sooner do they set upon the building of the Temple but again they bandied together against them Vers 4. Then said we unto them after this manner What are the names of the men that make this building It is evident that these adversaries of the Jewes inquired concerning the names of those that were principall agents in this businesse as we see vers 10. We asked their names also to certifie thee that we might write the names of the men that were the chief of them and therefore Expositours understand this as spoken in their person we said that is we Tatnai Shether-Boznai and the rest said unto the Jewes What are the names of the men c. Neither do we see how it can be otherwise taken if it be read with an interrogation as our translatours have rendred it Vers 5. But the eye of their God was upon the elders of the Jewes that they could not cause them to cease till the matter came to Darius That is the Jews being a poore unsettled friendlesse people might well have been feared by the threatning of these their powerfull adversaries but by the providence of God over them they were so encouraged and their enemies so farre restrained that nothing was done to hinder them but they were content to let them go on till the matter was brought to Darius his knowledge who afterward gave them liberty and encouragement to go on in their work Vers 16. And
may be reconciled to the people that are called by his name if we use the means that he hath appointed namely if we believe and repent and forsake our sinnes and put away the strange wives that are amongst us and this too there is great hope the people will be wonne to do Vers 3. Let us make a covenant with our God to put away all the wives and such as are born of them c. This is the course which Shechaniah propounds to Ezra for the pacifying of Gods wrath namely that they should put away their strange wives and the children that were born of them and two particulars he addes concerning the manner of doing this that Ezra might the readily approve of it to wit first that it should be commended to the people by the advice of Ezra and those other godly Israelites that were now assembled to him which we have in those words according to the counsel of my Lord and those that tremble at the commandment of our God and thus he intimates too for Ezraes incouragement that those that were religiously affected were afraid of Gods judgements because of this sin would willingly joyn in promoting this work and secondly that they should mannage this great businesse according to the warrant direction of Gods Law and let it be done according to the Law and hereby I conceive it is evident that where the Law did forbid the Jews to marry any infidell remaining an infidell as Deut. 7.3 and Exod. 34.16 it did also by necessary consequence enjoyn those that had married such wives to put them away and in some sence their children also Indeed the judgement of Expositours is different conerning their way of doing this for some conceive that their wives were put away as no lawfull wives because their marrying them was not warrantable by Gods Law and again others think that they were put away by bills of divorce which they say was principally intended in that clause and let it be done according to the Law But now for their children born of such wives though some conceive that they also were cast off as illegitimate and born by unlawfull copulation and turned out of their families the rather that the sight of them might not by degrees winne them to receive back their mothers again yet this I can by no means approve for though it should be granted that such children were to be esteemed as bastards yet surely their fathers were to provide for them and therefore by putting away the children born of such wives nothing else is meant but that they were declared no true free-born members of the people of Israel which may be confirmed by this that in Nehemiahs reformation that place Deut. 23.3 An Ammonite or Moabite shall not enter the congregation of the Lord is alledged as the ground why they separated from Israel all the mixed multitude Neh. 13.1.3 concerning which see the notes there and questionlesse the parents of these children maintained and brought them up and took care that they might be instructed in the truth to the end that afterwards as Proselytes they might be joyned to the people of God but however that this at the most was but a part of Moses politie a Law not in force now many gather from that of the Apostle 1. Cor. 7.12 13. If any brother hath a wife that believeth not and she be pleased to dwell with him let him not put her away c. and again 1. Pet. 3.1 Likewise ye wives be in subjection to your own husbands that if any obey not the word they also may without the word be wonne by the conversation of the wives Vers 6. Then Ezra rose up from before the house of God and went into the chamber of Johanan the sonne of Eliashib Eliashib was the sonne of Joiakim and grandchild of Jeshua the high priest Neh. 12.10 And Jeshua begat Joiakim and Joiakim begat Eliashib and Eliashib begat Joiada and was himself high priest in Nehemiahs time Neh. 3.1 Then Eliashib the high priest rose up with his brethren the priests c. Johanan therefore his sonne was doubtlesse of chief account amongst the priests at this time and for this cause it seems Ezra went into his chamber that there with the princes he might consult how to effect that reformation to which the forementioned assembly had sworn to yield Vers 8. All his substance should be forfeited and himself separated from the congregation c. That is excommunicated from the number of Gods people and this was the punishment denounced against those that would not come to the assembly that Ezra had called Vers 9. Then all the men of Judah and Benjamin gathered themselves together c. That is all that inhabited in the land of Judah and Benjamin for there were many of the ten tribes that were come from Babylon chap. 1.5 who doubtlesse came now to this meeting together with those of Judah and Benjamin It was the ninth moneth and the twentieth day of the moneth c. Which was about the beginning of our December a time usually of much cold and rain and thence is that which follows And all the people sate in the streets of the house of God that is in the place of the outer court which was it may be not yet walled in trembling because of this matter and for the great rain Vers 12. Then all tht congregation answered and said with a loud voice As thou hast said so must we do Yet within a few years they returned to this there vomit again Vers 14. Let now our rulers of all the congregation stand c. That is let the supreme rulers of all Israel to wit the Sanhedrim be appointed to sit dayly here in Jerusalem for the hearing of this businesse namely who they were that had married strange wives that had not embraced the faith of Israel or that were since their marriage relapsed to idolatry and let those that are found guiltie in every citie be brought hither in their turns to appear before them and with them the Elders and judges of every citie to testifie against them and to make affidavit that upon diligent search and enquiry made these and these onely have been found guilty and so let the businesse be dispatched first with the inhabitants of one citie and then with another untill at length all the strange wives be put away and so the fierce wrath of our God may be turned away from us Vers 15. Onely Jonathan the sonne of Asahel and Jahaziah the sonne of Tikvah were employed about this matter c. To wit besides those mentioned vers 14. the rulers of all the congregation which is in Jerusalem to sit in judgement and the Elders and judges in every citie who used after diligent search made to bring those they found faulty before them and the other rulers in Jerusalem these foure here mentioned were it seems chosen for this particular businesse in hand either to joyn with that
high Senate in Jerusalem or else as officers to give order and direction for the managing of this matter in their severall cities or to prepare and fit businesse for the hearing of the rulers and two of these were Levites that if any doubtfull case happened they might inform them what the meaning of the Law in that case was Vers 17. And they made an end with all the men that had taken strange wives by the first day of the first moneth And so were three whole moneths employed about it for they begin to sit about this businesse the first day of the tenth moneth as it is said in the foregoing verse Vers 18 And among the sonnes of the priests there were found that had taken strange wives namely of the sonnes of Jeshua the sonne of Jozadak Who was the high priest Vers 19. And being guilty the offered a ramme of their flock for the trespasse The like must be understood also of the rest though of each it be not expressed Vers 20. And of the sonnes of Immer c. These mentioned in the three following verses were also priests Vers 23. Also of the Levites Jozabad c. That is the Levites that ministred to the priests for the singers and porters who were also Levites are named in the following verse Vers 44. And some of them had wives by whom they had children As if he should have said and yet for all that they were put away ANNOTATIONS Upon the book of NEHEMIAH CHAP. I. THe words of Nehemiah the sonne of Hachaliah That is Nehemiahs relation of those things which he did to wit for the citie Jerusalem and for the people of God for as in the former book we have the relation of the building of the Temple so in this we have the relation of the building of the citie And that Nehemiah penned this book is evident as by this title so also by this that throughout the book he speaks usually of himself in the first person I Nehemiah c. and not in the third In the moneth of Chisleu in the twentieth yeare as I was in Shushan the palace c. Chisleu was their ninth moneth containing part of our November and December which is therefore observable because hereby it appears that Hanani and his brethren that were come now into Persia to Nehemiah undertook their journey upon some businesse as is most likely for the good of the Church and people of God even in the depth of winter By the twentieth yeare here mentioned is meant the twentieth yeare of the reigne of Artaxerxes for so much is expressed chap. 2.1 And it came to passe in the moneth Nisan in the twentieth yeare of Artaxerxes the king c. and that it was Artaxerxes Mnemon or rather that Artaxerxes who is called Longimanus or Longhand because one of his hands was longer then the other the same in whose seventh yeare Ezra went down to Jerusalem as is noted Ezra 7.1 and not Xerxes as some would have it we may the rather think because there is mention made of the two and thirtieth yeare of this Artaxerxes chap. 13.6 whereas no historians reckon above one and twenty years of the reigne of Xerxes As for the palace of Shushan where Nehemiah was when Hanani and his brethren came to him thereby is meant the palace of the citie Shushan for Shushan was one of the chief cities in Persia Esther 3.15 The city Shushan was perplexed and Hanani being one of the kings officers lived with him in the palace yet it may be the palace was peculiarly called Shushan as the citie also was Vers 3. The remnant that are left of the captivitie there in the province are in great affliction and reproach c. That is their neighbours round about them do exceedingly despise them and wrong them to which these Jews adde as the reason of this the wall of Jerusalem also is broken down and the gates thereof are burnt with fire that is as Nebuchadnezzar left them long ago so they still continue and this makes the enemies proudly to insult over them and disables them to defend themselves against them Some conceive thas Ezra had built the walls and that the neighbouring nations had since done this mischief but then it is likely they would have burnt the whole citie if not the Temple too Vers 4. I sate down and wept and mourned certain dayes and fasted and prayed before the God of heaven That is as prostrating himself in Gods presence and happely with his face toward the Temple the place of Gods presence according to that 1 Kings 8.44 If thy people go out to battel against their enemy whithersoever thou shalt send them and shall pray unto the Lord toward the citie which thou hast chosen and toward the house that I have built for thy name and Dan. 6.10 He went into his house and his windows being open in his chamber towards Jerusalem he kneeled upon his knees three times a day and prayed Vers 7. And have not kept the commandments nor the statutes nor the judgements c. That is neither the morall ceremoniall nor judiciall lawes Vers 9. Though there were of you cast out into the uttermost part of the heaven yet will I gather them from thence The meaning of these words is that though they were scattercd to the remotest parts of the earth yet God would bring them back from thence but because at the utmost extent of so much of the earth as mans eye can at any time see the heavens seem to touch the earth and to cover it round about as with a half globe hence is this expression of being cast out unto the uttermost part of the heaven Vers 11. Prosper I pray thee thy servant this day and grant him mercy in the sight of this man That is Artaxerxes who was but a man though a king and therefore his heart was in Gods hand as other mens are For I was the kings cup-bearer This he addes to shew what interest he had in the king to encourage him to move the king in this businesse CHAP. II. Vers 1. ANd it came to passe in the moneth Nisan in the twentieth yeare of Artaxerxes the king c. Nisan was their first moneth this therefore was some foure moneths after he first hard by Hanani of the distresse of his brethren in Jerusalem which was in the moneth of Chisleu the ninth moneth chap. 1.1 all which time it seemeth he continued weeping and fasting and praying waiting till his turn came of attending in the court in his office of cup-bearer for that this was the cause of his so long silence is me thinks evident First because had he all this while ministred to the king it is likely the king would have discerned his sadnesse and heavinesse before this time And secondly because he would doubtlesse before this have made known his request to the king This moneth Nisan contained part of our March and part of April whence it
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
