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
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
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
of his house of purpose to meet him by way of congratulating the great victory wherewith God had honoured him It is indeed strange that an Israelite yea a faithfull good man for he is reckoned by S. Paul Heb. 11.32 amongst Gods worthies that through faith did accomplish great things should be so ignorant of Gods Law as to think to please God with that which was so expressely there forbidden Deut. 12.30 31. Take heed to thy self that thou be not snared by following them c. for every abomination to the Lord which he hateth have they done unto their gods for even their sonnes and their daughters have they burnt in the fire to their gods Yea besides had he been never so great a stranger to the Law of God as being a man trained up in the warre and that too a great part of his life amongst heathens out of the land of Israel yet the sacrificing of men and women is a sinne so much against the light of nature that one would think it should not come into the thought of a man that had any spark of grace in him Well but yet the letter of the text being so expresse for this I see not how it can be determined otherwise but that in this vow of his he did intend a humane sacrifice and that we may not stumble too much at the strangenesse of it we must consider first that the people of Israel were for the generallity never so farre fallen away from the knowledge and worship of the true God or so farre corrupted with the abominations of the heathens as they were now we see that it is said before in the sixth verse of this chapter that they forsook the Lord and served not him but were wholly gone aside after the idolatry of the heathen secondly that Jephthah had hitherto perhaps lived in as much darknesse as the rest and that the rather because he had spent so much of his time out of the land of Israel and therefore though at this time God had called him and so the spirit of the Lord came mightily upon him that for the present he should make such an uncouth and unwarrantable vow in such dark times is not at all incredible thirdly that there being a sort of vowes mentioned in the Law of God wherein the persons devoted to be put to death Levit. 27.29 None devoted which shall be devoted of men shall be redeemed but shall surely be put to death this Jephthah might take to be a jâ—st warrant for his vow though indeed it were not and fourthly that Jephthah made this vow rashly not considering the mischief that might follow upon it being at that time transported with the fervency of his zeal for the rescuing Gods people from the oppression of the Ammonites for to this end that he might have the Ammonites delivered into his hand he sought as it were to demerit Gods favour by promising this extraordinary gift and by binding himself solemnly to do that for God which the heart of man would startle at Vers 33. And he smote them from Aroer even till thou come to Minnith even twenty cities c. That is the inhabitants of twenty cities and those in the land of the Ammonites for they were beyond Aroer which was the bounds betwixt Israel and Ammon of Minnith there is mention made Ezek. 27.17 Judah and the land of Israel they were thy merchants they traded in thy market wheat of Minnith and Pannag and honey and oil and balm Vers 35. Alas my daughter thou hast brought me very low and thou art one of them that trouble me c. That is God having raised me to a high pitch of honour by this glorious victory which I have now attained over the Ammonites thou who mightest have reaped a great share in mine honour and thereby have added unto my joy hast now humbled me and deprived me of all the glory and comfort of my victory and hast brought more trouble upon me then all mine enemies could have done Vers 36. And she said unto him my father if thou hast opened thy mouth c. By those words of her father mentioned in the former verse Alas my daughter c. for I have opened my mouth unto the Lord and I cannot go back she might conceive that he had made some vow concerning her but could not know what that vow was and therefore it is evident that besides what is expressed in the foregoing verse her father had also acquainted her what the vow was that he had made and thereupon being erroneously perswaded that he was bound to make good his vow she freely offers her self to undergo what he had vowed as being ready to die rather then he should sinne against God by breaking his vow and desirous by discovering her willingnesse to consent thereto to appease and mitigate his sorrow as much as in her lay Vers 37. Let me alone two moneths that I may go up and down upon the mountains bewail my virginity c. She chose the mountains to do this in because those unfrequented and solitary places were fittest for the bitter lamentations and mournfull expressions of their grief wherewith she resolved with her companions in a solemn manner to bewail this heavy affliction that was fallen upon her and happely withall she desired by retiring to those unfrequented places to fit and prepare her self for that death which within a short time she was to undergo for though she spake onely of her bewailing her virginity yet thereby is meant that she would bewail her dying a virgin implying how much this did aggravate her sorrow that she should die without leaving any posterity behind her and indeed to die childlesse was in those times esteemed one of the greatest of earthly miseries There are many learned Expositours that conceive that Jephthahs vow was that whatsoever should first meet him should be the Lords and that if it were a creature which by the Law might be offered in a sacrifice then he would offer it for a burnt offering so many of them read his vow disjunctively as is noted before vers 3. It shall surely be the Lords or I will offer it up for a burnt offering and so they conceive that his daughter was not sacrificed but onely shut up there in perpetuall virginity to spend all her time in the service of God and therefore she desires not respite to bewail her death but to bewail her virginity But many things make this opinion lesse probable for first we reade not the least touch in the Scripture of any such separating men or women to the service of God in a monasticall life much lesse that parents should have this power over their children to vow them to virginity without their consent Samuel that was consecrated to God from his infancy was yet married and had many children secondly if his vow must be understood of any thing that should first meet him whereof see vers 31. we may demand
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
of this horrible villanie that had been committed upon his concubine Some conceive that there was none sent to the tribe of Benjamin but that there was two pieces sent to the tribe of Manasseh because that tribe dwelt half within Jordan and half without But this is altogether a groundlesse conceit for there was most reason for sending a piece to Benjamin in regard the fact was committed in a citie of their tribe and there was as much reason why they should have sent two pieces to the tribe of Dan as to the tribe of Manasseh since the tribe of Dan was also seated in two severall parts of the land some in the portion of Judah and some northward at Laish as in the former chapter was related Vers 30. And it was so that all that saw it said There was no such deed done nor seen c. The messengers relating the cause why the Levite had done this not onely the elders of each tribe to whom these parcels of her body were sent because there was no magistrate armed with regall power to punish this fact but even all that came to the hearing of it cried out against it as a matchlesse villâ—nie and stirred up one another not to let it passe unrevenged And hence is that expression of the prophet Hos 9.9 They have deeply corrupted themselves as in the dayes of Gibeah CHAP. XX. Vers 1. THen all the children of Israel went out and the congregation was gathered together c. All the children of Israel that is the chief of all the people as it follows in the next verse all the elders and officers captains and men of warre except onely they of the tribe of Benjamin went out from their own habitations severally and were gathered together as one man that is unanimously as readily as if one man onely had been appointed to come to any place and thus was there an assembly of all the land to wit those within Jordan from Dan to Beersheba and together with them also of the land of Gilead that is those without Jordan and that in Mizpeh Mizpeh was a place where the Israelites did usually hold their publick assemblies 1. Sam 7.5 And Samuel said Gather all the children of Israel to Mizpeh and so also chap. 10.17 and Jer. 40.7 8. It is very probable that it stood in the confines of Judah and Benjamin and is therefore reckoned amongst the cities of both tribes see Josh 15.38 18.26 neither could there be therefore for the businesse they met about a fitter place chosen now here they are said to be gathered together unto the Lord not because the Tabernacle was there as we shall after see vers 27. but either because they were assembled in Gods name and to heare what God would give them in charge or because in all judiciall assemblies the Lord is in a speciall manner present Psal 82.1 God standeth in the congregation of the mighty he judgeth among the gods or else because they met in a synagogue a house set apart for publick prayer and teaching the people which seems the more likely even because of that which we reade in one of our Apocryphal books 1. Macc. 3.46 Wherefore the Israelites assembled themselves together and came to Maspha over against Jerusalem for Maspha was the place where they prayed aforetime in Israel Some conceive I know that the Ark was at present removed to Mizpeh but of that see vers 27. Vers 2. Foure hundred thousand footmen that drew sword The number of these men of warre is expressed both to shew their zeal in seeking to punish this abominable fact of the men of Gibeah and also to shew how evidently the hand of God was against these Israelites when they were twice beaten by the Benjamites and yet were so many more in number then they Vers 3. Now the children of Benjamin heard that the children of Israel were gone to Mizpeh This is added to implie how resolved the Benjamites were to stand out in defence against the rest of the Israelites who hearing of the Israelites assembling themselves about this businesse neither went to the assembly themselves nor sent any messenger to them Vers 5. And the men of Gibeah rose against me and beset the house round about upon me by night and thought to have slain me To wit by their unnaturall lust as they had slain his wife or at least he means that they thought to have done that to him which rather then he would have endured he would have lost his life Vers 7. Behold ye are all children of Israel c. And therefore ought to take to heart that so foul an abomination should be committed in Israel it concerns you all and therefore look to it Vers 8. We will not any of us go to his tent neither will we any of us turn in to his house This is added to shew how zealous they were in seeking to punish this horrible sinne they vowed that they would not so much as go home to their houses till they had executed judgement upon those that were guiltie of it yea not onely so but also at the same place and time at least when the report was brought them that the Benjamites would not deliver the malefactours into their hands but were resolved rather to defend them they vowed also that having slain the Benjamites they would not give any of their daughters in marriage to any that were left alive chap. 21. vers 1. Now the men of Israel had sworn in Mizpeh saying There shall not any of us give his daughter to Benjamin to wife and that they would likewise destroy every town throughout the whole land of Israel that had not sent some of their people to this assemblie to help them in this warre chap. 21.5 They had made a great oath concerning him that came not up to the Lord to Mizpeh saying He shall surely be put to death Vers 9. We will go up by lot against it That is we will by lot determine it who shall go up to fight against Gibeah and who shall go forth to fetch in victuals and other provisions for the people one in ten had need to be set apart for this service and who they shall be the lot shall decide Vers 12. And the tribes of Israel sent men through all the tribe of Benjamin c. Though the Benjamites absenting themselves from the assembly of all Israel at Mizpeh was a just ground of suspition that they meant not to yield up the malefactours to be punished yet would not the Israelites thereupon make warre presently against them but first they sent messengers to all the families of the tribe of Benjamin to desire the deliverie of those sonnes of Belial to deserved punishment that so if it were possible bloud-shed and civill war might be prevented Vers 13. Deliver us the men the children of Belial which are in Gibeah that we may put them to death and put away evil from Israel That is make others
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
under the greatest terrours of conscience by reason of sinne Vers 18. Behold I have seen a sonne of Jesse the Bethlehemite that is cunning in playing and a mighty valiant man Which he had approved in killing the Lyon and the Beare chap. 17.34 and perhaps by some other such exployts performed by him since the Spirit of God came upon him vers 13. Vers 19. Send me David thy sonne which is with the sheep This last clause which is with the sheep is added to imply what an advancement it would be to him to be taken from keeping sheep to attend upon Saul at the court With such contempt could Saul speak now of keeping sheep that had himself been formerly in as mean a condition Vers 20. And Jesse took an asse laden with bread and a bottle of wine and a kid and sent them by David Jesse knowing God had anointed him to succeed Saul in the kingdome might well fear to put him into Sauls hands but his faith overcame his fear herein Vers 21. And he became his Armour-bearer See the note upon chap. 17.55 Vers 23. So Saul was refreshed and was well and the evil spirit departed from him That is for a time his fits left him See the former note vers 16. CHAP. XVII Vers 1. NOw the Philistines gathered together their armies to battell and were gathered together at Shochoh c. Shochoh was a city of Judah as we see Josh 15.35 where also as here Azekah is mentioned as a town not farre from Shochoh it is not expressed what moved the Philistines again to invade the land of Israel but by other passages of the story of these times we may probably conceive that it was first a desire to revenge their former shamefull losse when Jonathan and his armour-bearer put their whole army to flight chap 14. secondly a jealousie of their increasing power through many victories by Saul obtained against his other neighbours chap. 14.47 So Saul took the kingdome over Israel and fought against all his enemies on every side against Moab and against the children of Ammon and against Edom and against the king of Zobah and against the Philistines and whither soever he turned himself he vexed them and thirdly Some intelligence that might be given them of Sauls distemper and frantick fits which they hoped would be no little advantage to them But indeed the chief reason was because that God stirred them up to accomplish that which he had intended Vers 3. And the Philistines stood on a mountain on the one side and Israel on a mountain on the other side Thus each part kept their ground of advantage for a time not joyning in grosse but maintaining some skirmishes onely as appeareth vers 20. Vers 4. And there went out a champion out of the camp of the Philistines named Goliath of Gath. See Josh 11.22 We reade also of a brother of his that was likewise a mighty Gyant 1. Chron. 20 5. And Elhanan the sonne of Jair slew Lahmi the brother of Goliath the Hittite whose spear-staffe was like a Weavers beam Vers 5. And the weight of the coat was five thousand shekels of brasse To wit an hundred fifty six pound foure ounces or thereabout Vers 7. And one bearing a shield went before him This shield Goliath was to use when he came to fight but in the mean season for the greater state he had his Armour-bearer to carry it before him Vers 8. Why are you come out to set your battell in array That is what need we bring a whole Army on each side to fight it out Let us cast all upon a single combat It is like enough the remembrance of their former losse chap. 14. made them somewhat backward to put it to a battle and their confidence in this Goliath made them willing to decide all by a single fight I saith he am a Philistine and you servants to Saul The expression is observable not Israelites but servants to Saul by way of contempt And therefore do you choose out a man from amongst you and let us two decide the controversie Vers 11. When Saul and all Israel heard thâ—se words of the Philistine they were dismaid and greatly afraid They could not but know that God was able to lay the huge bulk of this Gyant under the feet of the meanest of them and besides as they had a promise from God that one of them should chase a thousand of their enemies so likewise God had lately made good his promise in the late routing of the whole Army of the Philistines by Jonathan and his Armour-bearer chap. 14. And therefore it may seem strange that all their hearts should tremble thus and be so out-braved by this Infidell monster especially if we consider that Jonathan was amongst them as it is evident he was because after that David had slain Goliath it is said that Jonathan stood by and heard his father talking with him chap. 18.1 For that he also should be afraid to enter the lists with Goliath who had so often fought the Lords battell with great courage and had of late so miraculously put the whole Army of the Philistines to flight is indeed a matter of much wonder But for this we must consider that both faith and courage are the gifts of God which when he with-holdeth the best even those that are at other times as bold as a Lion may shrink for fear God meant now to magnifie David and therefore he left even Jonathan himself to the feeblenesse of his own spirit that David might undertake what none durst venture upon and so might become famous amongst the Israel of God not a man was found that durst accept of Goliaths challenge which he propounded twice a day morning and evening vers 16. For forty dayes together no not after Saul had proclaimed in the camp great rewards yea even his own daughter in marriage to him that would undertake it all which rendred Davids courage and victory the more glorious Vers 12. Now David was the sonne of that Ephrathite of Bethlehem Judah whose name was Jesse and he had eight sonnes See the note upon chap. 16.10 And the man went among men for an old man in the dayes of Saul And therefore though his sonnes followed Saul to the warre yet he stayed at home Vers 15. But David went and returned from Saul to feed his fathers sheep at Bethlehem That we may not wonder how David was sent to the camp by his father Jesse when it was said in the former chapter that he was in Sauls Court and made his Armour bearer here we are told that he had before this time left the Court and was returned to keep his fathers sheep the reason whereof might be either first the alienation of Sauls affection that he began little to regard him and so David was desirous to return to his own home we know brain-sick men are usually unconstant and seldome continue long in one mind or secondly because Saul being for a
