comes now to set out their portion which they should have as a reward of their Service And first He tells Aaron that for the sake of his Office to which he was anointed and because He and his Sons were separated from worldly Imployments to attend upon holy things therefore they should have a part in every Meat-Offering Sin-Offering Trespass-Offering and in the Court * See Levit. 6.16.26 Lev. 7.6 Ezek. 42 13 14. of the Tabernacle or Tents round about it called here the most holy place comparatively in respect to the Camp of Israel and the great Court for the people which was without the Priests Court they might eat of them 2ly They should have the Heave-Offerings and Wave-Offerings that is the right Shoulder and wave-breast of the Peace-Offerings with all other Gifts that were heaved and waved no part thereof being burnt upon the Altar And of these the Priests Daughters might eat whilst they remained in their Fathers house but being married to strangers they might not eat of the holy things see Levit. 22.12 13. Neither might any unclean person eat thereof 3ly They should have the first-fruits Some of the first-fruits of the Land were brought to the Lord at their three great Feasts as a sheaf of their Barley at the Feast of the Passover Levit. 23.10 And two loaves of their new-Wheat at the Feast of Pentecost vers 17. And the first of their Wine and Oil at the Feast of Tabernacles But these were brought in the name of all the Inhabitants of the Land in general Besides these particular men were of their own Corn and Fruits to bring the first-fruits unto the Lord as is enjoyned Exod. 22.29 23.19 concerning which there is no other direction given but that they should be of the first and of the best the quantity being left to the liberty and discretion of the Owner to bring according as he had found the blessing of God upon his Grounds 4ly They should have all things devoted that is all votive and freewill-Offerings see Levit. 27.28 except such things as were devoted as a Sacrifice unto God 5ly The first-born of men and beasts The first-born * The first-born of men before they were redeemed were to be presented before the Lord in the Temple Exod. 13.12 Levit. 2.22 And that could not be done before the Mother was purified which required forty days time Levit. 12.4 The first-born of the Tribe of Levi were free from this Redemption of men they were to permit to be redeem'd at a month old (d) V. 16. Secundum aestimationem seu ordinationem tuam Refero ad illud post mensem q. d. Constitues diem quando velles eum redimi Hic dies Communi usu erat 40 a partu ut eadem opera mater purificaretur filius redimeretur Bonfrerius for five Shekels see Levit. 27.6 and the firstlings of unclean Beasts they were to permit to be redeemed after eight days at a lower price but the firstlings of Cows Sheep and Goats were not to be redeemed they must be sacrific'd and their blood sprinkled and their fat burnt on the Altar that they may be a sweet savour to the Lord but their flesh should go to the Priests God tells them He had allotted them these things for their Maintenance (e) The Hebrew Doctors write of 24 Gifts which God bestowed on the Priests with the order and use of them See Ainsworth pag. 113. for ever that is whilst this Dispensation lasted by a perpetual and unchangeable Covenant called a Covenant of Salt because firm and incorruptible Salt having a vertue to preserve any thing from corruption God further tells Aaron That when the Land shall be divided by Lot there shall be no lot for the Levites They should have no Inheritance in it He himself would be their part and portion Indeed they had Cities (f) Concerning the 35 Cities and Suburbs of the Levites and 13 Cities and Suburbs of the Priests See Richardson pag. 32. and Suburbs but they were given them by the other Tribes The Lord further tells Aaron That He had given the Levites all the Tenths or Tythes of the Children of Israel (g) V. 24. Which they offered as an Heave-offering that is an Oblation to the Lord and a sign of their homage and subjection and thankfulness to him for his blessings as a reward of their Service Levit. 27.30 And straitly charges that no Israelite that is not of that Tribe presume to come nigh to the Tabernacle to do any part of the Service belonging to the Levites lest they die for it And He tells him That the Levites should bear the punishment of their own Iniquity if they should transgress yea and of the peoples too if by their not watching over the holy things they suffered the people to transgress about them He further injoyns that the Levites shall offer as an Oblation to the Lord and pay a tenth of all the Tythes they receive unto the Priests and this the Lord would accept at their hands no less than if having Lands as others had they should pay Tythe of the increase of them as the rest of the people did to them and hereby they should testifie their homage and thankfulness to God And they were to offer and separate out of the Tythes paid to them for the hallowed part to be paid to the Priests that which was of all the best And the Priests might eat of these Tythes indifferently in any place And He further declares That if the Levites do heave or separate a tenth part of the best of their Tythes for the Priests use they shall not expose themselves to punishment which they would else do if they neglected it In conclusion here is added a general warning that both Priests and Levites should take heed of polluting or profaning the holy things or suffering them to be profaned by others which might be done many ways that so they might prevent wrath from falling on themselves and others Ch. 18. whole Chapter SECT LXVI THe Lord having appointed the Priests and Levites to do the Service of the Tabernacle and to watch over the people that they might not trangress about any of the holy things He here appoints a water of separation to be made that so if any of the people had contracted any legal uncleanness by the sprinkling of this water upon them they might be cleansed and so might come freely again to the Service of God in the Tabernacle without fear of those Plagues which otherwise their pollutions might bring upon them For the making of this water a red Heifer was to be provided and that by the common charge of all the Children of Israel because it was to be for the common good of them all and for the cleansing of any one among them that was by any accident legally unclean It must be an Heifer without spot and upon which never came yoke For they used in those times to
Tribe some according as their number was greater or lesser and chose such Cities as they in their Wisdom thought most convenient for the Levites and the people And then dividing the Cities they had chosen into four parts one for the Priests a second for the Levites of the Family of Cohath a third for the Gershonites a fourth for the Merarites it was decided by lot in which of these the Priests should be placed and in which the three Families of the Levites The Priests who were of the Family of Cohah by the special Providence of God were seated partly in the Tribe of Judah and partly in the two neighbouring Tribes of Simeon and Benjamin that so they might be near the Temple Thirteen Cities fell to their lot and herein respect was had to future times when the Posterity of Aaron should be encreased for all present there were but a few Priests not enough to inhabit the half part of one City The Levites that were of the Family of Cohath had by lot their Cities in the Tribe of Ephraim and Dan and the half-Tribe of Manasseh viz. ten Cities * Others no doubt besides the Levites did inhabit these Cities and dwell with them The Gershonites had by lot their Cities in the Tribe of Issachar Asher and Naphtali and out of the half-Tribe of Manasseh beyond Jordan viz. thirteen Cities The Merarites had by lot their Cities in the Tribe of Reuben Gad and Zebulun viz. twelve Cities These Cities with their Suburbs the Children of Israel gave unto the Sons of Levi as God had commanded In all 48 Cities The particular Cities that fell to each division are set down Josh Ch. 21. from vers 9. to 43. Of these six were appointed for Cities of Refuge and Sanctuaries for such as had killed a man unwittingly and not of malice prepense The Cities of Refuge on this side Jordan were Kadesh in Galilee in Mount Naphtali Sechem in Mount Ephraim and Hebron in Mount Judah On the other side Jordan Bezer in the Tribe of Reuben Ramoth-Gilead in the Tribe of Gad and Golan in Bashan in the Tribe of Manasseh see Numb 35. Deut. 19.2 c. Joshua Ch. 20. whole Chapter Joshua 21. from 1. to 43. SECT CXVIII THus God gave unto the Children of Israel all the Land which he had promised to their Fathers to give them For though there remained some part of the Land out of which the Canaanites were not yet expelled yet he had given it them all and by lot had divided it among them which was a kind of actual instating them in it 2. He had put them into the possession of the greatest part of it neither had he promised them otherwise that they should possess it than by degrees see Exod. 23.29 He had actually given them the whole Land and they possessed it and dwelt therein that is in as much of it as they had subdued and was needful for their present use and by degrees they came to possess the rest and they might have enjoyed it sooner than they did had it not been for their sins And the Lord now gave them rest round about and there stood not a man of all their Enemies before them that is they were Victorious in all their Wars and none of their Enemies whom they encountred whilst Joshua was their General were able to stand before them Not any good thing that God had promised them and which he knew to be good for them failed of coming to pass Josh 21. from 43. to the end SECT CXIX THe Land being thus conquered and the Children of Israel setled in a peaceful possession of it Joshua now calls the Companies of the Reubenites Gadites and half-Tribe of Manasseh who came over Jordan to help their Brethren in this Atchievement and had left their Wives and Children so long and had stuck to their Brethren till they had seen them peaceably setled in their Inheritances and commended them for their great faithfulness and obeying of the Lord therein He therefore now permits them to return to their own possessions but first gravely and religiously exhorts them to love the Lord their God and to walk in his Ways and Commandments and to cleave to Him and to serve Him with all their Hearts and Souls and that they be very careful and watchful over themselves that they be not drawn away from doing what he had enjoyned them Then He tells them They had got very much Spoil in the War and would return to their Tents laden with Riches with Silver and Gold and Brass with Iron and very much Rayment and with much Cattel Therefore when they came home they should divide the Spoil they had gotten with their Brethren that is that they that had been engaged in the War should have one half and the rest of their Brethren that stayed behind should have the other as Moses had before ordered it in that War when they went out against the Midianites Numb 31.27 and 't is probable Joshua followed the example of Moses in this direction Then earnestly praying to the Lord to bless them he kindly dismist them They having taken their leave of Joshua and their Brethren began their March home-ward and when they came to the Fords of Jordan they thought fit before they passed the River to build a great Altar there after the pattern of that in the Tabernacle not with any intent to offer Sacrifices thereon but only that it might be in future times a Memorial that those Tribes that dwelt without Jordan were of the stock of Israel as well as those that dwelt within and had a right to come to the Tabernacle and to offer their Sacrifices on Gods Altar there as well as they and that in succeeding Generations it might be known that that Altar was built by the Tribes without Jordan when they returned that way home from helping their Brethren against the Canaanites at the first conquering of the Land The Children of Israel within Jordan hearing of this Altar which their Brethren had built on the banks of Jordan and supposing they had done it with a purpose to offer Sacrifices thereon which would have been a manifest Rebellion against Gods Law whereby all the Tribes of Israel were enjoyned to bring all their Sacrifices to that one Altar that was in the Tabernacle Deut. 12.5 6. And considering that God had enjoyned them that in case any of their Brethren of any City in Israel should fall off from the true Worship of God to the Worship of false gods and consequently to any Idolatrous Worship whatsoever they should then gather themselves together and utterly destroy the Inhabitants of that City Deut. 13.13 c. In pursuance of this Command the Israelites within Jordan unanimously gather themselves together at Shiloh with an intent if they found the matter as they supposed to make War immediately against those Tribes that had built this Altar But they thought it requisite first to send Messengers to enquire concerning what
of their City and their great Wealth lived voluptuously without fear of any Enemy and after the same manner lived the Inhabitants of Laish 2ly They observed they had no Magistrate in the Land that might put them to shame in any thing and so restrain them from Vice for shame doth oftentimes more restrain men from sin than smart or corporal punishment 3ly They observed they were far from the Sidonians with whom possibly they had a League or had some dependance on them and therefore they could not suddainly come to aid them 4ly They observed they had neither League nor Commerce with their Neighbours either of which might have obliged them to afford them help in their need Having taken notice of these things they return to their Brethren who sent them out and tell them what they had observed concerning this people They tell them the Land was a very good Land a place where there was no want of any thing that is in the Earth and if they would go up they need not doubt of obtaining it for say they God hath given it into your hands This confidence of theirs possibly was grounded partly on what they observed when they were among the people and partly from the encouragement that Micah's Priest had given them Whereupon 600 men of them well armed went up from thence upon this Expedition In their march they first pitched at Kirjath-jearim in the Confines of Judah Dan and Benjamin Thence they passed to Mount Ephraim and came near the house of Micah When they came thither the five Spies told them there was in one of those houses of Micah an Ephod and Teraphim a graven and a molten Image Now therefore consider say they what ye have to do consider whither this will not be a good Booty for us and whither we should not take all these along with us to use them in the Places where we shall come as in our former Journey we asked Counsel by them of God and received an Answer that our Journey should be Prosperous The Souldiers hearing these things went presently to Micah's house and the 600 Men placing themselves at the Gate the five Spies went in and saluted Micah and probably acquainted him with their design and then brought out his Priest to their Brethren whom He kindly saluted and as 't is probable wished them good success in their Enterprise and discoursed with them In the mean time the five Spies went back into the house and took away the Ephod and Teraphim and the Images graven and molten The Priest seeing this asked them what they did They bid him hold his peace and go along with them and be to them a Father and a Priest They tell him It was much better for him to be a Priest to a whole Tribe than to one man The Priest notwithstanding the kindness and respect Micah had shewen him hoping to have more advantage by these Danites than He had by Him away he goes with them and immediatly placed himself with this Idolatrous Trash in the midst of their Army either for the better defence of his Person and these Trinkets or else in a kind of Apish imitation of the Israelites who carried the Ark in the midst of their Host When they departed from Micah's house they ordered that their Wives * The bringing of their Wives little Ones and Cattel with them shews with what assurance of success they went up against Laish little Ones and Cattel and their Carriages should march before their Army For they feared not any Enemy before them but supposed that Micah with all the strength he could make would pursue after them Micah accordingly with what Company of his Neighbours he could get together pursued after them and when He came up to them the Danites asked Him What ailed him and why He came after them with such a great Company He cries out Ye have taken away my gods and my Priest and do you now ask me What aileth me Alas I esteem all that ye have left me as nothing now my gods and my Priest are gone The Danites answered Let not thy Cry be heard among us lest some angry Fellows of our Company run upon thee and destroy thee and thy Houshold When Micah saw they were too strong for him he turned back and so the Danites carried away the Priest and the Images with them to Laish When they came thither they easily took the City and smote the Inhabitants thereof with the edge of the Sword there being none to deliver them out of their hands And though in taking of it they burnt it yet afterwards they built it again and called it Dan in honour of Dan from whom they were descended And then they set up the graven Image there which they had taken from Micah and established this Idolatrous Worship of their false gods among them and so this Levite whose Name was Jonathan the Son of Gershom and his Posterity were Priests unto these Idolatrous Danites all the time the Tabernacle remained at Shiloh till the Captivity of the Land that is till the Ark was taken and carried away by the Philistines 1 Sam. 4.10 11. which was at the death of Eli at which time there was a great slaughter of the Israelites and no doubt many of them were carried away Captive together with the Ark and all this befel them because of the Idolatry that was then practised in the Land Psal 78.58 59. But though this Idol was pulled down as 't is probable in Samuel's time or Saul's when the Tabernacle was at Nob 1 Sam. 21. yet these Idolatrous Priests might in secret especially continue to do this impious Service for the Danites unto the times of Jeroboam and then might be employed as Priests for his golden Calf which he here erected 1 Kings 12.29 and so they might continue till the general Captivity of the ten Tribes Judg. Ch. 18. whole Chapter SECT CXXX THe Israelites tolerating this Idolatry of Micah and the Danites and never stirring against it this Toleration breedeth all Iniquity in so much that Gibeah a City in Benjamin becometh as abominable as Sodom as appears by the story following It happened in those days when there was no Supream Magistrate to curb and restrain the Disorders and evil Manners of the people that a certain Levite that sojourned in Mount Ephraim had taken to himself a Concubine from Bethlehem-Judah Some Concubines there were among the Hebrews that were esteemed lawful Wives as to the right of the Bed and their Children were accounted Legitimate though they were not esteemed in the rank of other Wives principally and most properly so called For they had not the honour of being accounted the Mothers of the Family neither had they the Rule in the Family nor their Children any Inheritance but only Gifts or Portions The case of Jacob's Sons by Bilhah and Zilpah was extraordinary See Sect. 15. of Ch. 3. Other Concubines there were that were plain Whores or Harlots but this
the Lord therefore was his sin highly aggravated and this brand and black mark set on him This is that King Ahaz viz. that trespassed so heinously against the Lord. When Ahaz had thus made himself a vassal and tributary to the King of Assyria which vassalage his Son soon shook off See 2 King 18.7 he quickly found that he had received more hurt than help from him as the Prophet had before intimated to him Isa 7.20 In the same day shall the Lord shave with a razor that is hired namely by them beyond the River by the King of Assyria the head and the hair of the feet and it shall also consume the beard For though the King of Assyria to serve his own turn vanquished Damascus yet he impoverish'd Ahaz and did not restore to him any of those Cities which his enemies had taken from him nor did him any other good in recompence of those great treasures which he had given him and perhaps he did otherways distress him As Tiglath-pileser went up against Damascus and took it and slew Rezin as hath been said before so he shortly after as it seems invaded the land of Israel and made that great havock of which we read 2 King 15.29 In the days of Pekah King of Israel came Tiglath-pileser King of Assyria and took Ijon and Abel-beth-Maacah and Junoah and Kedesh and Hazor and Gilead and Galilee all the land of Naphtali and carried them captive to Assyria See more hereof in the life of Pekah Ahaz towards the latter end of his reign set up a stately Dial which afterwards afforded a miraculous sign to his Son Hezekiah though he himself refus'd to ask a sign In the last year of his reign he set up his Son Hezekiah with him in the Kingdom Ahaz now dying was buried in Jerusalem but not among the Kings he having been so great an Idolater The Prophet Isaiah this year forewarns the Moabites of a great calamity that would befall them within three years after See Isaiah 15.1 Ch. 16.14 2 King 16. wh Ch. 2 Chron. 28. whole Chapter Isai 7. from v. 1 to 17. The 13th that reigned in Judah HEZEKIAH HEZEKIAH being taken by his Father into the Government in the last year of his reign from that time being the latter end of the third year of Hoshea * Though Hoshea was confirmed King in the twelfth year of Ahaz and so is said then to begin to reign in Samaria yet because he reigned then only as Viceroy under the King of Assyria the nine years of his absolute reign are not reckoned till he cast off the Assyrian Yoke and took upon him to reign as absolute King which was it seems two years after viz. in the 14th year of Ahaz and so the third of Hoshea was indeed the first of Hezekiah's reign King of Israel he reigned twenty nine years in Jerusalem His Mother's name was Abi or Abijah the daughter of Zachariah If she was as 't is supposed the daughter of that Zachariah by whom so long as he lived Vzziah was kept in the way of truth 2 Chron. 26.5 we may well think that her piety manifested in this religious education of her Son was a chief means under God that he proved so zealous for the cause of true Religion though his Father was so extreamly wicked He was twenty five years old when he began to reign and he did that which was right in the sight of the Lord according to all that David his Father had done and removed the high places which neither Jehoshaphat nor any of the good Kings of Judah had done before 2 K. 18. fr. 1 to 4. 2 Chr. 29.1 2. In the first year of his reign in the first month Abib he opened the doors of the Lords house which his Father had caused to be shut up 2 Chron. 28.24 and repaired and adorned them by overlaying them with Gold Then assembling the Priests and Levites together in the East-street * The Street before the entrance to the great gate of the House of the Lord. whom his Father had forced to abide in their Cities and suburbs shutting them out of the house of the Lord he like a pious and prudent Prince spake to them after this manner Hear now ye Priests and Levites and attend unto the words which I shall speak unto you I require you in the first place to sanctifie your selves and to sanctifie the house of the Lord God of your Fathers and to carry forth the filthiness out of the holy place that is to cleanse it of all Idols and all those things which Idolaters used in their worship For our Fathers both mine and yours have trespassed and done that which was evil in the sight of the Lord and have forsaken him and have turn'd away their faces from the habitation of the Lord and turned their backs upon it that is have openly basely and opprobriously forsaken the worship appointed by him in his Temple see Jer. 2.27 and have shut up the doors of the Porch and not suffered the lamps to be lighted in the Temple nor the incense to be burnt neither have they offered the burnt-offerings unto the Lord in the holy place as they should have done therefore the wrath of God was upon Judah and Jerusalem and he hath delivered them up to great trouble even to the astonishment and hissing of strangers as you have seen with your eyes For lo our Fathers have fallen by the sword and our wives sons and daughters have been led into captivity for their great transgressions Now seeing Reformation is a special means to divert the wrath of God it is in my heart to make a Covenant with the Lord God of Israel and thereby to engage my self and my people to a real reformation that so his fierce wrath may turn away from us Wherefore my Sons stir up your selves be not ye negligent for the Lord hath chosen you to stand before him and to burn incense unto him therefore be not wanting to your duties and to perform the ordinances of his house as he requires The King having ended his speech several of the Priests and Levites taking courage thereat sanctified themselves and according to the Kings command which they saw was agreeable to the word of God they came to cleanse the Temple and upon the eighth day of the first month entring in at the Porch they began to cleanse the house of the Lord and spent eight days in cleansing the Holy of Holies and the holy place and the Porch and then spent eight days more in cleansing the Courts appertaining to the house and having brought out all the uncleanness and filthiness and Idolatrous trash they found in the Temple the Levites carried it out and threw it into the brook Kidron Then they came to the King and told him what they had done viz. that they had cleansed the whole house of the Lord and the Altar of Burnt-offering with all the vessels thereto appertaining