servant a slave however now he was in high place and esteem or else because now he was now the deputy Lieutenant the kings vassal or servant amongst the Ammonites Now this Tobiah because his wife was a Jewish had ever and anon advertisement of their affairs and so wrought them great trouble Vers 11. So I came to Jerusalem and was there three dayes That is so long he rested himself after his journey The like is noted of Ezra Ezra 8.31 32. Vers 12. And I arose in the night I and some few men with me neither told I any man c. To wit that he might view the ruines of the walls round about and the circuit of the city and so might consider what likelyhood there was that they should go be able to go through with the work what provision it was fit should be made for the accomplishment thereof and what places were most necessary to be first and with most speed repaired all which he desired to be informed of with all secrecy before any body knew of his purpose that he might be the better able to answer any thing objected when it was propounded and that there might be no talk of it till they were ready to set upon it lest the enemies should do any thing to hinder them Neither was there any beast with me save the beast that I rode upon To wit purposely to avoid noise Vers 13. And I went out by night by the gate of the valley c. Here the manner of Nehemiahs going about the citie is described to wit that taking advantage of the night for the greater secresie as is before said and a moonshinie night it must needs be for else he could not have seen in what condition the walls were first he went out at the gate of the valley which was before the Dragon well so called as we may probably conceive because of some statue of a Dragon there made out of the mouth whereof the water came running out and this some take to be the gate on the east-side of the citie that led to the valley of Jehoshaphat mentioned Joel 3.2 and others the western-gate which was near to the valley of dead bodies of which the Prophet speaks Jer. 31.40 and secondly that from thence he went to the dung-port that is the gate through which they carried the dung out of the citie Vers 14. Then I went on to the gate of the fountain and to the kings pool That is to the gate which led to the fountain of Gihon that ranne into the kings pool that is the pool of Siloah or Siloam as it is called John 9.11 for the gate of the fountain and the pool of Siloah are joyned together chap. 3.15 But the gates of the fountain repaired Shallum and the wall of the pool of Siloah by the kings garden and it was it seems called the kings pool either because it joyned to the kings gardens chap. 3.15 or rather because it was made by Hezekiah when he turned the water course of Gihon thither and so from thence into the citie 2. Chron. 32.30 Hezekiah also stopped the water course of Gihon and brought it streight down on the west-side of the citie of David Vers 15. And turned back and entred by the gate of the valley and so returned Out of which he went first vers 13. so that he either went round about the citie or else not finding the way passable when he came to the kings pool he turned back the same way he came and so went again into the citie to his lodgings Vers 16. Nether had I as yet told it to the Jews nor to the priests nor to the nobles nor to the rulers nor to the rest that did the work That is the workmen that were afterward employed in the work he did not so much as carry them with him to ask their advice Vers 19. But when Sanballat the Horonite and Tobiah the servant the Ammonite and Geshem the Arabian heard it they laughed us to scorn c. To Sanballat and Tobiah mentioned before vers 10. here is another added that joyned with them in opposing Nehemiah to wit Geshem the Arabian that is the king of Persias deputy lieutenant amongst the Arabians and though it be said in the following words that they charged them with an intent of rebelling against the king of Persia What is this thing that ye do will ye rebell against the king yet because it is also said here before that they laughed them to scorn despised them therefore some Expositours understand those words as spoken in a scoffing manner and as it were to imply that they had undertaken a work which poore wretches they would not be able to effect and wherein they should be able to hinder them well enough Vers 20. But you have no portion nor right nor memoriall in Jerusalem That is you are appointed governours in other countries and besides you have no interest in us or in Jerusalem neither is there any memoriall of you or your progenitours to be found among us and why then do you intermeddle with that which belongs not to you CHAP. III. Vers 1. THen Eliashib the high priest rose up with his brethren the priests and they built the sheep-gate c. Eliashib was the sonne of Joiakim and grandchild of that Jeshua who went up at first from Babylon with Zerubbabel and so being now high priest with his brethren the priests he undertook the building of the sheep-gate and that because this gate either joyned to the Temple or was near to it and was so called from the sheep-market which for the conveniency of the Temple was near to it as was also the sheep-pool called Bethesda John 5.2 where the sheep were washed appointed for sacrifices before they were brought into the Temple As for these following words they sanctified it and set up the doores of it the meaning is that first they cleared it from the rubbish and ruines wherein it lay secondly that they repaired it and raised it up again in its former beauty and splendour and thirdly having finished it they did then by prayer dedicate it to the Lord and in it as the first fruits all the rest of the building desiring him to uphold and maintain it against all the adversaries of Judah and Jerusalem Indeed to this some adde that it was also sanctified by the priests working upon it in regard whereof it gained the more respect but though I doubt not but some of the priests might put their hand to some part of the work out of their zeal to the service and for the encouragement of the people yet I conceive both here and elsewhere in this chapter the building of the gates and wall is ascribed to those that bore the charge of the work that did not work themselves but at most did onely oversee it and take care that it was done and this the priests did not onely for the sheep gate it self but also for a
good part of the wall adjoyning even to the tower of Meah they sanctified it unto the tower of Hananeel where by the tower of Meah is meant a tower not farre from the sheep-gate so called as is thought because it had an hundred pinacles or was an hundred cubits high or some such like reason for Meah signifies an hundred and by the tower of Hananeel a tower further northward mentioned again Zach. 14.10 Vers 3. But the fish gate did the sonnes of Hassenaah build This was doubtlesse on the northwest of Jerusalem in the citie of David towards the sea as appears also by that which is said of Manasseh 2. Chron. 33.14 He built a wall without the citie of David on the west side of Gihon in the valley even to the entring in of the fish gate c. It was called the fish gate because they brought in their fish from the sea coasts of Tyre and Sydon at that gate according to that chap. 13.16 There dwelt men of Tyre therein which also brought fish c. and had happely their market for the selling of their fish not farre from it it is mentioned again Zeph. 1.10 There shall be the noise of a cry from the fish gate Vers 5. And next unto them the Tekoites repaired c. That is some of the inhabitants of Tekoa for other of them also repaired in another place as it is expressed afterward vers 27. but yet it was onely the common people amongst them that did what was done for concerning their nobles there is a clause of exception added but the nobles put not their necks to the work of the Lord that is the nobles would not do any service herein to their Lord the God of Israel because their arrogancie in regard of their greatnesse was the cause of their refusing their help in this work as pretending they would not be taxed nor have any such burthen imposed upon them their folly is noted herein that they refused to put their necks to his work who is the nobles Lord as well as the common peoples Vers 6. Moreover the old gate repaired Jehoiada So called happely because it was the oldest of all the gates in Jerusalem and this was also as is generally held on the north-side of Jerusalem Vers 7. And next unto them repaired Melatiah c. unto the throne of the governour on this side the river It seems there was formerly in this part of the wall a palace or place of judicature where those that were appointed governours under the Babylonian and Persian kings over all the countrey on this side Euphrates did use to sit in judgement unto which place these men of Gibeah and Mizpah and others here mentioned did repair the wall and that palace where had been the throne of the governour some Expositours conceive was repaired by Nehemiah and his servants he being now governour of Judea whence are those expressions chap. 4.16 The half of my servants wrought in the work and the other half of them held both the spears the shields c. and 5.16 I continued in the work of this wall c. Vers 8. And they fortified Jerusalem unto the broad wall That is they repaired the wall unto that place where the wall was made much broader then in other places and therefore called the broad wall and so having brought the work so farre there they left off building because here it was not ruined and therefore needed no repairing in which sence it may be read according to the translation noted in the margin They left Jerusalem unto the broad wall Vers 9. And next unto them repaired Rephaiah the sonne of Hur the ruler of the half part of Jerusalem For Jerusalem being part in Judah and part in Benjamin had accordingly two severall rulers and this Rephaiah was ruler of one of them and Shallum vers 12. was ruler of the other Vers 11. And Hashub the sonne of Pahath-moab repaired the other piece and the tower of the furnaces That is the next portion of the wall set out to be repaired wherein also was the tower of the furnaces so called happely because either in the tower it self or in the street adjoyning there were many furnaces Vers 12. Shallum the sonne of Haloesh the ruler of the half part of Jerusalem See above vers 9. Vers 13. The valley gate repaired Hanun c. See chap. 2.13 Vers 14. But the dung-gate repaired Malchiah the sonne of Rechab That is of the famous familie of the Rechabites Vers 15. But the gate of the fountain repaired Shallun See chap. 2.14 Unto the stairs that go down from the citie of David That is from mount Sion which was called the citie of David into the lower part of Jerusalem Vers 16. After him repaired Nehemiah c. Here begins the repairing of the wall about mount Zion wherein stood the Temple and the palace of the kings of Judah and the first part of this wall was repaired by one Nehemiah the sonne of Azbuck the ruler of the half part of Bethzur and so as farre as to the pool that was made and unto the house of the mighty and by the pool that was made is meant a pool not naturall but made by art to wit by Hezekiah 2. Kings 20.20 yet this was not the pool of Siloah mentioned in the former verse for that was happely a naturall pool and was in the lower part of Jerusalem but another in mount Zion called therefore the upper pool 2. Kings 18.17 and by the house of the mighty is meant some house built for Davids worthies or some house where the garrison souldiers for the citie lay or where youths were taught to handle their arms Vers 17. After him repaired the Levites It may be because the wall here was over against the Temple Vers 19. The ruler of Mizpah another piece over against the going up to the armory at the turning of the wall To wit the citie armoury to which that place of Solomons seemeth to allude Cant. 4.4 Thy neck is like the tower of David builded for an armoury it is evident that the house of the forrest of Lebanon which Solomon built was for many generations a magazine of arms for the kings of Judah for thence is that Isa 22.8 Thou didst look in that day to the armour of the house of the forrest and therefore it may be it was that house that is here meant or if not so it may be they had severall arsenalls or armouries one for the citie armoury and another for the kings magazine or that this was some place where anciently there had been an armoury before the house of Lebanon was built Vers 22. And after him repaired the priests the men of the plain To wit the men that inhabited the plain countrey about Jerusalem 2. Sam. 2.28 chap. 12.28 Vers 24. Binnui the sonne of Henadad another piece from the house of Azariah unto the turning of the wall This is thought to be the turning of the
wall from the south to the east Vers 25. Palal the sonne of Uzai over against the turning of the wall and the tower which lieth out from the kings high house that was by the court of the prison Prisons have often courts and yards for the prisoners to walk in and refresh themselves and so it seems had this we see there is often mention of the court of the prison whereinto they cast the Prophet Jeremiah Jer. 38.7.13 and 32.2 Vers 26. The Nethinims dwelt in Ophel unto the place over against the water-gate c. By Ophel or the tower is meant that high tower spoken of in the former verse and the gate here mentioned was I conceive called the water-gate either because all the waters that came by water courses or pipes under ground into the citie came into one channell in some place near to this gate or else because there was some passage thereabouts to convey away the water that ranne along in the severall channells of the citie The work of the Nethinims was to carry wood and water to the Temple and therefore it was the more convenient for them to dwell in Ophel which was so nigh to the water gate Vers 27. After them the Tekoites repaired See vers 5. Some say they were the priests that dwelt in Tekoah Vers 28. From above the horse-gate repaired the priests This horse-gate which is said to have been towards the east Jer. 31.40 was so called perhaps because there were in that place some chief stables for horses or some place where they practised the art of horse riding or because they went usually with their horses out of that gate to water them in the brook Kidron or to breath them in the valley of Gehinnom yet there was a gate also called by the same name in the kings pallace as we may see 2. Chron. 