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
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
those times passed for currant amongst them and that the rather happely because even to this that clause may be referred Luke 3.23 as was supposed namely that in those dayes it was supposed by them that followed the Septuagint translation that Shelah was the sonne of Cainan and Cainan the sonne of Arphaxad It is indeed true that some Interpreters do leave Cainan out of the genealogy of Luke and alledge that in some Greek copies it is not found which being granted we cannot say but they had strong inducements to leave it out But on the other side admitting our translation of the Evangelist to be just and warrantable the answer formerly given for the reconciling of this difference is doubtlesse the most satisfying that I any where find amongst the Expositours both of the Old and New Testament Vers 35. The sonnes of Esau Eliphaz Revel c. Eliphaz was the sonne of Esau by his wife Adah and Revel by his wife Bashemath Gen. 36.10 Vers 36. The sonnes of Eliphaz Teman and Omar Zephi and Gatam Kenaz and Timna and Amalek Amalek was the sonne of Eliphaz by Timna his concubine the sister of Lotan the sonne of Seir of which see Gen. 36.12 But this Timna here mentioned was the sonne of Eliphaz though of the same name with his concubine Vers 38. And the sonnes of Seir Lotan c. This Seir was Prince of the Horites who at first inhabited the land of Edom till the children of Edom destroyed them and dwelt in their room Deut. 2.12 The Horims also dwelt in Seir before time but the children of Esau succeeded them when they had destroyed them from before them and dwelt in their stead and therefore is the genealogy of the Horites here recorded onely because Esau and his sonne Eliphaz were joyned in affinity with these Princes of the Horites and perhaps thence the Edomites took some occasion of quarrel against them and so seized upon their countrey The posterity of Seir here mentioned were dukes in mount Seir as is noted Gen. 36.30 Vers 43. Now these are the kings that reigned in the land of Edom c See Gen. 36.31 CHAP. II. Vers 6. ANd the sonnes of Zerah Zimri and Ethan and Heman and Calcol and Dara Zimri as is most probable was the immediate sonne of Zerah as being the same that is called Zabdi the father of Carmi the father of Achan Josh 7.1 But the rest if they were the same Ethan and Heman and Calcol and Dara mentioned 1. Kings 4.31 that were so famous for their wisedome as it is commonly held they were then were not these the immediate sonnes of Zerah but rekoned here amongst his sonnes onely because they were of his posterity and men famous in their time but the sonnes of Mahol as is expressely noted 1. Kings 4.31 Vers 7. And the sonnes of Carmi c. Who was the sonne of Zimri or Zabdi Josh 7.1 Vers 15. Ozem the sixth David the seventh It is evident that Jesse had eight sonnes when David was anointed king by Samuel 1. Sam. 16.10 but concerning that see the note there Vers 17. And the father of Amasa was Jether the Ishmeelite See the note 2. Sam. 17.25 Vers 18. And Caleb the son of Hezron begat children of Azubah his wife and of Jerioth This was not Caleb the son of Jephunneh who was but fourty years old when he searched Canaan Josh 14.7 but another of the same name the sonne of Hezron of whom see Gen. 46.12 and his genealogy is here largely set down because there were many men of renown amongst his posterity and the chief aim of this chapter is to shew how God blessed the tribe of Judah according to his promise Gen. 49.8 c. Judah thou art he whom thy brethren shall praise thy hand shall be in the neck of thine enemies thy fathers children shall bow down before thee see also Exod. 31.2 Her sonnes are these Jesher and Shobab and Ardon This may be referred either to Azubah or Jerioth yet by most Expositours it is referred to the last to wit that these were the sonnes of Jerioth and that Calebs sonnes by Azubah are those mentioned vers 42. Vers 21. And afterward Hezron went in to the daughter of Machir the father of Gilead c. See Josh 17.1 Numb 26.29 Vers 22. And Segub begat Jair who had three and twenty cities in the land of Gilead The grandfather of Jair was Hezron of the tribe of Judah but his grandmother was of the tribe of Manasseh the daughter of Machir and it seems his father Segub was by Machir his mothers father adopted for his sonne and so Jair is called the sonne of Manasseh Deut. 3.14 and joyning with his brethren by the mothers side in subduing that portion of land which was assigned to them without Jordan he had there his portion amongst them though he were by the fathers side of the tribe of Judah see the note upon Numb 32.41 Vers 23. And he took Geshur and Aram with the towns of Jair c. That is he took Geshur and Aram from those that were the ancient inhabitants But this was Geshur without Jordan in the portion of the half tribe of Manasseh there seated for there was another Geshuri within Jordan that was not subdued when Joshua began to divide the land amongst the Israelites Josh 13.2 As for Kenath he took that as it seems by means of Nobah who happely was one of his posterity or captains and fought against Kenath under the command of Jair Numb 32.41 42. And Jair the sonne of Manasseh went and took the small towns thereof and called them Havoth-jair And Nobah went and took Kenath and the villages thereof and called it Nobah after his own name Vers 24. Abiah Hezrons wife bare him Ashur the father of Tekoa That is the Prince of Tekoa or rather the father of the inhabitants of Tekoa Vers 34. Now Sheshan had no sonnes but daughters c. Ahlai therefore the sonne of Sheshan mentioned vers 31. died it seems his father yet living or else Ahlai was his daughter whom he married to his Egyptian servant Vers 42. Now the sonnes of Caleb the brother of Jerahmeel were Mesha his first-born which was the father of Ziph. These were his sonnes by Azubah his first wife of whom mention was made vers 18. and Mesha his first-born is called the father of Ziph because he was the father of the inhabitants of Ziph. And the sonnes of Maresha the father of Hebron That is the sonnes of Maresha were also the posterity of Caleb by Azubah Vers 49. And the daughter of Caleb was Achsah Caleb the son of Jephunneh had a daughter also named Achsah Josh 15.17 but this must needs be the daughter of Caleb the sonne of Hezron Vers 50. These were the sonnes of Caleb the sonne of Hur c. This is the posterity of a second Caleb the sonne of Hur mentioned before vers 20. and the first mentioned is Shobal the father of Kirjath-jearim which
c That is all these families were of the stock of Hananiel Vers 22. And the sonnes of Shechaniah Shemaiah and the sonnes of Shemaiah Hattush and Igeal and Bariah and Neariah and Shaphat six That is the sonnes of Shechaniah were six to wit reckoning his sonne Shemaiah and his five grand-children the sonnes of Shemaiah CHAP. IIII. Vers 1. THe sonnes of Judah Pharez Hezron c. That is the posterity of Judah for onely Pharez was Judahs sonne immediately and Hezron was the sonne of Pharez and Carmi called also Chelubai and Caleb was the sonne of Hezron chap. 2.9 18. and Hur was the sonne of Carmi or Caleb chap. 2.19 and Shobal was the sonne of Caleb the sonne of Hur chap. 2.50 and Reaiah or Haroe chap. 2.52 was the sonne of Shobal and because this Shobals posterity were here to be more fully expressed vers 2. therefore in the first verse it is shewen briefly how he was lineally descended from Judah from hence unto the tenth chapter the families of all the severall tribes are expressed besides Zebulon and Dan and Dan some say is omitted because there was but one family of that tribe to wit the family of Hushim Gen. 46.23 But why the genealogies of these two tribes are omitted I conceive we cannot certainly say yet see what is noted afterwards chap. 7.6 Vers 3. And these were of the father of Etam c. It is not expressed who was this father of Etam that is this father of the inhabitants of Etam onely by the last words of the fourth verse it is clear that both he and his sonnes were of the posterity of Hur and perhaps by Shobal the sonne of Caleb the sonne of Hur as those were mentioned in the former verses for in the latter end of the fourth verse with reference to that which went before it is said These are the sonnes of Hur the first-born of Ephratah that is the first born of Caleb by his wife Ephratah chap. 2.19 the father of Beth-lehem for he was the grandfather of Salmah who was the father of the inhabitants of Beth-lehem chap. 2.50 51. Vers 5. And Ashur the father of Tekoa had two wives c. This Ashur was the posthumus sonne of Hezron born of his wife Abiah after Hezron was dead chap. 2.24 Vers 8. And Coz begat Anub and Zobebah and the families of Aharhel c. It is not expressed here who was the father of this Coz but by the joyning of these words to those that went before it may seem that he was the sonne of Helah or Ethnan the last mentioned in the former verse and so of the posterity of Ashur Vers 9. And Jabez was more honourable then his brethren c. Jabez is here mentioned as the father of one of the forenamed families of Aharhel Vers 11. And Chelub the brother of Shuah begat Mehir c. This Chelub is as I conceive added as another head of the families of Aharhel mentioned vers 8. Vers 12. These are the men of Recah That is these sonnes of Chelub were the inhabitants of Rechah Vers 13. And the sonnes of Kenaz Othniel c. It is not expressed whose sonne Kenaz was but probably it may be thought by the adding of this to that which went before that he was the sonne of Chelub vers 11. Vers 14. And Meonothai begat Ophrah Who was also as it seems the sonne of Othniel as was also Hathath mentioned in the former verse And Seraiah begat Joab the father of the valley of Charashim c. Or craftsmen which stood in the confines of Judah and Benjamin See Neh. 11.31 35. Vers 15. And the sonnes of Caleb the sonne of Jephunneh c. Who was the sonne of Kenaz or at least of his posterity and therefore called the Kenezite Numb 32.12 Vers 16. And the sonnes of Jehaleleel Ziph and Zipha Tyria and Asareel And Jehaleleel was also it seems the sonne of Kenaz mentioned the last in the foregoing verse Vers 17. And the sonnes of Ezra were Jether c. The sonne as it seems of Asareel And she bare Miriam c. To wit the wife of Ezra Vers 18. And his wife Jehudijah bare Jered c. This was a second wife of Ezra And these are the sonnes of Bithiah the daughter of Pharaoh which Mered took c. The sonnes of Ezra being named here we have next expressed the sonnes of Mered who was one of Ezra's sonnes vers 17. He had it seems also two wives the first Bithiah the daughter of Pharaoh as here it is expressed the second Hodiah the sister of Maham vers 19. and by these Mered had the father of Keilah the Garmite and Eshtemoa the Maachathite vers 19. This I conceive is the plainest exposition of this intricate place Vers 20. And the sonnes of Shimon were Amnon and Rinnah Ben-hanan and Tilon It is not expressed whose sonne this Shimon was onely it is generally thought that he is reckoned as one of Chelubs posterity mentioned vers 11. And the sonnes of Ishi were Zoheth and Ben-zoeth This Ishi was happely the sonne of Filan before mentioned Vers 22. Who had the dominion in Moab c. It seems that in the times when the Moabites were tributaries to the kings of Judah these sonnes of Shelah before mentioned were by their appointment governours in Moab Vers 23. These were the potters and those that dwelt amongst plants and hedges there they dwelt with the king for his work That is of these sonnes of Shelah came also those that were potters and those that dwelt amongst plants and hedges that is those that were gardiners and husbandmen to the kings of Judah Vers 24. The sonnes of Simeon were Nemuel c. Because the tribe of Simeon had their inheritance assigned them within the inheritance of the children of Judah Josh 19.1 therefore is their genealogy here joyned with Judahs Here are but five sonnes of Simeon mentioned whereas Gen. 46.10 there are six mentioned which may be because happely one of them never came to be reckoned as the head of a family yea happely died without issue nor need we be troubled that their names are not the same since the Israelites had usually two or three severall names Vers 31. These were their cities unto the reigne of David Either this is added because there was in the cities of Simeon some alteration in Davids time to wit because one of these cities namely Ziklag having been in the possession of the Philistines was by Achish given to David and thenceforth being a part of the crown land of the kings of Judah it was ordinarily reckoned one of Judahs cities or else onely to expresse that even unto Davids time not excluding the times following they were esteemed the inheritance of Simeon as here is said Yet some understand this clause thus These were their cities unto the reigne of David that is so long as the kingdome of Judah remained in Davids posterity to wit untill the captivity of Babylon Vers 32. And
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
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
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
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
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
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
is I told him truly what I thought of the land and of our going to possesse it nor did either for fear or favour of any man speak one word otherwise then as in my conscience I thought I did not say as the other spies said to please them nor did I on the other side encourage the people to enter upon the land thereby to currie favour either with Moses or the people but I did it sincerely because I did indeed verily believe that God would certainly deliver it into our hands Nor can this be counted any blemish to Caleb that he thus speaks in his own commendation That his brethren might not tax him either of injustice or ambition for that which he was now about to require of Joshua it was fit he should shew upon what just grounds it was at first promised him Vers 8. My brethren that went up with me made the heart of the people melt but I wholly followed the Lord my God To wit by perswading the people to enter the land which the Lord had brought them to even when the rest of the spies did so exceedingly discourage them which was a singular proof of the uprightnesse of Calebs heart towards God Vers 9. And Moses sware on that day saying Surely the land whereon thy feet have troden shall be thine inheritance c. Hereby it is evident that there was a particular promise made unto Caleb at Kadesh-Barnea that Hebron and the land adjoyning should be his when the Israelites came to possesse Canaan and that this place in the land was given him rather then any other because when the spies had seen those giants the Anakims and were stricken with fear when they saw them there Numb 13.22 And they ascended by the south and came unto Hebron where Ahiman Sheshai and Talmai the children of Anak were and yet Caleb afterward opposed these his fainthearted brethren and when they objected the invincible strength of the place and people he encouraged his people and assured them that they should easily vanquish them either therefore those places in Moses his story concerning Caleb must be understood of this particular gift though at first reading they would not seem to import so much Numb 14.24 But my servant Caleb because he had another spirit with him and hath followed me fully him will I bring into the land whereinto he went and his seed shall possesse it And again Deut. 1.36 Save Caleb the sonne of Jephunneh he shall see it and to him will I give the land that he hath troden upon and to his children because he hath wholly followed the Lord or else there was some particular promise made to him concerning this inheritance together with that mentioned in those places forenamed though it be not expressed and that confirmed with an oath pronounced by Moses in the name of the Lord. For so we reade it Num. 14.21 23 24. But as truly as I live all the earth shall be filled with the glory of the Lord c. Surely they shall not see the land which I sware unto their fathers neither shall any of them that provoked me see it But my servant Caleb because he had another spirit with him and hath followed me fully him will I bring into the land whereinto he went and his seed shall possesse it Vers 10. And now behold the Lord hath kept me alive as he said these fourty and five years c. As if he should have said God hath you see even miraculously preserved my life and strength and so reserved me as it were to enjoy this portion of land which was then promised me Vers 11. As my strength was then even so is my strength now for warre both to go out and come in See the note upon Numb 27.17 Vers 12. Now therefore give me this mountain whereof the Lord spake in that day That is the mountainous countrey promised him by Moses wherein Hebron Debir and some other towns stood See chap. 11.21 For thou heardest in that day that the Anakims were there and that the cities were great and fenced This he may speak as intimating that seeing he himself would undertake the expelling of the giants that dwelt there though the most formidable in all the land of Canaan his desire was the more reasonable because he was to get with so much danger and difficulty the place that he desired of them But I rather conceive that this is added to clear it that this was the place promised him to wit because it was the place where the Anakims dwelt whose huge bodies and great fenced cities were formerly so dreadfull to the other spies that went with him If so be the Lord will be with me then I shall be able to drive them out as the Lord said This he saith not as doubting Gods faithfulnesse and assistance but as thereby implying the difficulty of the work but that he reposed himself on the help and assistance of God see the note chap. 11.24 Vers 13. And Joshua blessed him and gave unto Caleb the sonne of Jephunneh Hebron for an inheritance That is he commended him approved his motion granted his request and desired God to blesse it both to him and his How this is said to be Calebs inheritance that was afterwards given to the Levites see chap. 21.11 Vers 15. And the land had rest from warre We have this clause before chap. 11.23 Here it is repeated again 1. to intimate That though the foregoing passage concerning Calebs desiring Hebron be here inserted yet it was done before Joshua had ended his warres and that however all the victories of Joshua be recorded in the tenth and eleventh chapters because he would joyn them altogether yet many of these things hereafter expressed were done before the warres were ended and secondly To make way hereby to the relation of that which was further done concerning the division of the land which was not till the land had rest CHAP. XV. Vers 1. THis then was the lot of the tribe of the children of Judah by their families even to the border of Edom c. In this chapter the narration of the dividing the land within Jordan by lot is continued which was broken off in the foregoing chapter to shew how Caleb demanded that Hebron and the adjacent mountain might be reserved to him as his by an extraordinary promise which God had long since made to him That the lots were onely to decide in what part of the countrey each tribe should be planted and that afterwards the quantitie of the land which each tribe should have was set out by Joshua Eleazar and the heads of the tribes chosen to be the men that should divide the land is noted before upon the second verse of the foregoing chapter as likewise Num. 26.55 What manner of lottery they used in this businesse is no where expressed The common opinion of the Hebrew writers is that there were two pots or other vessels set before the Tabernacle the