in erudienda Familia fuerit Abrahamus qui eodem die quo institutus est adeo tristem ritum admiserit Monym in loc Gen. 17. whole Chapter SECT VIII THe Son of God and two holy Angels (t) Thus he intertained Angels unawares Heb. 13.2 accompanying him appear now unto Abraham in the shape of three men in the plain of Mamre as he sat in the door of his Tent at Noon tide He apprehending them to be Strangers travelling that way who possibly might be weary and faint and they seeming to him to be persons worthy of respect he addresses himself to them with great Reverence and one of them appearing with greater signs of excellency and dignity than the rest He directs his Speech to him My Lord says He if I have found favour in your sight stay with me and rest your selves under that Tree for a while and let a little water be brought to wash your Feet According to the Custom of those Eastern Countries and accept of a little refreshment from me to strengthen you in your Journey seeing Providence hath led you this way They intimate their willingness to accept his kind offer Hereupon he hastens to Sarah and orders her forthwith to make ready some Cakes to be baked on the Hearth and he orders one of his Servants presently to kill a Calf and dress it and that it should be made ready These things being done He then set these Provisions before them with Butter and Milk and he himself stood by to wait upon them and serve them And they did eat see Ch. 19.3 having true Bodies for that time and for the present dispensation of that Service For though a Spirit hath not Flesh and Bones Luke 24.39 yet Spirits may and by Gods appointment sometimes do assume humane Bodies which are erewhile to be dissolved again by the power of God when the work and service is done for which they were assumed V. 9. They said i. e. one of them said When therefore they had eaten then One of them viz. the Lord asked him where Sarah his Wife was By naming her he shewed he was more than a Man Abraham said she was at hand in the Tent. The Lord said I will certainly return unto thee not by a New Apparition but by accomplishing the thing promised viz. that thou shalt have a Son by thy Wife Sarah and it shall be accomplished so many months hence as is usual according to the course of Nature for a Woman to go from her Conception to the bringing a Child into the World Sarah hearing this in her Tent-door laughed within her self not out of Faith and Joy as Abraham had done before Ch. 17.17 but thinking it a thing very unlikely by reason of her great age if not impossible But though she laughed only within her self and did not break out into a loud and open laughter yet the Lord discerned it and took notice of it and ask'd her Why she laughed Did she look more upon her own and her Husbands decayed Natures and age than upon the power of God Sarah being thus reprov'd she out of shame and weakness in that sudden disturbance of her mind denies that she laughed But though she did not openly yet she did within her self and she began now to be ashamed because she perceived the person that spake to Her was more than a man because he could discern her inward affections But she did presently as it seems recollect her self when she understood who it was that spake and made this Promise and accordingly believed it and therefore her Faith is commended Heb. 11.11 Through Faith Sarah her self received strength to conceive Seed And afterwards she laughed for joy as we find Ch. 21.6 These things being done These three Persons that were in the shape of Men arose and Abraham in civility accompanying them some part of the way The two holy Angels went on directly towards Sodom but the Lord staid communing with Abraham and tells him he would not hide (u) Amos 3.7 from him what Judgments he now intended to execute upon Sodom and those Neighbouring wicked Cities For he had appointed him to be the stock of a great and mighty Nation his peculiar people yea the stock out of whom the blessed seed should spring in whom all the Nations of the Earth should be blessed And he knew that he would instruct and command his Children (x) Deut. 6.7 Deut. 32.46 and his Houshold after him to keep the way of the Lord and to do justice and judgment Then the Lord speaking to him after the manner of men as one that had no mind to punish without first inquiring into the matter of Fact He tells him He will go down and see whether their wicked deeds were answerable to the Cry that was come up into his Ears concerning them Then Abraham drew near unto the Lord and began to plead for these Cities especially for Sodom as being in likelihood touched with a greater concern for his Nephew Lot who dwelt therein intreating the Lord that the Righteous should not be dealt with as the Wicked that is taken away in wrath and Vengeance (y) The Righteous are sometimes taken away by the same publick Calamity that the wicked are but the one is taken away in mercy the other in judgment but that the City might be spared for the sake of the Righteous therein And to urge his plea further He humbly represents to Him that possibly there might be to the number of fifty Righteous persons found therein God tells him he would certainly spare them if such a number could there be found Then Abraham said Behold now I have taken upon me to speak to the Lord who am but dust and ashes peradventure there may be 45 found there The Lord answered He would not destroy it if 45 were there found Then Abraham descends to 40 to 30 to 20 and at last to 10 and if there had been but so many to be found there God would have spared them (z) Sometimes God forbids his Prophets to pray for such Jer. 15.1 Ezek. 14.14 but seeing there were not so many He intimates to Abraham that they must not expect to be spared Then God departed from Abraham and he returned to his own Place Gen. 18. whole Chapter SECT IX THe two Angels before mentioned in humane shape that went towards Sodom came thither in the Evening and Lot sitting in the Gate of the City and seeing of them and supposing them by their outward appearance to be Strangers of quality he went towards them and giving them civil honour and respect by bowing to them with his face towards the ground after the manner of those Eastern Countries he courteously invited them to his house and to Lodge with him that night They seemed unwilling (a) A slight invitation may be seriously refused and yet that which is pressing be afterwards accepted see Luke 21.28 29. and this without Popish Equivocation or
mental reservation at first to accept his kindness and profered to lodge in the Streets all night which possibly they intended to have done to observe the manners and behaviour of that people had he not been so importunate with them to turn in to him Therefore upon his importunity they accepted his courteous offer (b) Thus both Abraham and Lot intertained Angels unawares Heb. 13.2 and did go with him to his house and there he made them the best Intertainment he could and for hast baked unleavened-Bread for them and they did eat See Ch. 18.6 But the appearance of these two Angels now intertained by Lot being as 't is like of young men of rare and extraordinary beauty notice hereof was taken by some of the wicked Inhabitants of that City and the Report thereof soon spread abroad and so they presently flocked together from all quarters of the City to Loâ—s house requiring to have these Guests brought out to them intending abominably to abuse them Lot goes out to them to intreat them and to disswade them from so detestable an attempt but they seeming bent upon it to take them off from so horrid a villany in that great and sudden disturbance of his mind he profers very unwarrantably and sinfully to yield up his two Virgin Daughters (c) Thus Lot to prevent one sin gives way to another Magis filiarum pudicitiae debuit consulere quam indemnitati peregrinorum to their Lusts rather then his Guests should be violated who had taken shelter under his Roof and according to the Laws of Hospitality ought to be kept safe and free from all harm and violence But these wicked Sodomites were so far from being perswaded by what Lot said unto them that instead of desisting they fall upbraiding and twitting him that he that was but a Stranger in their City should take upon him to be a Judge and Censurer of them and their actions And therefore it seems he had not only inwardly grieved and vexed his righteous Soul with their unclean Conversation but as occasion was offered had often reproved them for their wickedness and had done what lay in him to disswade them from their abominable courses But they nothing mov'd either by what He had before or at this present said unto them began to press hard upon Him intending to break open his door Hereupon the Angels pulled Lot into the house to them and shut the door and presently smote that wicked Crue with such a blindness that they could not see the door Then the Angels commanded Lot that whomsoever he had there nearly related to him whether Sons in law or Daughters he should bring them out of that place for God had sent them to destroy it and the other Neighbouring Cities to it for their great and crying abominations Lot accordingly went out to his Sons in law the Husbands as it seems of his other Daughters that were married into the City to perswade them to come away with him but he seemed to them as one that jested or talked idly so supine and secure usually are carnal men when Gods Judgments are ready to fall upon them When the Morning approached the Angels urged Lot and his Wife and two Daughters that were in the house with him to get them going lest they should be involv'd in the common Calamity But yet Lot it seems lingred as loth to leave his other Children behind him to be destroyed Thereupon the Angels laid hands on him and his Company and hurried them out of the City the Lord therein shewing himself very merciful unto them Then the Angels charged them to make hast and escape for their lives and not so much as to look behind them nor to stay in all the Plain but to fly to the Mountain nor so much as to mind or regard House Cattel or Riches or what ever they had left behind them Lot tells the Angels that the Mountain was so far off that he feared lest the destruction would overtake them before they could get thither and therefore he earnestly desires that Zoar formerly called Bela might be the place they might be permitted to fly unto which was near at hand and that God would please to spare that place for his sake The Angel undoubtedly by Gods direction grants his request but bids him hast away for he could not do any thing against Sodom till he was got thither for God had decreed in mercy to save him It was break of day when the Angel hasted Lot and his Company away and by that time the Sun was well risen the Lord (d) V. 24. Jehovah from Jehovah that is the Son from the Father who worketh by the Son Joh. 5.17 rained upon Sodom and Gomorrah Admath and Zeboim Deut. 29.23 Hosea 11.8 fire and brimstone from Heaven (e) This is a Type and forerunner of the everlasting punishment of the wicked in that Lake that burneth with fire and brimstone for ever Rev. 21.8 And so the Apostle says Jud. v. 7. That Sodom and Gomorrah suffered the Vengeance of eternal fire viz. that temporal destruction was as a forerunner of those eternal torments in Hell which they now suffer and so may well be a terrifying Example and warning to all that fall into the like sins See Apostol Histor pag. 422. But it seems while Lot and his Company were hastning towards Zoar his Wife either doubting whether any such Judgment would fall upon Sodom as was threatned or lingring in her desires after those Friends and the Wealth and Estate they had left behind them looked back against the express Command of the Angel before given whereupon she was immediately turned into a Pillar or Statue of a rocky mineral Salt which will indure all weathers as a standing Monument of her Infidelity and Disobedience and to season others with more wisdom Abraham getting up early that Morning and looking towards Sodom and the Cities of the Plain whose destruction the Lord had acquainted him with before he saw the smoak from that Country go up as the smoak of a Furnace and God remembred the Intercession of Abraham for Lot neither did he forget the Piety and Righteousness of Lot himself which we find mentioned 2 Pet. 2.7 8. Lot quickly finds that it had been better for him to have followed the advice of the Angel at the first and gone immediately to the Mountain for now he was afraid to stay any longer in Zoar. Possibly the wickedness he saw among them might make him afraid that a like Judgment to that of Sodom would fall upon them or it may be he feared lest the people of that place would fall upon him as the Cause of the overthrow of those Neighbouring Cities seeing he and his Family only had escaped So he and his two Daughters left that Town and betook themselves to the Mountain and dwelt there in a Cave where being in a manner immured up his Daughters began to think that by that solitary life they were
to imagine But if we allow Jacob to be married at the beginning of the first seven years and so to have several of his Children within that space of time then the current of the History will run clear A second Argument against that former opinion may be taken from the consideration of Judah's age and the birth of Hezron and Hamul his Grandchildren unto which Jacob went down into Egypt Ch. 46.12 To open this we must first know that Jacob was 76 years old when he went first to Laban which appears thus He was 130 years old when he stood before Pharaoh Ch. 47.9 And then Joseph was 40 years old viz. 30 when he was advanc'd by Pharaoh Ch. 41.46 After which passed seven years of plenty and three of Famine when Jacob came down into Egypt It appears also that he was born in the 14th year after Jacob's coming to Laban Ch. 30.25 Take then those 14 years before Joseph was born and the 40 years of his age when his Father stood before Pharaoh out of his Fathers age at that time which was 130 and it will be clear that Jacob was 76. years old when he first came to Laban Now this being so Judah the fourth Son of Jacob by Leah must needs be according to them who are for the first opinion but three or four years older then Joseph Jacob not marrying Leah as they suppose till after his first seven years of service were ended and so Judah must be but 43 or 44 years old at most when He and his Grandchildren Hezron and Hamul came with Jacob into Egypt To compass this they must cast their reckonings thus viz. that Judah married at 12 years old and had Er at 13 that Er married at 12 years old and Onan his younger Brother married at 12 years old Ch. 38.4 that Tamar remained a Widow and waited till Shelah was grown and during that time Judah's wife died and Tamar bears to Judah Pharez and all this within the compass of three years That Pharez married at 12 years old and begat Hezron and Hamul and supposing them to be Twins that at a year old they were carried into Egypt For thus the reckoning will rise to the 43 or 44th year of Judah's age But these supposed reckonings seem very harsh whereas the addition of the former seven years gives fair way to the birth of all the 12 Children and gives further scope for the birth of Hezron and Hamul in the 50th year of Judah's age And that opinion which makes Judah to be born in the fourth year of the first seven of Jacob's Service and so to be ten years older than Joseph doth give fairer way to the course of the History than the other doth And so the reckoning may be cast thus viz. Judah at 16 years old comes into Canaan and speedily marries the Daughter of Shuah In the next year hath Er. Er marries Tamar at 14. After which suppose four years spent in the matters relating to Onan Er and Shelah and till the birth of Pharez begotten by Judah after the death of his wife upon the body of Tamar And Pharez at 13 years old to marry and in two years to have Hezron and Hamul and then all go down into Egypt and all these things to come to pass by that time that Judah was 50 years of age See Dr. Richardson's Notes on Ch. 38. vers 1. If any acquiesce not in these Reasons for the latter opinion I leave them to the fraud of their own Judgments alledging that his days were fulfilled vers 21. that is the days of his probation and trial or his days were full that is he was of full days being 75 years old and therefore it was high time he should marry as Tremellius interprets it Laban hereupon invited his Friends and Kindred and the principal men of the City and made a great Feast and at night he took Leah being * Nuptiae a nubendo i. e. velando veiled as it seems the manner was in brining Brides to the Bridegrooms Bed and so gave her to Jacob instead of Rachel (p) Peccavit Leah obtemperando Parenti consensit enim in stuprum imo adulterium Menoch having first instructed her as 't is probable either not to speak at all to Him or else only softly to whisper which Jacob might impute to her modesty In the morning Jacob perceived it was Leah that had been put to bed to him Then Jacob highly expostulates with Laban for * Thus He who had deceived His Father by personating his Brother was now Himself deceived by Leah personating her Sister thus beguiling him telling him He had covenanted to serve him for Rachel and not for Leah Laban to excuse himself pretends to him that it was not the Custom of the Country to give the younger in marriage before the Elder But Custom was only here pretended for else why did he call so many together to the Solemnization of the Marriage pretending to marry Rachel to him who they all knew was the younger Daughter However Laban desires him to continue these seven days (q) Judg. 14. vers 12 15 17. of Leahs Wedding-Feast and to keep her with him that so by this his voluntary consent the Marriage might be confirmed * Polygamy God tolerated in the Patriarchs which He simply allowed not being not so from the beginning and then he promises to give him Rachel at the weeks end on condition to serve him seven years more (r) See Gen. 31.41 I served thee fourteen years for thy two Daughters which Jacob consented (s) Noluit ob errorem personae repudiare Leah quod etsi licuerat scandalum tamen perinde voluit atque peccatum devitare unto And the seven years he served for Rachel after he had married her seemed short to him because of the great content and comfort he took in her Laban having now married his two Daughters to Jacob he gave to his Daughter Leah Zilpah for her Hand-maid and to Rachel he gave Bilhah But Leah was less loved (t) So hate is sometimes used for less to love see Luke 14.26 Job 12.25 by Jacob than Rachel whereupon the Lord was pleas'd to make Leah fruitful but Rachel was barren For Leah conceived and bare a Son and gave him a Name according to the sense she had of that mercy calling him Reuben * Reuben Jacob's first Son which signifies Behold a Son as if she would have said though I am less cared for and beloved than my Sister yet behold how graciously the Lord hath dealt with me He hath given me a Son in my affliction therefore I hope now my Husband will love (u) Liberi sunt vincula Parentum Children are a chain to bind Husbands to love their Wives and this Chain is strong with all good men Bishop Babington in loc me more than he did Then she conceived again and bare a second Son and remembring how God had heard her Prayers and regarded her
on so sad an occasion The Sons of Jacob when they heard of it were greatly vexed and very wroth that Shechem had committed so great folly and iniquity and thereby offended God and brought such a stain and blot on their Family Notwithstanding Hamor the Father of Shechem who should have express'd his high Displeasure against his Son for so great a Transgression comes to Jacob and his Sons and Communes with them and Requests them That Dinah might be given to his Son to Wife And further desires That they might freely make Marriages interchangeably between them and so grow into a Kindred and Friendship the one with the other He further tells them on these Conditions the Land should be free for them to dwell in and to Trade in and therein to get Possessions Shechem also seconded his Fathers motion and told them If he might find so much favour in their eyes as to obtain their Sister for his Wife he would do any thing they should desire of him Whatever Dowry they required he should give Her or whatever Gift in recompence of the Injury he had done her he was willing to give her provided he might have her Jacob permitting his Sons to give the Answer they having laid their Heads together and being not only averse to the Match but designing Revenge answered cunningly and deceitfully and which was worse they covered their deceit with the colour of Religion They tell Hamor and Shechem That they could not without dishonour to their Religion give their Sister to a Person Vncircumcised But if they would consent that all the Males among them should be Circumcised and so become like unto them then they would make Marriages with them (t) Similis praetextus 2 Sam. 15.7 Judah enim Simeon Canaanitidas postea duxere c. 38. 2. 46. 10. and dwell with them and they would become one People l Thus they would have this holy Sacrament of Circumcision the Seal of Gods Covenant profaned and obtruded upon Vnbelievers and all to accomplish their wicked design of Revenge But if they would not consent to this they would take the Daughter of their Family and depart from them and would have no more to do with them These hard Conditions Hamor and Shechem agree unto and Shechem out of the great love and kindness he had for Dinah immediately applies himself to get his Peoples consent also And being a young Prince greatly esteemed and honoured among them He with his Father came to the Gate of their City where their Civil Affairs were usually transacted and where were their Publick Assemblies and Courts of Justice and there spake to them after this manner These Israelites that are lately come among us are for ought I perceive very peaceable and quiet Men. I see no reason therefore but that they should be permitted to dwell in the Land and to trade with us Nay I think it for our Interest to make a straight League with them and to make Marriages interchangeably with them taking their Daughters to us for Wives and giving our Daughters to them And so by Commerce and Trafficking with them and by making Marriages with them in time their Cattel and Substance will come to be our So that there is a fair Prospect of great profit that will accrue to us by thus associating with them But there is one Difficulty in the Case These men being Jews and so by the Rite of their Religion being all Circumcis'd will by no means associate with us except we Consent to be like them and that all the Males among us will be Circumcised This I confess is something hard for us to submit unto However go alone consider of the matter among your selves and speak your minds freely This Condition undoubtedly could not but seem very hard to the Shechemites but the honour and respect they had for Hamor and Shechem and the Prospect of Profit that was before them so prevail'd upon them that they consented to it and accordingly all the Males of their City that us'd to go in and out at the Gates of it were forthwith Circumcised On the third day after this was done when usually Wounds are most sore and painful two of the Sons of Jacob viz. Simeon and Levi to whom Dinah was Sister both by Father and Mother taking their Swords in their hands (m) Simeon about 21 Levi about 20 years of age Hinc palam est â—eam Jacobo Nuptam anno primo quo venerat ad Labanam non septimo Neque enim Simeon si tunc natus esset id atatis esse poterat ut hoc patraret Anonym in loc and being attending as 't is like by some of their Brethren and other Assistants fell boldly and fiercely upon the City and slew all the Males (n) Non omnes Masculi aut Circumcisi aut intersecti erant sed ii tantum qâ—i per portam egrediebantur ac nubiles erant Walther God might justly suffer this for the Shechemites own sins though he took occasion to do it from the sin of their Prince See 2 Sam. 24.1 15 17. Quod unus fecit Civibus in genere imputatur quod hoc flagitium nec impedirent nec punirent sed de eo potius gloriati sunt viz. that were of riper years and lately Circumcised and who by reason of their Soreness were not able to make Resistance and among them Hamor and Shechem and took away their Sister Dinah out of Shechem's House where she had been kept since the day he had seiz'd upon her till now Then they plundered the City and carried away not only their Goods and Houshold-stuff but what was in the Fields their Sheep Oxen and Asses and took also their Wives and little Ones Captive (o) 'T is very like that many of the Captive Women and Children were by Jacob sent back to the City with a proportion of the Spoil for their necessary Maintenance keeping what he thought fit to serve as a Recompence for the wrong done to his deflowred Daughter Jacob understanding this was highly incens'd against his Sons and told them that which they had done did exceedingly trouble him and vex him at the very heart They had render'd him odious and made him even stink among the Inhabitants of the Land And his Family bring but few in comparisom of them they had expos'd him and all that belonged to him to that eminent danger of being fallen upon and destroyed by them And 't is likely he shewed them also the hainousness of their Sin against God and the odiousness of their Treachery (p) For this Fact 't is like he deprived them of their Birthright as he did Reuben for his sin and conferred it on Judah Gen. 49. and Cruelty which he afterwards solemnly Cursed Gen. 49.5 6 7. Cursed be their wrath for it was fierce and their anger for it was cruel c. But they gave him a stubborn and churlish Answer That they were not able to bear that their Sister