23.15 when she was come to the entring of the horse-gate by the kings house c. which is thus expressed 2. Kings 11.16 and she went by the way by which the horses came into the kings house Vers 29. After him repaired also Shemaiah the sonne of Shechaniah the keeper of the east gate To wit of the Temple Vers 32. And between the going up of the corner into the sheep-gate repaired the goldsmiths and the merchants Concerning this sheep-gate see vers 1. there the description of this repairing the city wall began and there it ends CHAP. IIII. Vers 2. ANd he spake before his brethren and the army of Samaria and said c. That is whereever he came among his own countreymen and people or amongst his fellow governours of the neighbouring countreys and the garrison souldiers in Samaria he inveighed against the attempt of the Jews and that in a scoffing manner to wit either thereby to make known that they need not be troubled about it they should have time enough to hinder the work unlesse they could hope to finish it in a day and so by Gods providence the Jews were not opposed at first or else to incense them to take up arms against them alledging that both their attempt was insufferably proud and dangerous and also that the men that undertook it were weak and beggerly such as might easily be resisted What saith he do these feeble Jews will they fortifie themselves will they sacrifice will they make an end in a day they would never surely undertake this work if they did not think both to begin and finish it in a day and so to offer up sacrifices as they used to do at the dedication of any great building when it was completely finished and that because they may well assure themselves if they be any longer while about it their neighbours will soon gather themselves together and hinder their fortifications will they revive the stones out of the heaps of the rubbish that are burnt as if he should have said They can never effect this work though there were nothing else to hinder them even for want of materials for want of stones unlesse they hope to glue together their old stones again which were knocked to pieces and burnt to powder and so make stones of rubbish which he calls reviving the stones out of the rubbish to intimate that their attempt was as ridiculous and mad as if they should undertake to revive and raise up a dead man out of the grave that was already turned to dust and ashes Vers 3. Even that which they built if a fox go up he shall even break down their stone wall Because foxes use in the night to scrape through walls of earth that they may come to their prey Tobiah in these words to scoff at the weaknesse of the walls which they could make in such haste saith that when they had done the most they could if they did finish them they would be so slightly done that a fox might make a way through them or scrape them down Vers 4. Hear O God for we are despised c. Thus spake Nehemiah when the reports of the scoffs of these adversaries was brought unto him And give them for a prey in the land of captivity Let them be carried away captives and there made a prey to their enemies Vers 5. And cover not their iniquity and let not their sinne be blotted out from before thee That is let not their iniquity passe unpunished for he doth not pray against their conversion but desires the Lord that in case they proceeded on in this their impiety he would manifest his wrath by powring his judgements upon them For they have provoked thee to anger before the builders That is in reproaching the builders of thy citie imployed by thy appointment they have reproached thee so that we desire them to be punished not out of any private grudge or desire of revenge but that thy glory may be vindicated Vers 6. So built we the wall and all the wail was joyned together unto the half thereof That is unto the half height thereof Vers 10. And Judah said The strength of the bearers of burdens is decaied and there is much rubbish c. That is the men of Judah also began to murmure and complain that by reason there was still so much rubbish and the strength of the bearers of the burdens was so much decayed they should never be able to go through with the work at least not make it defensible ere the enemies would set upon them for if the trench about the wall the chief help to keep off the enemy were not cleared of the rubbish all they had done would be to no purpose Vers 12. When the Jews that dwelt by them came they said unto us ten times c. That is oftentimes see the note Gen. 31.7 Though these Jews that dwelt amongst the Samaritanes and those other neighbouring nations that now banded together against the building of Jerusalems walls durst not joyn themselves with their brethren to help them in their work yet secretly it seems some of them
came to Jerusalem to inform them of the conspiracy of their enemies against them As for the intelligence they brought them some conceive that the wayes that led from Jerusalem to Samaria are intended in those words from all places whence ye shall return unto us they will be upon you But others and I think more probably understand it of all places about the city from whence the builders of the wall should return into the citie where the Jews were when they gave them this intelligence from all places whence ye shall return unto us they will be upon you that is they will on a suddain beset the city and assault it on every side when you shall leave your work and return to us into the city either to eat or to rest and refresh your selves from the severall places round about the city where you are now imployed in building the walls on a sudden they will break in upon us Vers 13. Therefore set I in the lower places behind the wall and on the higher places c. That is hearing by the consonant report of our brethren that came from severall places that our adversaries had a purpose to assault us I caused the people to give over their work and to arm themselves to keep off the enemy and to that end I set some of them beneath behind the wall and others above in the towers and other fortifications to beat off the adversaries and keep them from entring the citie Vers 15. We returned all of us to the wall every one unto his work That is when the enemies hearing that their purpose was discovered gave over their intended invasion of the city and so their counsell was brought to nought we having notice thereof returned to our work which was a while given over that we might be in a readinesse to withstand the enemies if they had come against us Vers 16. The half of my servants wrought in the work c. That is though we returned to our work again when we heard that the enemy had given over their plot of coming suddenly upon us to fight against us yet after this we were the more carefull to be in a readinesse to resist them lest they should again at some other time renew their conspiracie to which end first there was never but half of my servants that is my houshold servants and guard or trained bands whose captain Nehemiah was employed in building the wall the other half stood alwayes ready armed to keep off the enemy if occasion should be and secondly even those that were employed in building were also alwayes armed as is expressed vers 17. They which builded on the wall and they that bare burdens with those that laded every one with one of his hands wrought in the work and with the other hand held a weapon And the rulers were behind all the house of Judah To wit to oversee them and encourage them in their work and sometimes perhaps when need was to help them too Vers 17. Every one with one of his hands wrought in the work and with the other hand held a weapon That is even they also that wrought in the building were also alwayes armed ready at all assayes to have joyned with the rest in resisting the enemy if he had set upon them literally this cannot be understood for how could they build the wall or lay burdens upon the shoulders of those that bare them and yet all the while hold their weapons in one of their hands It is therefore a proverbiall kind of speech signifying onely that whilest they vvere busiest in building they had also their weapons ready at hand to fight against the enemy if need were for so Nehemiah explains this phrase in the following words vers 18. For the builders had every one his sword girded by his side c. Vers 22. Likewise at the same time said I unto the people Let every one with his seruant lodge within Jerusalem c. That is he gave charge to the people that none of them should go out of the city to lodge and that because he would have them alwayes in a readinesse to keep their turns both of watching by night and of working by day Vers 23. Saving that every one put them off for washing To wit either their garments or their bodies for upon occasion of legall pollutions the Jews did wash their bodies often CHAP. V. Vers 2. THere were that said We our sonnes and our daughters are many therefore we take up corn for them c. That is having a great charge of children that which we earn will not maintain us and therefore we are constrained whilest we work for the publick to take up corn upon use of the nobles and rulers and rich men amongst us to keep us from starving and that by pawning or selline our children to them for servants till we can redeem them which we are never like to do as is expressed vers 5. We bring into bondage our sonnes and our daughters to be servants and some of our daughters are brought unto bondage already neither is it in our power to redeem them so that we are in as bad or worse a condition then when we were bondslaves in Babylon and the having of many children which is of it self a great blessing of God is turned to us as a bitter curse Vers 3. We have morgaged our lands vineyards and houses that we might buy corn because of the dearth Even those that had not so great a charge of children were forced to morgage their estates because of the dearth that was amongst them Vers 4. There were also that said We have borrowed money for the kings tribute c. That is though we had sufficient to sustain the charge of our selves and families yet not also to defray the tribute that was laid upon us but even to pay that we have been constrained to morgage our lands and vineyards for though the Jews had liberty given them to return from Babylon into their own countrey yet they were to pay tribute there as is evident Ezra 4.13 If this city be builded and the walls set up again then will they not pay toll tribute and custome and so thou shalt endamage the revenue of the king and chap. 7.24 Also we certifie you that touching any of the Priests and Levites singers porters Nethinims or ministers of this house of God it shall not be lawfull to impose toll tribute or custome upon them Vers 5. Yet now our flesh is as the flesh of our brethren our children as their children That is we are reasonable creatures as well as they not beasts yea Israelites of the seed and linage of Abraham as well as they not heathens though they use us as if we were not such Vers 7. And I set a great assembly against them To wit both of those that were oppressed and those of the better sort in the congregation that were not tainted with this sinne yea
and to beat him off by terrifying him from the work which God had given him in charge and likewise afterwards by the event because the enemies came not that night to seize upon him as Shemaiah had prophecyed they would Vers 15. So the wall was finished in the twenty and fifth day of the moneth Elul c. The very doores of the gates being then also set up which was not done before vers 1. The whole work was finished on the twenty fifth day of the moneth Elul which was their sixth moneth agreeing most what with our August and shewes that they undertook the work in the heighth of summer when the dayes were at the longest and the season every way most seasonable for building and so all was dispatched in fifty and two dayes to wit from the time that they first began the repairing of the wall Indeed because it seems impossible that so great a work should be finished in so short a compasse to wit fifty two dayes which was not full two moneths therefore some Expositours understand these fifty two dayes to be meant of the time after the stone wall was finished and that message was sent from Sanballat and Tobiah whereof mention is made vers 2. but because no such thing is here expressed I rather understand it of the time wherein the whole work was finished And indeed if we consider first that the walls and towers were not wholly razed to the ground but onely battered and broken and had many breaches in them secondly that there was a multitude of people who round about the city in severall places at one time were employed in the work and did with much earnestnesse follow it and thirdly that it was indeed finished to the astonishment of the enemies vers 16. before they dreamed it could have been done And it came to passe that when all our enemies heard thereof and all the heathen that was about us saw these things they were much cast down in their own eyes for they perceived this work was wrought of our God I say considering all these things it needs not seem so incredible that the work was begun and perfected in fifty two dayes CHAP. VII Vers 1. WHen the wall was built and I had set up the doores and the porters and the singers and the Levites were appointed By the Levites thus distinguished from the porters and singers are meant such of the Levites as were to attend upon the priests in their office and the meaning of this clause is either that Nehemiah did choose out and appoint some of these to perform some solemn service at the dedication of the walls by way of thanksgiving to God or else that such of the porters singers and Levites as had been some way imployed about the building were now appointed again to return to their service in the Temple Vers 2. I gave my brother Hanani and Hananiah the ruler of the palace charge over Jerusalem To his brother or kinsman Hanani who first brought him word of the sad estate of Jerusalem chap. 1.1 2. and to Hananiah the ruler of the palace he gave charge over Jerusalem that is to see that the gates were carefully shut and opened in due time and a sufficient watch for the better guard of the city alwayes maintained Vers 3. And while they stand by let them shut the doores and barre them That is let not those that have the charge of shutting and barring the gates appoint or send others to do it for them but let them at least stand by themselves and see it done as it should be Some indeed conceive that this is spoken of Hanani and Hananiah to wit that they were to see the gates shut up themselves but the words seem more clearly to import that it is spoken of them that by Hanani and Hananiah should be appointed to this service And appoint watches of the inhabitants of Jerusalem every one in his watch and every one to be over against his house That is every one to watch in that part which was nearest to his own dwelling those that dwelt in the west parts of the city were not to be called to watch on the walls on the east-side c. Vers 4. Now the city was large and great but the people were few therein and the houses were not builded So that there was no proportion betwixt the walls without and the houses of the city within nor were the inhabitants sufficient for the defence of the walls in so large a circuit which is alledged here as the reason why Nehemiah undertook the numbring of the people according to their genealogies as is related in the following verse Some indeed of the chief of the inhabitants were carefull to build themselves stately and fair houses Haggai 1.4 Is it time for you O ye to dwell in your cieled houses c. but the whilest it seems the most of the houses lay ruinated and unbuilt and though there came out of Babylon with Zerubbabel fourty two thousand three hundred and sixty Ezra 2 64. yet the greatest number of these happely chose to seat themselves in some other part of the countrey rather then in Jerusalem either because of the misery that had befallen the inhabitants of this city formerly when it was taken by the Chaldees or because they found the city unfit to dwell in Vers 5. And my God put into mine heart to gather together the nobles and the rulers and the people that they might be reckoned by genealogies To wit that knowing the number of the people according to their severall genealogies first those families that belonged to Jerusalem might be appointed to dwell there secondly that as need was found others might be also called in to inhabit Jerusalem though their progenitours had not dwelt there thirdly that according as men were found able they might be appointed to lend aid to the rebuilding of those houses in Jerusalem that lay in the rubbish This assembly was gathered upon the first day of the seventh moneth chap. 8.2 when they were first prepared by the hearing of the law that they might the more willingly undertake what was imposed for the common good and then order was taken for these things chap. 11.1 The rest of the people cast lots to bring one of ten to dwell in Jerusalem the holy city and nine parts to dwell in other cities c. And I found a register of the genealogie of them which came up at the first c. For their better proceeding a president was sought of their former numbring the people in the dayes of Zerubbabel and this register was found that follows in the next verse which in many things differs from that Ezra 2.1 and therefore it is thought that that in Ezra was taken and written when they were preparing to come out of Babylon this when they were come into Judea Vers 6. These are the children of the province c. What is to be noted for the understanding of