fewer then when they were numbred the first time at their first coming out of Egypt but for this we must know that though the tribe of Ephraim was so much decreased at that last numbring of the people yet since that time under the government of Joshua they might be greatly encreased again but however though at that time the sonnes of Ephraim were eight thousand fewer then when they came out of Egypt yet even at that time on the other side of the tribe of Manasseh there were twenty thousand and five hundred more then at the first numbring Num. 26.34 and therefore the sonnes of Joseph speaking here of themselves joyntly together both Ephraim and Manasseh they might well say they were a great people and that God had greatly blessed them in regard of their number Vers 15. And Joshua answered them If thou be a great people then get thee up to the wood countrey c. Thus he covertly retorts their plea upon them as making more for him then for them for sayes he being a great people the more able art thou to drive the Canaanites out of those parts allotted you for your proportion and the more shame is it that you should let them alone and yet complain of the narrownesse of your lot Get thee up saith Joshua to the wood countrey and cut down for thyself there in the land of the Perizzites and the giants that is cut down the woods and drive out and destroy the inhabitants that lurk there in their fastnesses and strong holds and then if mount Ephraim be to narrow for thee that is the mountains out of which the Canaanites are already expelled whereof you have the possession at present you may by this means have land enough to dwell in and need not complain that your portion is too streight for you It is likely that when the sonnes of Joseph came to make their complaint to Joshua they assured themselves that they should find the more favour because he was of the tribe of Ephraim But in a point of justice we see they found Joshua farre from yielding to them in the least degree upon that ground Vers 16. And the children of Joseph said The hill is not enough for us c. These first words seem to have been spoken with some kind of anger and discontent Joshua had told them what they should do if mount Ephraim were too narrow for them now as men discontented are wont to do they snap at those last words of Joshua yes say they the hill is not enough for us meaning that mount Ephraim whereof Ioshua had spoken and then they adde And all the Canaanites that dwell in the land of the valley have chariots of iron as if they should have said Whereas you call upon us to enlarge our dwellings in the wood countrey by cutting down the wood by expelling and destroying the Perizzites and the giants that dwell there you may know that this we cannot do and that because the valleys we must passe through ere we can come to that mountainous wood countrey which you referre us to are inhabited by the Canaanites that have chariots of iron so that there is no hope for us to prevail over them This I conceive to be the best exposition of this place Yet some understand those first words The hill is not enough for us of that mountainous wood countrey to which Ioshua had referred them for the enlarging of their dwellings and so conceive the scope of this reply of the sonnes of Ioseph to be that even that mountainous countrey if they had it in their possession would not be enough for them and for the valleys there was no hope to subdue them because the Canaanites that dwelt there had chariots of iron that is as all Expositours agree chariots whose wheels were armed with sythes as I may say or hooks of iron wherewith when they broke in amongst their enemies they must needs mightily tear cut and mow down those that stood in their way and indeed these chariots could onely be usefull in the valleys and plains in the mountains and wood countreys they could not be used Vers 17. And Joshua spake unto the house of Joseph even to Ephraim and to Manasseh saying Thou art a great people c. As if he should have said What I answered before I must answer again Thou art a great people by thine own confession and hast great power and therefore besides Gods promise ye have otherwise no cause of distrust thou shalt not have one lot onely that is thou shalt if thou wilt not be failing to thy self prevail over those places and then thou shalt find the portion allotted thee is more then one lot fully enough for two such numerous tribes Vers 18. But the mountain shall be thine for it is a wood and thou shalt cut it down and the outgoings of it shall be thine c. That is not onely the mountain shall be thine which when thou hast cut down the wood will be found good ground but also the outgoings of it that is the valleys round about the mountains shall be thine too CHAP. XVIII Vers 1. ANd the whole congregation of the children of Israel assembled themselves together at Shiloh and set up the Tabernacle c. No doubt God appointed them to remove the Tabernacle to Shiloh so much may be gathered from that which is said Deut. 12.5 But unto the place which the Lord your God shall chuse out of all your tribes to put his name there even unto his habitation shall ye seek and thither thou shalt come as also Ier. 7.12 where it is plainly called the place where God set his Name at the first Hitherto both camp and Tabernacle had been in Gilgal a place in the very first entrance into the land of Canaan now they removed further into the land both the camp vers 9. And the men went and passed through the land and described it by cities into seven parts in a book and came again to Joshua to the host at Shiloh and the tabernacle as is here expressed both as a manifest signe of their taking possession of the land they had conquered and for the more convenient coming of the people to the tabernacle to worship And Shiloh God appointed to be the place a city in Ephraim therein God honouring Ioshua the ruler of the people who was of this tribe and withall it was brought nearer to the place which God had decreed to be the settled place of his worship to wit Ierusalem from this time therefore the people was bound to the strict observation of the Ceremoniall Law Deut. 12.8 9 10 11. Ye shall not do after all the things that we do here this day every man what is right in his own eyes For ye are not as yet come to the rest and to the inheritance which the Lord your God giveth you But when ye come over Jordan and dwell in the land which the Lord your God giveth
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
for the service he was to undertake and withall did secretly but mightily work upon his spirit in moving him to undertake that service for which he had fitted him Vers 11. And the land had rest fourty years That is unto the expiration of fourty years to wit from the death of Joshua It is a great question amongst Expositours whether the years wherein the Israelites are said in this book to have been in bondage under those nations that prevailed over them and the years wherein the Judges are here said to have judged Israel and wherein the land is said to have been in rest are to be accounted as severall distinct years or no and so it is in this particular place some holding that the land had rest fourty years under Othniels government after those eight years wherein the king of Mesopotamia had tyrannized over them and others holding that both the eight years of the bondage of Israel under Cushan-rishathaim and the foregoing years wherein the Israelites lived without a Judge under the joynt-government of their Elders and had not yet by their sinnes brought themselves into bondage are to be all comprehended under the fourty years here mentioned and indeed these last I conceive are in the right unquestionably as may be thus made evident It is expressely said that from the Israelites going out of Egypt to the building of the Temple in the fourth yeare of Solomons reigne there were but four hundred and eighty years 1. Kings 6.1 And it came to passe in the foure hundred and fourscore yeare after the children of Israel were come out of the land of Egypt in the fourth yeare of Solomons reigne c. that he began to build the house of the Lord. Now first if to the fourty years of the children of Israels wandring in the wildernesse and the seventeen years of Joshua we adde the severall years of Israels bondage mentioned in this book of Judges and secondly the years wherein the land is said to have rested and thirdly the severall years of the Judges from Abimelech to Eli and fourthly the years of Eli Samuel and David we must say then that there were well nigh six hundred years from the Israelites going out of Egypt to the building of the Temple in the fourth year of Solomons reigne yea though we allow no time of distance between the death of Joshua and the eight years of Cushan-rishathaims tyranny which would be absurd and this cannot stand with that place 1. Kings 6.1 Besides in one place of this book it is plain that the years of the Judges are confounded with those of the enemies oppressing the land namely chap. 15.20 where it is said of Samson that he judged Israel in the dayes of the Philistines twenty years and why therefore may it not be so with the other Judges too I make no question therefore but under the fourty years here mentioned And the land had rest fourty years we must comprehend both the eight years of Israels bondage under the king of Mesopotamia and all the years before that bondage of the Israelites even from the death of Joshua The main objection against this is how the land can be said to have rested fourty years if part of those fourty years it was wasted with war and the people held under a miserable bondage But to this I answer 1. That it is not unusuall in the Scripture to denominate a full number of years from that which is properly true onely of the greater part of that number as we see Gen. 35.26 where after the naming of the twelve sonnes of Jacob this clause is added These are the sonnes of Jacob that were born to him in Padan-Aram and yet Benjamin is mentioned amongst them who was not born in Padan-Aram but in the land of Canaan and so likewise Acts 7.14 where it is said that Joseph sent and called his father and all his kindred threescore and fifteen souls and yet indeed there went but threscore and tenne of them at that time into Egypt Gen. 46.27 and so again Exod. 12.40 where it said that the sojourning of the children of Israel who dwelt in Egypt was foure hundred and thirty years and yet they were not in Egypt above two hundred and fifteen years And 2. that the meaning of these words And the land had rest fourty years may be that the land had rest unto the end of fourty years to wit counting the fourty years from the death of Joshua to the death of Othniel and so indeed Junius translates these words usque ad quadragesimum annune unto the expiration of fourty years for so the like expression we find chap. 14.17 where it is said of Samsons wife that she wept before him the seven dayes while the feast lasted and yet the meaning is onely that she wept to the ending of those seven dayes to wit from the time he refused to tell her the meaning of his riddle Vers 12. And the Lord strengthened Eglon the King of Moab against Israel c. That is he gave him courage and strength to invade Israel and prospered his attempts against them whereas otherwise happely they would have been afraid to meddle with a people that had been so victorious Vers 13. And went and smote Israel and possessed the city of palm-trees That is Jericho Deut. 34.3 Jericho was indeed wholly burnt by the Israelites Josh 6.24 and was not rebuilt till Ahabs dayes 1. Kings 16.43 but the meaning therefore is that this Eglon King of Moab having vanquished the Israelites in battell possessed himself of the land and territory thereabouts where the city Jericho formerly stood and either built some strong fort there or possessed himself of some fort that might he there before and that to the end he might have the command of the foords of Jordan both because there was the passage over towards his own countrey the land of Moab and because by this means he should be the better able to keep the Israelites within Jordan and those without from joyning their forces together against him and hence it was that when Ehud began to raise the countrey against the Moabites after he had slain Eglon their king the first thing they did was to take the foords of Jordan vers 28. They went down after him and took the foords of Jordan towards Moab and suffered not a man to passe over Vers 14. So the children of Israel served Eglon King of Moab eighteen years How long it was after the death of Othniel ere these eighteen years of the Israelites bondage under Eglon began it is not expressed onely this is clear that first the Israelites revolted to idolatry after Othniels death and then the Lord brought Eglon against them for it However observable it is that whereas their first bondage under Cushan-rishathaim king of Mesopotamia continued but eight years ver 8. this next under Eglon continued eighteen years and so the next too after that under Jabin king of Canaan continued twenty years
Shamgar the sonne of Anath therefore it is commonly held that he was the next Judge after Ehud onely they say it was but for a very short time and thence it is that there is no mention of the lands resting under him and the story of Deborah in the following chapter begins as if she were the next after Ehud there being no mention made there of Shamgar at all vers 1. And the children of Israel did evill in the sight of the Lord when Ehud was dead However this miraculous deliverence which he wrought for the Israelites was certainly after Ehuds death for then it seems the people returned to their former sinnes and the Lord suffered the Philistines thereupon to invade the land but then he also delivered them miraculously by this worthy till finding that they would not be warned by these things he sold them into the hands of Jabin as it is expressed in the following chapter CHAP. IV. Vers 1. ANd the children of Israel again did evill in the sight of the Lord when Ehud was dead In none of the Judges dayes did the Israelites enjoy so long a peace as in the dayes of Ehud as is evident in that clause however we understand it chap. 3.30 Moab was subdued under the hand of Israel and the land had rest fourscore years and here we see what effect this long peace wrought amongst them and how ill they requited the Lord for so great a mercy even as standing waters are wont to putrifie so they were corrupted by their long peace and by degrees fell off from God as they had formerly done Vers 2. And the Lord sold them into the hand of Jabin king of Canaan that reigned in Hazor See the note chap. 2.14 There was a Jabin that reigned in Hazor formerly who it is likely was called as this is here king of Canaan for Hazor is there said to be the head of all the neighbouring kingdomes Josh 11.10 the same who was the cheif in that confederacy against Joshua Joshua 11.1 but he was slain by Joshua and his city burnt with fire Josh 11.11 It seems therefore that this was some one of that stock who afterward recovered from the Israelites that part of the land and repaired the city Hazor and so reigned there again as his predecessours had done When this was done we cannot say but doubtlesse it was not in Joshuas time as some think for it is not to be thought that the Lord ever suffered the Canaanites to recover any part of the land which the Israelites had taken from them till they by their sinnes had provoked the Lord to anger against them But now at last not contented with his own kingdome it seems he made warre with the Israelites in generall brought them into bondage and no doubt oppressed them the more cruelly in revenge of that Joshua had done to Hazor and Jabin king thereof Josh 11.11 who perhaps was his father or grandfather And besides it must needs be most terrible to the Israelites to be oppressed by the Canaanites of all other nations because God had promised to cast them out before the Israelites so that their prevailing over them was in a speciall manner a signe that God had cast them off The Captain of whose host was Sisera which dwelt in Harosheth of the Gentiles So called as it is probably thought because in the time of the Israelites prevailing against the severall nations of the Canaanites many of them fled thither as to a place of great strength and there fortified themselves unto this time or else for the reasons given in a like case Josh 12.23 Vers 3. For he had nine hundred chariots of iron and twenty years he mightily oppressed the children of Israel Concerning these chariots of iron see the note Josh 17.16 This clause and he mightily oppressed the children of Israel is no where else inserted where mention is made of the bondage of Israel under other kings and therefore it seems this king did farre more cruelly oppresse them then the rest had done which might be partly from the deadly hatred which the Canaanites above other nations did bear to the Israelites because the Israelites had taken their land from them and partly from the just vengeance of God upon the Israelites because God had afforded them so long a peace in the dayes of Ehud chap. 3.30 and they had made so ill an use of his long-suffering and goodnesse therein See the note also chap. 3.14 Vers 4. And Deborah a prophetesse c. A woman the weaker sex that the glory of the work might be given to God and not to the instrument he used Vers 6. And she sent and called Barak the sonne of Abinoam out of Kedesh-naphtali c. That is Kedesh in the tribe of Naphtali to distinguish it from other towns of the same name in other tribes as Kedesh in Issachar 1. Chron. 6.72 Kedesh in Judah Josh 15.23 and others Now Deborah did thus send for Barak not of her own head chusing him as a man of eminency for the undertaking of the service but by speciall direction from God as the words she spake to Barak when he came to her do imply Hath not the Lord God of Israel commaded saying Go and draw toward mount Tabor c Deborah was a prophetesse and therefore no doubt God had revealed unto her that which now she imparted to Barak to wit either by secret instinct of his Spirit or perhaps by the ministry of an Angel for that some Angel did appear to her either before or after the battell which they fought with Sisera seems evident in that clause of Deborahs song chap. 5.26 Curse ye Meroz saith the Angel of the Lord curse ye bitterly the inhabitants thereof And take with thee ten thousand men of the children of Naphtali and of the children of Zebulun To wit first because they were nearest at hand secondly because Naphtali was likely to be the forwardest in this work because Barak was of that tribe and they were most oppressed Hazor and Harosheth being both in their tribe Vers 8. And Barak said unto her If thou wilt go with me then I will go c. Barak no doubt believed what Deborah had told him in the foregoing words as from the Lord namely that Sisera should be vanquished by him and therefore we see that he was willing to hazard his life and all that he had in rising against this mighty king that had brought the Israelites into bondage whence it is that Barak is commended for his faith by S. Paul and reckoned amongst those who through faith subdued kingdomes Heb. 11.32 33. But why then did he refuse to undertake the service enjoyned him unlesse Deborah would go along with him I answer partly because he considered that Deborah being a prophetesse he should have a great advantage in having her with him to pray for them to give them counsell and to advise them what to do upon every occasion but partly also no