How old he was He humbly answered That the years of his Pilgrimage were an hundred and thirty (h) Abraham lived 175 years Isaac 180 Jacob died at the age of an 147. Few and evil says he have they days of the years of my life been and full of labour and toil trouble and vexation neither have I attained to the years of my Fathers And many more things 't is like He said to Him not here related and so humbly took his leave of Him And as He had blessed Pharaoh at his first coming to Him so He does now again at his departure from Him When Jacob was gone from the presence of Pharaoh Joseph gave to his Father and his Brethren Habitations in the best part of the Land of Egypt viz. in Goshen (i) Afterwards the Children of Israel multiplied and spread further and had Egyptian Families among them and about them so that their Doors were distinguished from the Doors of the Egpytians by the sprinkling of the blood Exod. 12.7 23. and vers 35 36. and being near them they soon borrowed Jewels of them where afterwards their Posterity built the City Rameses Exod. 1.11 And Joseph nourished his Father and all his Fathers Family with bread and other necessaries expressing all manner of love and kindness to them and a very great Care of them Gen. 47. from 1. to 13. SECT XLV THe Famine now grew very sore in the Land of Egypt and in the Land of Canaan also so that there was an extream want of all kind of sustenance especially among the common people who were forc'd generally to part with all the money they Had to buy Corn for themselves and their Families of Joseph These monies Joseph faithfully dispos'd into the Kings Treasury not inriching Himself thereby nor converting any part of them to his own use as some unfaithful Courtiers would have done When the Peoples money fail'd Joseph requir'd they should bring their Cattel to Him (k) Pecora alibant Aegyptii ut patet v. 16. Si non ad esum saltem ad utilitatem ex lacte lana labore venditione capiendam Janson and He would give them Corn for them And so for this year He fed them with Bread for their Cattel which He could maintain by the vast quantities of Straw and Chaff He had preserved When that year was ended which seems to be the sixth year of the Famine and second of their extremity they came to Him again viz. in the seventh and last year of the Famine and told Him they had parted with their Money and their Cattel they had now nothing left but their Persons and their Lands and why should they die and their Land become barren wast and desolate They desire him therefore to buy them and their Land for Food and for Seed to sow their Land with and they themselves would become Servants and their Lands should be tributary to Pharaoh So Joseph bought their Lands for Pharaoh's use Then he transplanted them from one Place or Town to another (l) Ut sese Pharaonis agnoscerent feudatarios not leaving them in that which was their own before to gain the right of Propriety and Possession from the People to Pharaoh The people mutiny not in all these Extremities nor break open the Granaries of Pharaoh but by Joseph's Prudence and God's over-ruling Providence keep themselves quiet But the Lands assigned for the maintenance of the Priests (m) Some by Priests understand Pharaoh's chief Officers of State See Ch. 41. 45. or such as were employed about their publick Heathenish Worship or were Professors or Teachers of Philosophy or of the Wisdom and natural Knowledge that then had the Vogue among them he bought not (n) Hinc elicit Bellarminus immunem a Vectigalibus esse clerum Exer. 7.24 Verum pro lege non est habenda Principum beneficentia For though those Lands in that extream Dearth fail'd of producing any thing as other Lands did yet those Priests having a Portion assigned to them out of the Kings Stores were not necessitated to sell their Lands as others were that had no such Provision Then Joseph told the People he had now bought them and their Land for Pharaoh But he would deal mercifully with them and not make his utmost Advantage of their Necessity He would therefore furnish them with Seed wherewith to sow their Land and of the increase they should pay only the fifth part to Pharaoh the other four parts should be their own And it is probable he restored to them their Cattel also else how could they have tilled their Land This being granted them with a great Acclamation they applaud his Generosity and Beneficence declaring That he had saved their lives and seeing they had found so much favour in his Eyes they would willingly serve Pharaoh and be his Farmers and Tenants on those conditions before mentioned Joseph hereupon setled it for a Law and Statute in Egypt which remained still in force among them when this was written That the Land should be all the King 's own excepting the Land of the Priests and that the People should pay a fifth part (o) Moderate quintam donat corporibus interim liberatio Regem prudenter locupletat ne Jacobi sumptus aegre ferat Anonym in loc of the yearly Increase constantly to him as a Tribute and Acknowledgment And thus Joseph shewed himself a Prudent Faithful and very profitable Servant to Pharaoh by so greatly increasing his Revenue and without the Regret or Murmuring of the People so that Pharaoh had no reason to think much of those Lands and Possessions he had given to Joseph's Brethren in Goshen Thus Jacob dwelt very comfortably in the Land of Goshen He and his Sons having Possessions therein and they grew and multiplied exceedingly And Jacob lived after his first settlement there seventeen years so that his whole Age was 147 years The time of his Death now drawing nigh which he perceived either by the decay of Nature in him or some Revelation from God he sent for his Son Joseph and desired him as he loved him to swear to him by putting his hand under his Thigh see Ch. 24. 2. that he would not bury him in Egypt but carry him and bury him in Canaan with his Fathers Abraham and Isaac in their burying place in the Cave of Macpelah in Hebron see Ch. 23. 19. and 25. 8. and 35 29. Whereby he testifi'd his Faith in God's Promises that his Seed should return thither and possess that Land (p) And for this reason Joseph also ordered his own bones to be carried thither Ch. 50.25 Joseph swears to him that he would perform his desire Then Jacob raising himself up and turning himself towards his Beds-head and to help himself herein possibly leaning upon the top of his Staff which he had in his hand see Heb. 11.21 (q) The LXX read it leaning upon the top of his Staff The Hebrew word without pricks may be read
cleansing of a Leper and the solemn Rites and Ceremonies that are to be used therein 1. The Priest was to take two live Sparrows and with a Scarlet-thread or lace see Heb. 9.19 to bind a sprinkler of Hyssop to a Cedar-stick and to kill one of the Birds over an Earthen-Vessel that had running-water in it and to dip the other living Bird and the sprinkler in it and so to sprinkle him that was to be cleansed seven times and so pronounce him clean and then to let the living Bird fly away and so the cleansed person was to wash himself and his Clothes and to shave off his hair and then to be admitted into the Camp Town or City but to continue apart by himself in some place or house appointed for the purpose seven days and on the seventh day he was to reiterate and repeat these Ceremonies again And on the eighth day if he were a rich man he was to offer two He-Lambs one for a Trespass-Offering vers 12. the other for a Burnt-Offering vers 19 20. and an Ewe-Lamb for a Sin-Offering and three Omers or Pottles of fine Flower as accessory Meat-Offerings to the three Sacrifices afore-mentioned mingled with a Log or half a pint of Oil. And the Priest was to put some of the blood of the Trespass-Offering upon the tip of his right Ear and Thumb of his right Hand and great toe of his right Foot and to do the same with the Oil upon the same parts where the blood was sprinkled and to pour the remainder of the Oil upon his Head after He had sprinkled some of it with his Finger seven times before the Tabernacle and so the Priest shall make atonement for him If he were poor his cleansing for the form and manner of it was to be the same only the matter of his offering was to be less and of less value Levit. 13. from 1. to 33. Lastly Laws are given concerning the Leprosie that might happen to be in an house (y) Aedes non habebant ante ingressum in Canaan Hanc Lepram vestium domorum non naturae sed Dei immissioni tribuunt voluntque eo fine incussam ut ab his veluti admoniti resipiscerent Muis and the signs and marks whereby it might be known to be in the walls thereof viz. hollow strakes greenish or reddish which in sight are lower than the wall and if it spread in the walls of the house then it is a fretting Leprosie For the cleansing of it the House was to be scraped within round about and that which was scraped off was to be carried out of the City into an unclean place and the stones were to be pulled out and new ones put in and the walls to be new plaistered And if the Plague came again and brake out in the House after this then the Priest was to pronounce it to be a fretting Leprosie and the House to be broken down and Stones and Timber and all carried out of the City into an unclean place The manner of cleansing of it if the Plague were healed and stopped was with Birds and running-water and a sprinkler of Hyssop tied with a Scarlet-thread to a Cedar-stick as before Levit. 14. from 33. to the end SECT XXXVI FIfthly Laws concerning the Ceremonial uncleanness in men by reason of their Issues either thorow weakness and disease or in their sleep and how they make other things and persons unclean and concerning the way of their cleansing by washing their Clothes and bathing their Flesh and on the eighth day offering two young Pigeons one for a Sin-Offering and the other for a Burnt-Offering Also concerning the uncleanness of women in their Flowers and how they make other things and persons (z) 'T is not like the Infants that lay in the arms and suckled on the Breasts of their Mothers when they were in this condition or those that performed a necessary and charitable ministration to them when they were in this condition were thereby rendred unclean unclean and the way of their cleansing by the like Sacrifices Levit. 15. whole Chapter SECT XXXVII ON the 14th day of this month at evening the Passover was celebrated according to Gods express Command (a) It seems they would not have kept this Passover without special warrant because by the first Institution they seem bound only to keep it in the Land of Canaan Exod. 12.25 and after this we find not that they kept any till they came into the Land Joshua Ch. 5. And now they kept it according to all the Rites of it excepting those special Rites which belonged only to the first Passover in Egypt as sprinkling of the door-posts and the eating of it standing c. On which day it seems some of the people complained to Moses and Aaron that they could not keep the Feast at that time with the rest of their Brethren because they were become unclean by touching a dead body and by a Law given Levit. 7.20 since the first institution of that Passover if they medled with holy things they were to be cut off Hereupon a Law (b) And by warrant it seems of this Law in Hezekiah's time there was a Passover kept on the 14th day of the second month when there were other occasions than those here mentioned that disabled them from keeping it at the usual time was made That all such persons that were so defiled or were in a journey or possibly under any other unavoidable hindrance should keep their Passover on the 14th day of the second month because they could not keep it on the day appointed Numb 9. from 1. to the 15. SECT XXXVIII AFter the death of Nadab and Abihu Moses seems to have received all those Laws from the Lord which we find recorded in the XVI XVII XVIII XIX XX XXI XXII XXIII and to the 10 vers of the XXIV Chapters of Leviticus 1. Laws concerning the High Priests coming into the most holy place once (c) Figuring the Sacrifice of Christ once made in the time of his life and no more Heb. 9.7 8 10 12. He was to enter into the most holy but once a year to minister and by way of Priestly ministration and expiation yet upon other occasions he and his Sons probably might enter at other times as at the taking down and setting up of the Tabernacle in their removals and journeys in the Wilderness and when they took thence the Ark upon several occasions as Josh 6.4 1 Sam. 4.3 a year to make an atonement on the tenth day of the seventh month See Exod. 30.10 Heb. 9.7 At which time Aaron was to be clothed not with the glorious Garments * Some Expositors conceive that those linnen Garments here spoken of vers 4. were those mentioned Exod. 28.39 which the High Priest wore under his other rich attire and that together with these here mentioned all His other rich Garments are to be understood also But others by comparing the 4th
plow and draw their Carts with Heifers and Cows as well as with Oxen see Judg. 14.18 This Heifer was to be given to Eleazar because by doing this Service that was now to be done he was to be unclean and 't was fit that he rather than Aaron should be defiled She must also be carried out of the Camp as an accursed thing figuring Christs being made a Curse and suffering without the City Heb. 13.12 And Eleazar was to sprinkle of her blood seven times turning his face towards the Tabernacle of the Congregation And her skin and her flesh her blood and her dung were all to be burnt in his sight And Eleazar was to take Cedar-wood and Hyssop and Scarlet and to cast them into the midst of the burning of the Heifer to signifie that these things should be used for a sprinkle in sprinkling the unclean with the water of separation see Levit. 14.4 And Eleazar was to wash his Clothes and bath his flesh and to be unclean unto the evening * The like is injoyned to him that burnt this Heifer v. 8. and to him that gathered up the ashes v. 10. and to him that sprinkled an unclean person with the water made of those ashes v. 21. This might intimate to them that it was not so much the water made with the ashes of this Heifer as the thing signified thereby that had vertue in it to purifie those that were spiritually unclean and consequently to shew the imperfection of the legal Priesthood because they that were imployed in preparing this water which was for the cleansing of others were themselves defiled 'T was further injoyned That the ashes of this Heifer should be gathered up by a man that was clean and laid up without the Camp in a clean place (h) As for the place where those ashes were kept when they came into the Land of Canaan it is not expressed Some hold that those ashes were dispers'd into all the Cities that those who were unclean might have wherewith to purifie and cleanse themselves because they were now conseerated to an holy use However the man that gathered them up was thereby made unclean because they were the remainders of an Heifer slain for the sins of the people And the Statute of making and reserving of these ashes for a water of separation was to bind both the Israelite and the Proselyte or Stranger that sojourned with them as long as this Dispensation lasted By this Law it was further injoyned That he that touched the dead body of a man was to be unclean seven days and he was to purifie himself with this water on the third day and on the seventh day vers 19. and then he was to be clean else not And whoever having contracted this kind of uncleanness and doth not make use of this way to purifie himself but cometh in that state into the Court of the Tabernacle he shall be cut off by the Sentence of the Judge if it be proved that he did it presumptuously because he despiseth not only the Ceremonial purifying but the thing signified thereby viz. the spiritual cleansing thorow the blood of the Messias Otherwise if he did it ignorantly he was to bring such a Sacrifice as is injoyn'd Levit. 5.3 6. Further if any man came into the Tent of a dead man it rendred him unclean yea and all that was in the Tent Every open Vessel that takes in the air of the Tent was ceremoniously unclean Or if a man touched a dead body or the bone of a dead man it rendred him unclean And thus hereby was figured the spreading and infectious nature of sin And one of the Priests that was clean was to put running water to the ashes of the burnt-Heifer and with a bunch of Hyssop tied to a Cedar-stick with a Scarlet-thread to sprinkle the person or Tent or Vessels that were unclean and then to be himself unclean until the evening because he had touched the water of separation And whatsoever any unclean person touched was to be held unclean to signifie the contagion of sin spreading from one to another Numb 19. whole Chapter SECT LXVII THe Camp now advanced to Kadesh in the Wilderness of Zin which was near to the Land of Edom in the first month of the fortieth year after their coming out of Egypt and there Miriam died and was buried four months before her Brother Aaron and eleven months before her Brother Moses She was the eldest of the three she attained to the age of 130 see Exod. 2.4 7. she was a Prophetess and by her also God guided the Israelites in their Travels see Mich. 6.4 she in all likelihood was the Girl that was set to watch what would become of Moses when he was expos'd in an Ark of Bulrushes on the River Nile see Exod. 2.4 c. Numb 20. vers 1. SECT LXVIII AT this Kadesh (i) So that in their Travels from Kadesh-barnea where the Spies came back to Moses to this Kadesh in the Desart of Zin there were about 38 years spent and most of their Fathers that were numbred at their coming out of Egypt were in this time dead the people for want of water murmur again against Moses and Aaron With the same want God had tried their Fathers in the first year after their coming out of Egypt Exod. 17.4 and they murmured then as their Children do now and they had water given them out of a Rock But these their Children were worse than their Fathers because the supply their Fathers had from God in that extremity should have been an argument and encouragement to them to rely on his Providence now and not to have distrustfully murmured or wished so desperately as they did Would God say they we had died with our Brethren whom God suddenly destroyed in the Insurrection of Corah and at other times thereby as it were slighting that fearful Judgment of being cut off in Gods firery Indignation in comparison of being pinch'd with a present want of water They highly expostulate with Moses and Aaron for bringing them into that barren Wilderness which was no place to sow seed in or plant Figg-Trees Vines or Pomegranates but a Land of Desarts a Land of Drought and where there was no water a Land thorow which no man passed and where no man dwelt see Jer. 2.6 Moses and Aaron hereupon betake themselves unto the door of the Tabernacle to intercede with God as formerly for this rebellious people And the Lord immediately signified his approach and the actual manifestation of his glorious Presence by the descending of the Cloud to the door of the Tabernacle see Ch. 14.10 and Ch. 16.19 And here He Commands Moses to take the Rod viz. Aaron's Rod which budded out of the Tabernacle * See Numb 20. v. 9. Ch. 17.10 and with that Rod in his hand to speak to the Rock before the Children of Israel and it should give forth water Moses indeed with his miraculous Rod at
suddainly stor'd again Therefore they must take heed that in their rage they did not so wast the Land as to prejudice Posterity But with other Trees that were not Fruit-Trees they might build Bulwarks about a City which they besieged till it was subdued from vers 10. to the end He now gives directions concerning uncertain Murder how it is to be expiated Chap. XXI If one be found slain and lying in a field and it be not known who hath slain him then the Elders and Judges of the Towns and Cities round about shall for the better satisfaction of them all come forth and see the measure taken between the dead body and the Cities round about it if it be doubtful what City is nearest because the next City is to make expiation for the Murder in manner following viz. The Elders of that City shall take an Heifer that hath not been wrought with and which hath not drawn in the Yoke and they shall bring down the Heifer unto a rough and obscure Valley that lies neglected and uncultivated to make the thought of Murder more horrible and dreadful and there they shall strike off the Heifers neck signifying that the Murderer ought so to be used could he be found out and that if they had him in their hands they would so serve him And the Priests the Sons of Levi shall come near whom the Lord hath chosen to minister unto Him and to bless the people in his Name to shew by their presence that this was an extraordinary Sacrifice and that the Elders might before them as in Gods presence protest their Innocence and to see that all things were done according to Law and to satisfie the Elders in any thing that might seem doubtful For by their word and Sentence as Expounders of Gods Law any thing in Controversie or any Stroke must be judged or tried And all the Elders of that City which was nearest to the slain man shall wash their hands over the Heifer thereby intimating that they were innoceâ—â— of the blood of the slain man see Matth. 27.24 and they shall solemnly declare and protest That their hands have not shed that blood neither have their eyes seen it shed by any other Then the Priest shall say Be merciful O Lord unto thy people Israel whom thou hast redeemed and lay not innocent blood unto their Charge Impute not that to them which hath not been done by them and lay not the punishment thereof upon them And so they shall put away the guilt of innocent blood from among them that is they shall be discharged from the guilt of this murther and shall not be punished for it they performing all these things which are here commanded by God from vers 1. to 10. 2ly He gives direction that when they go out to War with a foreign Nation and among the Captives see a beautiful Woman * It was not lawful for them to contract any alliance by marriage with the Amorites see Exod. 34.16 Deut. 7.3 which one of them hath a desire to make his wife In such case he shall bring her home to his house and she shall shave her Head and pare her Nails and shall put off the Heathenish Garment wherein she was taken and shall bewail her Father and Mother a full month as if they were dead she being to bid farewel for ever to them by all which things was intimated that she must renounce her Heathenism and all the corrupt Customs and Superstitions thereof and forsaking her Fathers house must be ingrafted into the Israel of God and must worship God as they did These things being performed she might become his wife But if after he had consummated the marriage †This liberty for Israelites to marry Heathenish Captive-women is like that of Divorce Deut. 24. which was only suffered for the hardnâ—ss of their hearts and is only to be understood of the Captives of foreign Nations not of the Canaanites who were all to be destroy'd with her he should find no content in her and was desirous to put her away he might do it but must then freely set her at liberty to go whether she would because he had humbled her He must not sell her for money under pretence that she was his Captive and Servant from vers 10. to 15. 3ly If a man have two wives which though contrary to God's first Institution Gen. 2.22 23 24. yet He for a time suffered but approved not as appears Mal. 2.15 Matth. 19.4 5. and one of them was better beloved by him than the other and he have Sons by them both He commands that the Son by the first wife though less beloved shall not lose his right of Primogeniture but he shall injoy the right of the first-born which by the Law of Nature belonged unto him and his Father shall give him a double portion of all that he hath For he is the beginning of his strength from vers 15. to 18. 4ly If any man have a stubborn and rebellious Son which will not obey the voice of his Father or the voice of his Mother and that when they have chastened him will not hearken unto them then shall his Father and Mother bring him to the Elders of the City and shall say unto them This our Son is stubborn and rebellious he will not obey our voice he is a Glutton and a Drunkard Then the Elders of the City shall examine the matter brought against him and if they find it true the men of the City shall stone him with stones that he die So shall ye put away evil from among you and all Israel shall hear and fear By the severity of this Law Children were taught to be more obedient to their Parents and Parents were taught to be more careful in a right Education of their Children from vers 18. to 22. 5ly If any man have committed some notorious Offence that deserveth the judgment of death and being condemned for it be hanged on a Tree His body shall not remain all night upon the Tree but they must in any wise bury him that day for he that is hanged is accursed of God that the Land be not defiled This kind of death was usually the punishment only of those who had by some notorious wickedness provoked God to pour out his Wrath upon the whole Land and so were hanged up to appease his Wrath as we may see Numb 25.4 2 Sam. 21.6 And it was esteemed the most shameful and accursed * Hence it was that God would have his dear Son our blessed Lord and Saviour suffer this kind of death that even hence it might be more evident that in his death he bare the Curse due to our sins according to that of the Apostle Gal. 3.13 because the very manner of this death did intimate that such men as were thus executed were such execrable and accursed Wretches that they did as it were defile the Earth with treading on it and would