this register of the genealogie of them that returned out of Babylon we may see in the notes upon the second chapter of Ezra Vers 70. And some of the chief of the fathers gave unto the work Some conceive that this is still a continuation of the register that was found mentioned above vers 5. containing a catalogue of what was given at their first return out of Babylon towards the building of the Temple c. And whereas it may be objected that there is a great deal of difference betwixt that which is said to be given there Ezra 2.69 and that which here is said was given to this they answer that all that was given by the encouragement of Cyrus both by Jews and Persians is there set down here onely that which was given by the Jews But I rather conceive with other Expositours that the register that was found mentioned vers 5. ended with the former verse and that here now is added what was collected after the people were numbred by Nehemiah according to the president of the register that was found for as there was a collection of money and other things made when they were numbred according to their genealogies in Zerubbabels time at their first coming out of Babylon Ezra 2.68 so was it now also onely that was merely for the building of the Temple this was partly for the service of the Temple for why else were so many priests garments given mentioned in the following words but in part also for the rebuilding of the city See above vers 4. The Tirshatha gave to the treasure That is Nehemiah chap. 10.1 and 8.9 Now those that sealed were Nehemiah the Tirshatha c. See the note also Ezra 2.63 Vers 73. So the priests and the Levites and the porters c. See the note Ezra 2.70 CHAP. VIII Vers 1. ANd all the people gathered themselves together as one man c. To wit on the first day of the seventh moneth vers 2. which was the feast of trumpets Levit. 23.24 and not many dayes after the wall was finished which was on the twentie fifth day of the sixth moneth chap. 6.15 Some Expositours conceive that this is but onely a more full and large relation of those things which were done long since at Zerubbabels first coming into Judea and which were before more breifly related by Ezra Ezra 3.1 c. and that first because as the second chapter of Ezra ends and the third begins so with the same words in effect doth the seventh chapter of Nehemiah end and the eighth begin and secondly because it is not likely that Ezra being sent to instruct the people in the Law of God would suffer them so long to wit till Nehemiahs coming to be ignorant of the main duties of Gods worship and service as it seems now they were vers 14. And they found written in the Law which the Lord had commanded by Moses that the children of Israel should dwell in booths in the feast of the seventh moneth c. But these reasons are too weak to winne us to admit of such a confusion in the order of the history rather therefore I conceive that what is here related was done in Nehemiahs time after the wall was finished as is above related The place where they met together was as is here added the street that was before the water-gate a gate mentioned before chap. 3.26 and in the street hereof it seems the people were assembled because the court of the Temple could not contain such a multitude And they spake unto Ezra the scribe to bring the book of the Law of Moses c. See the note Ezra 7.1 and 6. Vers 4. And beside him stood Mattithiah c. To wit as witnesses ready to approve and maintain the truth of that which from the Law of God should be delivered to them and in their turn also to perform the work Vers 7. Also Joshua and Bani c. That is not onely Ezra did thus expound the Law unto the people but others also of the priests and Levites caused the people to understand the Law because they could not all conveniently heare Ezra they were divided into severall companies and in each of them there were pulpits or scaffolds erected as may be gathered chap 9.4 from whence they read and expounded the Law unto them there being severall teachers in each place that might successively discharge that work And the people stood in their place To wit some in one company and some in another according to their divisions So they read in the book in the Law of God distinctly and gave the sense and caused them to understand the reading It is a weak conceit of some popish Expositours that they did reade onely that in the Syriak tongue to the people which in the originall book was written in Hebrew and that because the people since their return out of Babylon did neither speak nor perfectly understand the Hebrew tongue but the Syriak onely for the words do plainly import that they expounded that which they read to them Vers 9. And Nehemiah which is the Tirshatha See Ezra 2.63 This day is holy unto the Lord your God mourn not nor weep That is this day the Lord hath appointed to be consecrated to him as a holy day of spirituall rejoyceing and feasting together Numb 10.10 In the day of your gladnesse and in your solemne dayes and in the beginnings of your moneths ye shall blow the trumpet c. and therefore be comforted and chear up your hearts with the assurance of Gods mercy and make not your selves unfit for the service of this day by your excessive and unseasonable mourning For all the people wept when they heard the words of the Law Because they they perceived by that they had heard from their teachers how many wayes they had broken the Law of their God and had by that means provoked the Lord to poure forth those judgements upon them which they saw he had long since threatned against those which did not obey his commandments Vers 10. Then he said unto them Go your way eat the fat and drink the sweet c. This is meant of their feasting together with their peace-offerings to which he addes and send portions unto them for whom nothing is prepared that is to the poore the fatherlesse and widows which was according to the Law Deut. 16.14 Thou shalt rejoyce in thy feast thou and thy sonne and thy daughter c. and the Levite the stranger the fatherlesse and the widow c. For the joy of the Lord is your strength That is your rejoycing in the Lord his love and favour and manifold mercies which he hath of late conferred upon you and doth still continue to you is that whereby you must be strengthened both in the outward and inward man Vers 13. And on the secend day were gathered together the chief c. even to understand the words of the Law That is to advise with him
concerning some particular passages which happely they had observed the day before in the expounding of the Law amongst which I conceive one main thing was concerning the keeping of the feast of Tabernacles whereof happely Ezra the day before had purposely spoken to instruct the people because that feast was now nigh at hand for so much seems to be implyed vers 14. And the found written in the Law which the Lord had commanded by Moses that the children of Israel should dwell in booths in the feast of the seventh moneth Vers 16. And in the street of the water-gate and in the street of the gate of Ephraim That is the gate whereat they went out that were to go to the tribe of Ephraim the meaning is that they built them booths all over the citie from the one end of the citie to the other or in all the streets that were near to the Temple Vers 17. For since the dayes of Joshua the sonne of Nun unto that day had not the children of Israel done so That is from Joshuas time till then they had not kept this feast in such a solemne manner with such celebration and devotion as it was kept now Joshuas time is mentioned not the time of Moses because happely till Joshua brought them into the land of Canaan they kept not this feast it was a memoriall of their dwelling in booths as they passed through the wildernesse out of Egypt See Levit. 23.42 43. and therefore till they were come into Canaan and had left dwelling in tabernacles and booths there needed no memoriall of it but now that this feast so expressely commanded by God should be utterly disused and neglected from Joshua till then a matter of a thousand years in the times of so many godly princes and priests is methinks altogether improbable besides it is manifest that in Zerubbabels time at the peoples first coming out of Babylon which was long before this they kept this feast Ezra 3.4 They kept also the feast of tabernacles c. and therefore the meaning of these words must needs be this onely that from the dayes of Joshua till then they had not kept this feast so that is with such devotion and solemnitie Wherein the difference was it is hard to say yet one particular seems to be that which is expressed in the following verse namely that all the seven dayes day after day the prople met together and had the Law read and expounded to them whereas formerly because the first and last dayes were onely appointed to be more solemne convocations and great holy dayes whereon they might do no work Levit. 23.35 36. their manner it seems had been to assemble the people and reade the word onely on the first and last dayes which was now reformed and the word was reade all the seven dayes though the first and last were kept more solemnely as the great holy dayes of the feast as one of them is called John 7.37 The last and great day of the feast so much seems implyed vers 18. Also day by day from the first day unto the last day he read in the book of the Law of God and they kept the feast seven dayes c. and to this some adde also that they had never before built themselves booths upon the tops of their homes as now they had done as is expressely noted before vers 16. CHAP. IX Vers 1. NOw in the twenty and fourth day of this moneth the children of Israel were assembled with fasting c. To wit the next day but one after the solemnity of the feast of tabernacles was ended for the last and great day of the feast was the two and twentieth day of this moneth seeing they were so carefull according to the Law to keep the feast of trumpets on the first day of this moneth and the feast of tabernacles on the fifteenth day chap. 8.1 2. 14. it is likely also that they omitted not to keep the day of atonement enjoyned by the same Law which was a publick fast day whereon they were to afflict their souls and was to be kept on the 10. day of this moneth Lev. 23.27 some five dayes before the feast of tabernacles began but yet having had the Law day by day all the feast of tabernacle-expounded to them chap. 8.18 and finding thereby how grievously they had sinned and how farre short they were still from that which God required them to be they resolved to keep a publick fast before the people now assembled at Jerusalem were departed thence onely affording them one day to prepare themselves for it wherein they would bewail their sinnes seek to God for mercy and make a solemne covenant with God having first separated themselves from their strange wives and their children whereof it seems they were particularly convinced by the reading of the Law as is implyed in the following words vers 2. Vers 2. And the seed of Israel separated themselves from all strangers That is from their strange wives and the children they had by them This is again repeated chap. 13.3 When they had heard the Law they separated from Israel all the mixt multitude yea some conceive that that which is before related concerning the Jews putting away their strange wives at the perswasion of Ezra was done now Ezra being still living as is noted in the former chapter vers 2. but of this see the note Ezra 10 Vers 3. And they stood up in their place and read in the book of the law c. That is the whole congregations stood up in their severall places and then the priests and Levites read in the law of God one fourth part of the day and prayed and praised God another fourth part The day consisted among the Jews of twelve houres John 11.9 Are there not twelve houres in the day the first three houres were allotted to the morning sacrifice the three last to the evening sacrifice and the other two fourth parts were allotted to these duties of Gods worship and service Vers 4. Then stood up upon the stairs of the Levites Jeshua and Bani c. The people being divided it seems into eight severall congregations accordingly these eight Levites stood up each of them upon a scaffold or pulpit erected in their severall assemblies and prayed unto the Lord and stirred up the people to joyn with them in praising God as is expressed in the following verse for those there mentioned are the same that are here named though three of them are there called by other names for Bunni Bani and Chenani are there called Hashabniah and Hodijah and Pethahiah Vers 6. Thou hast made heaven the heaven of heavens c. See 1. Kings 8.27 And the host of heaven worshipeth thee Not the Angels onely but the sunne moon and starres c. are said to worship God because in their kind they honour him by being subject to his will and command Vers 20. Thou gavest also thy good spirit c. To wit
to their governours and teachers not Moses onely but the seventy Elders also Numb 11.17 by whom they were accordingly instructed and governed in the right way Vers 22. Thou gavest them kingdomes and nations and didst divide them into corners That is thou didest plant them in the severall parts and corners of the land of Canaan some within Jordan and some without yet some understand this of the heathen that were driven out of their dwellings before the Israelites So they possessed the land of Sihon and the land of the king of Heshbon c. Which was also at that time when the Israelites took it in the possession of Sihon who had formerly taken it from the Moabites Numb 21.26 For Heshbon was the city of Sihon the king of the Amorites who had fought against the king of Moab c. Vers 29. And hearkened not unto thy commandements but sinned against thy judgements which if a man do he shall live in them See the note Levit. 