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
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
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
all the men of the tower of Shechem heard that they entred into an hold of the house of the God Berith This tower of Shechem was some fort or castle in some adjoyning village belonging to Shechem but not in the city as is evident because the men of this tower saw not the destruction of Shechem but heard of it and most probable it is that it was the same which was called vers 6. the house of Millo the ruine whereof is here related to shew that Jothams curse vers 20. did fall as well upon the house of Millo as upon the inhabitants of Shechem for hearing what Abimelech had done to Shechem they retired to a strong hold in the house of Baal-Berith to wit as resting not onely in the strength but also in the holinesse of the place and the help of their god and this it may be was the fort from which the village was called the tower of Shechem or perhaps some other place nearer hand of greater strength then that and so there they were all burnt by Abimelech about a thousand men and women as is expressed afterwards vers 49. Vers 50. Then went Abimelech to Thebez c. This was also some place belonging to Shechem for how else vvas Jothams prophecy fulfilled vers 20. that a fire should come out from the men of Shechem and devoure Abimelech Vers 53. And a certain woman cast a piece of a milstone upon Abimelechs head c. Thus he receives his deaths vvound vvith a stone vvho had slain his brethren all upon one stone vers 5. Vers 56. Thus God rendred the wickednesse of Abimelech which he did unto his father in slaying his seventy brethren To vvit because Gideon his father was wronged though dead in the murther of his children and this was the circumstance that did most aggravate Abimelechs sinne and provoke the Lord that he could so farre forget his father as to imbrue his hands in the bloud of his children CHAP. X. Vers 1. ANd after Abimelech there arose to defend Israel Tola the sonne of Puah c. Though there be no mention made of any enemies that invaded the land of Israel in the dayes of this Tola the seventh Judge of Israel if Abimelech be reckoned for one yet it need not seem strange that it should be said of him that he arose to defend Israel or to deliver Israel as the word in the original may also be translated for it may well be that the land was invaded in his time by some of the neighbouring nations though it be not expressed and indeed considering that idolatry and superstition were so rise in the land all the time of Abimelechs three years tyranny as is evident chap. 8.33 and 9.4 46. it is like enough that God did raise them up some adversaries or other to plead the quarrell of his covenant as in former times but then besides it might be said that he did desend or deliver Israel either because he did happely compose the factious tumults and combustions that were raised in the land in Abimelechs time or else because he retained them from their idolatry which was a great deliverance and thence it is said that afterwards the children of Israel did evill again in the sight of the Lord and served Baalim c. vers 6. or else because being raised of God to be Judge of Israel consequently he was to desend or deliver them in case any enemy should rise up against them and oppresse them As for the last clause of this verse where it is said of this Tola that he dwelt in Shamir in mount Ephraim though he were a man of Issachar we need not stumble at that neither for besides that the Israelites did not alwayes live in their own tribes it is probable that in this place Tola lived for the more conveniency of executing judgement amongst the people Shamir in mount Ephraim being near upon in the midst of the tribes within Jordan and not farre too from the Tabernacle in Shiloh which was another considerable advantage Vers 3. And after him arose Jair a Gileadite c. To shew that this Jair the eighth Judge of Israel was a man of great renown before he was raised to be Judge it is noted in the following verse that he had thirty sonnes to wit by severall wives that rode on asse-colts as being princes and men of great place See chap. 5.10 and that they had thirty cities called Havoth-Jair that is the villages of Jair Now though there was one Jair who at the first entring of the Israelites into Cannaan above three hundred years before this took all the countrey of Argob in the land of Gilead and so the towns therein were called after his name Havoth-Jair Num. 33.41 And Jair the sonne of Manasseh took the small towns thereof and called them Havoth-Jair Deut. 3.14 Jair the sonne of Manasseh took all the countrey of Argob unto the coasts of Geshuri and Maachathi and called them after his own name Bashan Havoth-Jair yet this must needs be another Jair and so perhaps these were other towns which had their names from this Jair the Judge of Israel as the other had their names from the other Jair in Moses time and indeed of those that were called Havoth-Jair in Moses time there were but three and twenty 1. Chron. 2.22 And Zegub begat Jair who had three and twenty cities in the land of Gilead yet most probable it is that this man was descended of that Jair and that coming to inherit so many of those towns which his Ancestours had taken from the Amorites the possession or government whereof he divided amongst his thirty sonnes they were also in this regard called Havoth-Jair the old name on a second ground being now renewed and confirmed on them as we see the like in the note upon Gen. 26.33 However this Jair was of that half tribe of Manasseh that inhabited without Jordan though he were raised to be Judge of all Israel and doubtlesse one out of those parts was purposely raised of God to be Judge because those tribes without Jordan were to suffer so much in his dayes by the invasion of the children of Ammon vers 8. and therefore it was most sit that he that was to be Judge should live amongst them Vers 6. And the children of Israel did evil again in the sight of the Lord and served Baalim c. Concerning Baalim and Ashtaroth see the Notes chap. 2.9 13. The hainousnesse of the Apostacy of the Israelites at this time above that of their forefathers is noted first by setting down not onely generally that they worshiped the idol-gods of the nations that were about them Baalim and Ashtaroth but also particularly what a multitude of false gods they had now entertained even the gods of all the nations about them the gods of Syria Sidon Moab the children of Ammon and the Philistines as indeed we find elsewhere that these nations had for the most part some
a place not farre off from them And there were gathered vain men to Jephthah and went out with him That is they went with him out of the land of Gilead to wit to serve under him in other countries where he should be imployed Vers 5. The Elders of Gilead went to fetch Jephthah out of the land of Tob. After that consultation in the Assembly at Mizpeh whereof chap. 10. vers 18. when and where the government was proffered to any man that would begin the fight against the Ammonites none being found either so fit or willing to undergo the charge at last it seems the whole Assembly moved with the great renown that Jephthah had got with his valour in the land of Tob resolved to send for him and to make him their captain and head and so he became the next Judge in Israel At first it seems he was onely chosen to be the head of the inhabitants of Gilead but afterwards it is evident he was Judge of all Israel chap. 12.7 And Jephthah judged Israel six years The Law indeed saith that no bastard should be admitted to any place of Magistracy amongst the Israelites as you may see in the note upon Deut. 23.2 A bastard shall not enter into the congregation of the Lord but necessitie now forced them to do what they do and that not without the speciall providence of God who might dispence with his own Law Vers 8. And the Elders of Gilead said unto Jephthah Therefore we turn again to thee now c. That is we acknowledge this thou sayest to be true but therefore now we come to seek thy favour and to make amends for the unkindnesse then proffered thee we desire thine aid upon no other condition but that thou shalt be head over all the inhabitants of Gilead Vers 9. If ye bring me home again to fight against the children of Ammon and the Lord deliver them before me shall I be your head That is will you be as good as your word to make me governour of the land of Gilead because they had formerly dealt injuriously with him he was the more carefull now to look to the agreement he made with them nor was Jephthah to be blamed for an ambitious and greedy desire to rule over them in that he laboured thus to make sure that he might be their head as will be evident if we consider first that he might the rather desire this lest if he should have lived afterwards amongst them in a private condition his brethren not yet forgetting the old quarrells that had been between them might offer him some injury and secondly that he might be carefull to secure the government which they tendered him out of a desire to do good to the people and doubtlesse as he might lawfully imbrace it when it was proffered him as beleiving that he was called thereby of God to it so he might also as lawfully provide that when he had hazarded his life for them they should also make good their promise to him and the publick good might be his chief aim in all this he did Vers 11. And Jephthah uttered all his words before the Lord in Mizpeh That is Jephthah coming to the assembly of the people and princes at Mizpeh there as in Gods presence he repeated all that he had before spoken unto the messengers that were sent unto him both he and they solemnly binding themselves to perform that which they then agreed upon and that happely by oath mutually taken as in the presence of God Vers 13. Because Israel took away my land when they came out of Egypt c. A great part of that land which the Israelites took from Sihon king of the Amorites yea and from Og king of Bashan had been before by those kings taken from the Ammonites especially from the Moabites as we may see in the note upon Num. 21.26 For Heshbon was the city of Sihon king of the Ammorites who had fought against the former king of Moab and taken all his land out of his hand even to Arnon Josh 13.25 And their coast was Jazer and all the cities of Gilead and half the land of the children of Ammon Deut. 3.11 For onely Og king of Bashan remained of the remnant of gyants behold his bedstead was a bedstead of iron is it not in Rabbath of the children of Ammon all which the king of the Ammonites claims now as belonging to him being also it seems king of the Moabites whence Chemosh the idol of Moab is called his god Vers 15. Israel took not away the land of Moab nor the land of the children of Ammon Hereby also it seems probable that the king of the children of Ammon did at this time also command over Moab in chief and thereupon challenged all that land which Sihon had first taken from the Moabites and then the Israelites from him for why is it else that Jephthah here answers that the Israelites meddled not either with the land of Moab or with the land of the children of Ammon Vers 16. But when the Israelites came up from Egypt and walked through the wildernesse unto the red sea and came to Kadesh Not Kadesh-Barnea but that Kadesh bordering upon the land of Edom whence they sent messengers to the king of Edom to desire a passage through his land Num. 20.14 And Moses sent messengers from Kadesh unto the King of Edom. Vers 17 And Israel abode in Kadesh c. That is there they stayed till they sent messengers to the king of Edom and received an answer back from him resolving not to enter his land yea and when he denyed them a passage they put themselves to the trouble of fetching a great compasse about his land rather then they would be any way injurious to him as is expressed in the following words vers 18. Then went they along through the wildernesse and compassed the land of Edom and the land of Moab and came by the east side of the land of Moab and pitched in the north side of Arnon but came not within the border of Moab all which Jephthah now relates to let them see how fairly the Israelites dealt with all the nations they passed by and how farre they were from offering violence to any of the nations that bordered upon the land of Canaan Vers 18. And pitched on the north side of Arnon but came not within the border of Moab c. Hereby they prove that the Israelites were so farre from taking any of the land of the Moabites from them they that came not within their border Vers 20. But Sihon gathered all his people together and pitched in Jahaz and fought against Israel This discovers the just cause they had to fight against the Amorites and the justnesse of their cause herein tends strongly to justifie their interest in that land which through Gods assistance in this warre they recovered from them Vers 24. Wilt not thou possesse that which Chemosh thy god giveth thee to
possesse c. Molech or Melchom was the idol-god of the Ammonites 1. Kings 11.7 Then did Solomon build an high place for Chemosh the abomination of Moab in the hill that is before Jerusalem and for Molech the abomination of the children of Ammon and vers 33. Because they have forsaken me and worshipped Ashtaroth the goddesse of the Sidonians Chemosh the god of the Moabites and Milcom the god of the children of Ammon see also 2. Kings 23.13 but Chemosh was the god of the Moabites Num 21.29 Wo to thee Moab thou art undone O people of Chemosh Jer. 48.13 Moab shall be ashamed of Chemosh Now in that Jephthah speaking to the king of the Ammonites calls Chemosh his god it seems hereby also not improbable that this king of the Ammonites was at present king of the Moabites and because the Moabites yea the children of Ammon too had formerly taken their land from other people that had anciently inhabited it Deut. 2.9 10. And the Lord said unto me Distresse not the Moabites neither contend with them in battell for I will not give thee of their land for a possession because I have given Ar unto the children of Lot for a possession The Emims dwelt therein in times past a people great and many and tall as the Anakims and vers 19 20. And when thou comest nigh over against the children of Ammon distresse them not because I have given it unto the children of Lot for a possession that also was counted a land of gyants gyants dwelt therein in old time and the Ammonites call them Zamzummims and were ready enough to ascribe this to the help they had received from their god Chemosh hence Jephthah wisheth the king to consider whether it were not as just that the Israelites should keep that land which the Lord their God had given them to possesse as that the Moabites should hold that which they pretended their god Chemosh had conferred upon them Vers 25. And now art thou any thing better then Balak the sonne of Zippor king of Moab did he ever strive against Israel c. That is art thou wiser or more puissant or hast thou any better title then Balak had that was king of Moab now if he would never strive against Israel nor fight against them to wit to recover that land out of their hands which they had taken from the Amorites why then shouldest thou so many years after pretend a title and think by force to carry it away indeed Balak opposed the Israelites for fear they would have entered his land but neither he nor any of his posterity did ever make warre with them after they were settled in the land of the Amorites under pretence the land was theirs of which onely Jephthah speaks as is evident by the words of the following verse Vers 26. While Israel dwelt in Heshbon and her towns and Aroer and her towns and in all the cities that be along by the coasts of Arnon three hundred years Here he pleads prescription having peaceably enjoyed the land so many years it was a silly thing in the king of the Ammonites now to pretend a title to it For the computation of these three hundred years it is hard to say how they must be reckoned They that reckon the years of the Ifraelites oppression apart from the years of the Judges must needs find from the Israelites conquest of this land to this time at least three hundred thirty six years which discovers this computation to be erroneous no doubt Jephthah would have made the most he could of the years they had enjoyed the land But now reckoning onely the years of the Judges allowing to Joshua seventeen years see the note upon Josh 24.29 to Othniel fourty to Ehud eighty to Barak fourty to Gideon fourty to Abimelech three to Tola three and twenty and to Jair two and twenty we find lesse then three hundred years to wit but two hundred sixty five But to this we answer either that Jephthah to help his cause made the most of the time this being usuall in the Scripture yea and in mens ordinary speech to reckon a full round number when the years of which they speak are not exactly so many but near about so many or else that these two hundred sixty five years wherein the Israelites had possessed it must needs be made up three hundred by the addition of those years wherein Sihon and Og held it after they took it from the Moabites and Ammonites whose right the Israelites had by the law of conquest Vers 27. The Lord the Judge be Judge this day between the children of Israel and the children of Ammon That is by giving victory at this time to the innocent party may the Lord the great Judge of all the world make it manifest whether the Israelites have unjustly detained from the Ammonites that which belonged to them or whether the children of Ammon do not most unjustly upon a groundlesse pretence make warre now against the children of Israel Vers 29. Then the spirit of the Lord came upon Jephthah c. See the note chap. 3.10 Vers 31. Whatsoever cometh forth of the doores of my house to meet me c. shall surely be the Lords and I will offer it up for a burnt offering It is a great question whether Jephthah did by this vow intend to bind himself to offer as a burnt offering whatsoever should first come out of his house to meet him and indeed according to the Hebrew the words may be reade disjunctively as it is in the margin It shall surely be the Lords or I will offer it up for a burnt offering and then his meaning must needs be that whatsoever should first meet him out of his house should some way be consecrated to the Lord and if it were any thing fit for Gods altar it should be offered for a burnt offering But I conceive that Jephthah did absolutely intend that which he vowed for a burnt offering and that for these two reasons first because the first clause being generall It shall surely be the Lords and comprehending that which follows of offering a burnt offering it cannot with any propriety of speech be read disjunctively It shall surely be the Lords or I will offer it up for a burnt offrring no more then he could have said I will offer a clean beast or a sheep and secondly because the bitter lamentation which he made when he saw his daughter come forth to meet him is a strong argument to prove that he apprehended himself bound by his vow to offer her for a burnt offering yea indeed I make little question but he meant what he said merely concerning a humane sacrifice to wit that whatsoever it were either man or woman that came first out of his house to meet him it should be sacrificed to the Lord as indeed the manner of speech here used doth plainly imply for what else but a man or woman could come out