be made their Slaves and Vassals see Psal 31.7 8. And the Israelites may well say If our God had not done it the Idol gods of the Heathens could never have made them so Victorious over us For their Rock is not as our Rock Our God is of infinite Power and therefore able to make his people Victorious over their Enemies when He pleases but their Idol-gods on which they rely cannot make them to prevail over us except our God withdraw his help and give us up into their hands And this is so clear that our Enemies themselves cannot deny it But if any shall ask How came the Lord to be so incensed against Israel as to give them up into the hands of their Enemies The reason was because their Vine is the Vine of Sodom and of the Fields of Gomorrah their Grapes are Grapes of gall their Clusters are bitter that is they are of like nature and disposition and their lives and doings are like theirs of Sodom and Gomorrah and therefore no wonder if God be so highly offended with them their Wine is * This may have respect to their bitter and deadly malice against the Prophets and other faithful Servants of God in future times but especially against Christ and his Apostles the poyson of Dragons and the cruel venome of Asps that is their Works are distastful to God and deadly to themselves and others And says the Lord though for a time I forbear to punish these cursed Works of theirs yet let them not therefore think totally to escape For all their Transgressions are laid up in store with me and I keep them sealed up among my Treasures that is a Memorial of them is kept among the unsearchable Treasures of my Wisdom and Knowledge see Col. 2.3 To me belongeth Vengeance and Recompence that is the work of punishing wickedness they shall not stand stedfast in the prosperous Estate they now are in their foot shall slide in due time they shall certainly fall when my time is come and the day of their Calamity is at hand that is after they are grown thus desperately wicked it shall not be long ere this Calamity here threatned shall overtake them and the things that shall come upon them make hast But if they shall repent of their evil deeds and turn unto me I will take pity on them in the height of their misery and will change the course of my Administration towards them and will take Vengeance on their Oppressors and Adversaries And especially when I see their power is gone and there is none shut up or left viz. in Garrisons or Cities to defend themselves but all are in a manner overthrown and ruined then will I arise and help them for my great Name sake Then will I say to the Heathen Where are your gods your Rocks in whom ye trusted which did eat the fat of your Sacrifices and drank the Wine of you Drink-Offerings that is where are your Idols to whom ye burned the fat of your Sacrifices and poured out the Wine of your Drink-Offerings let them now rise up and help you and be your Protection if they can You shall know That I am the true God and there is none besides me I kill and I make alive I wound and I heal 1 Sam. 2.6 neither can any deliver out of my hands I lift up my hand to Heaven and sware by my Self As sure as I live for ever I will do what I now say If I whet my glittering Sword and my Hand take hold on the Weapons of Judgment I will render Vengeance to mine Enemies and will reward them that hate me I will make mine Arrows drunk with blood and that with the blood of the slain and of the Captives that is both with the blood of those that are slain in the field and of those that are hurt in battel and thereupon taken Captive and my Sword shall devour much flesh from the beginning of revenges upon the Enemy that is from the time that I begin to take Vengeance on mine and my peoples Enemies and I will revenge all the wrongs that my people have suffered from their Enemies even from their first beginning to oppress them And seeing it shall be so Rejoyce O ye Nations with this people that is both Jews and Gentiles rejoyce and praise God together for his great goodness to his people in taking Vengeance on their Enemies and being so propitious and favourable unto them and hereby possibly is intimated that the time should come when both Jews and Gentiles should joyn together in praising the Lord namely when they shall be both his Church and people and therefore the Apostle alledgeth this place to prove the calling of the Gentiles Rom. 15.10 This was the Song that Moses spake in the ears of the Children of Israel Joshua standing by and as it were assenting to what he spake Moses further said unto them Set your hearts to all the words which I testifie among you this day and command your Children also to observe all the Precepts of this Law for it is not a vain thing for you so to do it is your life that is 't is the best way and means to prolong your days in the Land which you are going to possess God now gives Moses a Charge to go up to Mount Nebo to view the Land of Canaan telling him That there he should die and be gathered unto his people that is his godly fore-Fathers and the society of the Souls of just men made perfect as Aaron his Brother died on Mount Hor. And he gives him a reason why they both were excluded the Land of Canaan namely because they trespassed against Him at the waters of Meribah-Kadesh and sanctified Him not in the midst of the people see Numb 20.11 12. that is they did not at that time publickly shew before the people such an affiance in Him nor did so glorifie his great Name as they should have done Moses the man of God * He is so stiled that the Isâ—aelites might assure themselves that what he spake to them in these Prohetical blessings he spake by the authority of God Samuel is so stiled 1 Sam. 9.6 7. see 1 Tim. 6.11 viz. the Prophet of the Lord having received that Charge Ch. XXXIII to go up to Mount Nebo where he was to die He now immediately before his death solemnly blesses the twelve Tribes pronouncing such Prophetical blessings upon them as might allay in good part the bitterness of the fore-going Predictions Indeed the Tribe of Simeon is not at all here mentioned but the reason of it seems to be because this Tribe was to have their Inheritance within the Inheritance of the Sons of Judah Jos 19.1 Whence it was that they went joyntly together to fight against the Canaanites Judg. 1.3 and consequently this Tribe was blessed with that of Judah among whom they were to dwell And first as an Introduction or Preface to his Prophetick Benediction he sets
by a Synecdoche for the whole City of Jerusalem and therewith for the Temple founded on Mount Moriah called the City of God in a more especial manner was in the Tribe of Judah yet the Northern part with Mount Moriah where the Temple stood was in the Tribe of Benjamin and being set upon that Hill it was conspicuously eminent as the Head placed above and between the shoulders and in that sense God may be said to dwell between his shoulders 5ly He comes now to Joseph whose two Sons Ephraim and Manasseh were Heads of two Tribes of whom he saith Blessed of the Lord be his Land and let it be blessed with the most excellent things of Heaven that is with Rains and Dews that fall from Heaven and let it be blessed with the deep that coucheth beneath that is with springs arising from the deep let it be blessed with precious Fruits brought forth by the heat and influence of the Sun and the kindly moistures of the Night and the influence of the Moon Let it be blessed with the chief things of the ancient Mountains and with the precious things of the lasting Hills that is with the choicest Trees and Fruits and Herbs that grow on Hills such as are Vines Olives Cedars Pines Cypress and other useful Trees and with Mines of Gold and Silver and other metals which are usually found in Hills †See Gen. 49.26 and Mountains And let the Posterity of Joseph be blessed not only with the good things of the Earth and with plenty of them but with the good-will of Him that dwelt in the Bush In the Bush God appeared to Moses as the God of Abraham Isaac and Jacob and the good-will of God thus manifested viz. as a God in Covenant with them was that which alone could make them truly happy see Psal 106.4 Let this blessing says he come on the head of Joseph that is on his Posterity whose Father was separated from his Brethren and advanced by the Lord to an high and singular degree of Honour above them His glory shall be like the firstling of his Bullock that is of a fair young Bullock in his best strength and his horns like the horns of Vnicorns that is his Power shall be great and irresistible wherewith he shall Conquer far remote Nations Now these horns of his he shews are the ten thousands of Ephraim and the thousands of Manasseh 6ly He comes to Zebulun of whom he says Rejoyce Zebulun in thy going out and Issachar in thy Tents Here he blesses two Tribes together Of Zebulun he Prophesies That they shall be happy in their going forth to Trade and in their merchandising by Ships agreeable to what Jacob prophesied of them Gen. 49.13 Zebulun shall dwell at the harbour of the Sea he shall be for an Haven of Ships And of Issachar he Prophesies That they should be happy in their Tents that is in their quiet life at home and in their Husbandry and Tillage and breeding and feeding of Cattel Both their ways of living should yield them matter of rejoycing in the goodness and bounty of God to them Issachar shoul be happy in their Husbandry Zebulun in following their Merchandise They should suck of the abundance of the Seas that is of the Riches and Wealth brought over the Seas and of the Treasures hid in the sand that is brought from such Cities as were seated upon the Sea-shore in sandy-ground They shall call the people unto the Mountain there they shall offer Sacrifices of Righteousness herein he Prophesies of their religious thankfulness to God for his great blessings to them They should duly go to Mount Sion to worship the Lord and should invite their Brethren and possibly strangers of other Nations to go along with them though they were seated by the Sea-side in the outmost parts of the Land and so far off from the Temple of Jerusalem yet at times appointed they should readily go up to the House of God and there offer the Sacrifices and Thank-Offerings which were justly due to God and agreeable to what his Law prescribed 7ly He comes to Gad of whom he says Blessed be He that inlargeth Gad namely the Lord who hath bestowed upon Gad a large and spacious Country and though it lay upon the Frontiers and therefore was liable to frequent Incursions of Enemies yet they should have heart and courage to defend themselves Therefore he Prophesies of Gad That he shall dwell as a Lion that is bold and undaunted and as a Lion teareth sometimes the Arm sometimes the Crown of the Head that is sometimes in one place sometimes in another so this Tribe should divers ways spoil their Enemies He provided the first part for himself that is the first part of the conquered Land which was the Country of Sihon and this Tribe may be said to have provided for themselves because they desired it of Moses for their Inheritance and this part of the Country of Canaan being without Jordan was that alone which God permitted Moses the Law-giver to come into and allowed him to give unto them for their Inheritance and being thus provided they went with the Heads of the people armed * Moses here speaks of a thing to come as if it had been already done foreseeing by the Spirit of Prophesie that it would be so before their Brethren and executed the justice of the Lord and his judgments upon the accursed Canaanites 8ly He comes to Dan of whom he says Dan is a Lions whelp he shall leap from Bashan Bashan was a place where were many Lions though not in Dan's possession but Manasseh's see Deut. 3.13 The Danites are therefore here compared to Lions rushing suddenly out of the Forrests and Dens of Bashan who seize upon those that pass by ere they were aware Thus the Danites should leap unexpectedly out of their Forts and fastnesses and secret places where they lay in ambush and should seize upon their Enemies when they least expected them see Gen. 49.17 Josh 19.47 Judg. 18.27 29. 9ly He comes to Naphtali of whom he says O Naphtali satisfied with favour and full with the blessing of the Lord wherein he Prophesies of the fruitfulness of the Soil wherein this Tribe should have their portion Therefore Jacob compares them to a Hind let loose that hath a large walk and so in choice Pastures finds plenty of feeding Gen. 49.21 He therefore here breaks out into an admiration of the great plenty and abundance of blessings which their Inheritance should yield them but intimates that their blessings should not consist so much in their having such plenty and fulness of outward blessings as in their being fully satisfied and contented therewith and that the thing which should yield such satisfaction to their Souls was not so much the blessings themselves as the singular love and favour of God whereof to them these Blessings were Pledges He further adds Possess thou the West and the South intimating to them thereby that their lot
Therefore says he keep your selves all of you from the accursed thing Take none of the accursed banned things to your own use lest you bring a Curse upon your selves and upon the Camp of Israel thereby Joshua having given the people these Instructions he gave order to the Army to march round about the City seven days in the manner that was prescribed the Sabbath-day being one of them and that by Command of him who is Lord of the Sabbath The armed-men marched before the Ark and the remainder of the people that were in the Rear not armed followed after and thus they did six days on the seventh day they rose early and compassed the City after the same manner seven times and at the seventh time when the Priests that blew with the Trumpets made a long blast Joshua bad them shout for the Lord had given them the City The people hereupon gave a great shout and the wall of the City fell down flat viz. all that part of it over against which the Israelites in a long train marched and so all the armed men went up every man right from the place where they were and entred in at the breach into the City And they utterly destroyed all that was in the City Men Women young and old and the Oxen and Asses and Sheep and what ever they met with excepting Rahab and her Family whom Joshua sent the two Spies unto whom she had preserved to bring them forth and to leave them without the Camp till they were cleansed from their former pollutions according to the Law Numb 31.19 and were instructed in the Israelites Religion and admitted into the Congregation and so they and their Posterity continued among the Israelites and Rahab was afterwards married to Salmon a Prince of the Tribe of Judah one of Christs Progenitors Matth. 1.5 Luke 3.32 Then they burnt the City with fire and all that was therein excepting only the Silver and Gold and Iron and Brass which were reserved to be put into the Treasury of the House of the Lord none of them offering to meddle with one jot of the Spoil save only Achan of whom more presently In the judgment of reason one would have thought it must needs be grievous to the Israelites to destroy so brave a City and so goodly Houses wherein they might so conveniently have setled themselves and the Prey and Spoil of so fair and rich a City whereby they might have so greatly inriched themselves The more remarkable therefore and commendable was their ready Obedience herein to Gods Commands And Joshua by a special Inspiration of the Holy Ghost adjured them not to go about to build that City again and pronounced a Curse upon that man that by rebuilding it should as it were endeavour to blot out the memorial of this miraculous Work of God in giving this Idolatrous City after so strange a manner into their hands Whosoever shall go about to do it says He he shall lay the Foundation thereof in his First-born and in his youngest Son shall he set up the Gates thereof that is it shall cost him the loss of his Children of the first when he begins it of the other as he goeth forward with the work and of the youngest when he finisheth it and hangeth up the Gates thereof This Curse afterwards fell upon Hiel the Bethelite who in Ahab's Reign built this City again 1 Kings 16.34 This man was very ignorant if he knew not of this Curse but if he did know of it he was very audacious and impudently profane in not regarding it But though he was in his own particular severely punish'd for thus transgressing Gods Command and neglecting this Curse yet the City being rebuilt it was afterward allowed for a fit Habitation even for good men to lodge in as Elijah and Elisha 2 Kings 2.4 18. yea our Saviour himself did honour this City with his presence and Miracles Luke 19.1 5. Josh Ch. 5. from 13. to the end Josh Ch. 6. whole Chapter SECT XCIX JOshua now sent Spies to Ai not to go into it as those sent to Jericho did but to bring him Intelligence in what posture the City and Country thereabout was The Spies return and make a Report as if the place were of no great strength and might easily be taken by a few of the Israelites and therefore there was no need to carry up the whole Host of Israel against it Let only about two or three thousand say they go up and finite it Joshua accordingly sent up about three thousand against it But the men of Ai couragiously sallying out upon them the Israelites fled presently before them which plainly shewed that God being offended with them for something amiss among them did in an extraordinary manner strike them with fear and astonishment The men of Ai chased them from their City Gates to Shebarim and killed 36 of them in the going down of the Hill so that it seems the Israelies fled at the first On-set and were slain only in flying The whole people of Israel were extreamly terrified and dismaid at this For God seemed to have withdrawn his supporting Hand from them and in such a case the most stout and valiant will soon shrink and be afraid Joshua and the Elders of Israel hereupon rent their Clothes * A Ceremony used in great Mournings see 2 Sam. 1.11 Job 2.12 Ezek. 27.30 put dust upon their Heads and fell to the earth on their faces before the Ark. Neither was it their loss so much as the apprehension of Gods displeasure that so much afflicted them God had promised that no man should stand before them Ch. 1.5 and that they should drive out the Inhabitants out of the Land Their flying therefore now before the Enemy especially in such an inglorious manner was a plain Demonstration that God was offended with them and had withdrawn his gracious presence from them And the smallest Affliction if it be looked upon as an effect of Gods anger is very dreadful Joshua lying thus prostrate before the Lord said Alas O Lord God wherefore hast thou at all brought this people over Jordan to deliver us into the hands of the Amorites to destroy us I wish we had been content to have staid and dwelt on the other side Jordan * Joshua seems here a little too much transported thorow humane frailty O Lord what shall I say when Israel turneth their backs before their Enemies For the Canaanites the Inhabitants of this Land will hear of it and will inviron us round and cut off our Name and Memorial from off the Earth and what wilt thou then do to thy great Name How wilt thou preserve thy Glory when the Canaanites shall say Thou hadst not power to subdue them nor defend us against them and thou wast not able to give us this Land which thou hadst promised us See Deut. 33.27 Then the Lord spake to Joshua saying Get thee up why liest thou prostrate on thy face
was given to Phineas his Son with whom 't is probable his Father lived For though the Priests had their Cities by lot in other Tribes namely Judah Simeon and Benjamin see Ch. 21.4 yet that the High Priest might be near to Joshua the Governour who dwelt in Mount Ephraim and that he might enquire of the Lord for him upon any special occasion and that he might be near to the Tabernacle which at this time was in Shiloh 't is like Eleazar (y) Donarunt forsan hunc locum honorarium Eleazaro ut Joshuae contiguus habitaret qui tamen est a Filio cognominatus in posterum Anonym in loc here lived and was now here buried Josh Ch. 24. whole Chapter SECT CXXII WE are now come to the Book of Judges The Book of Iudges which comprehends an History of the Common-wealth of Israel from the death of Joshua to the days of Eli containing the space of 299 years during which time they lived under the Government of certain Judges whom God successively and extraordinarily raised up and endowed with a Spirit of Wisdom and Courage to Rule over them as His Deputies and Vicegerents There are twelve of these mentioned in this Book viz. 1. Othniel whose Government from the death of Joshua is reckoned to be 40 years 2. Ehud 80 3. Deborath 40 4. Gideon 40 5. Abimelech 3 6. Thola 23 7. Jair 22 8. Jephtha 6 9. Ibzan 7 10. Elon 10 11. Abdon 8 12. Sampson 20 299 Within which space of time we are to comprehend the Six Oppressions of the Israelites mentioned in this Book and not to reckon them apart but as included within the years of the Judges and the Rest of the Land viz. Under Cushan 8 years Eglon 18 Jabin 20 Midian 7 Ammonites 18 Philistines 20 To the twelve Judges before-mentioned Eli and Samuel succeeded whose Acts are not here set down but in the First Book of Samuel Now there being 480 to be reckoned from the coming of the Israelites out of Egypt to the building of Solomon's Temple 1 Kings 6.1 we may compute them thus 40 years spent in the Wilderness 17 in Joshua's Government 299 in the times of the twelve Judges 40 in Eli's time 40 in Samuel and Saul's 40 in David's 4 in Solomon's in the Fourth Year of whose Reign the Foundation of the Temple was laid 480 As to the Pen-man of this Book of Judges 't is very uncertain who it was But it seems to be gathered by some Prophet of God out of the Publick Records and Registers that were kept of their Affairs Some think Samuel was the Compiler of it SECT CXXIII JOshua being now dead and having a little before his death encouraged the people to expel the Canaanites that remained out of the Land though they had no man at present chosen of God and set over them to Command them in chief as Moses and Joshua did and finding that it was fit for them to go on with the War they assembled together as it seems at Shiloh to consult about this matter And because the success of their first Attempts would be of great consequence either to encourage or dishearten their Enemies they thought fit that Phineas the High Priest should enquire of the Lord for them by Vrim and Thummim which of their Tribes should first begin and set upon the Canaanites that still remained among them and the Lord appointed that the Tribe of Judah the Royal Tribe and the strongest and most populous of them all should begin the War and first clear his portion of the Enemy Caleb the Son of Jephunneh is chosen General for the Tribe and the Simeonites who had their lot within theirs being invited to joyn with them they readily agreed to it the Tribe of Judah promising to assist them afterwards in clearing their lot In this Expedition they took the City of Bezek * Bezek a City in the Tribe of Judah not far from Jerusalem and after they had taken it in the pursuit when the King thereof with many of his people fled to save his life they killed ten thousand men They also took their King Adonibezek and cut off his Thumbs and his great Toes having as it seems when they took the City found some of those poor Captive Kings that had been thus inhumanely used by him or else had heard of the Tyranny he had exercised upon them in that kind and therefore thought fit according to the Law of Retaliation Exod. 21.24 to serve him after the same manner Adonibezek could not but acknowledge the justice of God upon him herein For says He threescore and ten Kings (z) Reguli diversarum urbium Ante Ninum teste Justino quisque Rex terminis civitatis suae contentus erat Petty Kings of particular Cities not that he had so many at once under this base slavery but in the whole course of his life some after others 't is like he did it in a base sporting cruelty or else thereby to unfit them for War unde homines viles defides Italis Gallis Poltroni vocantur id est pollice trunci having their Thumbs and great Toes cut off gathered their meat under my Table as I have done to them so God hath requited me Then the men of Judah carried this great Tyrant and shewed him before Jerusalem to strike the greater terrour into the Jebusites and there they killed him and then sacked and burnt that City viz. that part of it which was in their Tribe For though the former King of it had been slain in the Field Josh 10. yet was not the City taken nor it nor any other City fired in Joshua's time but only Jericho Ai and Hazor and therefore the eighth verse should be read And the Children of Judah warred against Jerusalem and took it and smote it c. not as if it had been taken before Judges 1. from 1. to 9. * For these Verses from v. 9. to 16. see Sect. 108. because the Author of this History was here to relate the memorable Exploits that were done by the men of Judah therefore together with those noble Acts which they did after the death of Joshua He repeats also those which were done by them whilst Joshua lived under the command of Caleb both against Hebron and Debir that He might set forth the glory of this Tribe more fully SECT CXXIV JEthro's Family call'd Kenites that had come up with Joshua and Israel into the Land of Canaan and dwelt in their Tents which was ever their way of living about Jericho the City of Palm-Trees among the people of the Tribe of Judah and Judah having now cleared his portion in so good a measure that they began to spread into new Plantations These Kenites went along with them and setled themselves with them in the South upon the Coasts of the Amalekites and so in Saul's time were mingled among them see 1 Sam. 15.6 These Kenites were the root of the Rechabites of whom more is