18.5 And withdrew the shoulder and hardened their neck and would not hear That is they refused to submit to Gods government but were stubborn and rebellious against him It is a metaphoricall expression taken from oxen and other cattell that will struggle and will not take yoke upon them the like phrase we have Zach. 7.11 But they refused to hearken and pulled away their shoulder and stopped their ears that they would not hear and so in many other places Vers 32. Let not all the trouble seem little before thee that hath come upon us That is take compassion on us and put an end to the miseries that we have a long time suffered and resolve not to bring any more evil upon us as if we had not yet suffered enough Vers 36. And for the land that thou gavest unto our fathers to eat the fruit thereof and the good thereof behold we are servants in it This is mentioned as a great aggravation of their misery that they were servants in their own land in the land which God had given their fathers for their inheritance so that we reap not say they the benefit of the lands fruitfulnesse but the kings that reigne over us as is expressed in the following words vers 37. And it yeeldeth much increase unto the kings whom thou hast set over us c. Vers 38. We make a sure covenant and write it and our princes Levites and priests seal unto it To wit in their own name and in the name of all the people CHAP. X. Vers 1. NOw those that sealed were Nehemiah the Tirshatha c. To wit in the name of all the rest both of the magistrates priests Levites and people Vers 8. These were the priests That is all those above mentioned whose names are added after Nehemiahs for we cannot hence inferre as some do that Nehemiah was of the stock of the priests his name being set in the first place onely because he was at that time the governour of Judea Vers 28. And the rest of the people the priests c. Here generally it is added that all the rest that did not seal the covenant did yet consent to that the others had sealed in their names to wit the rest of the people the Levites the porters and singers and why the porters and singers are mentioned severally from the Levites see chap. 7.1 The Nethinims and all they that had separated themselves from the people of the lands unto the law of God that is all of other nations converted to the Jewish religion called usually Proselytes their wives c. they clave to their brethren their nobles vers 29. that is they consented to stand to this covenant which the others had sealed in their name as well as in their own Vers 30. And that we would not give our daughters unto the people of the land c. Besides the generall covenant that they would carefully observe all the commandements of God these following heads they do particularly adde because in these they had hitherto been exceeding faulty Vers 31. And if the people of the land bring ware or any victuals on the sabbath day to sell that we would not buy it c. Though it were not in their power to force the neighbouring nations to observe the Jewish laws yet they bound themselves by covenant that they would not buy any thing they brought to sell on the sabbath day which notwithstanding many of them brake soon after chap. 13.15 16. In those dayes saw I in Judah some treading wine presses on the sabbath c. there dwelt men of Tyre also therein which brought fish and all manner of ware and sold on the sabbath unto the children of Judah and in Jerusalem And that we would leave the seventh yeare and the exaction of every debt That is that they would leave the land every seventh yeare to lie at rest not sowing their fields nor dressing their vineyards nor gathering that which grew of it self but leaving it free for others as for themselves and that they would not exact that yeare their debts of those that were indebted to them all which was enjoyned by the law Levit. 25.3 4 5. c. and Deut. 5.2 but had not been of later times observed by them Vers 33. For the holy things and for the sinne-offerings Hereby I conceive is meant the peace-offerings which were offered in the name of the whole congregation and people of Israel which therefore were provided as here it is said by a common contribution of all the people Vers 34. And we cast the lots among the priests the Levites and the people for the wood-offering c. That is because there was much wood to be spent in the service of the Temple and there were not those treasures in the Temple as had been formerly wherewith it seems the wood had been in those times provided both priests Levites and people did unanimously at this time agree to undertake the charge and care of providing and bringing in wood for the service of the Temple and so having equally divided the charge among them according to their families and assigned to each family what they should bring in the time assigned to every one when they should bring in that which they were appointed to provide was determined by lot Vers 36. Also the first born of our sonnes and of our cattell c. That is the price that was to be paid for their redemption Numb 18.15 16. and consequently also the redemption-money for the firstlings of all beasts that were not fit for sacrifice and all this was for the priests that minister in the house of God that is for the priests that did at that time attend upon the service of the Temple for the priests did onely attend there in their courses Vers 38. And the priests the sonnes of Aaron shall be with the Levites when the Levites take tithes That is the priests were also to have their share in the tithes together with the Levites
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
against them in the watches That is they were also imployed in other services of the Temple successively in their severall courses Vers 10. And Jeshua begat Joiakim Joiakim also begat Eliashib The names of the high priests from their coming out of Babylon to the ruine of that Persian Monarchy are here inserted amongst other reasons no doubt because in those dayes the years of the Hebrews common-wealth were noted by the years of the high priest for kings they had none as in former ages and as for this Joiakim the sonne of Jeshua and father of Eliashib he was happely the same that is often mentioned in the Apocryphall story of Judith see Judith 4.6 and was doubtlesse the high priest in or about the time when Artaxerxes sent Ezra to Jerusalem Ezra 7.1 for Eliashib his sonne who succeeded him was high priest when Nehemiah came first to Jerusalem with commission to build the walls of Jerusalem for he then built the sheep-gate c. chap. 3.1 Then Eliashib the high priest rose up with his brethren the priests and they built the sheep-gate c. though afterward Nehemiah being with Artaxerxes in Persia he did very grossely misdemean himself in his place lodging Tobiah to whom he was allyed by mariage as also to Sanballat chap. 13.28 in the very chambers of the Temple chap. 13.4 5. Before this Eliashib the priest having the oversight of the chambers of the house of our God was allied unto Tobiah and he prepared for him a great chamber c. Vers 11. And Joiada begat Jonathan and Jonathan begat Jaddua This Joiada Jonathan and Jaddua were doubtlosse high priests in the times of those kings of Persia that succeeded Artaxerxes Longimanus whose cup-bearer Nehemiah was to wit Darius Nothus Artaxerxes Mnemon Artaxerxes Ochus Arses and Darius the last called Codomanus who lost the Empire to Alexander the great for as Josephus reports this Jaddua it was that met Alexander the great in his pontificall robes when he came against Jerusalem with the glory of whose presence that great conquerour was so stricken that he granted the Jews all and more than they desired Nor needs it seem strange that Nehemiah should live to see so many successions of high priests for happely he was very young when he was Artaxerxes cup-bearer and secondly happely Jaddua who lived in Alexanders time was not yet high priest when Nehemiah wrote this but was onely added to the rest because he was to succeed his father Jonathan and thirdly God doth usually grant long life to those whom he raiseth up to be great instruments of good to his Church But however it may well be which others say that this clause was inserted after Nehemiahs death by some other holy man of God Vers 12. And in the dayes of Joiakim were priests the chief of the fathers of Seraiah Meraiah c. That is Meraiah was the head or chief of that order in the dayes of Jehoiakim of which Seraiah was head or chief vers 1. in the dayes of Jeshua and so we must understand all the rest that are named in this second catalogue Vers 17. Of Miniamim of Moadiah Piltai The meaning of this clause is either that Piltai was the head of both these families or else that he was the head of the family of Miniamin who was descended of Moadiah Vers 22. The Levites in the dayes of Eliashib Joiada and Johanan and Jaddua were recorded c. Having set down in the ten foregoing verses who were the chief priests in the dayes of Joiakim the sonne of Jeshua here we are told that both the chief Levites and priests in the dayes of the following high priests to wit Eliashib Joiada and Johanan the same that is before called Jonathan vers 11. and Jaddua even to the reigne of Darius the Persian that is Darius Codomanus the last Persian king who was vanquished by Alexander the great were recorded which is as if it had been said being recorded elsewhere there is no need of repeating them here again Now because Jaddua is here again mentioned it is thought by some that this verse was also inserted after the death of Nehemiah Vers 23. The sonnes of Levi the chief of the fathers were written in the book of the Chronicles c. Here we are told where the names of the chief Levites before mentioned are recorded untill the dayes of Johanan or Jonathan the sonne that is the grandchild of Eliashib vers 11. and because many of them lived also in the dayes of Jaddua in the foregoing verse he also is mentioned namely in the book of the Chronicles which whether it be meant of the Scripture Chronicles or no it is hard to say Vers 24. And the chief of the Levites c. To wit in the dayes of Joiakim for so it is expressed vers 26. These were in the dayes of Joiakim the sonne of Jeshua c. Vers 27. And at the dedication of the wall of Jerusalem they sought the Levites c. For as at their first taking possession of any new built house they used to dedicate it with feasting prayer and praising God as it is noted Deut. 20.1 whence is that title of Psalme 30. A Psalme and song at the dedication of Davids house so now they resolved to keep a solemn festivity for the dedication of the walls of Jerusalem to wit with praying to God that he would blesse them and make them a means of safety to his holy city and with praising God with Psalmes of joy and thanksgiving the rather because the walls were so miraculously finished in so short a time maugre all the opposition of their enemies Vers 30. And purified the people and the gates and the wall To wit by sprinkling upon them the water of purifying as also by praying and praising God as in the former note Vers 31. Then I brought up the princes of Judah upon the wall c. Viz. together with the Levites and many of the people as is expressed vers 38. and then being altogether in one place Nehemiah appointed two great companies of them that gave thanks that is he divided them into two companies in the one company was Ezra who went formost vers 36. with whom went those Levites and priests mentioned vers 32. c. to the end of the 36. verse with half of the princes vers 32. yea and half of the people vers 38. in the other company was Nehemiah vers 38. and the other half both of the princes and people vers 38 40. and likewise those priests and Levites mentioned vers 41.42 And then being thus divided Ezra and his company turned on the right hand toward the dung-gate Nehemiah and his company to the left toward the tower of the furnaces vers 38. and so met both at last in the Temple vers 40. which was in the west of the citie whence it seems they began on the east-side Concerning the severall gates here mentioned see the severall notes on the second and
third chapters of this book Vers 44. And at that time were some appointed over the chambers for the treatreasures for the offerings for the first fruits c. Which the people had newly covenanted to bring in yearely according to the law for the priests and Levites Vers 47. And the Levites sanctified them unto the children of Aaron That is the tithe of their tithes the Levites set apart for the priests CHAP. XIII Vers 1. ON that day they read in the book of Moses c. This I conceive hath not reference to that which is immediately before related concerning the dedication of the walls of Jerusalem for the walls were begun to be built within a while after Nehemiahs first coming to Jerusalem and were finished within two moneths or lesse chap. 6.15 nor is it likely that it was long after ere the walls were dedicated but rather to the day whereon they sealed the covenant whereof he had spoken before in the ninth and tenth chapters when upon reading of the law amongst other evils this also concerning their marriages with heathens and the joyning of their children to the congregation of the Lord was discovered and reformed by separating all the mixed multitude from the children of Israel as is noted before chap. 9.2 and here repeated again vers 3. and this as it seems by that which follows vers 4 5 6. was about the two and thirtieth yeare of Artaxerxes some twelve years after Nehemiahs first coming to Jerusalem when having been with Artaxerxes in Persia he returned again to Jerusalem and reformed such abuses as in the time of his absence were crept in amongst them see the note chap. 2.1 and chap. 5.14 And therein was written that the Ammonite and Moabite should not come into the congregation c. No nor their children unto the tenth generation Deut. 23.1.3 concerning which see the notes there And though there were many passages in Moses law that were against the polluting of the seed of Israel by mariages with the nations about them yet this is here alledged concerning the Ammonites and Moabites rather then any other because it did so expressely discover the great sinne of Eliashib mentioned afterwards vers 4.5 in joyning himself in affinity with Tobiah who is often called the servant the Ammonite yea and honouring him so farre as to allot him a chamber in the very Temple Vers 3. They separated from Israel all the mixed multitude This is added to aggravate the sinne of Eliashib the high priest related in the following verses who was so farre from a sincere desire to reform this abuse discovered by the law that notwithstanding the people did unanimously separate all the mixed multitude from the children of Israel yet he immediately after Nehemiah was gone into Persia which was vers 6. in the thirty second yeare of Artaxerxes reigne received Tobiah amongst them yea and gave him a lodging in the very Temple howeuer he had happely dissembled these his purposes so long as Nehemiah abode in Jerusalem Vers 4. And before this Eliashib the priest having the oversight of the chamber of the house of our God was allied unto Tobiah That is before this reading of the law and the reformation thereupon following mentioned in the former verses Vers 5. And he had prepared for him a great chamber where afore time they laid the meat-offerings c To wit not when he was first allyed to Tobiah but long after when Nehemiah was gone into Persia vers 6. However he carried the matter when Nehemiah being then present upon the reading of the law the people separated from Israel all the mixed multitude vers 3. yet so soon as Nehemiah was gone into Persia in the thirty second yeare of Artaxerxes reigne Eliashib discovered himself preparing that is making ready and furnishing for his friend and ally Tobiah the Ammonite a great chamber even in the chambers of the Temple which was done it seems by laying many chambers into one the partitions being taken down as may be gathered from vers 9. where it is said that Nehemiah having cast out Tobiahs houshold-stuffe caused the chambers to be cleansed Vers 6. For in the two and thirtieth yeare of Artaxerxes king of Babylon came I unto the king c. Twelve years after his first coming to Jerusalem which was in the twentieth yeare of Artaxerxes chap. 2.1 Vers 9. Then I commanded and they cleansed the chambers To wit by casting out the houshold-stuffe of Tobiah and happely by sprinkling them with the water of purifying because they had been polluted and profaned by the lodging of strangers therein that were not of the seed of Israel Vers 10. And I perceived that the portion of the Levites had not been given them The people had not long since by covenant with God bound themselves to the contrary chap. 10.35 c. but it seems out of indignation against Eliashib for lodging Tobiah in the treasuries of the Temple and because they feared thereupon that what they brought thither was diverted some other way and not imployed as it ought to be they wholly forbare to bring in the Levites portions as they had formerly done Vers 11. Then contended I with the rulers and said Why is the house of God forsaken They had said before when they made that solemn covenant with God We will not forsake the house of our God chap. 10.39 and now therefore Nehemiah upbraids them as it were with their own words and condemnes them out of their own mouthes Why is the house of God forsaken Vers 14. Remember me O my God concerning this and wipe not out my good deeds c. He brags not but prayes not claiming any thing of merit as due in justice but producing the good which through the grace of God he had done he beggs of God to remember him in goodnesse and mercy to accept of these his endeavours to serve him according to the sincerity of his heart and not to reject them because of his many failings as is more fully expressed vers 22. Remember me O my God concerning this also and spare me according to the greatnesse of thy mercy yea herein also he intimates that he knew well enough that perhaps from men he should have no thanks but he sought not the praise of men if it proved so he beseeched the Lord however to remember him and then he had his desire Vers 15. In those dayes saw I in Judah some treading winepresses on the sabbath c. Which was also contrary to their former promise when they solemnly renewed their covenant with God chap. 10.31 Vers 16. There dwelt men of Tyre also therein which brought fish and all manner of ware and sold on the sabbath c. Keeping their very markets upon the sabbath dayes and this they did too which is added in the last words as a great aggravation of their sinnes in Jerusalem that is even in the city Jerusalem which God had chosen to himself for his habitation Vers