us serve them thou shalt not hearken unto the words of that Prophet or that dreamer of dreams For the Lord your God proveth you to know whether you love the Lord your God with all your heart and with all your soul And this seems the more probable because his answer as the devils Oracles had wont to be may be interpreted two severall wayes either that God saw what they were going about or that God would prosper them in their journey But the event answering that promise or prediction of successe which he had given them this made them highly esteem both the priest and his idols Vers 7. Then the five men departed and came to Laish c. Or Leshem Josh 19.47 which afterwards by these Danites when they had destroyed the inhabitants and taken it for themselves to dwell in was called Dan vers 29. And they called the name of the citie Dan foure particulars are here mentioned which the spies of Dan noted and whereby they concluded that they should easily take this place the first is that the people dwelt carelessely after the manner of the Sidonians quiet and secure The Sidonians in regard of the strength of their citie and their excessive wealth lived securely and voluptuously without feare of any enemie that should invade them the rather because neither the Israelites since their entring the land of Canaan nor any other of the neighbouring nations had ever attempted any thing against them and after the same manner lived the inhabitants of Laish yea and it may well be as some think that in this their carelesse securitie they are compared to the Sidonians rather then to any other people because that having some relation to the Sidonians either by some strict league that was between them or rather some dependance they had upon them as their lords in chief which seems also to be the reason why they had no magistrates of their own hence it was that they lived so carelessely and securely not onely in confidence of their aid but as being infected by their example and so brought to live in such a kind of sensuall voluptuous secure course of life as they observed in them The second is that there was no magistrate in the land that might put them to shame in any thing For where there is no magistrates who are called the shields of the earth Psal 47.9 either to restrain the people from that loosenesse and manifold wickednesse they are ready to run into or to provide for their defence they must needs lie naked and open to all manner of mischief and the magistrates punishing offenders is here called a putting them to shame because the shame doth more curb men from evil then the smart of punishments The third is that they were farre from the Sidonians and therefore could not on a sudden have any aid from them and yet they were the onely people from whom they were like to have help as is before noted And the fourth is that there was neither league nor commerce between them and their neighbours either of which might have wonne their neighbours to help them Vers 10. For God hath given it into your hands This they grounded partly upon that which they had observed in Laish and partly from the encouragement which Micahs priest had given them vers 6. And the priest said unto them Go in peace before the Lord is your way wherein ye go Vers 12. And they went up and pitched in Kiriath-jearim in Judah wherefore they call that place Mahaneh-Dan c. Mahaneh-Dan that is the camp of Dan see chap. 13.25 it may well be that this was the place where Samsons parents dwelt for Kiriath-jearim stood in the very confines of Judah Dan and Benjamin Vers 14. Do ye know that there is in these houses an ephod and teraphim and a graven image and a molten image now therefore consider what ye have to do That is bethink your selves whether these things will not be a good booty for us by them we enquired of the Lord when we went to spie out the land and received an answer that our journey should be prosperous and doubtlesse we may carry the businesse so as to make them our own and therefore consider whether it will not be our best way to take them with us that we may make the same use of them in future times Vers 15. And they turned thitherward and came to the house of the young man the Levite c. Micahs house may be here called the Levites house because he dwelt there but besides though he was of Micahs family yet he might dwell apart by himself to wit in that part of the house which joyned to the chappell where these idols were and with respect to that it may be said that they came to the house of the young man the Levite Vers 17. And the five men that went to spy out the land went up and came in thither and took the graven image c. First no doubt they brought out the priest to their brethren the Danites that stood at the gate with whom whilst the priest staid happely saluting some of the chief of them wishing them good successe in the enterprise they were going about or otherwise shewing them such courtesie as to strangers is wont to be afforded in the interim the five men went back into his house and fetched away the images c. and therefore it is added in the following words that the priest stood in the entering of the gate with the six hundred men that were appointed with weapons of warre Vers 18. And these went into Micahs house c. That is the five men mentioned before vers 17. see the former note Vers 20. And he took the ephod and the teraphim and the graven image and went in the midst of the people For all the respect that Micah had shown him now he hoped to have a place of more advantage away he goes as for his going in the midst with his idolatrous trash he did it either for the better defence both of them and his person or in a kind of apish imitation of the arks being carried in the midst of the tribes Vers 21. So they turned and departed and put the little ones and the cattell and the carriages before them The bringing of their wives little ones and cattell with them shews with what assurance of successe they went against Laish and these going away from Micahs house they place before their army as not fearing any enemy before them but suspecting that Micah with all the strength he could raise would pursue after them as indeed he did Vers 24. And he said Ye have taken away my gods which I made and the priest and ye are gone away and what have I more c. As if he should have said that he esteemed all that they had left him as nothing now his gods were gone Vers 27. And they smote them with the edge of the sword and burnt
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
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
return also that she might not be exposed to that miserie which with her she was like to undergo and the rather because she might hope that Ruth would be constant in the true Religion but yet because she saw that Ruth was more bent to stay with her then her sister Orpah was it it most probable that this she now said to her was chiefly intended to trie her and therefore she mentions Orpah her returning to her gods thereby as it were to put her in mind that she must be content to leave both her people and gods too that she had formerly served if she would go along with her and therefore ought seriously to consider of it what she would do Vers 17. The Lord do so to me and more also if ought but death part thee and me This form of swearing or imprecation which Ruth here useth The Lord do so to me and more also was it seems familiar not amongst the Jews onely as we may see in many severall places of the books of Samuel and the Kings as 1. Sam. 3.17 c. but also amongst other nations when they swore by their false gods as it is evident 1. Kin. 19.2 20.10 The drift of this imprecation was doubtlesse to expresse that they desired some notable mischief might befal them if they did not do what they said they would do or what they desired should be done by others But why did they not expresse the evil they desired should fall upon them I answer that it is very probable that at first the custome of swearing thus without naming the mischief they wished was taken up either because they were naturally afraid to mention the evil they wished to themselves or others not daring to use such desperate expressions as bold wretches nowadayes use without fear as God confound me c. or else because by this suppressing the evil they desired might light upon themselves or others they did purposely intimate how grievous the mischiefs were they wished to themselves or others in case they did not what they vowed to do or that others did not what they desired of them namely that they were such that they were afraid to name them Vers 19. All the citie was moved about them and they said Is this Naomi That is all the inhabitants of the citie were moved with much compassion and wonder at the sad condition wherein she was come back from the land of Moab It seems she was a woman of good rank and note above others in Bethlehem when she went thence and therefore the report of her being returned home in such a poore plight being soon spread about the city every bodie wondred at it and gazing at her as they had any occasion to see her they cried out Is this Naomi as if they should have said What an alteration is here who would have ever looked to see Naomi in such a condition It seems that not onely her povertie but even the wonderfull change of her countenance by reason of exceeding much sorrow made all that saw her and had known her formerly wonder at her Vers 20. Call me not Naomi call me Mara for the Almighty hath dealt very bitterly with me Though the complaints of the best in the houre of affliction are many times too full of passion yet the singular pietie of Naomi makes it most probable that she spake not this by way of murmuring or with charging God for dealing too severely with her but onely to expresse that the Lord had brought many bitter afflictions and sorrows upon her in regard whereof Mara which signifies bitter was a fitter name for her then Naomi which signifies pleasant or merry Vers 21. The Lord hath testified against me and the Almighty hath afflicted me Because afflictions are ordinarily the manifestations of the Lords anger and displeasure against his people for their sinnes whence is that of Job chap. 10.17 Thou renewest thy witnesses against me and increasest thine indignation upon me and again chap. 16.8 Thou hast filled me with wrinckles which is a witnesse against me therefore it is that Naomi speaketh thus of her afflictions The Lord hath testified against me and the Almighty hath afflicted me CHAP. II. Vers 1. ANd Naomi had a kinsman of her husbands c. To intimate why Boaz at the first knowledge of Ruth shewed her such favour as is related in the following part of the chapter this is here prefixed that he was a near kinsman of Elimelechs Naomies husband Vers 2. Let me now go to the field and glean ears of corn after him in whose sight I shall find grace These last words in whose sight I shall find grace are added to imply that she would be carefull no way to be offensive to any and that she would not glean without leave for which her modesty she is expressely commended by Boaz his bayliffe vers 7. She said I pray you let me glean and gather after the reapers amongst the sheaves whereby we may see that though the gleanings of their corn were by the Law of God appointed for the poore Levit. 19.9 Thou shalt not wholly reap the corners of thy field neither shalt thou gather the gleanings of thy harvest yet the poore were to take them as a matter of favour from the owners if not to crave leave too when they went to gather them Vers 5. Then said Boaz unto his servant that was set over the reapers Whose damsel is this This he might ask either because he perceived she was a stranger or because he found her sitting in the house see the following note Vers 7. So she came and hath continued even from the morning untill now that she tarried a little in the house It may seem that Ruth in the heat of the day did with-draw her self to the house or hovel which was there in the field wherein happely the harvest men did eat their meat that there she might a while ease and refresh her self and then return to her work again which might also be the chief occasion that induced Boaz seeing her sit there to enquire vers 5. whose damsell she was and therefore this servant was so carefull to inform Boaz of her diligence and industry that from morning till that time she had followed her gleaning hard onely now a little while she had rested her self there in the house to refresh her self Vers 8. But abide here fast by my maidens Who were doubtlesse imployed not in gleaning as some think for the owners might not gather the gleanings of the fields but were to leave them for the poore and for the stranger Levit. 23.22 When ye reap the harvest of your land thou shalt not make a clean riddance of the corners of thy field when thou reapest neither shalt thou gather any gleanings of thy harvest thou shalt leave them to the poore and to the stranger but either in reaping or else in gathering the corn after the reapers and binding the sheaves Vers 12. A full
cheers them up again by the promises of mercy and the sweet comforts of his spirit yet thirdly I conceive they may be best understood of the desperate dangers the grievous and heavy afflictions whereinto the Lord many times brings men and yet afterwards raiseth them up again when men by sicknesse or any other dismall calamity are brought to desperate extremities of danger heart-breaking sorrows and miseries out of which there seems to be no hope of recovery they are said in the Scripture to be as dead men and to be brought to the brink of the grave there is but a step between me and death saith David chap. 20.3 For thy sake are we killed all the day long saith the Apostle Rom. 8.36 and so also when the Lord delivereth them from these dangers and miseries they are said to be revived and raised up from the grave Hos 6.2 After two dayes will he revive us in the third day will he raise us up and we shall live in his sight Esa 26.19 Thy dead men shall live together with my dead body shall they arise awake and sing ye that dwell in the dust c. And thus Hannah here speaks of the strange changes and alterations which God makes amongst men The Lord killeth and maketh alive he bringeth down to the grave and bringeth up because first men will not be humbled many times till they be brought to such depths of miserie and secondly men are most affected with Gods goodnesse when they have given themselves for lost and are then raised up again thirdly the Lords power is most magnified when men are restored from such inextricable miseries therefore usually the Lord doth thus kill men when he means nothing lesse then that they should be lost but within a while revives them again and puts them into a better estate and condition then they were in before Vers 8. For the pillars of the earth are the Lords and he hath set the world upon them That is the whole earth is the Lords even to the centre and foundation thereof upon which the Lord hath settled and built up the whole frame of the world as it were upon pillars The earth hangs we know in the midst of the aire having nothing to support it but the mighty power command of God but because it stands firm and fast as if it were supported with pillars hence is this expression The pillars of the earth are the Lords c. and this clause is added to shew that it is no wonder that God should thus turn things upside down in the government of the world as is expressed in the foregoing verse since he that thus made the world at the first must needs be of power to do what he will may well also take libertie to do what seems good in his own eyes for with his own why should he not do what himself pleaseth Vers 9. He will keep the feet of his saints and the wicked shall be silent in darknesse By keeping the feet of his saints is meant the Lords preserving them from all dangers bodyly and spirituall and that especially by the inward guidance of his spirit and as for the second clause the wicked shall be silent in darknesse this may be understood either of the great calamities that shall fall upon them Eccles 5.17 All his dayes also he eateth in darknesse and he hath much sorrow and wrath with his sicknesse Zeph. 1.15 That day is a day of wrath a day of trouble and distresse a day of wastnesse and desolation a day of darknesse and gloominesse a day of clouds and thick darknesse wherein Hannah foretells here that they should be silent that is even overwhelmed with confusion and astonishment not having any thing to say for themselves according to those expressions Matth. 22.12 And he said unto him friend how camest thou in hither not having a wedding garment and he was speechlesse Job 5.16 So the poore hath hope and iniquitie stoppeth her mouth and Jer. 8.14 Why do ye sit still assemble your selves and let us enter into the defenced cities and let us be silent there for the Lord our God hath put us to silence and given us waters of gall to drink because we have sinned against the Lord or else of their being cut off from the land of the living for such are said to dwell in silence Psal 94.17 Vnlesse the Lord had been my help my soul had almost dwelt in silence and in darknesse Job 10.21 22. Before I go whence I shall not return even to the land of darknesse and the shadow of death and especially the wicked whose souls are cast into outer darknesse Matth. 8.12 But the children of the kingdome shall be cast into outer darknesse there shall be weeping and gnashing of teeth For by strength shall no man prevail That is by their own strength This is added as a reason of both the foregoing clauses the Lord will keep the feet of his saints for should not the Lord keep them they could never preserve themselves by their own strength and the wicked shall be silent in darknesse for if the Lord undertakes to punish them they cannot by their strength secure themselves the weak and strong are both alike to him he can pull down the mightiest as well as the meanest Vers 10. The adversaries of the Lord shall be broken in pieces out of heaven shall he thunder upon them This last clause being a branch of the propheticall part of Hannahs song may have reference to that particular judgement upon the enemies of Gods people in the time of her sonne Samuels government 1. Sam. 7.10 The Lord thundred with a great thunder on that day upon the Philistines discomfited them they were smitten before Israel or that 1. Sam. 12.18 So Samuel called unto the Lord and the Lord sent thunder and rain that day all the people greatly feared the Lord Samuel Yet withall it may be meant generally of the Lords pouring down vengeance from heaven upon his adversaries for we see 2. Sam. 22.14 15. David saith The Lord thundred from heaven and the most high uttered his voice and he sent out arrows and scattered them lightning and discomfited them c. And yet we reade not of any such storm of thunder and lightning that ever fell upon the enemies of David because God had many times destroyed his enemies by thunder from heaven it grew to be as it seems a proverbiall speech to say that the Lord would thunder upon them when they meant that the Lord would terribly destroy them The Lord shall judge the ends of the earth c. This is a prophecie concerning the exaltation kingdome of Christ the Messiah and indeed it is the first place in the old Testament where Christ is mentioned under the name of the Messiah the anointed The Lord shall judge the ends of the earth he shall give strength unto his king exalt the horn of his anointed
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-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