for Prophets immediately inspired to offer Sacrifices especially Peace-offerings upon Altars erected in other places besides the Tabernacle especially at this time when the Ark was separated from it to be that day in the high place (f) Fuit haec domus quaedam in qua haec Sacrificia fieri solebant boni viri illuc confluxerunt pransuri cum Samuele that is a Peace-offering or Sacrifice of Thanksgiving after which was to follow a Feast to be made of the remainders of the Sacrifice at which the Seer would be present It seems Samuel had purposely appointed this Feast and invited guests unto it God having revealed to him by the secret inspiration of his Spirit see v. 15. that he would send that day to him the man who he intended should be their King and that he should anoint him to be Captain over his people and to save them out of the hands of the Philistines (g) The Israelites had not in all Sauls time a full deliverance from the Philistines but he gave them many defeats and so blunted their strength that they could not keep the Israelites under as they formerly did therefore he may be said in some degree to have saved them though their deliverance was not compleat but reserved till Davids reign and therefore Samuel was willing to express his respects to him by providing for him some honourable entertainment though the rest of the guests knew not so much The maidens further tell them that if they made hast they might possibly meet with him before he went up to the high place for besure the people would not eat before he came for he used to bless (a) Solebant Hebraei epulas a precibus inchoare precibus claudere juxta Deut. 8.10 vide Mat. 14.19 26.30 Luc. 9.16 24.30 Act. 27.35 He that blessed the Table did also divide and distribute the meat by prayer and thanksgiving the flesh that was offered whereof the Feast was to be made and afterwards they did eat that were bidden Saul and his servant going accordingly to the City Samuel met them just as he was going up to the high-place As soon as he set his eyes on Saul the Lord by secret inspiration told him that was the man of whom he had before given him intimation that he should reign over his people Then Saul drew near to Samuel being within the Gate and in the midst of the City v. 14. and as it seems not knowing him asked him where the Seers house was Samuel answered that he himself was the Seer and was now going up to a Feast that was to be kept at the high-place therefore he desired him to favour him so far as to go up thither with him and to eat with them and if he pleased to stay with him that night and on the morrow he would be ready to tell him any thing that was in his mind to ask of him And says he lest thou shouldest be unwilling to stay by reason of the occasion thou camest out upon I tell thee that as for thy Fathers Asses that were lost three days ago they are found again therefore trouble not thy self any more about them thou hast greater matters and of greater concernment to mind as I shall shew thee before we part thou art not ignorant that it is the general desire of Israel to have a King to reign over them and this royal dignity is like to be placed by Gods special Providence on thee and thy fathers house Saul was exceedingly surprized at these words and as one astonished at the strangeness of them replied Alas what am I Am not I a Benjamite (b) When this Tribe kept faithful to the house of David in the days of Jeroboam as well as the house of Judah the Scripture speaks but of one Tribe that did cleave to the house of David 1 King 11.32 Benjamin not being mentioned because of their paucity but comprehended under the men of Judah and of that small Tribe which not many years ago was almost utterly destroyed Judg. 20. and are not my family the fewest in number of all the ten families in my Tribe wherefore then dost thou mention such a thing to me However when they were come to the high-place where the Feast was to be kept Samuel took Saul and his servant and bringing them into the Parlour made them sit down in the chiefest place among those that were bidden who probably were the Elders and chief of the City and in number about thirty and Samuel having given order to the Cook to provide one special extraordinary Mess that should be set by and reserv'd as for some extraordinary guest and not sent up till he sent for it he now accordingly calls for it that it might be set before Saul and the Cook took up the Shoulder which was accounted a chief Joint with some other meat that was laid upon it or some sawce to make it more acceptable and grateful and set it before Saul and Samuel said Take this dish that is provided for thee set it before thee and eat of it for I gave charge that this portion of meat should be reserved for thee when I said unto the Cook I have invited some to eat with me make ready for them So that Saul might see hereby that God had revealed his coming to Samuel before hand Saul accordingly did eat with Samuel that day And when they were come down from the high-place into the City the next morning Samuel communed with Saul about this great matter upon the roof of his house which being flat as the manner of their houses was it was a fit place for them to be private in After which Saul and his servant departing Samuel accompanied them some part of the way and as they were going out of the City Samuel desired Saul to send his servant before that he might not hear what they said nor see what they did but that he himself would stay with him and he would then declare to him what he had in commission from God further to say and do unto him Samuel thought good to use such secresie in this matter that it might not be thought when Saul was chosen King that there had been any plotting or contrivance between Samuel and him about it and that it might not be suspected to be Samuel's choice but plainly the Lords Samuel and Saul being now alone Samuel as God had commanded him * See Ch. 15.1 took a viol of oyl and poured it upon his head (c) It had bin a constant custom among other Nations to anoint their Kings whence it is that Cyrus King of Persia was call'd the Lords Anointed Isa 45.1 It is thought that Saul was anointed with ordinary oyl as was also Jehu 2 King 9 1 6. which Samuel brought with him in a Viol from his own house though David and Solomon and other Kings that succeeded them were anointed with the holy oyl of the Sanctuary
with Cymbals of brass and some with Psalteries on * Alamoth signifies young maidens or Virgins and therefore Expositors hereby understand the Treble because their voice is shril and fittest for that part in Musick See Tit. of 46 Psal Symphonia acuta quam virgines edunt argutissime Alamoth singing the Treble and others on Sheminith or an instrument of eight strings playing the bass to make the Musick more excellent and delightful and some of the Priests did blow with Trumpets And Berechiah and Elkanah were appointed to do the office of Door-keepers to keep the people off from pressing upon the Ark and so were Obed-Edom and Jehiah two of them going before and two behind And when the Levites who carried the Ark perceived after they had gone a little way with it that God was with them and did not strike them with death as he did Vzzah but manifested his favour to them so that they went on without interruption see 2 Sam. 6.13 they made a stand and offered Sacrifices to the Lord by way of thankfulness David ordering it to be done by the Priests who no doubt made an Altar there according to the Law Exod. 20.24 David also clothed himself with a robe of white linnen like to a Priests Ephod and girded it to him with a linnen girdle and so also the Levites and Singers were clothed with robes of white linnen and David transported with an holy joy danced before the Ark of the Lord with all his might It was in those days usual to testifie their thankefulness and joy by dancing * See Psal 149.3 150.4 30.11 Exod. 15.20 and so David did here dancing gravely and decently answerable to the Religious Musick and testifying his zeal for God and his Worship with all his might and his thankefulness that the Lord would please to settle the Ark in his City Thus David and all Israel brought up the Ark of the Lord with joyful acclamations and singing and the sound of Cornets Trumpets Cymbals Psalteries and Harps And when the Ark came into the City of David in this solemn manner Michal Saul's daughter looking out at a window and seeing David dancing †Pra gaudio immenso David vehementer saltabat ita ut nasutis non judicantibus recte de pio Davidis zelo regiae dignitatis oblitus videretur and playing on his Harp before the Ark she despised him in her heart So they brought the Ark and set it in the place or Tabernacle David had prepared for it and then they offered Burnt-offerings and Peace-offerings before the Lord and then David like a pious Prince blessed the people in the name of the Lord and prayed for their peace and prosperity Then he royally feasted them appointing to each person both man and woman a loaf of bread a good piece of flesh and a flagon of wine and so he dismissed them and they departed to their own houses with great content and satisfaction having performed this publick service David then returned to bless his own house viz. to pray with and for his family as he had done for the people But Michal Saul's daughter too much resembling her Father in evil qualities goes out to meet him and being no longer able to suppress her disdainful thoughts she crys out O how glorious was the King of Israel this day who uncovered himself in the eyes of the handmaids of his servants as one of the vain fellows shamelesly uncovereth (a) V. 20. discooperiens se nudatus est non omnino sed quod deposuisset extimam vestem regalem ut Ephod indueret himself intimating that by laying aside his Princely attire and mixing himself with the multitude and dancing and leaping in the open streets as vain fellows use to do he had thereby exposed himself to the scorn and contempt of every girl that came to see the pomp of this removing the Ark. He tells her that what he had done he had done as in the sight and presence of God and for his glory and he could never honour him sufficiently who had chosen and appointed him to be King and Ruler over Israel and had rejected her father and his house And says he I am so far from thinking it a disgrace to me to honour and glorifie my God though among the meanest of his people and making my self therein as it were equal with them that if that be to be vile I will yet be more vile and will be ready to humble and abase my self more that I may glorifie him And as to the Maid-servants of whom thou speakest as if they laughed at this my carriage I doubt not but the more I humble my self for God the more I shall be had in honour of all my servants For God hath promised that those that honour him he will honour 1 Sam. 2.30 Whither Michal was any thing moved with what David said is uncertain but certain it is she got nothing but a curse for this her scorning of him for the Lord adjudged her from henceforth to perpetual barrenness (b) Michal never had any child those 5 Sons mentioned 2 Sam. 21.8 were the Sons of Merab her sister whom Michal brought up for Adriel Merabs husband 1 Sam. 18.19 and are called Michals Sons because she did educate if not adopt them which was looked upon as no small curse among the Hebrew women but must needs be accounted a greater curse in a Kings wife and the daughter of a King who being of a more Illustrious family than any other of David's wives if she had brought forth a Son he might in likelihood have been heir to the Crown 2 Sam. Ch. 6. whole Chapter 1 Chron. Ch. 13. whole Chapter 1 Chron. Ch. 15. whole Chapter 1 Chron. Ch. 16. from v. 1 to 7. SECT CLXXXVII DAvid now deputes certain of the Levites (a) See 1 Chro. 6.31 there the chief mentioned were Asaph Heman and Ethan call'd also Jeduthun these were famous men and chief Singers and withal Prophets and Penmen of some Psalmes 2 Chron. 29.30 to attend upon the Ark of the Lord and to declare and publish his great and glorious acts in their Songs and Hymns and to praise him with their voices and Musical instruments namely such as were appointed for his servic (b) 1 Chron. 16. v. 42. call'd Musical Instruments of God and that constantly every day at the hour appointed Then David who in regard of that Divine skill he had in composing Psalmes was stiled the sweet Singer of Israel 2 Sam. 23.1 delivered to Asaph and his Brethren a Psalm to have a Tune put to it and to be sung in the service of God which is here recorded the several parts whereof were afterwards much enlarged by him and reduced into several Psalmes as we may see Psal 105. 96. the former part of it to v. 23. is part of Psal 105. and the sum of it is to praise the Lord for publick benefits afforded to his
generously resolved gave order that he and his men should pass over the River Kidron (b) Called Cedron Joh. 18.1 which lay between the City and mount Olivet which they accordingly did their Children whom they brought along with them following them And the people thereabout wofully lamented the sad condition they saw their King now in and the King and the people that were with him passed over the river 2 Sam. Ch. 15. from v. 17 to 24. 2ly Zadock who was next to the High-Priest Abiathar and whose course it seems it was at this time to attend upon the Ark came with many of the Levites to David bearing the Ark of God and when they came to the place where David and his Company stayed they set it down and Abiathar the High-Priest went in the forefront of the people that came out to David and led them up to Mount Olivet until all the Company that followed him were passed over the Brook Kidron David then spake to Zadock and Abiathar to carry back the Ark to Jerusalem for though he highly valued the Ark being the visible sign of Gods presence and at which they used to ask counsel of God in their difficulties yet because it could not be conveniently carried about with them in that flying posture they were now in and he could not enjoy it unless he had the Priests and Levites also with him to attend it and being unwilling to expose them to so much danger as he himself was like to be exposed unto he commanded them to carry it back into the City saying to them If I shall find favour in the eyes of the Lord he will bring me back again unto it and to the Tabernacle or Tent I have provided for it in which he uses in an especial manner to manifest his gracious presence But if he say I have no delight in thee nor will accept thee because of thy heinous sins behold here I am let him do to me as seemeth good unto him I wholly submit my self to his good pleasure Further he said to Zadock Art not thou a Seer and a Prophet whose duty it is to instruct the people Return thou therefore and Abiathar into the City in peace go and that with my love and good liking and take your two Sons Ahimaaz and Jonathan along with you You may do me great service there by inquiring into the counsels and observing the motions of the enemy and giving me intelligence thereof and this I desire you to do for me and I will tarry in the plain of the Wilderness till I hear from you Zadock and Abiathar accordingly carried the Ark back again to Jerusalem but did not take their Sons Ahimaaz and Jonathan along with them as David appointed but ordered them to stay at Enrogel in the borders of Judah and Benjamin not far from Jerusalem see Ch. 17.17 that lying there in obscurity they might receive intelligence from their Fathers and so acquaint David therewith as occasion required 2 Sam. Ch. 15. from 24 to 30. 3ly David now marches up to Mount Olivet weeping bitterly for his sins that had brought these troubles upon him and he went barefoot and with his head covered as was the custom of mourners among the Jews thereby testifying his deep humiliation and shame for so highly offending God And the people also that went up with him covered their heads and wept bitterly thereby testifying their simpathy with their King in his sorrows and sufferings ver 30. 4ly David upon this occasion composed the 3d. and 55. Psalm One comes now to David and acquaints him that Achitophel that great Politician had join'd himself to Absalom and the Conspirators with him whereupon David earnestly prayed unto the Lord to turn his counsel into foolishness Which petition the Lord was pleased graciously to grant as we shall see Ch. 17.14 23. v. 30. 5ly Being come to the top of the Mountain he there prayed and worshipped God and humbly implored his mercy towards him and to help him against his enemies and behold immediately Hushai the Archite * Of the Town of Archi in Ephraim his faithful friend and Counsellor and a great Politician came to him who was a man whom God had qualified with such a measure of wisdom that he was able to countermine and counterplot Achitophel Hushai came to him with his Coat rent and earth upon his head thereby testifying the deep sense he had of his great afflictions and sufferings David kindly receives him but tells him it would not be any advantage to him but rather a burden to take him along with him he being a Statesman and not a Souldier but he would do him much better service if he would go to Jerusalem and seemingly join with Absalom and say to him I will be thy servant O King as I have been thy Fathers servant and so by insinuating himself into his favour and being made acquainted with his counsels he might defeat them (a) Davids sending Hushai to dissemble with Absalom may teach us how prone men are in their extremities to pitch upon such courses as are not so good and right as they should be And says he thou wilt have Zadock and Abiathar there to assist thee with their best endeavours and what thou hearest from Absalom or his Council thou maist impart to them and they have with them their two Sons by whom thou maist send to me It seems David thought their Sons had gone back with them to the City and did not know that they were ordered by them to stay at Enrogel as we shew'd before Hushai being Davids sure friend complies with him herein and accordingly goes to Absalom at Jerusalem and insinuates himself into his favour 2 Sam. Ch. 15. from v. 32 to the end 6ly When David was a little past the top of the hill and was going on towards the Wilderness Ziba servant to Mephibosheth meets him with two Asses sadled and laden with two hundred loaves of bread and a hundred bunches of raisins and a hundred pieces of summer-fruits and a leather-sack of wine The King asked him what he meant by these He replied the Asses be for any of the Kings Houshold to ride upon and the bread and summer-fruits and wine for any of the young men that are his followers to refresh themselves with and he hoped the King would please graciously to accept his humble respect and duty though the things in themselves were of so small value The King then askt him where Mephibosheth was his Master Jonathan's Son and what the reason was seeing he had shewed him so great kindness that he did not come to him Ziba answer'd Behold he abides at Jerusalem for he said To day shall the house of Israel restore me the Kingdom of my Father A shameful lye and slander and very improbable if Mephibosheths lameneness and infirmities to rule be considered as also how the peoples hearts were at this time set upon Absalom However David being very
Joab himself of his own accord would needs accompany his brother Abishai in this Expedition intending when he met with an opportunity to kill Amasa Abishai and Joab being come to the great stone which was near Gibeon they discovered Amasa with the forces he had raised not far before them Joab now resolving to kill him he girt his garment close about him that it might not encumber him and on it girded his sword and put it into a wide scabbard that it might upon the bending of his body fall out Joab now coming up to Amasa bowed his body to salute him and said to him Art thou in health my brother upon his bowing his sword fell out of the scabbard as if it had been by accident and he stoop'd to take it up Amasa not suspecting any thing and then having his sword in his left hand he took Amasa with his right by the beard as if he would have kissed him and then with his sword gave him such a deadly stab under the fifth rib that he immediately fell down and his bowels gushed out This was a vile and treacherous act in Joab and not to be mentioned without detestation yet there was a just hand of God in it in punishing Amasa for joining with Absalom against his Vncle David who was his Lord and Sovereign and though David had pardoned him for it yet God it seems would not let him go unpunished Joab having thus taken Amasa out of the way he now resumed his office of General over the Army without any commission from David and so with his brother Abishai went to pursue after Sheba but before he went it seems he appointed one to stand by the body of Amasa and to make this Proclamation to the Souldiers as they passed by He that favoureth Joab and desires to have him restored to his place of General Amasa being dead and he that is for David and desires he should have good success in this expedition against the common enemy let him follow after Joab and let not this accident hinder him But notwithstanding this Proclamation many of the Souldiers when they came where Amasa lay and saw him wallowing in his own blood they stood still as astonished at the dreadfulness of the sight and possibly murmured that Amasa should be so basely murdered whereupon the man removed the body out of the way and cast a cloth over it to hide it from the sight of the Souldiers and then they followed after Joab without staying So that we see in what high favour Joab was with the Army and the Military men notwithstanding Davids great displeasure against him Joab and Abishai pursued Sheba through all the Tribes where he had been gathering people to follow him even unto Abel and Beth-maacha in the North of Canaan in the Tribe of Naphtali where was the Country of the Berites (a) Aliqui per Berim Provinciam intelligunt in qua erat Abela Bethmaaca Menoch many of whom joined with Sheba who betaking himself with his followers to the strong City of Abel there Joab besieged him and casting up a great Bulwark or bank against the outmost wall he from thence with his Engines battered the wall to beat it down A wise woman that was in the City came upon the wall and desired to speak with Joab who coming within hearing of her she tells him that their City formerly had been had in high esteem for wisdom and ability to give counsel insomuch that it went for a Proverb They shall ask counsel at Abel so that they used to come from all the neighbouring parts when any controversie arose among them to take advice here and so they ended the matter or difference between them as the men of this City advised and directed This being so give me leave though a woman yet one that is of a peaceable spirit and faithful to the King to speak a few words unto thee Why goest thou about to destroy such an ancient and eminent City as this is that is a Mother-city and chief of the Province having many other Towns and Villages under it Why wilt thou destroy a City that is part of the inheritance in which God hath placed his people Joab answer'd that he had no design to destroy their City or to do any damage to the Commonwealth but his aim was to preserve both by cutting off a pestilent enemy to both namely Sheba who had lifted up his hand against the King if they would but deliver him up to him he would presently depart from their City She tells him Sheba's head should be thrown over the wall to him very speedily It seems she was assured that the men of her City being wise men would do it And though they could not hinder Sheba's sudden getting into their City with his forces yet they would never hazard their City by sheltring such a Traytor Accordingly by her wisdom and the reasons she gave them the men of the City were perswaded and seized upon Sheba and cut off his head and threw it over the wall to Joab who thereupon drew off his forces from the City Joab having thus quell'd this rebellion went to Jerusalem to the King who though he could not chuse but be highly offended with him for killing Amasa in such a base and treacherous manner yet he having done him so great a service in subduing Sheba and his accomplices and being in so great esteem with the Souldiers and the people the King thought it best to let him alone and continue him in his place of General David being now reestablished in his Kingdom all things were setled in their former order Joab was General Benaiah Captain of the Kings Guard Adoram over the Tribute This Office was not mentioned Ch. 8. but David having now enlarged his Dominions and made many Nations Tributary to him he erected this office Jehoshaphat Recorder and Shevah called Seraiah * 'T was usual among the Hebrews for the same man to have two names Ch. 8.17 Scribe Abiathar the High-Priest and Zadock next to him and Ira of the Country of Jair in Gilead a chief ruler about the King David's Sons mentioned Ch. 8. are not here spoken of because divers of them were dead viz. Amnon Absalom and as 't is like Chileab also 2 Sam. Ch. 20. from v. 1 to the end SECT CXCVIII. AFter these things God punished the land of Israel with famine for three years together occasioned by drought and want of rain David at first lookt upon it as a punishment laid upon them for the common sins of the land but when he saw it continued three years together he thought there was some more special thing for which God was so highly offended (a) Populus punitur quia de eo facto gaudebant sperabant se frui posse bonis illorum Videbatur etiam David rem negligere potitus regno non succurrebat oppressis therefore he enquired of the Lord concerning it by the High-Priest