given them or because he was an Amalekite against whom the Jews were alwayes to be sworn enemies as is before noted vers 2. or because he had alwayes been what he is called vers 10. the Jews enemy and therefore he being a Jew thought it not lawfull by bowing to him to fawn upon him and flatter him Vers 6. Wherefore Haman sought to destroy all the Jews c. Whereto he was incited both by his former hatred happely against that nation and his present indignation against Mordecai for whose contempt no revenge seemed enough and the conceit he might have that the like contempt he must expect from all that nation even because of their religion Vers 7. In the first moneth that is the moneth Nisan in the twelfth yeare of king Ahasuerus they cast Pur c. Which was above foure years after Esthers marriage with Ahasuerus for she was married to him in the tenth moneth of the seventh yeare of his reigne chap. 2.16 after which Haman was advanced by Ahasuerus favour As for their casting Pur that is the lot it was by this lottery which was a kind of Divination used in those times to find out what moneth or day would be lucky for the accomplishment of his intended massacre of the Jews and thus by the providence of God over-ruling the superstition of this wicked wretch there was way made for the preservation of Gods people for he casting lots every day day after day and moneth after moneth the lot discovering the lucky day fell not till they came to the twelfth moneth yea the thirteenth day of that moneth vers 13. And hereupon though the decree he obtained from the king for the massacre of the Jews were sealed on the thirteenth day of the first moneth vers 12. yet order was given that the massacre should not be till the black-day forsooth came to wit the thirteenth day of the twelfth moneth vers 13. and before that day came Mordecai was advanced and Haman hanged Vers 8. And Haman said unto Ahasuerus There is a certain people scattered abroad c. Though the Jews were returned out of the captivity into the land of Judah yet many of the ten tribes especially did still remain dispersed here and there in severall countries not embracing the liberty which was proffered them yea what were the Jews in Judea but as a handfull of a poore dispersed people in regard of the Samaritanes and others that dwelt round about them in the province of Syria and this Haman presseth that he might intimate to the king both the basenesse of the people and how easily they might be destroyed and withall what danger there was of their infecting others with this their bold contempt of the kings laws being a people scattered and dispersed abroad in every countrey Vers 9. Let it be written that they may be destroyed and I will pay ten thousand talents of silver c. That is whereas it may be thought that the cutting off this people may be an empairing to the kings customes and tributes to make amends for that I will undertake to pay ten thousand talents of silver for the kings treasury into the hands of those that have the charge of the businesse that is the kings receivers that have the charge of receiving the kings treasure Some understand that Haman meant that this great summe proffered should be raised out of the confiscated state of the Jews that were to be slain but I rather conceive it is meant of so much which should have been paid out of his own state first because it is still said that Haman engaged himself to pay it for the destruction of the Jews chap. 4.7 Mordecai told him of all that had happened unto him and of the summe that Haman had promised to pay to the kings treasuries for the Jews to destroy them and secondly because the spoil of the Jews is afterward proffered as a prey to their neighbours in each place that should destroy them to make them the more willing to execute this cruell edict vers 13. Letters were sent by posts into all the kings provinces to destroy to kill and to cause to perish all Jews both young and old c. Vers 10. And the king took his ring from his hand and gave it unto Haman c. To wit that he might therewith seal what decree he was pleased to make to this purpose yea it may be that upon this occasion he honoured him with the constant keeping of this seal for he kept it afterwards till he was cashiered c. 8.2 The king took off his ring which he had taken from Haman and gave it unto Mordecai Vers 11. And the king said unto Haman The silver is given unto thee c. That is the money thou hast promised keep it to thy self I account it as received and do give it back to thee Vers 12. Then were the kings scribes called on the thirteenth day of the first moneth and there was written according to all that Haman had commanded c. Though Haman intended that the thirteenth day of the twelfth moneth the day that was chosen by lot should be the day of the massacre yet so soon as ever the king had yielded to his motion even upon the thirteenth day of the first moneth he was carefull to have the decree written sealed and published lest the king by counsell of others or by his own relenting heart should alter his mind and recall what over-rashly he had now granted Vers 15. And the king and Haman sate down to drink but the city Shushan was perplexed That is the Jews in the city Shushan and perhaps others also as it must needs be if they had any spark of humanity left in them even out of pity and compassion and withall too for fear of the ordinary confusions which are wont to happen in such popular executions CHAP. IV. Vers 2. ANd came even before the kings gate c. This Mordecai did that he might give notice to Esther what a decree was come forth concerning the Jews and might advise her to interpose her self for the preservation of Gods people But further then the kings gates he might not come because none might enter into the kings gate clothed with sackcloth the ground of which custome we may conceive was either that the court pleasures might not be interrupted with any thing that had an appearance of sorrow or sadnesse or lest the king should be wonne suddenly by beholding any suppliant so sadly attired to grant any thing that was not just and right Vers 4. So Esthers maids and her chamberlains came and told it her To wit how Mordecai sate mourning before the kings gate in sackcloth and ashes and with his clothes rent vers 1.2 for they could not tell her of that which is related in the foregoing verse to wit what wailing there was amongst the Jews in the provinces abroad And she sent raiment to cloth Mordecai c. To wit by way
and fourthly because when men are merry and frolick at feasts they used to be the freer to grant any boon to those they affect And so likewise it was politickly also done to invite Haman together with the king first that she might to his face accuse him a good evidence that she spake nothing but truth of the plot he had to take away her life together with the rest of her people and secondly that he might not privately by false suggestions disswade the king from believing her complaint Vers 6. And the king said unto Esther at the banquet of wine What is thy petition Anciently it seems the meat being removed they used to have a second banquet of fruits and wines which therefore they called the banquet of wine for with their meat they drank wine mixed with water Vers 7. My petition and my request is c. That is my petition and request for the present is onely this that the king and Haman would yet once more come to morrow to a banquet which I shall prepare for them and then I will do as the king hath said vers 8. that is make known that great suit which I have unto the king In this second deferring the propounding her petition to the king she might have an aim to get the better hold of the king by endearing him with so pleasant entertainments and to ripen her hopes by working in the mind of Ahasuerus a fore-conceit of the greatnesse and difficultie of that suit that was so hardly drawn forth But withall doubtlesse God did by his secret providence incline her heart hereto that in the interim he might advance Mordecai before her feast was prepared and so she might have the better assurance of obtaining her suit both for the deliverance of the Jews and the ruine of Haman and Gods hand in the businesse might be the more evidently seen Vers .. 9. When Haman saw Mordecai in the kings gate that he stood not up nor moved for him c. So farre was Mordecai from adoring Haman or bowing down to him as was enjoyned that he would not so much as move to him when he went by He might have heard how Esther had found favour with the king which might raise his courage to a more scornfull contempt of this his professed adversary however this makes it most probable that it was not divine adoration onely that he refused to yield him See the note chap. 3 2. Vers 11. And Haman told them of the glory of his riches c. To wit thereby to aggravate Mordecaies offence in daring for all this to despise him as he did Vers 14. Let a gallows be made of fifty cubits high and to morrow speak thou unto the king that Mordecai may be hanged thereon This in their pride and rage and servile stooping to Haman they advised him to do not considering nor regarding the singular service which Mordecai had done for king Ahasuerus chap. 2.21 c. CHAP. VI. Vers 1. ON that night could not the king sleep c. The kings head might perhaps be troubled with thinking what great request it should be that Esther had to make that was so hardly drawn from her but doubtlesse beside there was a speciall hand of divine providence in keeping the king awake for Mordecai might have been hanged before Esther had known any thing of it Haman being come early the next morning vers 4. to beg this of the king had not the Lord kept him from sleep and directed him to reade in that place of the Chronicles where Mordecaies service was recorded and so made way to his advancement Vers 3. Then said the kings servants that ministred unto him There is nothing done for him Here it is said expressely that nothing had been done for Mordecai yet we see what is said in the Apocryphall additions chap 12. vers 5 6. So the king commanded Mordocheus to serve in the court and for this he rewarded him Howbeit Aman the son of Amadatheus the Agagite who was in great honour with the king sought to molest Mordocheus and his people because of the two Eunuchs of the kings Vers 4. And the king said Who is in the court c. That is in the outer court for it was death for any body to come into the court except he were called by name chap. 4.11 Now Haman was come into the outward court of the kings house to speak unto the king to hang Mordecai c. Hereby it appears that it was towards day ere that was read to the king which Mordecai had done whereupon followed that enquiry what had been done for the honouring of the man that had done him such good service Vers 6. And the king said unto him What shall be done unto the man whom the king delighteth to honour Though the king knew of no difference betwixt Haman and Mordecai yet he suppressed Mordecaies name and thus the Lord by his providence brought it about that even Haman himself should to his greater vexation appoint the honours that should be done to Mordecai and that at a time when he was come to desire of the king that he might be hanged and with full assurance that he should have obtained his desire Vers 10. Take the apparell and the horse as thou hast said and do even so to Mordecai c. Though the crown royall whereof Haman spake also vers 8. be not here expressed by the king yet it is implyed in the following words where Haman is enjoyned to do to Mordecai just as he had said Let nothing fail of all that thou hast spoken if afterwards he wore a crown of gold chap. 8.15 And Mordecai went out from the presence of the king in royall apparell of blew and white and with a great crown of gold much more when he was carried in such pomp through the city Vers 11. And proclaimed before him Thus shall it be done unto the man whom the king delighteth to honour That is by Heraulds he caused it to be proclaimed Vers 12. And Mordecai came again to the kings gate That is having received that honour related in the former verse he returned to his ordinary office as it seemeth and attendance at the kings gate as not being puffed up herewith nor yet rid of his fears concerning that cruell decree for the massacre of the Jews nor knowing how Esther had sped in her suit against Haman though by this sudden change he might hope that something was done and therefore desirous still to hearken what should be the event of Esthers petition to Ahasuerus But Haman hasted to his house mourning and having his head covered To wit for shame and grief because that honour which he was so confident should have been conferred upon himself was conferred upon his enemy and himself was forced to be a chief actour therein See 2. Sam. 15.30 Vers 13. If Mordecai be of the seed of the Jews before whom thou hast begun to fall thou shalt not