that they poured forth whole streams of tears before the Lord drawn from the inward fountain of a broken heart and so paralell it with those expressions of Jeremy Jer. 9.1 Oh that my head were waters and mine eyes a fountain of tears that I might weep day and night c. of Job Job 16.20 Mine eye poureth out tears unto God and so also of David Psal 6.6 All the night make I my bed swimme I water my couch with tears and Psal 42.3 My tears have been my meat day and night And again others conceive that it is meant of their drawing and pouring forth water for the use of their legall purifying which was frequently used in those times as a signe that they acknowledged their own filthinesse and expected to be cleansed by the bloud and spirit of Christ And indeed this last best agreeth with the letter of the Text. Vers 9. And Samuel took a sucking lambe and offered it for a burnt-offering c. If Samuel offered this himself and not by the hands of the priests it was by extraordinary dispensation in regard he was a prophet for so we see also Elijah did 1. Kings 18.31 c. The like we must judge also concerning the place wherein this sacrifice was offered at least if the Ark were not at present in Mizpeh Vers 10. But the Lord thundred with a great thunder on that day upon the Philistines This was according to Hannahs prophecy chap. 2.10 But yet the Israelites were fighting not idly looking on when the Lord thundred upon them as is evident in the next clause and they were smitten before Israel No doubt in the best manner they were able they set themselves in battel array against the Philistines yea and when the Philistines were discomfited it seems the rest that staid in Mizpeh came out too as seems to be expressed in the following verse Vers 12. Then Samuel took a stone and set it between Mizpeh and Shen and called the name of it Eben-ezer c. This shews that this glorious victory was gotten in the very same place where before the ark was taken and the Israelites vanquished chap. 4. verse 1. Now Israel went out against the Philistines to battel and pitched beside Eben-ezer Vers 13. So the Philistines were subdued and they came no more into the coast of Israel c. It may be questioned how these words must be understood that the Philistines came no more into the coast of Israel and that first Because it is evident that the Philistines did often after this invade the land of Israel as is clear chap. 17.1 and 31.1 many other places Yea and secondly It was not long after this ere they did enter the land and that with a mighty army For in the beginning of Sauls reign chap. 13.1 5. which was not long after this the Philistines gathered themselves together to fight with Israel thirty thousand charets and six thousand horsemen and people as the sand which is on the sea-shore in multitude and they came and pitched in Michmash c. and thirdly The very following words here and the hand of the Lord was against the Philistines all the dayes of Samuel seem clearly to imply that after this even in Samuels dayes there were many conflicts between the Philistines and the Israelites wherein the Israelites still prevailed against them But for the resolving of this doubt we must know that the meaning of these words And they came no more into the coast of Israel is that they did no more at that time rally their scattered troops together and come back again into the land of Israel to revenge their former defeat or else that they came no more into the land whilst Samuel governed Israel alone and indeed this is the utmost extent that can be given to these words for after Saul was chosen to be their King it is evident that the Philistines did often with their armies enter the land Vers 14. And the cities which the Philistines had taken from Israel were restored to Israel from Ekron even unto Gath c. It is plain by many places that in the beginning of Sauls reigne the Philistines had garrisons in severall places of the land of Israel for so we reade chap. 10.5 Thou shalt come to the hill of God saith Samuel to Saul when he had newly anointed him King where is the garrison of the Philistines and again chap. 13.3 Jonathan smote the garrison of the Philistines that was in Geba and the like in other places either therefore the Philistines did again after this surprise some strong forts which they had now delivered up and did again place garrisons there or else though they now restored to Israel the cities they had formerly taken from them yet they still reserved some places of strength wherein they kept garrisons for the better awing of the Israelites that they might not break out against the Philistines And there was peace between Israel and the Amorites That is there was no warre between them By the Amorites here some conceive the Philistines are meant but it may also be meant of the remainder of the Canaanites who being terrified with this victory which the Israelites had gotten over the Philistines did hereupon also desist from troubling the Israelites for this is here set down as an effect of that victory Vers 15. And Samuel judged Israel all the dayes of his life For though Saul were anointed King in Samuels time and had the supreme power in his hand yet Samuel gave not over the government altogether but exercised the jurisdiction of a Judge or a kind of extraordinary power derived unto him from God as appears by many things he did after Saul was King as his killing of Agag chap. 15.32 33. Then said Samuel Bring you hither to me Agag the King of the Amalekites and Agag came unto him delicately And Agag said Surely the bitternes of death is past And Samuel said As thy sword hath made women childlesse so shall thy mother be childles among women And Samuel hewed Agag in pieces before the Lord in Gilgal And his anointing of David chap. 16.13 Then Samuel took the horn of oyle anointed him in the midst of his brethren and therefore are Saul Samuel joyned together chap. 11.7 And he took a yoke of oxen hewed them in pieces and sent throughout all the coasts of Israel by the hands of messengers saying Whosoever cometh not forth after Saul and after Samuel so shall it be done unto his oxen And the years of both their government are joyned together Act. 13.20 21. And after that he gave unto them Judges about the space of foure hundred and fifty years untill Samuel the prophet And afterward they desired a king and God gave unto them Saul the sonne of Cis a man of the tribe of Benjamin by the space of fourty years Vers 17. And there he built an altar unto the Lord. This he might do by an extraordinary Propheticall
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
meant either of the tent which David afterwards provided for the Ark of God 1. Chron. 15.1 and therefore called his tent Or else rather it is meant of his own private tent where it seems he kept all Goliahs armour for a time though afterward it is evident that his sword was laid up in the Tabernacle of the Lord at Nob Chap. 21.9 And the Priest said The sword of Goliath the Philistine whom thou slewest in the valley of Elah behold it is wrapt up in a cloth behind the Ephod Vers 55. He said unto Abner captain of the host Abner whose sonne is this youth This may well seem strange considering what is said before concerning Saul and David chap. 16.21 And David came to Saul and stood before him and he loved him greatly and he became his armour bearer And indeed some Expositours do certainly hereupon conclude that there is here a transposition of the history and that these things related in this chapter were done before that which is related in the foregoing chapter concerning Sauls sending for David to play before him c. But yet it is not safe to change the order of the history without necessary cause and that here I find not For notwithstanding all that had formerly passed between Saul and David how this might be that Saul should not now know David we may well enough conceive if we consider First That the countenance of young men when they grow toward ripenesse of years and begin to have hair on their faces many times doth much alter in a little while Secondly That great Personages do take little notice of their meaner servants and therefore easily forget them Thirdly That Saul was troubled with melancholly and frantick fits and such men will often forget those that formerly they have seemed much to respect For all this considered it needs not seem impossible that Saul should before this greatly love David to wit according to the respect which musitians or servants find with Princes and appoint him to be one of those that sometimes carried his sheild before him and yet having afterwards sent him home to his father should not know him when he came to the camp in other apparell and with another countenance to visit his brethren And as for Abner being a martiall man and often abroad he might in those times take little notice of David CHAP. XVIII Vers 1. ANd it came to passe when he had made an end of speaking unto Saul that the soul of Jonathan was knit with the soul of David c. That is his heart and affections were in an extraordinary manner set upon David and the causes thereof are easily conceived to wit First Those amiable graces which he discerned in David his wisdome his courage and undaunted spirit his zeal for Gods glory and above all his faith and confidence in Gods protection and assistance Secondly The likenesse and suitablenesse of their qualities and dispositions Jonathan was a stout couragious Prince pious and faithfull and therefore when David had manifested himself to be eminently such likewise the soul of Jonathan was knit with the soul of David Thirdly The glory that God had done him in giving him the victory over that proud Gyant that had both defied and terrified the whole army of Israel this shewed plainly that he was highly esteemed of God and pretious in his eyes and so he loved him as one that was dearly beloved of God Fourthly The gratious speeches that came from David upon every occasion for that seems to be specially aimed at in those words when he had made an end of speaking unto Saul the soul of Jonathan was knit with the soul of David And Fifthly There was doubtlesse a speciall hand of God in inclining the affections of Jonathan thus unto David for by this means God provided David a freind in Sauls court to plead for him to reveal Sauls plots and intendments against him and to be by his true love a comfort and support to David in all his approching troubles and sorrows Vers 3. Then Jonathan and David made a covenant That is a covenant of entire friendship and brotherly love Vers 4. And Jonathan stript himself of the robe that was upon him and gave it to David To wit that hereby he might testifie that he esteemed him as his second self and that whatever he had all his authority and power and wealth he should be alwayes ready to bestow and imploy it for Davids welfare and service Vers 5. And Saul set him over the men of warre That is he made him a Captain over some of his troops and imployed him as a commander in his warres For this is not meant of that dignity which Saul had formerly conferred upon Abner chap. 14.50 who was the Captain of his host that is the chief Generall of his Armies that place he still retained as is evident in many places of the following story Vers 6. The women came out of all the cities of Israel singing and dauncing to meet king Saul c. It was it seems the usuall custome of these times amongst the people of God that when God had given them any great victory over their enemies the women were wont with dances and songs of triumph to celebrate the praises of God For so it was with the women of Israel when the Egyptians were drowned in the red sea Exod 15.20 And with Jephthahs daughter and her company when Jephthah had vanquished the Ammonites his daughter came out to meet him with timbrels and with dances Judges 11.32 And therefore now from all the cities of Israel that Saul passed by with his army as he returned home from the valley of Elah where he had vanquished the Philistines the women came out with songs and dances to congratulate his victory As women have usually the heaviest share in the calamities of a land that is overrun by an enemy and that because they are least able to resist and so are frequently taken for slaves ravished and abused in the most savage manner so have they likewise therefore the greatest cause to rejoyce when the enemy is vanquished and hence it may be was this custome of womens triumphing at every great victory But however in this triumphing of Gods people for the fall of Goliath and the vanquishing of the Philistines there was a kind of figure and shadow of the triumphant joy of Gods elect people for Christs conquest over Sathan and their prevailing over their spirituall enemies through the merits and assistance of Christ Rev. 12.10 11. I heard a loud voice saying in heaven now is come salvation and strength and the kingdome of our God and the power of his Christ for the accuser of our brethren is cast down c. and they overcame him by the bloud of the Lambe and by the word of their testimony such was the rejoycing of the virgin Mary and Zachary Luke 1.46 My soul doth magnifie the Lord saith Mary and my spirit hath rejoyced in
near to Anathoth and therefore joyned often with Anathoth as in Neh. 11.32 yet most probable it is that it was that within Jordan in the tribe of Benjamin for certain it is that here the tabernacle was though the Ark was at Kiriathjearim chap. 7.1 as is evident vers 9. where it is said that the sword of Goliath was here wrapt up in a cloth behind the ephod And well it may be which some conceive that as the Tabernacle was placed in Shiloh a city of Ephraim in the dayes of Joshua who was of the tribe of Ephraim and the Ark was in the tribe of Judah in Davids time so likewise in the dayes of Saul who was of Benjamin by his advise and for his benefit the Tabernacle was removed from Shiloh to Nob which belonged to his tribe and hereupon it was that there were so many Priests dwelling here at Nob in regard whereof it is called the citie of the Priests chap. 22.19 to wit that they might attend upon the service of the Tabernacle for in the 21. chapter of Joshua where the cities are expressed that were given to the Priests we do not find Nob mentioned amongst them and doubtlesse David being resolved to flie for his safety out of the land came hither first not onely to get there a supply for his wants but also especially to visit the Tabernacle that he might there worship the Lord before his departure and seek unto him for help and comfort in this houre of adversity Though he could not but know that there was much danger of being discovered here because hither to the Tabernacle they came from all places of the land yet he would not neglect the visiting of this house of God before he fled out of the kingdome As for this Ahimelech the Priest to whom David addressed himself for succour either it was the same that is before called Ahiah who was with Saul in Migron chap. 14.3 or else Ahiah and Ahimelech were brothers for as it is there said of Ahiah that he was the sonne of Ahitub so also it is said of this Ahimelech chap. 20.9 and Ahiah being dead Ahimelech his brother was now high Priest in his room yea it may seem that this Ahimelech was also called Abiathar for Mark 2.26 it is said that David went into the house of God in the dayes of Abiathar the high Priest and did eat the shew-bread unlesse we say as some do that Abiathar there by our Saviour mentioned was that Abiathar that was the son of this Ahimelech chap. 22.20 because he stood by as the second Priest and did consent to give the shewbread to David and that he is there called the high Priest because he did afterward succeed his father in that place And Ahimelech was afraid at the meeting of David and said unto him Why art thou alone and no man with thee Christ saith Mark 2.26 that David did not onely eat the shew-bread himself but gave it also to them that were with him It is evident therefore that he had now some of his servants whom perhaps Jonathan had sent after him going along with him to whom he carried part of the shew-bread but those he had left in some other place as himself saith vers 2. I have appointed my servants to such and such a place and came alone to the tabernacle which Ahimelech could not but much wonder at and be troubled about it as fearing that he was fled from Saul and that if it were so it would be dangerous for him to give him entertainment Vers 2. And David said unto Ahimelech the Priest the king hath commanded me a businesse c. And thus that he might procure from Ahimelech food for himself and his servants David did not onely conceal the businesse of his fleeing from Saul but also told him a direct lie that Saul had sent him about a secret businesse and enjoyned him to let no body know of it and so he had appointed his servants to meet him elsewhere and what was the issue of this surely it proved the occasion of Sauls slaying Ahimelech and the rest of the Priests of that citie fourescore and and five persons that wore a linen ephod yea of the utter destruction of the citie and all the inhabitants thereof both men women and children as we reade in the following chapter vers 18 19. A sad calamity just cause had Dauid to rue these lies of his so long as he lived and so no doubt he did we see he charged it upon himself when Abiathar brought him the tidings of it chap. 22.22 I have occasioned saith he the death of all the persons of thy fathers house and it is thought that the remorse for this very sinne was fresh in his heart when he wrote that passage in the 119. Psalme v. 28 29. My soul melteth away for heavinesse strengthen thou me according to thy word Remove from me the way of lying c. Vers 4. And the Priest answered David and said There is no common bread under my hand There is no question but the high Priest had in his house bread enough provided for those of his family but it seems David was in such haste that he would not stay for any but what was there in a readinesse in the Tabernacle that he might take it presently and be gone and as it follows vers 6. there was no bread there but the shew-bread and therefore it was too that Ahimelech used that expression There is no common bread under mine hand But there is hallowed bread if the young men have kept themselves at least from women By the Law of God the Priests were onely to eat of the shew-bread Lev. 24.9 yet the Priest knowing well that charity is to be preferred before all ceremonies and that in case of necessity the ceremoniall Law was to give way to the morall he condescended to relieve them with the shew-bread and what he did herein is approved by Christ Matth. 12.3 4. yet withall he addes this condition If the young men have kept themselves at least from women whether their wives or others Indeed if this had not been so the same necessity that dispensed with one part of the ceremony might dispence with the other had they been legally unclean in regard of carnall copulation according to that law Lev. 15.18 The woman also with whom man shall lie with seed of copulation they shall both bath themselves they must not therefore have starved rather then have eaten of the shew-bread but in this case a double impediment would have made the case the more questionable and therefore the Priest addes this clause If the young men have kept themselves at least from women Vers 5. Women have been kept from us about these three dayes since I came out and the vessels of the young men are holy By the vessels of the young men is meant their bodies according to those expressions 1. Thess 4.3.4 For this is the will of God that you