is like they had brought the Tabernacle with all the things appertaining to it from Gibeon The Priests * 2 Chron. 5.4 'T is said the Levites took up the Ark because the Priests were also Levites that is of the Tribe of Levi. took up the Ark on their shoulders the Levites according to their several appointed ranks carried the Tabernacle with the boards and curtains and the holy vessels belonging thereunto The King and the Elders walked after in a solemn procession to Mount Moriah (a) The Temple to speak properly was not built on Mount Sion but on Mount Moriah but because the whole City of Jerusalem is usually called Sion and Mount Sion from that Mount that was a chief part of it thence it is that the Temple Gods dwelling place is usually said to have been in Sion where the Temple was built whither being come the Priests carried the Ark into the Oracle or most holy place and set it under the wings of the Golden Cherubims But they drew out the staves of the Ark something from under the wings of the Cherubims that they might be seen in the holy place which was before the Oracle but they were not seen as taken out of the Ark 2 Chron. 5.9 And possibly these staves were the rather thus disposed to remember the people that if they brake Gods Covenant the staves yet remained within the rings of the Ark ready to bear away the Symbol of Gods gracious presence from them The Levites also disposed those things which they carried belonging to the (b) The Tabernacle was carried about in the Wilderness forty years it remained in Gilgal about fourteen years it remain'd in Shiloh till Samuels time 1 Sam. 4.4 it then remain'd in Nob till Saul destroyed that place 1 Sam. 22.19 it was in Gibeon all Davids time from thence it was brought into Zion and from thence into the Treasuries of the Temple Tabernacle into the Treasuries of the Temple there to remain as Sacred things not again to be removed When the Priests had set the Ark in its place and were come out immediately an hundred and twenty of them with silver Trumpers and the Levite-singers viz. Asaph Heman and Jeduthun with their Sons and Brethren being arrayed in white linnen and having Cymbals Psalteries and Harps in their hands stood at the East-end of the Altar and the Trumpets sounding and they playing on their Instruments and lifting up their voices with one consent and making one melodious harmony sang as it seems the 136 Psalm the burden of which is For he is good for his mercy endureth for ever Whilst they were thus employed suddenly the house of the Lord was filled with a cloud which was an extraordinary manifestation of the presence of God 2 Chron. 5.14 't is said the glory of God filled the house which intimated that the brightness of his glory was such that if it were not clouded over no mortal eyes could behold it It seems the cloud was such and so amazing that the Priests could not continue to minister in the Sanctuary where the cloud was and by this visible sign of his presence the Lord did sanctifie to himself this place see Exod. 40.34 and shewed his approbation of all that was done Solomon standing upon a Brazen Scaffold made for him in the outward Court right before the door of the Priests Court through which he might look and apprehending this cloud to be a manifestation of Gods gracious presence and acceptance of the house he had built for his service in a rapture of joy he brake out into these words The Lord said he is pleased to dwell in thick darkness Levit. 16.2 and by a cloud he hath usually testified his presence among his people as when he led the Israelites by a cloud Exod. 13.21 In a cloud he appeared at the giving of the Law Exod. 19.16 In a cloud he appeared that covered and filled the Tabernacle as soon as it was reared up by Moses Exod. 40.34 and therefore doubtless in this cloud the Lord doth now appear unto us and testifies his favourable acceptance of our service in building this house for his name Then directing his speech to God he said O Lord I have built a Temple for thee to manifest thy gracious presence in an house not to be removed as the Tabernacle was but a setled place for thee to abide in (c) Officium Templi non est prastare Deo habitationem sed hominibus directionem ad soliâ—m divinum sempiteruâ—â— quod in câ—lo est Cajet to be there ready on all occasions to resolve us in such cases as we shall humbly propound unto thee and to hear such prayers as we shall make unto thee and to grant such blessings as we shall humbly crave of thee and to accept such sacrifices and services as we shall there offer up and present unto thee And O Lord I pray thee accept this house for thine and ever manifest thy gracious presence therein as long as this dispensation we are now under shall last and till the truth of this type shall be exhibited Then the King turned his face to the people standing about him and blessed them and said Blessed and praised be the Lord God of Israel who spake to David my Father that I should build a Temple for his great name and hath by his good hand upon me enabled me to do it The Lord also said since the day that I brought forth my people Israel out of Egypt I chose no City out of all their Tribes in which I appointed an house to be built that my name might be there in a peculiar manner worshipped But having chosen David to be King over my people it was in his heart to build an house for my name And thereupon I said to him whereas it was in thine heart to build an house to my name I like it well that it was in thine heart to do it Nevertheless thou shalt not build this house for me but thy Son that shall come out of thy loins he shall build it And the Lord hath now graciously performed the word that he spake and I am risen up in my fathers room to sit on the Throne of Israel and have built an house for the Lord as he promised I should do and an abiding place for the Ark wherein are the two Tables of the Law which the Lord gave as a Covenant to his people requiring obedience on their part and promising many blessings on his part to the obedient Then Solomon turned his face towards the Altar of Burnt-offering and towards the most holy place and having stood a while he then kneeled down and spreading forth his hands towards heaven poured forth this Divine Prayer saying O Lord God of Israel there is no God like thee in heaven above or in earth beneath who keepest Covenant and shewest mercy to thy servants that walk before thee in the integrity of their hearts Thou hast kept thy
escapeth the sword of Jehu shall Elisha slay that is by his Prophetical denouncing * See Jer. 1.10 Hos 6.5 some think that this is meant of some other judgments not expressed in the Scripture which upon the Prophesying and Prayers of Elisha did fall upon the Idolatrous Israelites divine vengeance (a) Prophetae eos per accidens perdere dicuntur dum exitum iis minantur against such Israelites as remained Idolaters even after Jehu had destroyed the house of Ahab And lastly the Lord says to him Though in this general apostacy of the Israelites thou thinkest there is none left untainted with the Idolatry of Baal but thy self I tell thee that there are many thousands (b) Seven thousand in Israel a certain number for an indefinite meaning a great number see Rom. 11.4 in Israel that are not infected with it and who have not bowed the knee to Baal nor with their mouths kissed him in token of adoration and subjection see Hos 13.2 Elijah having receiv'd these commands from God he took care to have Hazael (c) But some think Elijah did anoint them all three himself though it be not particularly expressed and that he went forthwith to Damascus to anoint Hazael anointed by appointing Elisha to do it when he was dead 2 King 8.7 And Jehu was anointed by a young Prophet at the command of Elisha 2 King 9.1 who as 't is like received order from Elijah to do it And as for Elisha who as it seems was before a Country farmer Elijah found him plowing with twelve yoke of oxen before him that is there were many Plows going in the field where Elisha was and many persons attending them and Elisha himself went with the last Elijah passing by him cast his Prophets mantle upon him as a sign of his calling to be a Prophet whereupon being endued with a Prophetick spirit he presently left the oxen and ran after Elijah a little way but then said unto him I pray thee let me go and kiss my father and mother (d) He in Luk. 9.61 made that a pretext to depart from Christ or at least to make delay But Elisha intends only a friendly farewell and speedily to return and pay my duty to them and take my leave of them and then I will follow thee and wholly attend upon thee Elijah bids him use his liberty as to that for says he what have I done to thee to make thee so willing to follow me I have only cast my mantle upon thee and it seems thou hast received the spirit of Prophesie and the Spirit of God being come upon thee thou maist thereby know that thou art called to a great and extraordinary work which thou must not delay to execute So Elisha went back to his Fathers house and took a yoke of oxen and slew them probably the very oxen with which he had plowed and boiled the flesh with the plow and all the wooden instruments belonging to it thereby shewing that he willingly left his former calling and so made a farewell feast for his kindred companions and neighbours and they did eat with him and then he presently arose and followed Elijah and ministred unto him and diligently observed his carriage and behaviour in his function that he might learn of him and possibly Elijah did also anoint him as he was commanded ver 16. 1 King 19. wh Ch. About this time Benhadad King of Syria gathered all his forces together and with the assistance of thirty two petty neighboring Kings * These were Kings of Cities Counties and Provinces such as Joshua destroyed in Canaan Josh 12.7 The kind of their Government which was by one alone and not the largeness of their Dominion gave them the title of Kings came and besieged Samaria and Ahab in it At first he pretended a willingness to make conditions with Ahab upon the performance of which he would raise his siege and accordingly sent messengers into the City to him who in an insolent manner spake to him saying Thus saith Benhadad King of Syria thy silver and thy gold is mine thy wives also and thy children are mine that is at my disposal and under my power Ahab being exceedingly afraid like a poor spirited Prince returned this tame answer My Lord O King of Syria according as I understand thy message I am willing to be thine that is a Tributary King to thee and to hold all in fealty and fee under thee paying thee homage Benhadad perceiving Ahab to yield thus far now sends another message to him and requires harder conditions of him than before Thou says he didst so interpret my last message as if I intended no more than homage and fealty to be paid by thee unto me and that thou shouldst hold all that thou hast as my Vassal and Tributary but know thou that my intent and purpose is to have the actual possession of all and I will send my servants to thee to morrow about this time and they shall search thine house and see what is laid up therein as also the houses of thy people and whatsoever is of value or desirable in thine or their eyes and you are loth to part with they shall take from you and bring to me Ahab 't is like of his own bead and out of fear had returned the former answer but now perceiving Benhadad to grow upon him and to require things of him so extreamly unreasonable he calls together his ancient grave Counsellors the Elders of the land that were with him in the City and says to them I pray you mark and observe how this man seeks mischief against us He pretends a Treaty as if he were willing upon terms to raise his siege but he intends nothing but mischief and ruin to us for he sent unto me before for my wives my children my silver and gold that is as I understood it to have the dominion over them as chief Lord reserving to me my subordinate interest and propriety in them and this I denied him not But that will not now content him but he will have liberty to take of ours whatsoever he pleases The Elders and the people being extreamly startled at this earnestly desired the King by no means to consent to such abominable terms So Ahab returned this answer by the messengers Tell says he my Lord the King all that thou didst require of me in thy first message as I understood it viz. that I should only be Tributary to the King of Syria I am willing to perform But that which thou requirest in thy last viz. that I should put all presently into thy hands that I may by no means consent unto The messengers returning carried this answer of Ahab's to Benhadad who hearing it in a proud rage said The Gods do so to me and more also if the dust of Samaria shall suffice for handfuls for all the people that follow me As if he should have said I swear I will bring more
Joram to fly drew a bow with his full strength and smote him in the back between his shoulders and the arrow went out at his heart and he sank down in his Chariot and died Jehu â—hen call'd to Bidkar his Captain to take and cast his body in the field of Naboth the Jezreelite for remember says he when thou and I being Commanders under his Father and following him as his attendants at that time when he took possession of Naboths vineyard * Which was the day after his death heard this dreadful judgment (c) The Lord laid this burden on him v. 25. Onus Vocat Prophetiam gravem onerosam denounced against him by Elijah from the Lord Surely I have seen the blood of Naboth and the blood of his Sons who it seems were put to death with him that none of them might afterwards challenge the inheritance †Filii ejus contra legem Deut. 24. una interfecti erant licet nulla hujus caedis mentio facta est 1 Reg. 21.13 Sic multa a sacâ—is historicis omissa videmus que ab aliis per occasionem dicta sunt Sanctius and I will requite thee in this plat now therefore cast him into that portion of ground according to the word of the Lord that the dogs may lick his blood see 1 King 21.19 When Ahaziah King of Judah saw this he fled but they pursuing him first wounded him and afterwards killed him in Megiddo as may be seen more fully in his life Then Jehu march'd into Jezreel and Jezebel hearing of his coming painted her face and tired her head thinking possibly by her Majestick bravery to daunt him and looking out of the window when Jehu entred the Gate of her Palace she cried out Had Zimri peace who slew his Master see 1 King 16.10 as if she should have said Remember what he did and fear the like event Jehu looking up to the window askt who is there on my side who Two or three Eunuchs (a) Such were Chamberlains of Queens and Princesses for the most part in those times attendants on the Queen looking out he call'd to them to throw her down which they God so working upon their hearts and possibly fearing Jehu immediately did And he and his followers trod her under their horses feet and so pash'd her to pieces that some of her blood was sprinkled on the wall and on the horses Jehu having done this great work and having taken much pains in this expedition from Ramoth to Jezreel and seeing all was quiet in the City and that none oppos'd him he went now to refresh himself After a little time he bad some about him to go look after the body of that cursed woman Jezebel and to take it up and bury it for says he she was a Kings daughter viz. the King of Zidon's This order 't is like he gave on the sudden not remembring the Prophecy of Elijah nor what the Prophet that anointed him said unto him ver 10. but they bringing him back word that the dogs had eaten all but her scull and feet and the palms of her hands then he said this is the word of the Lord which he spake by Elijah saying Near * â— Reg. 21.23 In pro juxta In eo territorio in quo injuste damnatus est Naboth the portion of Naboth in Jezreel shall dogs eat the flesh of Jezebel and so much of her body as is left by the dogs shall be as dung upon the face of the field and shall lye and rot in the open air so that none shall be able to say of it this is Jezebel 2 King 8.28 29. 2 King 9. wh Ch. JEHV being thus come to the Crown The 10th King of Israel JEHU and having already executed his Commission on Jehoram Ahaziah and Jezebel he now proceeds on to root out the house of Ahab It seems Ahab had many Sons born to him of several wives and many grand-children in all about seventy who were bred up under several great men and some of them Rulers in Jezreel who upon these distractions fled with them to Samaria a well fortified City to secure them there Jehu understanding this wrote a Letter to those who had the tuition of these children and to the Elders of Samaria which spake after this manner Seeing your Masters Sons are with you and there are with you chariots and horses and you are in a fenced City and have arms look out therefore the best and meetest of your Masters Sons and set him on his Fathers Throne and fight for your Masters house This he wrote in an Ironical way but gave them thereby an intimation that if they stood out against him or offered to oppose him he doubted not but he should easily subdue them And indeed the Lord having appointed him to destroy the whole stock of Ahab did in order thereÌ„unto put such a fear into the hearts of these Rulers that they said among themselves Behold two Kings could not stand before him how then shall we be able to deal with him Hereupon he that was chief over all those that appertained to Ahabs house and the chief Magistrate of Samaria and the Senators of the City and the Governours of the Kings childreâ— returned this tame answer to Jehu we are thy servants and will do whatever thou commandest us they interpose no such condition as this if the thing be honest and just or the like so slavish does fear make men we will make no King nor set up any to oppose thee thou maist do what thou pleasest as for us we are ready to obey thee in every thing Jehu then wrote another Letter wherein he told them that if they were his servants in reality and would be obedient to him as they professed then he required them forthwith to cut off the heads of those seventy Sons and Grandchildren of Ahab and to bring them to him to Jezreel the next day This was indeed a very severe command and 't is strange they did not utterly refuse to obey it but they â—â—garding more their own safety then either humanity or the charge and trust committed to them without any more ado complied with it and cutting off the heads of these young Princes put them in baskets and sent them to Jezreel and followed after them themselves When they were come thither a messenger acquainted Jehu that these Rulers of Samaria had brought the heads of the Kings Sons unto him according to his command It being as it seems late Jehu ordered that they should be laid in two heaps at the entring of the Gate till the morning certainly a most sad and ruful spectacle it was to see so many young Princes heads lying on heaps together but this seems so ordered by Providence that all the people might see the dreadful judgment of God upon the house of Ahab for his cruelty and Idolatry and might be deterred from going on in it In the morning Jehu went out
Son of Nebat for their King But the Tribes of Judah and Benjamin stuck fast to Rehoboam In memorial of this sad rent the Jews afterwards kept a solemn Fast yearly upon the three and twentieth day of the third month called Sivan Rehoboam being come to Jerusalem forthwith raises an Army of an hundred and fourscore thousand valiant men out of Judah and Benjamin to reduce the Ten Tribes back to his subjection but is forbidden to proceed on in that enterprize by the Prophet Shemaiah who told him that the thing was of God who had so ordered it for the punishment of his Fathers defection from him and so the people returned to their own homes But though for the present that design was laid aside yet there followed continual bickerings between the two Kings all their days and the borderers on both sides did continually make inrodes one upon another see Ch. 14.30 Rehoboam dwelt in Jerusalem and built and fortified fifteen Cities for the defence of Judah and made great warlike provisions and put Garrisons into the Cities and placed Captains and Commanders over them some whereof it seems were his own Sons for 2 Chron. 11.23 't is said He dealt wisely and dispersed all his children thoroughout all the Countries of Judah and Benjamin into every fenced City And in that it must be acknowledged he dealt prudently for in his own Sons he might most securely confide And he stored those Garrisons with plenty of victuals and with wine and oyl and in every Garrison he put Shields and Spears and other Warlike ammunition and made them exceeding strong And many Priests and Levites that were cast off by Jeroboam and his Sons * They probably were placed as Captains in the Cities of Israel as Rehoboam's Sons were in the Cities of Judah who would not suffer them to execute the Priests office in their Cities and many people out of all the Ten Tribes who set their hearts to seek the Lord God of Israel resorted unto him whereby his Kingdom was much strengthned For three years he and his people walked in the ways of David and in the ways of Solomon viz. his first ways before his fall but afterwards they forsook the Law of the Lord though some particular persons among them undoubtedly remained faithful to God and made themselves High-places Images †So that none of the twelve Tribes at this time continued faithful to God the Ten revolted with Jeroboam and these two with Rehoboam and Groves doing according to all the abominations of the Heathen And they did evil in the sight of the Lord and provoked him to jealousie with their sins insomuch that in none of their Fathers days there was such a general apostasie And it seems there were among them some that practised that abominable sin of Sodomy so that they did after all the abominations of the Heathen whom God cast out before their Fathers As for the Domestick affairs of Rehoboam we find that he took eighteen Wives and sixty Concubines and begat twenty eight Sons and sixty Daughters and dispersed his Sons through all the Countries of Judah and Benjamin into the several fenced Cities and there gave them liberal and Princely allowances and sought out many Wives for them out of Noble Families to strengthen their interest by their alliances Of all his Wives he loved Maachah best the daughter of Absalom who was a great Idolatress see 1 King 15.13 and he made Abijah her Son to be chief ruler over his brethren intending he should succeed him in the Throne In the fifth year of his reign because he had so heinously transgressed against the Lord Shishak King of Egypt invited possibly thereunto by Jeroboam who had lived there and been kindly entertained by him before he was made King came up against him with twelve hundred chariots and threescore thousand horsemen and people without number Some of them were Lybians a people in Africa bordering upon Egypt some Suckites otherwise call'd Troglodites a people dwelling in Caves of Rocks and some of them Ethiopians With this great Army invading Judea he took the fenced Cities that were in his way to Jerusalem and then came before that City also The people of Judah being now in great distress Shemaiah the Prophet came to Rehoboam and the Princes * Ver. 6. Princes of Israel that is the Princes of Judah who were Israelites that were gathered together in Jerusalem and spake to them after this manner Thus saith the Lord ye have forsaken me and therefore have I also left you in the hand of Shishak Rehoboam and the Princes upon this humbled themselves and confest their sins and said the Lord is righteous in all the judgments he hath brought upon us Hereupon the Lord spake to Shemaiah again saying They have humbled themselves therefore I will not utterly destroy them but grant them some deliverance and my wrath shall not be poured forth upon Jerusalem by the hand of Shishak nevertheless they shall be his servants and shall yield to such terms as he shall put upon them that they may know my service and the service of the Kingdoms of the Countries That is that they may know by the hard conditions Shishak will put upon them how much better it had been for them to have served me than by their sins to have brought themselves into bondage to other Nations See Isa 26.13 So Shishak being come before Jerusalem to save the Temple and City from plunder and to regain the Cities he had taken as he came up to them they were forc'd to give him the Treasures †This was the first spoiling of the Temple of the Temple not the holy vessels but such gold and silver and other precious things as were laid up for repairing the Temple and other holy uses as also the Treasures of the Kings house as also the Golden Shields that Solomon had made 1 King 10.16 Instead of these Rehoboam made Shields of Brass and committed them to the hands of the chief of the Guard that kept the door of the Kings house And when the King entred into the house of the Lord the Guard came and fetched them and carried them before him and when he was come back returned them again into his Guard-chamber Thus Rehoboam humbling himself the wrath of God turned from him so as he would not destroy him altogether And after this things began to go well again in Judah for they enjoyed their liberty of serving the true God the benefit of their own Laws and had for the most part peace and prosperity So Rehoboam recovered strength again and repaired and fortified the Cities of his Kingdom yet he did not sincerely set and fix his heart to seek the Lord that is did not endeavour to know him aright to worship him purely to call upon him fervently and to obey him faithfully and in all these to persevere constantly Now the Acts of Rehoboam first and last namely such as were done in his