when he was condemned to death and given now to Mordecai but because the text speaks plainly of one special ring the king took off his ring c. I rather think that this was that very ring before spoken of chap. 3.10 and that Mordecai was now made keeper of the kings signet as Haman had been whence it was that he wore those badges of honour vers 15. And Mordecai went out from the presence of the king in royall apparell of blew and white and with a crown of gold and with a garment of fine linen and purple c. and that he is said to have been great in the kings house chap 9.4 and next unto him king Ahasuerus chap. 10.3 And Esther set Mordecai over the house of Haman That is she committed it and all he had to Mordecaies care and charge to be by him disposed and ordered as might be for her best advantage Vers 5. Let it be written to reverse the letters devised by Haman c. Esther wisely would not take any notice of the kings consenting to this bloudy decree lest she should seem to cast the least blame upon him and withall she knew well that a decree established by the king by the Laws of the Persians might not be reversed Dan. 6. 15. The Law of the Medes and Persians is that no decree nor statute which the king establisheth may be changed and therefore to give him a hint to reverse it as a decree devised by Haman and surreptitiously written and sealed and sent forth by him she makes no mention at all of the king but calls them letters devised by Haman which he wrote to destroy the Jews Vers 7. I have given Esther the house of Haman and him they have hanged upon the gallows because he laid his hand upon the Jews That is he intended and endeavoured so to do having assigned a decree to have them all slain Vers 8. Write ye also for the Jews as it liketh you in the kings name and seal it with the kings ring c. It seems the king would not pretend that the former letters were devised by Haman without this direction because he knew to the contrary nor could yield to the reversing of the former decree which was against the law and custome of the Medes and Persians but let them write what they could devise in favour of the Jews and for their preservation so the former decree were not in expresse terms reversed he consented freely to it and indeed that this was the meaning of this which the king here said we may the rather think because in the new decree which Mordecai sent forth vers 11. no man is forbidden to offer violence to the Jews nor is the magistrate commanded to assist them onely the Jews are allowed to stand upon their guard which shews that Mordecai was restrained to this that he might not in expresse terms reverse what was published in the former decree Vers 9. Then were the kings scribes called at that time in the third moneth that is the moneth Sivan c. Which containeth part of May and part of June The decree for the slaying of the Jews was made on the thirteenth day of the first moneth chap. 3.12 so that this calling of the kings scribes to make a new decree was two moneths and ten dayes after the former decree was made all which time we may well imagine that the people of God were in a very sad condition but yet their being eight moneths and twenty dayes still behind ere the day at first appointed for the slaughter of the Jews should come to wit the thirteenth day of the twelfth moneth all this time they had to provide for their own defence It was written according to all that Mordecai commanded unto the Jews and to the lieutenants c. To the Jews because it concerned their securitie and to the governours that they might publish it and not hinder the Jews in their just defence And whereas it is said that this decree was sent to every province according to the writing thereof for this see chap. 1.22 Vers 11. To gather themselves together and to stand for their life to destroy to slay c. Thus by the former decree standing still in force the nations of each province were authorized to destroy the Jews and by this second edict the Jews were authorized to destroy those that should set upon them which the Jews being but a few in comparison of those they lived amongst could have never done by their own strength had not this discovery of the change of the kings mind and this intimation of his desire much abated the malice of their enemies yea had not God miraculously prospered this weak means for their preservation Vers 14. And the decree was given at Shushan the palace That is there it was dated signed and sealed and then afterwards there as in other places it was published and proclaimed Vers 15. And the citie of Shushan rejoyced and was glad See the note chap. 3.15 Vers 16. The Jews had light and gladnesse and joy and honour Light may be here set against the darknesse of affliction as gladnesse against sorrow or else gladnesse joy and honour may be added to explain what was meant by light of which see the note 2. Sam. 22.29 Vers 17. And many of the people of the land became Jews for the fear of the Jews fell upon them They became proselytes and conformed themselves to the Jewish religion some perhaps seriously as being wonderfully affected with this miraculous manifestation of Gods watchfull providence over this people whom they did now therefore fear and reverence as the Lord of heavens darling people but others again fainedly and with a dissembling heart merely to curry favour with Esther Mordecai and the rest of the Jews and for fear they should destroy them by warrant of that new decree which was now come forth CHAP. IX Vers 1. IN the day that the enemies of the Jews hoped to have power over them though it was turned to the contrary c. This is noted to shew how false and deceitfull the lots which Haman cast proved in the conclusion that day which was designed as the onely lucky day for the massacre of the Jews proved quite contrary a happy day to them and fatall to their enemies Vers 2. And no man could withstand them for the fear of them fell upon all people Hereby it appears that on the thirteenth day of the twelfth moneth the enemies of the Jews in severall places yea even in the citie of Shushan it self where Ahasuerus lived vers 6. took up arms and went about to massacre the Jews according to the sentence of the first decree chap. 3.13 notwithstanding the second decree that was sent out after it chap. 8.10 11. wherein the Jews were allowed to gather themselves together and to destroy all those that should set upon them Esther therefore they took this second edict to be a reversing of the
first which was against the laws of the Medes and Persians chap. 8.8 and therefore they were enraged at it and would not obey it or else happely they did not believe that this second edict was indeed sent forth by the king but was onely the device of Mordecai or at least would not believe it as being loth to be beaten off from destroying the Jews whom they hated with a deadly hatred and had long assured themselves that they should now have liberty to wreak their teen upon them and therefore were resolved to put in execution the first decree now herein was the wonder that the Jews being a few to speak of should be able to stand against their enemies but the reason of this is given that God struck their enemies with such terrours fears that they were not able to withstand them The rulers for fear helped the Jews vers 3. many others no doubt durst not stirre and those that had with great confidence armed themselves when the Jews assembled themselves and stood for their lives vvere suddenly daunted and so easily slain by the Jevvs and thus God did immediatly more for the preservation of the Jevvs by making them terrible to their enemies then all that Esther and Mordecai had done Vers 6. And in Shushan the palace the Jews slew and destroyed five hundred men It is above all strange that in Shushan the city royall called here Shushan the palace where the kings favour to Mordecai and the rest of the Jews could not be unknown there should be so many found that would obstinately undertake the massacring of the Jews in confidence of the first decree chap. 3.13 notwithstanding by the second decree chap. 8.10.11 the Jews were allowed to kill and destroy all their enemies that should set upon them But for this we must consider first that when wicked men are hardened of God that they may be destroyed they do usually thus violently rush upon their own ruine the vengeance of God not suffering them to rest and secondly that in likelihood there were many of the faction of Haman that being enraged with the death of their great lord and the sudden preferment of Mordecai were mutinously inclined and ready enough therefore to be stirred up to this attempt by Hamans ten sonnes that were ringleaders to the rest as by their death is evident Vers 10. The ten sonnes of Haman the sonne of Hammedatha the enemy of the Jews slew they To wit those before mentioned by name in the three foregoing verses for by Hamans boasting of the multitude of his children chap. 5.11 And Haman told them of the multitude of his children it may seem he had more beside these how this agrees with the Apocryphall additions of Esther we may see chap. 16.18 where it is said that in the decree by warrant whereof the Jews did now slay their enemies there was mention made that not Haman onely but also all his family with him were then hanged already But on the spoil laid they not their hand Though by the kings decree they might have done it chap. 8.11 Take the spoil of them for a prey and that because they would hereby make it evident that they aimed not at the enriching of themselves with the spoils of those they had slain but only at their own necessary and just defence and that it might not be said that they had slain any one causelessely onely to get his estate Vers 11. On that day the number of those that were slain in Shushan the palace was brought before the king The report of this which had happened in the city was soon brought unto the king perhaps by some that would willingly have stirred up the kings wrath against the Jews Vers 13. Let it be granted to the Jews which are in Shushan to do to morrow also according to this dayes decree To wit by slaying those who this day set upon the Jews but escaped their hands and were not slain by them as these five hundred were And this no doubt she desired as aiming at Gods glory in the revenge of his peoples enemies and at the peace of the Church which might else afterwards be disturbed by these that were now for the present escaped And let Hamans ten sonnes be hanged upon the gallows That is let the dead bodies of these sonnes of Haman who were this day slain with others be for their greater reproch and the terrour of others hanged upon the gallows whereon their father was before hanged Vers 16. But they laid not their hands on the prey See above vers 10. Vers 17. On the thirteenth day of the moneth Adar c. The drift of the words in the three following verses is to shew that the other Jews that lived not at Shushan slew their enemies on the thirteenth day and then rested and kept a day of feasting on the fourteenth day whereas the Jews at Shushan slew their enemies both on the 13th and 14th dayes and so kept not their day of feasting till the fifteenth day Vers 20. And Mordecai wrote these things and sent letters unto all the Jews c. That is in the writings and letters which he sent unto the Jews concerning their keeping the feast of Purim he wrote the relation of these things before mentioned as the ground of this annuall festivity or else it may be meant more generally that Mordecai was the pen-man of the holy ghost in writing this whole book of Esther Vers 21. To stablish this among them that they should keep the fourteenth day of the moneth Adar and the fifteenth c. To wit because on the fourteenth day the countrey Jews rested from slaying their enemies and those in Shushan not till the fifteenth and so they were taught to rejoyce in one anothers welfare But was not this unlawfull like that sin of Jeroboams 1. Kings 12.33 I answer No and that because it was a politick ordinance for civill respects and not any addition to the worship of God Vers 22. Dayes of feasting and joy and of sending portions one to another and gifts to the poore As their custome was in all their solemn festivities Neh. 8.10 Then he said unto them Go your way eat the fat and drink the sweet and send portions unto them for whom nothing is prepared c. Vers 26. Therefore for all the words of this letter and of that which they had seen concerning this matter and which had come unto them c. This clause is added because of those things related in these letters concerning the danger the Jews were in and their deliverance from that danger which moved them to take upon them to keep the feast of Purim some of them they had seen with their own eyes in their severall dwellings as the decree that was brought from the king for the destroying of the Jews and the preparations that were made by the enemies to put this decree in execution and the second decree likewise wherein the Jews were allowed to
Deut. 7.1 Vers 12. Now therefore take ye twelve men out of the tribes of Israel out of every tribe a man Here it is not expressed for what imployment these twelve men were to be chosen but Chap. 4.2 we are told for what service it was namely to take twelve stones out of the midst of the river and to set them up in Gilgal as a memoriall of this miraculous passage For that they are the same here spoken of seems implyed chap. 4.4 where it is said at the second repeating this charge that Joshua called the twelve men whom he had prepared to wit before they passed over Jordan Yet the giving the charge here may also happely implie that the same twelve men were also to go along with the Priests that they might be the more present eye-witnesses of this miraculous work of Jordans dividing Vers 13. Assoon as the soles of the feet of the Priests that bare the ark of the Lord the Lord of all the earth c. Here Joshua makes known to the people the miracle that God intended to work to give them entrance into the land of Canaan namely that the Lord would divide the waters of Jordan before them that so they might passe over on drie land And observable it is that in relating this to them first he particularly informs them that this should be done at the very first setting of the Priests feet that bare the ark in the waters of Jordan thereby to assure them both that it was the Lord their God of whose presence the ark was a signe by whose almighty power the waters should be divided and likewise that the Lord did this for them because of the Covenant which he had made with them whence that is so often repeated vers 11. and again vers 14. that it was the ark of the Covenant that passed over before them And secondly that they might not question the Lords doing of this he puts them in mind of the Lords sovereigne power in ruling and governing the whole world under this Title the Lord of all the earth Assoon saith he as the soles of the feet of the Priests that bare the ark of the Lord the Lord of all the earth shall rest in the waters of Jordan the waters of Jordan shall be cut off c. Vers 15. For Jordan overfloweth all his banks at the time of harvest To wit of barly-harvest which was in that hot countrey in their first moneth called Abib or Nisan the moneth wherein the Passeover was kept as is evident Levit. 23.10 where it is said that at the feast they were to bring a sheaf of the first-fruits of their harvest unto the Priest and therefore we find it elsewhere so expressed 1. Chron. 