c. By a certain figure called Apostrophe David being now speaking to God turneth his speech as it were abruptly to the people of God And to do for you that is for you O Israel great things and then in the next words directs his speech again to God for thy land before thy people which thou redeemedst to thee from Egypt from the nations and their gods delivering them from all the nations that fought their ruine and from the false gods on whom their enemies relyed for help so that here David joyns together the deliverance of the Israelites both from the Egyptians and from the Canaanites and other nations that sought to oppresse them as it is also expressed 1. Chron. 17.21 What one nation in the earth is like thy people Israel whom God went to redeem to be his own people to make thee a name of greatnesse and terriblenesse by driving out the nations from before thy people whom thou hast redeemed out of Egypt See the note upon Exod. 12.12 CHAP. VIII Vers 1. ANd after this it came to passe that David smote the Philistines and subdued them In this chapter the warres and victories of David are recorded both to discover one cause amongst others why the Lord appointed him to give over his purpose of building the temple to wit because he should not have leasure to do it by reason of his many warres and also to shew how the Lord performed his promises made to David in the former chapter concerning the prosperity and flourishing estate of his kingdome and people And David took Metheg-ammah out of the hand of the Philistines That is Gath and her towns 1. Chron. 18.1 This Gath called afterwards Dio-caesaria stood on the frontier of Palestina at the entrance into Judea and Ephraim and the mountainous tract of ground whereon it stood was it seems called Ammah or Amgar whereupon it was called Metheg-ammah or the bridle of ammah because being a town of great strength it was as it were the bridle whereby the whole countrey about was kept in aw Vers 2. And he smote Moab and measured them with a line casting them down to the ground c. The Moabites were alwayes deadly enemies to the Israelites as is evident Num. 22.1 2 c. and therefore though the king of Moab gave entertainment to Davids father and mother taking him then to be an enemy to Saul and his people 1. Sam. 22.3 4. David went thence to Mizpeh of Moab and he said unto the king of Moab Let my father and my mother I pray thee come forth and be with you till I know what God will do for me And he brought them before the king of Moab and they dwelt with him all the while that David was in the hold Yet when David was once established king of Israel it is likely the Moabites bare now the same hostile mind against David which they had formerly against Saul and might give just occasion to David to make warre against them yea indeed the Lord had commanded the Israelites alwayes to account them enemies Deut 23.6 Thou shalt not seek their peace nor their prosperity all thy dayes for ever and thereupon he smote Moab and measured them with a line that is he did so absolutely vanquish them that they were wholly at his mercy he might dispose of them as seemed good to himself slaying and sparing whom he pleased and had made such havock in the countrey levelling their towns and cities with the ground that it lay open before him to be measured with a line to be divided and disposed of as a place newly to be planted and inhabited this phrase of measuring with a line is grounded upon the custome of absolute conquerours who having gotten a land into their power do divide it amongst those that shall dwell in it as the Israelites did the land of Canaan or else it is a similitude borrowed from husbandmen that measure out land some for tillage some for wood some for pasture or rather from carpenters who with a line strike their timber to set out how much shall be hewed off and how much reserved for the building implying that even so David slew and kept alive of the Moabites taken prisoners whom he pleased even with two lines measured he to put to death and with one full line to keep alive that is he slew two third parts of the people and one third part he kept alive that the land might not lie wholly desolate and so now was that prophesie in part fulfilled Numb 24.17 There shall come a starre out of Jacob and a sceptre shall rise out of Israel and shall smite the corners of Moab and destroy all the children of Sheth and Moab became Davids washpot as David sung Psal 60.8 Moab is my washpot over Edom will I cast my shoe which was composed at this time And so the Moabites became Davids servants and brought gifts To wit by way of tribute Vers 3. David smote also Hadadezer the sonne of Rehob king of Zobah as he went to recover his border at the river Euphrates With this Hadadezer or Hadarezer 1. Chron. 18.3 king of Zobah called Syria Zobah and with his father Rehob Saul had warres 1. Sam. 14.47 He grew now exceeding powerfull and had it seems subjected Damascus or Aram another part of Syria lying north east of the land of Canaan as Syria Zobah also did for the Syrians of Damascus were engaged in this warre no doubt by his command vers 5. And when the Syrians of Damascus came to succour Hadadezer king of Zobah David slew of the Syrians twenty thousand men and 1. Kings 11.23 Rezon a servant to this Hadadezer taking advantage of this overthrow of his Lord mentioned chap. 10.16 17 18. gathered together a band of souldiers happely the remainder of Hadadezers broken troups and made himself king of Damascus and as it seems of all that was his Lords David therefore considering how mighty this neighbour king began to be who was alwayes an enemie to the Israelites and knowing of this his expedition for the recovering or establishing the border of his dominion at the river Euphrates he raised an army under the command of Joab as is evident in the title of the 60. Psalme To the chief musician upon Shushan-Eduth Michtam of David to teach When he strove with Aram Naharaim and with Aram Zobah when Joab returned and smote of Edom in the valley of salt twelve thousand and Abishai 1. Chron. 18.12 and so encountering with Hadadezer who must need passe either through some part of Davids kingdome on the other side Jordan or close by it he utterly overthrew his armies Others conceive indeed that it is David of whom it is here said that he went to recover his border at the river Euphrates that upon that occasion he vanquished Hadadezer that sought to oppose him but however thus that prophecy was in part fulfilled Gen. 15.18 that the Lord would give unto Abrahams seed that land even unto
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
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
severity against his sonne by his own sentence in her cause as is more fully exprest in the next words For the king doth speak this thing as one that is faulty in that the king doth not fetch home again his banished that is in judging that it is fit my sonne should be spared thou hast condemned thy self as faulty in that thou hast not fetched home thy banished sonne Vers 14. For we must needs die and are as water spilt on the ground which cannot be gathered up again Some Expositours understand this of the people of Israel and the state of their kingdome and common-wealth to wit that their welfare did so depend upon Absaloms that if he were not fetched home again they esteemed themselves but as dead men and that the state of their kingdome must needs come to nothing and be dissolved without hope of recovery even as water spilt upon the ground which cannot be gathered up again and thus she proves that the king was in the same manner faulty against the people of God in not fetching home his Absalom as the revengers of bloud were against her in seeking to bereave her of her onely sonne But rather I conceive it is meant of the inevitable lot of all mortall men to wit that they must need die and that being dead they cannot be recalled no more then water can be gathered up that is spilt upon the earth for this is the plain sense of the words and is pertinent to make good that which she had said that the continuing of Absaloms banishment would leave Gods people in as desolate a condition as she should be loosing her second and now onely sonne for though David were yet living and Absalom though in a strange countrey yet against this she opposeth the uncertainty of their lives who knows how soon David might die or Absalom living in such sorrow as a banished man if either of these should happen they should be forlorn loosing him whom they esteemed the coal that should renew the light of their Israel when it seemed to be extinguished by Davids death or else it may be referred to Amnon that he being dead could not be recalled and why then should they for him take away the life of Absalom too Neither doth God respect any person yet doth he devise means that his banished be not expelled from him In these words she moveth David to shew mercy to Absalom even from the example of the Lord himself if David should say that though he be his sonne yet he must not be respected in point of Justice she hath given here an answer to this that neither doth God respect any person yet doth he devise means that his banished be not expelled from him that is though to shew his detestation of bloudshed he hath imposed a kind of banishment upon those that kill a man unwillingly yet he hath appointed cities of refuge for them in the land of Israel and hath not expelled them from him out of the land to live where their souls should be endangered amongst an idolatrous people yea he hath devised a means that their banishment should not be hopelesse there for he hath given way that at the death of the high priest they should be freed from that restraint Numb 35.25 Some Expositours do otherwise understand this which is said that the Lord doth devise means that his banished be not expelled from him for some conceive it is meant of his favour in receiving repenting sinners that though without respect of any mans person he hath cast off all mankind for sinne yet he hath devised a means that such as will repent submit and believe in Christ should be received into his favour again and thus they conceive that this woman did covertly put David in mind of Gods pardoning his adulterie with Bathsheba and murder of Uriah as a strong inducement to move him to shew mercy unto Absalom Others understand it of Gods providence in regard of Absalom to wit that though he had chastised him by this banishment he had suffered yet he had hitherto kept him alive and had now moved the people to set this woman a work to solicite David for him and so had devised a means that his banished that is Absalom should not be for ever expelled from him but the first exposition I conceive is most proper Vers 15. Now therefore that I am come to speak of this thing unto my Lord the king it is because the people have made me afraid That is because their discontent made me fear what the event of this would prove or because I was afraid for the peoples sake to wit first lest he should make an invasion upon the land being aided therein by his father-in-law the king of Geshur to whom he is fled or secondly lest the people should rise up in some uproar because of him and send for him home without thy consent and perhaps proceed further to some more mutinous and mischeivous courses or thirdly lest the people should hereafter be corrupted in point of Religion by means of him who hath lived so long amongst idolatrous heathens Vers 16. For the king will heare to deliver his handmaid c As if she should have said I reasoned thus with my self surely the king will heare me his poore handmaid in this case of my sonne and if so his answer will be comfortable also when I come to propound the case of his own now this confidence of hers that the king would grant her request she alledges here not onely to shew what it was that did embolden her to come to the king with this request but also as an argument whereby to move him to satisfie her desire for all men are naturally loth to deny those that come to them with full assurance that what they crave shall be done for them Vers 17. For as an Angel of God so is my Lord the king to discern good and bad That is thou art exceeding wise to discern between good and evil in any thing that is propounded to thee some Expositours hold that she said David was as an Angel of God to discern good and bad because he was a Prophet and inspired by God to judge of any thing propounded to him But I rather joyn with them that say it was proverbiall phrase used in those times to expresse a mans excellency in any thing by comparing him to an Angel of God for thus Achish said to David 1. Sam 27.9 thou art good in my sight as an Angel of God and Mephibosheth to David chap. 19.27 My Lord the king is as an Angel of God however the aim of the woman of Tekoah in extolling David thus was partly to give a reason why she was so confident that he would rightly judge in this cause and partly to curry favour with him that hereby he might be the better wonne to grant her desire and therefore we see in what an excessive strain she extolls his wisdome as flatterers are
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
North wall and their inner wings meeting in the middest of the house Neither is there any space allowed for the body of the Cherubs because their wings did arise as it were out of the middest of their backs Vers 30. And the floore of the house he overlaid with gold within and without That is both in the Oracle and without in the Temple Vers 31. The lintell and side-posts were a fift part of the wall The partition wall was twenty cubits long and twenty cubits high and the doore therefore being a fift part of it was foure cubits wide and foure cubits high narrower by a cubit then the doore of the Temple which was the fourth part of the wall vers 33. Some read this clause thus the lintell and side-posts were five square and then the meaning I conceive must be that the upper lintell was made of two pieces which went up in the midst like the ridge of a house and so the doore was five square Vers 33. So also made he for the doore of the Temple posts of olive tree a fourth part of the wall It was therefore five cubits broad for the partition must needs be twenty cubits the breadth of the Temple Vers 36. And he built the inner court with three rowes of hewed stone and a row of Cedar beams This Court here mentioned was questionlesse that which is called the court of the Priests 2 Chron. 4.9 but here called the inner Court in respect to that greater Court of the people which was without this but concerning these rowes of Stone and Cedar the opinion of Expositours is very different for some understand it of a low wall raised about this Court not above three cubits high over which the people might looke and see their sacrifices offered by the priests on the altar of burnt offering which was in this Court made of three rowes of stone perhaps of severall kinds and colours and a row of Cedar beames on the top Againe others understand it of a faire building about this Court wherein were foure galleries three of stone and one of Cedar which may seeme most probable first because this phrase he built the inner Court seemes to imply more then the raising of a low wall and secondly because in 1 Chron. 28.11.12 it seemes apparent that there were chambers and treasuries about the Courts of the Temple Then David gave to Solomon his sonne the pattern of the porch and of the houses thereof and of the treasuries thereof and of the upper chambers thereof and of the inner parlours thereof and of the place of the mercy-seat And the pattern of all that he had by the spirit of the Courts of the house of the Lord and of all the Chambers round about of the treasuries of the house of God and of the treasuries of the dedicate things and the like expression we have concerning the Temple Ezra 6.43 Vers 38. So was he seven yeares in building it From the second moneth of the fourth yeare of Solomons reigne when the foundation of this house was laid vers 1. to the eight moneth of the eleventh yeare when this house was finished is seven yeares and six moneths but the odd moneths as usually in other places are not here expressed CHAP. VII Vers 1. BUt Solomon was building his own house thirteen yeares Almost therefore twice as long was he in building his own house as in building the Temple for he was but seven yeares building that Chap. 6.38 the reasons whereof may be first that David had before his death provided a great part of the materialls for the Temple in a readinesse secondly that neither Solomon nor his workemen were so forward and zealous for the hastening and finishing these buildings as for that of the Temple and thirdly that happely this was a far greater building as indeed we may the better think it was if we reckon the house of Lebanon and the Queens house as part of this royall palace as most interpreters upon very probable grounds conceive they were Vers 2. He built also the house of the forrest of Lebanon c. Many Expositours hold that this house of the forrest of Lebanon was no part of that house of Solomons mentioned in the foregoing verse which was thirteen years in building but another house which he built in the forrest of Lebanon after those twenty yeares were expired that were spent in building the house of the Lord and his own house Chap 9.10 to wit when Solomon had taken Hamath 2 Chron. 8.3 which was the royall citie they say of Libanus and for the further confirmation of this they alledge that place Chap. 9.19 where it is said that Solomon built all that he desired to build in Jerusalem and in Lebanon and in all the land of his dominions but yet the most of Interpreters and I think most probably doe hold the contrary namely that it was a part of the Kings house which was thirteen years in building and that for these reasons first because there the golden Targets and Shields were kept which Solomon made Chap. 10.17 the King put them in the house of the forrest of Lebanon and were thence taken by Shishak when he came up against Jerusalem Chap. 14.25.26 and doubtlesse these were provided to be carried before the King by his Guard as were those of brasse which Rehoboam made in stead of the golden ones which the King of Egypt had carried away Chap. 14.28 and therefore could not be so farre off as mount Lebanon was secondly because it seemes to have beene the chiefe store-house and magazine of Armes which the kings of Judah had whence is that Esay 22.8 Thou didst looke in that day to the armour of the house of the forrest and it is not likely that Solomon would have his chiefe Magazine of Armes in mount Lebanon which was in the very utmost parts of his kingdome thirdly because it is not probable that Hiram afforded not help both of materials and builders for this house of Lebanon as well as for the rest of Solomons buildings and it is manifest Chap. 9.10.11 that Solomon gave Hiram his recompence at the end of those thirteen yeers spent in building his own house when as it is said there verse 1. Solomon had finished the building of the house of the Lord and the Kings house and all Solomons desire which he was pleased to doe fourthly because his throne of Judgement which we may well think was in Jerusalem was in a part of this house as we see in the seventh verse of this Chapter and fifthly because his wives house which is also here severally mentioned was a part of his owne house as appeareth 1 Kings 3.1 And Solomon made affinitie with Pharaoh king of Egypt and tooke Pharoahs daughter and brought her into the citie of David untill he had made an end of of building his own house c. under which the Queens house must needs be comprehended and why not then the house of
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
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