must now for the better understanding this History of Hezekiah look a little into the neighbour Kingdom of Israel We shall find that in the days of Menahem the sixteenth King that there reigned who began to reign in the 39th year of Vzziah that God stirred up the spirit of Pul King of Assyria to invade the Kingdom of Israel 1 Chron. 5.26 and he made great spoil among them Then in the latter end of the reign of Pekah the eighteenth King of Israel who began to reign in the 52 year of Vzziah Tiglath-pileser Son of Pul carried away captive the people of Gilead and Peraea to wit the Reubenites Gadites and half the tribe of Manasseh unto Chabor and Haran and then passing over Jordan possessed himself of Galilee and carried away the inhabitants of Napthali into Assyria So that at this time he subdued in a manner five Tribes of Israel 2 King 15.29 Tiglath-pilesar dying Salmanassar his Son succeeded him who in the ninth year of Hoshea and sixth of Hezekiah after three years siege took Samaria and their King Hoshea and carried away the Israelites captives into his own Country as we shall see more in the life of Hoshea So that the Kingdom of Israel now came to an end Sometime after Salmanassar dies and his Son Sennacherib reigned in his stead whom Herodotus Lib. 2. calleth King both of Assyria and Arabia too Perchance for that the Assyrians at that time together with Peraea or the land of Gilead and Hamath or Ituraea had also under their power a part of Arabia either Petrea or Deserta For Ava or Ivah which Sennacherib so much boasteth of to have been conquered by him or his ancestors 2 King 18.34 and Ch. 19.13 was a Country lying in the desert of Arabia as Fran. Junius affirms upon 2 King 17.24 And the Prophet Isaiah foretelling the calamity which was to befall the Moabites under Salmanassar Isa 15.7 and Ch. 16.14 threatens them that whatever they had laid up in store the Assyrians should carry it away into the valley of the Arabians Sennacherib now about the eleventh or twelfth year of Hezekiah as 't is probable resolving to make war against the Egyptians perhaps because they had been so lately assistant to the Israelites against the Assyrians in the reign of Salmanassar and an occasion of their revolt see 2 King 17.4 and the Philistines as it seems joining with him therein he sends part of his Army under Tartan one of his Generals to besiege Ashdod or Azotus which City Hezekiah had sometime before recovered out of the hands of the Philistines Now that this war lasted three whole years may be gathered out of Isa 20. where the Prophet putting off his coat of hairy cloth belonging to his Prophetical function see Zach. 13.4 from his loins and his shoos from his feet was commanded to walk up and down naked and bare foot as some conceive three days a day being put for a year to signifie to the Egyptians and Ethiopians that when that time was once run out they should in like manner being stript of their clothes and barefoot be led away into captivity and bondage by the King of Assyria which command the Prophet is said to have received in the year when Tartan being sent by Sargon King of Assyria besieged Ashdod and took it Isa 20.1 where by Sargon we must understand Sennacherib himself among whose Commanders this Tartan is particularly named 2 King 18.17 And the King of Assyria sent Tartan and Rabsaris and Rabshakeh from Lachish c. Hezekiah whether provoked by Sennacherib's taking of Ashdod so injuriously from him or for other reasons resolves now to shake off the King of Assyria's yoke which his Father Ahaz had taken on him and would no longer pay him Tribute Hereupon Sennacherib in the fourteenth year * Eight years after Shalmanasser had taken Samaria of Hezekiah even after he had made so good an establishment of Religion see 2 Chron. 32.1 bringing his Army out of Egypt where he had made great havock of which calamity the Prophet Nahum seems to speak Ch. 3.10 Yet was she carried away she went into captivity her young children also were dashed in pieces at the top of all the streets and they cast lots for her honourable men and all her great men were bound in chains invades the Kingdom of Judah and besieges many of their fenced Cities and took many of them Hezekiah bestirs himself with all diligence to defend himself and his Kingdom against him And to that end by the advice of his Captains and Council he fill'd up the fountains and springs that were without the City of Jerusalem and covered them with earth and carried the waters by pipes under ground into the City that so the Assyrians if they came to besiege the City might be distressed for want of water also the brook Gihon or Siloe which ran through the midst of the Country where Jerusalem stood and divided it self into two streams one of them he turned from the usual channel and brought it strait down into the west-side of the City of David 2 Chron. 32.30 and made a great pond to receive the water of it for the benefit of the besieged And the Princes and the people did much assist him therein Also he fortified Jerusalem and built up that part of the wall that was broken down by Joash King of Israel in Amaziah's time which breach it seems was not fully repaired till now and he made the wall strong and high and made also another wall without as an Antimural or outwork see 2 King 25.4 and repaired Millo in the City of David which some think was their Town-house where the people had their general assembly or else some fort in the City he also provided all sorts of arms offensive and defensive and set Officers and Commanders over his Souldiers and calling them together into the broad street that was by the City-gate he spake comfortably to them after this manner My good subjects and faithful souldiers be ye strong and courageous be not afraid of the King of Assyria nor of the great multitude that is with him For there be more with us than with him with him is only the arm of flesh but with us is the Lord our God to help us and to fight our battels And the people rested themselves on the words of Hezekiah 2 King 18.13 2 Chron. 32. from v. 1 to 9. Hezekiah seeing how soon the Assyrian had taken many of the fenced Cities of Judah and that proceeding on in his victories he had also laid siege to Lachish he began to entertain thoughts of buying his peace with him Hereupon he sent his Ambassadours to him to acknowledg his offence in denying the tribute and to intreat his favour yielding withal to pay whatever tribute he should impose upon him Sennacherib being puft up with his success requires of him three hundred Talents of Silver and thirty Talents of Gold * Which amounts to
225000 l. of our money as some compute Hezekiah to raise this sum was forced to take the treasures of the Lords house and cut off the Gold even from the doors of the Temple and from the pillars which himself had overlaid But the King of Assyria having gotten the Gold and Silver into his hands notwithstanding most perfidiously went forward in his enterprize of subduing them And therefore he not only continued the siege of Lachish but sent a great Army under the command of three of his Captains whereof Rhabsheka was chief and therefore only mentioned by Isaiah Ch. 36.2 to besiege Jerusalem Rhabsheka at his first coming before the City desired a Treaty with the King and three of the Kings Officers of State viz. Eliakim Joah and Shebna being sent out to him in a proud imperious and braggadocian manner he spake thus to them Tell your King Hezekiah thus saith the great King the King of Assyria what confidence is this wherein thou trustest Thou saist possibly but they are but vain words I have counsel and strength for the war whereas alas thou hast neither Or it may be thou trustest in some foreign aid or else surely thou never durst have rebelled against me And the aid thou expectest I suppose is from Egypt but alas therein thou trustest but upon a staff or stalk of a broken reed on which if a man lean it will not support him but run into his hands and pierce him even such and no other is the King of Egypt to all that trust on him But possibly thou wilt say we trust in the Lord our God but this is a vain confidence also for 't is he whose high places and altars thou hast taken away and therein highly offended him †Vitio illi vertit quod erat laudandum and hast said to the inhabitants of Judah and Jerusalem ye shall perform your solemn worship before this Altar in Jerusalem and not in other places therefore thou hast little reason to trust in thy God And as for thy own strength it is meer weakness I will deliver thee two thousand horses which thou shalt keep if thou art able to set riders on them provided thou wilt give hostages to my Master to return them again if thou canst not as I am confident thou canst not how then canst thou think to turn away the face of the least of my Masters Captains Possibly thou puttest thy trust in Egypt †Hezekiah sought not at all to Egypt at this time for chariots and horsemen but alas they will miserably fail thee And as for thy confidence in thy God that also is vain for I am not come up without commission from him to destroy this City 'T is he that hath sent me against this land to destroy it Thus spake this bold presumpouous wretch grounding his confidence only on their former success Then turning his speech to the people on the wall and speaking to them aloud in the Hebrew tongue Wherein says he do ye trust that ye think to abide and subsist in the siege of Jerusalem Doth not Hezekiah perswade you when he perswades you to hold out to give over your selves to die by famine and by thirst telling you that the Lord your God will deliver you out of the hand of the King of Assyria Hear you what my Master now speaks to you by me his servant Know you not what I and my Fathers have done unto all the people of other lands Were the Gods of those Nations able to deliver them out of my hands who was there of all the Gods of those Nations which my Fathers destroyed that could deliver their people out of our hands how much less shall your God deliver you Thus blasphemously spake Rabsheka against the Lord and against his servant Hezekiah speaking of the God of Israel as of the gods of the Nations which were wood and stones and the work of mens hands Then Hezekiah's Messengers desired him to speak in the Syrian language for that they understood and not in the Hebrew tongue to affright the people on the wall else they would be gone and break off the Treaty Rabsheka hereupon said to one of them What hath my Master sent me to speak to thy Master only hath he not sent me to speak to them on the wall also that they may know they shall eat their own dung and drink their own piss if they do not yield So he lifted up his voice louder and said to the Souldiers that were on the wall Hearken not unto Hezekiah but unto the King of Assyria who says thus to you by me his servant make an agreement with me by a present and come forth to me and deliver this City into my hands and then ye shall eat every man of his own vine and of his own figtree and shall drink every one waters out of his own cistern And this happiness ye shall enjoy till I come and carry you to a land like your own a land of corn and wine a land of bread and vineyards a land of oyl olive and honey and so ye may live plentifully otherwise ye must expect nothing but desolation and death And do not let Hezekiah deceive you by telling you the Lord will deliver you Hath any of the gods of the Nations delivered his land out of the hands of the Kings of Assyria Where are the gods of Hamath or Arpad Cities of the Syrians or of Sepharvaim Hena and Ivah have they delivered Samaria out of my hands though those gods were there worshipped Thus this Blasphemer went on venting his rage and blasphemies but the people as the King commanded answered him not a word Then the Kings Messengers return'd to him with their clothes rent and told him the words of Rabshekah Hezekiah deeply perplexed hereat being clothed in sackcloth went to the Temple there humbly to seek unto the Lord for help in this woful distress and withal sent Eliakim and Shebna and the Elders and the Priests clothed also in sackcloth to the Prophet Isaiah who said unto him This is a day of great trouble unto us and a day of sad rebuke and a day of blasphemy for Rabshakeh hath blasphemed the living God Therefore we beseech thee pray earnestly to the Lord for us for the children are come to the birth and there is no strength to bring forth that is our sorrow is extream our danger desperate we are brought into such extremities that except help come presently from the Lord and he be pleased miraculously to save us we are sure to perish It may be the Lord will manifest that he hath heard the blasphemous words of Rabshakeh by punishing him for them wherefore lift up thy prayer and pray earnestly for the remnant of the people that are left thou seest the Ten Tribes have been carried away captive and only Judah and Benjamin are left and of them great havock hath been made by the Assyrians in many of their Cities therefore pray earnestly
Nations that God had cast out before the children of Israel And moreover Manasseh shed much innocent blood viz. of the Prophets that condemned his wicked courses and of others that opposed his evil ways insomuch that he filled Jerusalem with such kind of slaughters And among others whom he put to death he caused the Prophet Isaiah to be sawn asunder with a wooden saw as the Babylonish Talmud Justin Martyr Jerome and others report who suppose so much may be gathered from Heb. 11.37 They were stoned they were sawn asunder were tempted were slain with the sword Manasseh being guilty of such high and great abominations God sent his Prophets * Thus merciful was God to send his Prophets both to Judah and Israel even in the worst of times to draw them from their impieties to him to declare that because he had done these abominable things which the Lord abhorred and had exceeded the very Amorites and worst of the heathens in their impieties whom God cast out of the land of Canaan for their sins and had made Judah to sin with his Idols therefore he would bring such evil upon Judah and Jerusalem that whosoever heard of it both his ears should tingle with the affrighting news thereof He would stretch over Jerusalem the line †That is the line of confusion as 't is Isa 34.11 whereby he would meet out what was to be pulled down And the plummet of the house of Ahab that is a line with a plummet at the end of it The Prophets in their similitudes have more respect to the things signified by their similitudes than to the things from which they take them and so it is here of Samaria and the plummet of the house of Ahab that is would deal with Jerusalem as he dealt with Samaria and with the house of Manasseh as he had dealt with the house of Ahab And he would wipe Jerusalem as a man wipeth a dish wiping it and turning it upside down that is would utterly overthrow the state of Jerusalem turning it upside down and would clear that City of all her wealth and of all her inhabitants and would forsake the remnant of his inheritance that is the two Tribes of Judah and Benjamin which only remained of the children of Israel in whom he did formerly delight as a man doth in his inheritance and would deliver them into the hands of their enemies and they should become a prey and spoil to them and all this because they had done that which was evil in his sight and had one generation after another provoked him to anger even ever since he first brought them out of Egypt 2 King 21. from 1 to 17. 2 Chron. 33. from 1 to 11. 2 King 24.3 4. The King of Assyria now sending fresh Colonies into the land of Israel and with them possibly some forces to settle them there it seems some of his chief Commanders with a party of Souldiers made a sudden inrode into the land of Judea with an intent to surprize Manasseh and they came so suddenly upon him that he was forced to fly and hide himself in some wood or thicket to save himself but thither they pursued him and took him and bound him with fetters and carried him prisoner to Babylon (a) So that it seems the King of Babylon was now King of Assyria When he was in this affliction he besought the Lord his God and humbled himself greatly (b) What the word of the Prophets could not do the rod of God did before him and prayed (c) There is a prayer of his set down in the Apocrypha but 't is doubtful whither it be his or no. earnestly unto him and the Lord was intreated of him and heard his supplication and brought him again to Jerusalem into his Kingdom whereby he was convinced that the Lord was the only true God For the Lord by his all-powerful providence so moved the heart of the King of Babylon that he was content to set him free upon condition that he would oppose the King of Egypt which may be the reason why Josiah some years after would needs fight against Pharoah Necho 2 Chron. 35.20 'T is probable that Manasseh's captivity lasted not long because 't is said 2 King 21.1 That he reigned fifty five years in Jerusalem and there is no mention there made of this his captivity After his return he took away the strange gods and the Idol out of the house of the Lord which himself had before set up and all the altars he had built in mount Moriah and in Jerusalem and cast them out of the City This is a good evidence of the truth of any mans repentance when he puts away those evils that formerly he had done with detestation Furthermore Manasseh repaired the Altar of the Lord and sacrificed thereon peace-offerings and thank-offerings and commanded Judah to serve the Lord. As by his example and command he had before caused them to sin so now by both he labours to reform them Yet the people did still sacrifice in the high places but to the Lord only They were brought to embrace the true Religion though they had still a mixture of will-worship with it Manasseh also fortified Jerusalem and other places and put Captains of war into all the fenced Cities of Judah So that he who was before a monster for all manner of evil and wickedness proved now a very commendable Prince so great and happy a change does true conversion make in men 2 Chron. 33. from 11 to 20. The Prophet Habakkuk The Prophesie of HABAKKUK seems about this time to have Prophesied for he speaks of the coming of the Chaldeans against Judah yet not so plainly of the captivity of the Jews in Babylon as Jeremy did Therefore 't is supposed he might be somewhat before him His Prophesie is called the burden * There are four Prophesies in the Volume of the lesser Prophets whose Prophesies are in whole or part called burdens viz. Nahum Habakkuk Malachi and Zachary which Habakkuk the Prophet did see that is his Prophesie was a burdensome Prophesie first to the Jews and then to the Chaldeans His Prophesie is set forth Dialogue-wise between the Prophet and God himself wherein the Prophet first as jealous of Gods honour complains of the extream wickedness of the Jews Ch. 1. from 1 to 5. 2ly We have Gods answer to this complaint wherein he declares that he will punish them by the Chaldeans whom he describes by their bitterness hastiness tyrannicalness and power to bear down all before them as the East-wind and by their pride and haughtiness upon their success robbing God of the glory due to him and ascribing it to their Idols from v. 5 to 12. 3ly We have the Prophets replication to Gods answer wherein he expresses his hope that the Jews should not perish by those threatned calamities grounding his hope on Gods Covenant power and providence and he hoped the Lord ordained the Chaldeans
seemeth to have been missing ever since the beginning of Manasseh's reign who possibly at first endeavoured to burn all the Books of the Law and so this Book was hid in some secret place of the Temple by some faithful Priest that it might be preserved for future times Hilkiah having found it he sent it by Shaphan the Scribe unto the King who having heard it read all over to him was exceedingly affected therewith and rent his clothes and more especially as 't is likely at those dreadful threatnings against Idolatry which are written in Levit. 26. Deut. 28. Hereupon he immediately sent to (b) Miriam and Deborah and Anna were all Prophetesses Thus the Lord is pleas'd to endue some women with the spirit of Prophesie to shew that he is not tyed to any sex Huldah a famous Prophetess who dwelt in Ierusalem in the suburbs or second part and desired her to ask counsel of the Lord for him Ieremy possibly being not then at Ierusalem but at Anathoth For Iosiah hearing those curses in the Law denounced against Idolatry and knowing how much some of his Predecessors had been guilty thereof he much seared lest the judgments threatned in that Book might fall upon him and his people and desired to know whither there might be any means to pacifie Gods wrath and prevent those judgments Huldah returned this answer Thus saith the Lord Behold I will bring evil upon this place and upon the inhabitants thereof even all the curses written in the Book which the King of Judah hath read because they have forsaken me and burnt incense to other gods and have provoked me to anger with the works of their hands viz. their idols and altars therefore my wrath shall be kindled against this place and shall not be quenched intimating the utter extirpation of the Jews out of that good land but to the King of Judah who sent you say to him Thus saith the Lord as touching the words and threatnings which thou hast heard read out of the Book because thy heart was tender and soon moved at the hearing of my threatnings and thou hast humbled thy self before me when thou heardest what I spake against this place and the inhabitants thereof that they should become a desolation and a curse that is have the curses written in this Book executed upon it and hast rent thy clothes and wept before me Behold I will gather thee unto thy pious ancestors in heaven before these dreadful calamities shall fall upon this place and people and thou shalt be gathered unto thy grave in peace This answer of Huldahs being brought to the King his heart was so affected with it that to prevent if it were possible this judgment threatned he called together the Elders of Judah and Jerusalem together with the Priests and Prophets viz. Jeremy Baruck Zephany and Vriah and the people both small and great and caused one of the Levites to read in their ears all the words of the Book of the Covenant * The Law is called a Cove an t because obedâ—ence was therein requir'd on the peoples part and a blessing thereupon promised on Gods part so called because it contained the Covenant that God made with the people of Israel See 1 King 8.9 And the King stood by the Pillar on the Brasen Scaffold or on some Throne erected by a pillar in the Temple for him to stand upon at that time and there solemnly made a Covenant before the Lord in his own name and the name of the people to walk after the Lord that is to observe what he prescrib'd unto them and to keep his commandments testimonies and statutes with all their heart and with all their soul and to perform the words of the Covenant written in that Book and he caused all that were present to give their consent to it and the inhabitants of Jerusalem were the most forward to engage themselves to walk according to the Covenant of the Lord God of their Fathers and did accordingly so walk Then the King commanded Hilkiah the High Priest and the Priests that were next unto him and the Levites to bring forth out of the Temple * Josiah did begin to purge Judah and Jerusalem of Idols in the twelfth year of his reign six years before the Book of the Law was found but upon hearing those dreadful threatnings in the Law against Idolatry he now proceeded further and perfected that reformation which was then begun Therefore the Penman of the Sacred History of the Chronicles relating the Reformation that Josiah wrought in the twelfth year of his reign adds also what was done afterwards when the Book of the Law was found and speaking how he suppressed Idolatry upon the hearing of the Law read to him he joins many things of the same nature that were done in the twelfth year of his reign that all his zealous acts in rooting out Idolatry might he related together all the vessels that were made for Baal and used in his worship or in the Idolatrous worship of the Groves or of the Host of Heaven and he burnt them in the field by which the river Kidron did run and carried the ashes of them to Bethel therewith to defile the prime seat of Jeroboams Idolatry These things had been us'd by Manasseh and Amon but were set aside as it seems in some by-place of the Temple in Josiah's time and seeing still they remained there this good King's zeal would not permit them to be there any longer And he put down the Idolatrous Priests or Chemarim whom the Kings of Judah had ordained to burn incense in high places in the Cities of Judah and in places round about Jerusalem He put down those also who burnt incense to Baal or to the Sun Moon and the Planets and host of heaven and he brought out the Image whereon a grove was engraven which it seems was hung up in the Temple and stampt it to powder and cast the dust thereof upon the graves of those that had worshipped Idols and sacrificed unto them 2 Chron. 34.4 And he brake down the Tents of the Sodomites that were in the grove by the house of the Lord and where the women wove hangings for those filthy tents so that in that grove they not only worshipped Idols but as it seems defiled themselves also with all manner of abominable uncleanness And he brought all the Priests that were the Sons of Aaron and had served the true God in high places out of the Cities where they had exercised that false worship and would not suffer them to live there and he defiled the high places even from Geba the North border of the Kingdom of Judah to Beersheba the South-border and beat down their Altars and burned dead mens bones on them v. 14. to make them unclean and brake down the high places that were erected at the entring of the Gates by Joshua the Governour of the City whither it seems many of the people used to