12.15 These are they that went over Jordan in the first moneth when it had overflown all his banks And indeed observable it is that the Lord brought his people into the land of Canaan in harvest time just when it was ready furnished with the fruits of the earth that were to be for their provision and store the following yeare As for Jordans overflowing his banks at this time either it was the nature of this river so to do or else it was as some conceive because the sunne growing hot at this time of the yeare great streams of water came running down from the mountains about Jordan by reason of the melting of the snow that lay there and so caused the river to overflow his banks But however the reasons why this clause is here inserted we may conceive to be these First to shew how God did herein trie the faith of the Israelites seeming herein as it were to oppose their entrance into the land Secondly to shew the necessitie of the miraculous dividing of the waters of Jordan because by reason of this inundation of the waters they could not passe over the foords as at other times Thirdly to shew how the feet of the Priests could touch the brim of the waters as is said in the foregoing words before they came at the chanell in a place convenient for them to stand on awhile it was because Jordan at that time overflowed his banks Vers 16. The waters which came down from above stood and rose up upon an heap c. The meaning of the first clause of this verse concerning the waters above the place where Jordan was divided is not much questioned by expositours all in a manner making this to be the meaning of them that those upper waters stood firm as a wall swelling continually and rising up higher and higher even as farre backward as from the citie Adam that is besides Zaretan unto the place where the Israelites passed over and that by reason of the successive coming down of the waters from above and their stay in that place where they were bounded and barred up by the Almighty power of God But now the second clause which speaks of waters beneath the place where the river was divided and those that came down towards the sea of the plain even the salt sea failed and were cut off is somewhat more questionable and that because some by the failing and cutting off those lower waters understand onely this that they rolled a little way toward the salt sea till there was a space broad enough for the people to go over and then not being supplied still as before by the waters from above failed and were cut off from the upper waters and there stood on a heap vers 13. and so the ground lay bare for the Israelites to passe over But then others again by the failing and cutting off those waters understand that those lower waters after they were divided from those that were above passing away by degrees toward the dead sea they failed and were cut off for want of a supplie from above and so the whole channell down toward the sea was left quite without water And this I conceive is most agreeable to the words of the Text. Vers 17. And all the Israelites passed over on drie ground untill all the people were passed clean over Jordan That is the waters of Jordan being thus divided the whole people of Israel went quietly over there being no body on the other side to withstand them which is indeed very observable It hath alwayes been the constant policie of all nations to guard the rivers through which the enemie must passe into their countreys because there they have a great advantage over them to hinder their entrance into their land and how was it then that the Canaanites had not then set a guard upon these foords of Jordan I answer Sure because they were confidently perswaded that the Israelites could not have passed over by reason of the overflowing of Jordan at that time or else because God had stricken them with such a fear and trembling of heart that they durst not stirre out of their walled cities or else because he had infatuated them and deprived them of that wisdome
which is ordinarily found in other men for the defence of their countrey against an enemie CHAP. IV. Vers 2. TAke ye twelve men out of the people out of every tribe a man c. being passed over Jordan the Lord repeats the charge given them before chap. 1. vers 12. And indeed therefore was it there onely briefly touched because it was to be here again more largely expressed Vers 3. Take you hence out of the midst of Jordan out of the place where the Priests feet stood firm twelve stones c. In the seventh verse the reason is expressed why these twelve stones were to be taken up out of Jordan about the place where the Priests had stood with the ark and to be carried to the place where they were to lodge that night which was Gilgal vers 19. namely that they might there stand as a memoriall to succeeding generations of this miraculous work when the Lord was pleased to divide Jordan before the ark that the twelve tribes might passe over to take possession of the land which he had given them for an inheritance But may some say seeing the tribes of Reuben and Gad and one half of the tribe of Manasseh had already their inheritance assigned them without Jordan yea and were already in possession of it why were these tribes with the rest to testifie their thankfulnesse by setting up this memoriall of Gods miraculous dividing of Jordan before them Now for the answer of this it is not enough to say that about fourtie thousand of these tribes went over Jordan at this time with the rest of their brethren to assist them in their warres and that because these stones were set up in the name of the whole tribes and therefore the question still remains why these tribes were to come in for a share in erecting this monument of Gods praise that had for their particular no share in the mercie The truer answer therefore I conceive to be this That these tribes were to joyn with the rest herein first Because the whole people of Israel though consisting of twelve severall tribes were yet all one body and therefore no good could be done to any of the tribes but the whole body must needs have an interest in it and ought to be thankfull for it and secondly Because hereby they might shew that the land which was allotted them without Jordan was a part of that land of promise the possession whereof was thankfully acknowledged in those twelve stones which were now set up in Gilgal Vers 9. And Joshua set up twelve stones in the midst of Jordan c. even this also no doubt the Lord had given in charge to Joshua though it be not expressed and that for the same end that the other were set in Gilgal For though they were hid under water yet the report of their being there set might be a memoriall of that great work and besides at a low ebbe they might happely be seen at least the dashing of the waters against them might be perceived And they are there unto this day This clause could not be written by Joshua and yet that proves not that Joshua wrote not this book since many such passages we find here and there even in the books of Moses Vers 10. For the Priests that bare the ark stood in the midst of Jordan untill every thing was finished that the Lord commanded Joshua to speak unto the people according to all that Moses commanded Joshua This clause according to all that Moses commanded Joshua cannot be so understood as if Moses had particularly commanded Joshua that which was now done by the Priests and people in their passage over Jordan For Moses had never spoken of any such thing to Joshua but Joshua had received these directions immediately from God But the meaning of these words is onely this that all was done as God commanded Joshua which was according to what Moses had given Joshua in charge Moses had commanded Joshua to see that all things were done according to the word of the Lord and so it was in this particular of their passage over Jordan according to the charge he had received from Moses all things were done as the Lord commanded And the people hasted and passed over This haste which they made in passing over was not so much because a multitude of people were to passe over in a few houres and were afterwards to go as farre as Gilgal that day as from their fear and weaknesse of faith the sight of that mountain of waters which seemed ready to overwhelm them could not but scare them and hence it was that every man made all the speed he could out of that vale of the shadow of death Now this is the rather added in this place the more hereby to extoll the faith of the priests who stood still without moving in the midst of Jordan till the whole camp of Israel were gotten over into the land of Canaan and all other things were done concerning the stones set up in Gilgal and in the midst of Jordan as God had appointed Vers 13. About fourty thousand prepared for warre passed over c. To wit of Ruben Gad and the half tribe of Manasseh the rest being left in garrison for the defence of the land their wives children and cattell for at the last numbring of the people there was of the Reubenites fourty three thousand seven hundred and thirty and of the Gadites fourty thousand five hundred Numb 26.7 18. besides the half of Manassehs tribe who were in all fifty two thousand seven hundred Numb 26.34 Vers 19. And the people came up out of Jordan on the tenth day of the first moneth Which was the very day whereon by the Law the lambe for the Passeover was to be set apart Exod. 12.3 And hereby it is clear that it was full fourty years within foure or five dayes from the coming of the Israelites out of Egypt to their entrance into the land of promise for they came out of Egypt on the fifteenth day of the first moneth and now on the tenth day of the first moneth they entred the land of Canaan Vers 23. For the Lord your God dried up the waters of Jordan from before you untill ye were passed over c. The Israelites are appointed thus to answer their children for many generations after when they should inquire concerning those stones that were set up in Gilgal even as if that miracle had been wrought for them in their own persons the Lord your God dried up the waters of Jordan from before you c. and that because in that the Lord did this for their Ancestours he did it for them who were then in the loyns of their Ancestours and that in regard of the profession of the same faith they might look upon that which was done for their Ancestours as a pledge of his fatherly love to them also and his care of their welfare CHAP. V. Vers 2. AT that
Baasha who reigned in his stead some enemy or other made warre against him but who it was is not expressed and then afterward about the fourteenth yeare of his reigne as is noted upon the 2. Chron. 15.10 Zerah who then commanded all the Arabians bordering Judea invaded his kingdome with an host of a thousand thousand and three hundred chariots but Asa encountered them with an army of five hundred and eighty thousand men levied out of Judah and Benjamin and with them overthrew this fearefull multitude and had the spoil both of their cities and camps 2. Chron. 14.9 c. and in his return to Jerusalem Azariah the Prophet met him and congratulated this victory and encouraged him to go on in the service of God whereupon Asa put away the remainder of the idols which were yet left in his kingdome and gathering together Judah and Benjamin and the Israelites of Ephraim Manasseth and Simeon which fell to him in abundance when they saw that the Lord his God was with him in the third moneth of the fifteenth yeare of his reigne he offered much of the spoil in sacrifices and made a solemne covenant with God 2. Chron. 15.11 12. c. all this time the Israelites attempted nothing against Judah that we read of But now when Baasha perceived how potent Asa began to be and how fast the Israelites revolted to him and how they had entred into a covenant with them of Judah he began to arm against Asa and because after this his warre with Asa never ceased all his dayes or because even before this there was no peace betwixt them but both sides prepared for warre therefore it is here said that there was warre betwixt Asa and Baasha all their dayes Vers 17. And Baasha king of Israel went up against Judah and built Ramah c. Having it seems gotten Ramah from the king of Iudah for Ramah was one of Benjamins cities Josh 18.25 fearing the greatnesse of Asa and the revolt of the Israelites to him 2. Chro. 15.9 he endeavoured to block him up and to keep his own people from flying away to him by fortifying Ramah and putting a garrison in it which lay in the way between Jerusalem towards Samaria and this was done about the thirteenth yeare of Baasha his reigne which was the sixteenth yeare of the reigne of Asa and the six and thirtieth yeare of the kingdome of Judah to wit since it was divided from that of Israel for so that place must be understood 2. Chron. 16.1 as is there noted Vers 18. Then Asa took all the silver and the gold that were left in the treasures of the house of the Lord c. To wit since Shishak king of Egypt carried away the treasures of the Temple chap. 14.25 16. and thus was Solomons Temple twice robbed of its treasures within the compasse of foure and thirty years or thereabout we cannot say whether this Ben-hadad to whom Asa sent these treasures was the grand child of Rezon who became a king of Damascus in Solomons dayes chap. 11.23 as some conceive affirming Rezon to be the same that is here called Hezion or whether he were the sonne of Hadad the Edomite that became an adversary to Solomon and at length became king of Damascus and was therefore called Ben-hadad as others hold But doubtlesse a great sinne this was in Asa that he should rob the Temple of God therewith to hire an infidell to break the covenant that he had made with the Israelites their brethren and to make warre with them especially if we consider what a wonderfull victory God had lately given him over that innumerable host of the Ethiopians and the Lubims and indeed after so great and memorable a proof of Gods readinesse to help him he did so farre distrust God as to hire a heathen perfidiously to invade the Israelites the prophet Hanani was sent to him to reprove him sharply and to make known Gods displeasure against him as is largely related 2. Chron. 16.7 c. Vers 20. And smote Ijon and Dan and Abel-beth-maachah and all Cinneroth Abel-beth-maachah is called Abel-maim 2. Chron. 16.4 and Cinneroth is that which is called in the new Testament the land of Genesereth Matth. 14.34 Vers 21. He left off building of Ramah c. To wit to go and withstand Benhadad and so when he had secured his land against him then as it is said in the next words he dwelt in Tirzah that is there he abode quietly without seeking any revenge against Asa Vers 22. And they took away the stones of Ramah and the timber thereof c. That is whilest Baasha was gone thence to defend his countrey against Benhadad the men of Judah and Benjamin came and took away both stones and timber and therewith built two cities of Benjamin Geba and Mizpah And this Asa chose rather to do then to seise upon Ramah and fortifie it for his own use either because he feared lest Baasha should return again before the work was finished or because he was loth there should be in that place any such strong hold knowing how prejudiciall it would be to the kings of Judah if the kings of Israel should hereafter get it into their possession or rather because he conceived these might be made more defensable places then Ramah could be for that he did fortifie these two towns of Geba and Mizpah for fear of Baasha is evident Jerem. 41.9 where we reade of a pit that Asa had in Mizpah that continued it seems unto the captivitie and was doubtlesse some trench or some place made for the receit of water in case it should be besieged the pit wherein Ishmael had cast all the dead bodies of the men whom he had slain because of Gedaliah was it which Asa the king had made for feare of Baasha c. Vers 23. Neverthelesse in the time of his old age he was diseased in his feet c. To wit in the three last yeares of his reigne for when Hanani the Prophet had reproved him for seeking help from the king of Syria he not onely cast the Prophet into prison but also at the same time oppressed some of the people such perhaps as shewed their dislike of these his courses wherefore the Lord in the nine and thirtieth yeare of his reigne imprisoned him striking him with most grievous pains of the gout in his feet and when in his sicknesse he sought not to the Lord but to the Physitians about two yeares after he dyed 2. Chron. 16.7 13. having seene seven kings of Israel to wit Jeroboam Nadab Baasha Elah Zimri Omri and Ahab Vers 24. And Asa slept with his fathers and was buried with his fathers c. And that with great magnificence 2. Chron. 16.14 And they buried him in his own sepulchre which he had made for himself in the citie of David and laid him in the bed which was filled with sweet odours and divers kinds of spices prepared by the Apothecaries art and they
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