questioning and doubting whether this means would be effectuall or no and therefore desiring that he would go along with her she resolves confidently that she will not return without him Vers 31. And laid the staffe upon the face of the child but there was neither voice nor hearing c. Some ascribe this to want of faith both in Gehazi and the mother others think that Elisha gave that direction for the laying of his staffe upon the face of the child without any speciall direction or promise from the spirit of God onely because he had at other times wrought miracles with this staffe but rather I think it is to be ascribed to the change of Elisha his purpose had he not yielded to have gone himself perhaps the staffe might have been effectuall now the Lord was pleased to withhold his power and help till the prophet came Vers 34. And he went up and lay upon the child c He applyed his body to the body of the child so farre as it could be done in two bodies of such disproportion See the note 1 Kings 17.21 Vers 35. Then he returned and walked in the house to and fro c. Why he rose up from lying upon the child to walk to and fro and then went and lay upon the child again it is hard to say it is said that perhaps he was wearied with lying in that manner as he did upon the child or that perceiving the flesh of the child to wax warm as in the foregoing verse it is said it did the joy thereof did make him rise up and fetch a turn and then presently he lay down upon the child again But I rather conceive all this proceeded from the exceeding vehemency and intention of his desires in seeking to God for the reviving of the child it being usuall with those that are so transported with strong desires to be thus various in their actions and sometime to be in one posture and sometime in another as finding no rest in themselves till their desires be satisfied And the child opened his eyes Which was a signe that the child was perfectly restored to life and thus as in other miracles so in this God was pleased to make it manifest that the spirit of Elijah rested upon Elisha as his successour by enabling him to do the same kind of wonders that the other had done Elijah divided Jordan with his mantle 2 Kings 2.8 so did Elisha too verse 14. Elijah multiplyed the widow of Zarephaths oyle 1 Kings 17.14 and Elisha did as much for a poore prophets widow vers 2 c. of this chapter Elijah brought rain from heaven after a time of great drought 1. Kings 18.41 and Elisha supplyed three kings and their armies with water when they were ready to perish with drought 2 Kings 3.16 17. Elijah cursed the captains and their fifties that came to apprehend him and they were presently destroyed with fire from heaven 2 Kings 1.10 And Elisha cursed the children that reproched and mocked him and they were presently torn in pieces by two she beares chapter â— 24 and so now here Elisha raised from death the Shunamites sonne as Elijah had raised the Sareptans sonne before 1 Kings 17.21 22. Vers 33. And Elisha came to Gilgal and there was a dearth in the land c. To wit to visit the Colledge of the prophets which was in this citie and that the rather to encourage and comfort them because of the dearth that was now in the land and therefore it is said in the next clause and the sonnes of the prophets were sitting before him to wit to be instructed by him as Paul used to sit at the feet of Gamaliel Acts 22.3 which is perhaps the rather added to intimate that it was by Elishaes meanes that the society of the prophets was not dissolved but holy exercises were continued amongst them notwithstanding the famine Vers 39. And one went out into the field to gather herbs and found a wild vine and gathered thereof wild gourds c. That is going forth to gather herbs for the pottage he lighted upon this wild vine and not knowing it yet gathered thereof now it is generally thought that this was Coloquintida a plant that growes in fields and hedg-rowes somewhat like a vine the gourds that is the leaves and branches whereof are bitter and poysonous Vers 40. They cryed out and said O thou man of God there is death in the pot As fearing by their bitter and unsavoury rast there had been poyson in the pottage Vers 42. And there came a man from Baal-shalisha and brought the man of God bread of the first fruits c. The first fruits by the law were to be given to the priests Numbers 18.12 but the priests were now driven away from the ten tribes ever since Jeroboam had set up his golden Calves and forbidden the people to go up to the temple at Jerusalem 2. Chron. 11.14 and therefore this good man brought these twenty loaves of the first fruits c. to Elisha and the prophets who instructed the people instead of the priests and that the rather out of a care to supply their necessities in this great dearth that was now in the land CHAP. V. Vers 5. GO and I will send a letter unto the king of Israel Which was Jehoram the sonne of Ahab chap. 3.1 Vers 6. I have therewith sent Naaman my servant to thee that thou mayest recover him of his leprosie That is that thou mayest cause him to be recovered of his leprosie for what any prophet in Israel could do he doubted not but that the king might command Vers 7. He rent his clothes and said Am I a God to kill and to make alive c. His words shew what was the cause of his griefe namely the feare that Ben-hadad the king of Syria the old enemy of Israel sought in this to pick a quarrell that he might invade the land yet likely enough it is that to cover this he pretended the blasphemy of requiring that of him which was the onely proper work of God and in the meane season never thought of what Elisha could do Vers 8. Wherefore hast thou rent thy clothes And thus Elisha covertly taxed the king for so little regarding the miracles which Elisha had wrought that now he never entertained a thought of consulting with him and gave him to understand that even the Syrians should know that there was a prophet in Israel though he and his courtiers would take no notice of him Let him come now to me saith he and he shall know there is a prophet in Israel Vers 10. And Elisha sent a messenger unto him saying Go and wash in Jordan seven times c. Not going out to him First that the miracle might be the more remarkable the prophet doing no more but send him a message that he should go and wash in Jordan and he should be clean Secondly that Naaman might the more plainly see that he did
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
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
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
is expressely noted that he began to prophecy in the thirteenth yeare of Josiahs reigne Jerem. 1.1 2. The words of Jeremiah to whom the word of the Lord came in the dayes of Josiah the sonne of Amon king of Judah in the thirteenth yeare of his reigne and this was that Josiah who was by name mentioned by the Prophet that foretold the polluting of Jeroboams altar about three hundred years before he was borne 1. Kings 13.2 And he cryed against the altar in the word of the Lord and said O altar altar thus saith the Lord Behold a child shall be born unto the house of David Josiah by name and upon thee shall he offer the priests of the high places c. Vers 3 And it came to passe in the eighteenth yeare of king Josiah that the king sent Shaphan c. That is in the eighteenth yeare not of his age but of his reigne for so it is expressed 2. Chron. 34.8 Now in the eighteenth yeare of his reigne when he had purged the land and the house he sent Shaphan the sonne of Azaliah c. Nor may we think that this was the first act of his piety and that till he had reigned eighteen years he did nothing this way for in the Chronicles we see where his acts are related according to the order of time wherein they were done first that in the eighth yeare of his reigne being then sixteen years old he began to bend himself to seek information how he might serve God as David had done secondly that in the twelfth yeare of his reigne he began to purge Judah and Jerusalem of all their idolatry which he did also with a great deale of zeal 2. Chron. 34.3 For in the eight yeare of his reigne while he was yet young he began to seek after the God of David his father and in the twelfth yeare he began to purge Judah and Jerusalem from the high places and the groves c. and then thirdly that in the eighteenth yeare of his reigne when he was twenty six years old he set upon the work of repairing the temple as is here also related Vers 4. Go up to Hilkiah the high priest that he may summe the silver c. The prophet Jeremiah was the sonne of Hilkiah a priest Jer. 1.1 but whether he were the sonne of this Hilkiah the priest it is uncertain Vers 5. And let them deliver it into the hand of the doers of the work c. That is into the hand of the overseers of the work who were Levites 2. Chron. 34.12 And the men did the work of the Lord faithfully and the overseers of them were Jahath and Obadiah c. Vers 8. And Hilkiah the high priest said unto Shaphan the Scribe I have found the book of the law in the house of the Lord. That is the authentick and originall copy of it written by Moses and delivered by him to the Levites to be laid up in the side of the ark Deut. 31.24 25 26. and thus did the Lord abundantly recompence their zeal for the repair of his Temple by bringing to their hands this precious jewell though it be most probable which the Hebrew writers say that Manasseh and Amon had endeavoured to burn up all the books of the law and so this book was hid in some secret place in the Temple by some faithfull priests that it might be preserved for future times yet it is not likely but that there were some transcripts of this sacred volume preserved amongst the people at least some parcels of it and that Josiah amongst others had not been a mere stranger to the book of the law for strange it were that he should live till the eighteenth yeare of his reigne and so piously reform what was amisse and never see the law of God till now rather because this was the originall book of the law which Moses himself had written there was great joy at the finding of it and to the king it was brought as a rare jewell indeed Josiahs astonishment vers 11. And it came to passe when the king had heard the words of the book of the law that he rent his clothes makes it clear that he had not formerly read or heard read those dreadfull threats of judgements against idolatry Levit. 26. or Deut. 28. which now were read to him out of this book but that might be though he had before seen many copies of the law his respect to this originall of Moses writing might make him desirous to heare it all read and so he might heare those terrible passages now which he had not read or heard before Vers 12. Achbor the sonne of Michaiah c. Or Abdon the sonne of Micah 2. Chron. 34.20 Vers 14. Now she dwelt in Jerusalem in the colledge Or as it is in the margin in the second part now if we read it so by the second part we must understand the second citie or the suburbs of Jerusalem which was encompassed with walls and gates severall from the citie but however it may well be that the reason why this clause is added is to intimate the reason why Hilkiah and those that were sent with him to enquire of the Lord went to Huldah the prophetesse rather then to Jeremiah or Zephaniah who at this time prophecyed in the land of Judah it was because she dwelt in Jerusalem and so was near at hand whereas they were at present in other parts of the kingdome and indeed we read that Anathoth was the place of Jeremiahs usuall dwelling Jer. 29.27 Vers 20. Thou shalt be gathered into thy grave in peace c. That is before these troubles and miseries fall upon this place and the inhabitants thereof whilest the kingdome doth yet flourish in prosperity and peace for though Josiah was slain by Pharaoh Necho chap. 23.29 yet because he died before that desolation came upon the land whereof Huldah had spoken and died in the love and favour of God also therefore she said that he should be gathered to his grave in peace CHAP. XXIII Vers 2. ANd the king went up into the house of the Lord and all the men of Judah c. To wit to renew solemnly their covenant with God that if it were possible the wrath of the Lord might be appeased and those judgements prevented which the prophetesse Huldah had told him were to come upon the land and because all were concerned in the danger all were called to this assembly the priests and the prophets and all the people where by the prophets may be meant not onely the prophets that at this time prophecyed in the land as Jeremiah Zephaniah and Urijah but likewise also those that lived in the schools of the prophets whereof there is often mention made in the Scripture Vers 3. And the king stood by a pillar c. That is on the brazen scaffold erected by Solomon which was made with pillars or on a throne which was according to the custome erected by
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
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
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
Babylon 2. Kings 24.15 together with ten thousand captives of the people vers 12 13 14. And made Zedekiah his brother king over Judah and Jerusalem That is his uncle his fathers brother by the father but the brother of Jehoahaz both by father and mother see 2. Kings 24.17 18. Vers 13. And he also rebelled against king Nebuchadnezzar who had made him swear by God Which did greatly aggravate his sinne Ezek. 17.15 16. But he rebelled against him in sending his Embassadours into Egypt that they might give him horses and much people shall he prosper shall he escape that doth such things or shall he break the covenant and be delivered As I live saith the Lord God surely in the place where the king dwelleth that made him king whose oath he despised and whose covenant he brake even with him in the middest of Babylon he shall die See 2. Kings 24.20 Vers 17. Therefore he brought upon them the king of the Chaldees c. See 2. Kings 25.2 The city was besieged a full yeare and a half and was at length taken by force and the people exposed to the rage of their mercilesse enemies Zedekiah indeed by a secret way escaped with his wives children and principall servants to the plaines of Jericho but being there overtaken was carried back to Nebuchadnezzar where his children being first slain before his face his eyes were put out and so being bound in fetters of brasse he was carryed to Babylon see 2. Kings 25.1 7. Vers 20. And them that had escaped from the sword carried he away to Babylon To wit by Nebuzar-adan captain of his guard some immediately after the taking of Jerusalem and some in after times indeed some of the poorer people together with some that had followed the partie of Nebuchadnezzar were left behind to till the ground and one Gedaliah was left to be their governour but he being slain by Ishmael they all sled for fear into Egypt where they afterwards indured all kind of misery Where they were servants to him and his sonnes untill the reigne of the kingdome of Persia That is to Nebuchadnezzar and Evilmerodach his sonne 2. Kings 25.27 and Belshazzar his grand-child sonne of Evilmerodach according to that Jer. 27.6.7 And now have I given all these lands into the hands of Nebuchadnezzar c. and all nations shall serve him and his sonne and his sonnes sonne in which times doubtlesse the miseries of the Jewes were many and great though withall the bitternesse thereof was somewhat allayed partly by the prophecying of Ezekiel amongst them partly through the favour they might find by means of Jechoniah Esther Mordecai Daniel and others that were in their times much respected and honoured by these Babylonian kings Vers 21. To fulfill the word of the Lord by the mouth of Jeremiah untill the land had enjoyed her sabbaths c. That is the citie of Jerusalem being thus destroyed the people carried away the land lay desolate seventy years which was ten sabbaths of years as Jeremiah had prophecyed Jer. 25.11 This whole land shall be a desolation and an astonishment and these nations shall serve the king of Babylon seventy years and 29.10 After seventy years be accomplished at Babylon I will visit you And so that came to passe which God threatned Levit. 26.34 35. Then shall the land enjoy her sabbaths as long as it lies desolate and you be in your enemies land c. because it did not rest in your sabbaths when you dwelt upon it Some indeed do begin the seventy years captivity from the carrying away of Jechoniah 2. Kings 24.12 and that first because Jeremiah writing to those that were carried away with him tells them that after seventy years the Lord would visit them Jer. 29.10 secondly because Ezekiel doth usually reckon the years of the Babylonian captivity from that of Jechoniah Ezek. 1.2 and the 8 1. and the 20.1 c. yea and doth distinguish it from the destruction of Jerusalem Ezek. 40.1 In the five and twentieth yeare of our captivity in the beginning of the yeare in the tenth day of the moneth in the fourteenth yeare after the city was smitten in the self same day the hand of the Lord was upon me thirdly because that captivity was most notable both for the number and for the quality of those that were then carryed away to wit the king his mother his servants princes and officers and all the mighty men of valour even ten thousand captives c. 2. Kings 24.12 13 14. But yet I conceive these seventy years are rather to be numbred from the destruction of Jerusalem first because Dan. 9.2 they are called the seventy years of the desolations of Jerusalem secondly because the same term of seventy years is set for the subjection of other neighbouring nations Isaiah 23.15 And it shall come to passe in that day that Tyre shall be forgotten seventy years c. and so also Jer. 25.11 and it is well known that Nebuchadnezzar did not subdue those neighbouring nations and make himself the great monarch of those parts of the world till the time that Jerusalem was taken and destroyed and thirdly because here and elsewhere usually the prophecy of the seventy years is said to be fulfilled in the destruction of Jerusalem and the following desolation of that countrey Vers 22. Now in the first yeare of Cyrus king of Persia c. See Ezra 1.1 ANNOTATIONS Upon the book of EZRA CHAP. I. NOw in the first yeare of Cyrus king of Persia c. That this book of Ezra was alwayes acknowledged by the Jews a part of the sacred Canon of Scripture I find not questioned by any indeed who was the penman and writer of it we cannot absolutely say yet generally it is held that it was written by Ezra whose name is set as the title of the book and it is the more probable because he was of the chief stock of the priests the sonne that is the grandchild of Seraiah chap. 7.1 who was the chief priest in the dayes of Zedekiah and slain by the Chaldeans when Jerusalem was destroyed by them 2. Kings 25.18.21 and withall because he lived when these things were done which are related in this book to wit in the time of the peoples return from Babylon and was a ready scribe as is expressely noted of him chap. 7.6 and so the more likely to continue the history of the common-wealth of the Jews in his times as the prophets that lived in the former ages had severally done in their times The first two verses are word for word the same that we have in the close of the foregoing book of the second of Chronicles which hath moved some Expositours to think that the books of the Chronicles were also written by Ezra and therein we are told that in the first yeare of Cyrus king of Persia that is in the first yeare of his Empire the first yeare of his reigne over Babylon for he had then been king of
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
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