could go abrest on it Nehemiah divided the people into two great companies consisting of Priests Levites Princes and people they entred upon the wall about the middle of the west-wall near the dung-gate and there the two Companies parted and each went as in procession in this order The one company had Ezra the Priest before them and other Priests followed after him sounding with their Trumpets after them came the Levites playing on sacred Musical instruments and the Singers all sounding forth Gods praises and their own joy and thankfulness After them came the Princes and Rulers and after them the people and this company went on the right hand Southward by the fountain-gate and about the City of David and all along the South-wall even unto the water-gate on the East The other company went in like manner and Nehemiah himself the last of them And they made their procession on the left hand Northwards from beyond the Tower of the Furnaces even unto the broad wall These two Companies somewhat beyond the Prison-gate met together and in order descended from the East-wall to go into the house of God and that day they offered great sacrifices and greatly rejoiced with feasting and singing for God by his gracious Providence over them gave unto them their wives and children great occasion of rejoicing so that the joy of Jerusalem was heard a great way off and the report of it went into other Nations After they had thus manifested their zeal in dedicating the wall they manifest their piety in providing for the Priests and Levites who had had so great an hand in it and accordingly some faithful Levites were appointed to take care of all such things as by the people should be brought for the Ministers of the house of God and places were appointed to lay up all offerings first fruits and tythes which were brought out of the fields viz. the portions appointed by the Law for the Priests and Levites And the people chearfully brought in the forementioned portions rejoycing that there was care taken to settle the Priests and Levites in their accustomed courses and so to provide for them that they should not be forced to go into the Country to seek maintenance but might now stay their full time and course at the house of God to perform their particular services there And both Singers and Porters kept the watch of their God that is which by Gods command they were appointed unto taking care that the worship of God should be duly performed and they kept the watch of purification taking care that themselves and the people should be kept from legal uncleanness according to the commandment of David and Solomon his Son who walked in the statutes of David his Father 1 King 3.3 For in the days of David and Asaph Jedathun and Heman with whom David consulted there were some chief Singers appointed who had a charge over the rest to see all things belonging unto the Singers duly and orderly performed and there were Songs of praise and thanksgiving composed and set unto tunes by those Singers And all Israel in the days of Zerubbabel and Nehemiah gave to the Singers and Porters such portions as were appointed for their daily maintenance And the people set apart holy things for the Levites and the Levites set apart a tenth part of them for the Priests Neh. 12. wh Ch. After these things Nehemiah appointed Hanani who first brought him word of the sad estate of Jerusalem and Hananiah the Ruler of the Palace * i e. Palatii R gii in monte Sion who was a faithful man and one that feared God above many to be Governours over the City and to order the guards and matches thereof and to take care that the Gates were carefully shut and opened in due time Then perceiving that the City was large and great yet but thinly inhabited and that though some fair houses were built before the Temple was finished Hag. 1.4 yet abundance of other houses were not built thereupon God putting it into his heart †Good motions useful and profitable for the Church arise from Gods Spirit he calls together the Nobles and Rulers and people and numbred them that had returned out of the Captivity according to their Genealogies that so it might be known what families formerly appertained to the City that out of them a number might be selected and appointed to settle themselves there again And secondly that as need required others also might be called to dwell there though their Progenitors had not been formerly inhabitants thereof And 3ly that as men were found able they might lend aid towards the rebuilding of those houses in Jerusalem that now lay in rubbish And for their better proceeding in this matter a precedent was sought of their former numbring in the days of Zerubbabel and a Register was found of it which is here set down which in many things differs from that Ezr. 2. therefore 't is thought that that in Ezra was taken and written when they were preparing to come out of Babylon and this when they were come into Judea And there is added to that Register what was given at their first return out of Babylon towards the building of the Temple c. viz. all that was given by the encouragement of Cyrus viz. both by Jews and Persians but here is only set down what was collected after the people were numbred by Nehemiah And as then there was a collection of money and other things made when they were numbred according to their Genealogies in Zerubbabels time Ezra 2.68 so was it now also only that collection was meerly for the building of the Temple and this was partly for the service of the Temple for why else were so many Priests garments given and in part also for the rebuilding of the City See v. 4. Nehem. 7. from 1 to 8. v. 70 71 72. On the first day of the seventh month which was the Feast of Trumpets Levit. 23.24 the Jews were gathered together as one man to Jerusalem and they met both men and women before the water-gate the Court of the Temple not being able to contain so great a multitude and desired Ezra to bring the Book of the Law and to read it and expound it to them See Deut. 31.11 Ezra accordingly brought it and standing upon a pulpit of wood he read therein distinctly before the people and expounded it and gave them the sense of it Ezra also blessed the Lord the great God and all the people answered Amen and Amen with lifting up their hands and they bowed their heads and worshipped the Lord with their faces to the ground And several other persons viz. Priests and Levites stood on his right hand and on his left to be witnesses of the truth of what he delivered and to move the people the better to entertain it And not only Ezra but others of the Priests and Levites also expounded the Law and caused the people to understand
Tent slew 4000 men and giving an alarm to the whole Army at break of the day safely retreated whereupon the King marched towards him next day and they coming to an engagement Antiochus lost several hundreds more but the Jews seeing themselves overpowered retreated The King then returned to the siege and they not being well stored with provision this being the Sabbatical year at last yielded up the Town upon composition Antiochus having herein placed a Garrison marched up to Jerusalem and there made all provision possible for the gaining of it all manner of Engines being raised for the casting of fire and stones but the besieged defended themselves bravely though provisions were very short with them and the famine prevailed so much among them that they were in danger of falling into the Kings hands but before he could finish his work news came that Philip whom his father had appointed to be Guardian being returned out of Egypt was coming with the forces that Epiphanes had left in Persia and Media to recover his right usurped by Lysias Hereupon both he and his Captains were presently perswaded by Lysias because the place was strong and provisions began to fail in the Leaguer and the affairs of the Kingdom required it to make peace with the besieged and with the whole Nation of the Jews upon such terms as they required Then returning to Ptolemais the inhabitants thereof being great enemies to the Jews stickled hard to perswade him to break the League but Lysias so well argued the matter among them that he quieted their minds and confirmed the peace so that the Investiture of the commanding power in the Hasmoneans took its rise from the time of this peace agreed on betwixt Antiochus Eupator and Maccabeus The King hasting thence towards Antioch brought along with him as a prisoner Menelaus the High Priest whom Lysias accused as an Incendiary and the cause of the war whereupon by order from the King he was let down into a Tower filled with ashes and there miserably ended his life ten years after he had first usurped the Priesthood Menelaus being thus taken out of the way the King substituted in his room one Alcimus a man every whit as bad as he Indeed he was of Aaron's progeny but not of the High Priests blood and Lysias perswaded the King to transfer that dignity into another family Onias the Son of Onias the third seeing the High Priesthood conferred on Alcimus went into Egypt and after he had well insinuated himself into the affections of Ptol. Philometor and Cleopatra his wife obtained of them leave to build a Temple to God in the jurisdiction of Heliopolis answering to that at Jerusalem and that they would constitute him High Priest there See more of this in Vsher p. 467. Antiochus coming to Antioch found Philip Master thereof but setting upon it he took it by force and taking Philip therein put him to death and so quickly quieted those stirs being reserved with Lysias his Guardian though but a little time for others more dangerous Demetrius Soter Son of Seleucus Philopator the right heir to the Kingdom now escaping from Rome quickly got the Kingdom and put to death Eupator and Lysias his Guardian Alcimus who had procured from Eupator to be made High Priest being not now receivâ—d nor owned by the people for that in the days of Epiphanes he had wilfully defiled himself came to Demetrius with other Apostates to get the Priesthood confirmed to him He accused his Countrymen especially the Hasmoneans viz. Judas and his Brethren as guilty of cutting off the Kings friends and banishing them out of the Country Hereupon Demetrius sent Bacchides the Governour of Mesopotamia his trusty friend with great forces into Judea and confirmed the High Priesthood to Alcimus whom he sent back with him All their design was being arrived there by fair speeches to get Judas and his Brethren into their hands but they gave no credit to them Many of the Scribes went out to them to seek peace expecting they should have obtained it of Alcimus who was of the seed of Aaron and had now great power in the army but having gotten them into his hands he most wickedly contrary to agreement and his oath put sixty of them to death all in one day by which perfidiousness many being terrified fled from the City Then Bacchides going from Jerusalem caused many that had fled from him and several others of the Jews to be slain and cast into a great pit and so committing the care of the Country to Alcimus for the defence of which he left him some forces he returned unto the King After his departure Alcimus striving all he could to confirm himself in the Priesthood made great havock of the people Hereupon Judas went out through the whole Country taking vengeance on such as had revolted from him and so terrified those that adhered to Alcimus that they were forced to keep themselves within their Garrisons and durst not make any more incursions into the Country Alcimus apprehending danger to himself from these proceedings goes once more to Demetrius carrying along with him a Crown of Gold to present unto him For Judas and his party increasing in power would not suffer him to come near to the holy Altar at which being enraged he eagerly accused them to the King as authors of all the commotions and disturbances in Judea further complaining that he was deprived of the Priesthood the honour as he said of his Ancestors and further affirmed that as long as Maccabeus lived the Kings affairs could not be secure This being seconded by some ill-willers to the Jews and his friends Demetrius was so inflamed that sending for Nicanor one of his chiefest Princes and a bitter enemy to the Jews made him General against Judea giving him order to destroy Judas and disperse his associates the Assideans and to settle Alcimus in the High Priesthood The Jews upon the report of Nicanors approach and the Association of several Gentiles with him cast dust upon their heads and made their Supplication to God And it so happened that after a short skirmish betwixt Simon Judas's Brother and a party of Nicanors near the Village Dessaro Nicanor understanding the Courage and Resolution of Judas and his Party in defending their Country he was unwilling to run the hazard of a Battel but sent to parle with the Jews and to make peace with them upon mutual engagements of fidelity each to other And Articles being agreed upon between them the two Captains met and the Conference proved very successful and closed in a League without the Kings Privity Nicanor after this abode a while in Jerusalem and dismissed the Companies he had collected and was so taken with Judas that he continued with him some time and loved him in his heart and lived so friendly and familiarly with him that he perswaded him to marry a Wife But when that wretched fellow Alcimus observed this Correspondence between them he addressed
Cleopatra his Brothers wife all the Armies of the Syrians except a few revolted to him so that Tryphon seeing himself thus forsaken fled to Dora a Maritime City of Phoenicia whither he was straight pursued and blocked up both by sea and land Simon sent 2000 choice men to Sidetes at the siege of Dora but he to Simons great astonishment refused them all and brake whatever Covenants he had made with him And further sent Athenobius to him complaining of his holding Joppa Gazara and the Castle at Jerusalem and destroying the borders and holding the Government of divers places of his Kingdom requiring of him the tributes of those places beyond the bounds of Judea which were possessed by him or else in lieu thereof to pay 500 Talents and for the tribute of the other places held by him 500 Talents more menacing war against him except all things were performed that he demanded To these things Simon answered that he held no Towns belonging to any other Prince but had recovered by his sword some Towns of his own held back from him by his enemies as for Joppa and Gazara though they had done much harm to his people yet he was willing to pay an hundred Talents At this answer Sidetes was exceedingly enraged In the mean while Tryphon escaped away from Dora to Orthosias another Maritime City of Phoenicia Antiochus himself pursuing Tryphon left Cendebaeus to take care of the Sea-coasts and to build up Cedron and to deal with the Jews He being come as far as Jamnia began to make inroads into Judea and to take the people prisoners and to kill and slay such as he pleased John the Son of Simon then lying at Gazara and understanding how things went gave notice thereof to his Father who being now decrepid committed the managing of the war to him and his Brother Judas John therefore with 20000 Foot and some Horse marched against Cendebaeus who met them with a powerful Army and marshalling his body in such wife that the Horse and Foot might mutually protect each other and then sounding with their holy Trumpets they engaged the enemy and overthrew him and put his whole Army to the rout some betook themselves to the Fort newly built and others flying away he pursued as far as the Towers of Azotus and having slain about 2000 men in the pursuit he burnt those Towers and returned safe into Judea Tryphon at last fled to his own Country-men at Apamea and in the way as he went he scattered money on purpose to retard Antiochus's Souldiers in the pursuit of him and so escaped out of their hands but at last he was taken by Antiochus and put to death Simon traversing the Cities of Judea and providing for their orderly government came down with his Sons Mattathias and Judas to Jericho there Ptolemy the Son of Abubus his Son-in-law who was by him set over the Province of Jericho entertained them in Doc-castle which he had fortified but designing to get the Government of the Country to himself whilst he was treating them at a Banquet most treacherously and barbarously slew Simon with his two Sons and some of his servants after he had discharged the office of High Priest for the space of eight years and three months Ptolemy immediately acquaints Antiochus Sidetes with this villany desiring him to speed an Army for his assistance promising to deliver the Cities and Country of Judea into his hands So that it seems more than probable that this villany was not transacted without the privity of Sidetes and that the honour and reward which the Traytor so much aspired unto was before promised him by the King upon his performance of it This perfidious Ptolemy also sent other cut-throats to murder John Simon 's other Son but he escap'd them He dealt also with the Colonels of the Jewish Militia to draw them over to himself promising them great rewards And moreover sent some to seize upon Jerusalem and the mountain of the Temple John having received information of the murder of his Father and Brethren and that some were sent to do as much for him prevented his enemies by falling upon them first and so was made High Priest in the room of his Father 1 Mac. 16. And here the Author of the first Book of Maccabees concludes his work having therein delivered the History of forty years which Josephus continues on Antiochus Sidetes taking the opportunity of Simon 's death entred Judea with an Army and having wasted the Country forced John Sirnamed afterwards Hircanus to retire into the City of Jerusalem and then laid a close siege to it the siege was prolonged through the strength of the walls and valour of the defendants Antiochus built many turrets about it out of which he attempted the walls and begirt it so straightly with a double Trench that there was no getting out for the besieged any way Hircanus seeing a great and useless multitude in the City which consumed the victuals put out the more infirm out of the walls but Antiochus would not suffer them to pass so that they wandered about the walls almost famished till at last out of pity they were taken in again At this Feast Hircanus sent out to Antiochus to desire a truce for seven days for their Feasts sake which Antiochus not only granted but also brought in great pomp to the very gates of the City bulls with guilded horns and gold and silver cups filled with all manner of spices to be offered to the God of Israel and delivered sacrifices to the Priests of the Jews so easily can God change the hearts of Princes Hircanus was so taken with this great act of piety in Antiochus that from thence forward he gave him the title of Pius and sent to him to request terms of peace of him and that he would give them leave to live according to the Laws of their forefathers Many of those that were about the King pressed him not to make any peace with them but to demolish their City and destroy the whole Nation of the Jews as being a people severed from all other Nations by their peculiar laws and customs or if he would not do so at least to abrogate their Laws and force them to change their manner of living But God so over-ruled the Kings heart that he utterly rejected this counsel and approving the piety of the Jews offered them peace upon condition that they should pay him tribute for Joppa and other Towns without Judea and receive a Garrison They yielded to the former but not to the last in regard they would avoid all commerce with strangers in lieu of that they chose rather to give hostages for their fidelity amongst whom Hircanus's own Brother was one and to pay 500 Talents whereof 300 at present These terms being agreed unto by Antiochus the siege was immediately removed Hircanus opening the Sepulcher of David found there 3000 Talents wherewith he not only paid Antiochus his 300 but feasted him and his
time to be quiet and to make no disturbance But Aristobulus being high spirited resented his usage and thought it intolerable for him to be treated so much beneath the Majesty of a King wherefore he betook himself in some discontent to Judea to take care of his own affairs Pompey being offended with his carriage took the Army he had provided against the Nabathaeans and other supplies out of Syria and the Legions which were at his command and followed him Hircanus very much intreating him so to do Having entred Judea and hearing that Aristobulus was fled into Alexandria a goodly Castle he sent to him to come to him Aristobulus being perswaded by many of his friends not to commence War against the Romans came unto Pompey After he had debated his Title touching the Kingdom Pompey permitted him to go back to the Castle again And thus he did two or three times always flattering Pompey as if he would obey him in all things but in the mean time he privately provided for War fearing lest Pompey should give the Principality to his Brother At last Pompey commanded him to deliver up into his hands the Castles and Garrisons which he held Aristobulus in a discontent withdrew to Jerusalem and there prepared for War But Pompey immediately followed him not thinking it fit to give him time to prepare himself His first nights quarters were at Jerico and next morning he marched towards Jerusalem Aristobulus thinking with himself what he had done came out to meet him and promised him money and that he would yield both himself and the City up to him only he desired that laying aside all hostility whatever he did he would do it in a peaceable manner Pompey pardoned him and sent Gabinius with some Soldiers to receive the money but he was fain to return without any For Aristobulus's Soldiers would not stand to what he had promised Hereat Pompey grew very angry and committing Aristobulus into custody marched in person against the City The Citizens within were divided among themselves some being for Hircanus others for Aristobulus The former were for the delivering up the City to Pompey the other being wholly against it seized upon the Temple and cutting down the Bridge by which they go into the City stood upon their defence whereupon the other party let the Romans into the City and delivered to them also the Kings Palace the custody of both which Pompey gave to his Lieutenant Piso Pompey first offered to the besieged Conditions of Peace which being refused he prepared to give a general assault and was assisted by Hircanus in all things needful Pompey's Soldiers with great labour and difficulty filled up that vast trench or valley wherewith the Temple was begirt and then with Engines brought from Tyre battered the Wall taking advantage of the Superstition of the Jews who thought it sinful to hinder the works of their enemies or do any thing on the Sabbath-day but defend themselves The greatest Tower being battered down and with the fall thereof breaking down a great piece of the wall the Romans break in Cornelius Faustus the Son of Sylla first entring the breach and then made slaughter of twelve thousand Jews The Priests during the siege performing the daily Sacrifice not intermitting it in their greatest extremities no not then when they saw their enemies rushing in with their drawn swords upon them so that many were slain whilst they were offering sacrifice and burning Incense in the Temple preferring the performance of their duty before the saving of their lives Some were taken Captive among whom was Absolon the Vncle and Father-in-law of Aristobulus Pompey with many followers entred the Temple and looked on those things which it was unlawful for any but the High-Priest to behold And tho' there were in the Temple the Table and Candlesticks with the Lamps and all Vessels for sacrifice and the Censers of Gold and one huge heap of spices and in the Treasury about 2000 Talents yet he medled not with any thing but next day commanded them who had the charge of the Temple to purifie and cleanse it and to offer their solemn sacrifices to God The Temple was taken as Josephus tells us in the third month and on the Fast day which was usually kept in memory of Jehoiakims burning the Roll about 62 years before the birth of Christ Pompey restored the Priest-hood to Hircanus because among other Services he had done him during the siege he had kept the Country from joyning with Aristobulus And with the Priest-hood he invested him also with the Principality yet forbad him to wear a Crown Then putting to death the chief Authors of the late War he made the Jews tributary to the people of Rome And the Cities which the Jews held in Coelosyria he took away and subjected them to a Governour of their ownâ— and the Dominion of the Jews he reduced within its ancient bounds Thus Aristobulus and his Brother were the cause of losing their Countries Liberty to the Romans who within a short time exacted above ten thousand Talents of it Pompey having broken down the walls of Jerusalem in many Places left Syria to the Government of Scaurus and with two Legions hasted to Rome leading Aristobulus along with him captive with his two Sons and as many Daughters One of his Sons namely Alexander escaped in the way and returned into Judea where he got together a considerable power and awed his Vncle Hircanus who was unable to resist him being then imployed in repairing the walls of Jerusalem which Pompey had thrown down Within a while Gabinius was sent from Rome to govern Syria He undertook the War against Alexander who had now got together 10000 Foot and 1500 Horse and had strongly fortified Alexandria and Hircanium and Machaeron Gabinius overthrew him near Jerusalem killing and taking about 6000 of his men He then besieged him in the Castle of Alexandria whither he had fled But leaving here sufficient strength for carrying on the siege he went and visited the Country causing divers Cities to be re-edifyed and then returning and more powerfully re-inforcing the Siege Alexander yielded himself and the Castles which he held All which Gabinius by the advice of the Mother of Alexander levelled with the ground lest they should be an occasion of new Troubles For she being sollicitous for her Husband and Children that were carried captive to Rome used all obsequiousness towards Gabinius Gabinius then went to Jerusalem and established Hircanus in the Priesthood but Cantonized the Country into five parts which he ordered to be Governed in an Aristocratical way One division was to be governed by a Committee or Assembly at Jerusalem another at Jadara a third at Amathus a fourth at Jerico a fifth at Saphora a Town of Samaria The Jews very gladly imbraced this Form of Government But Aristobulus not long after with his Son Antigonus escaping from Rome and coming into Judea ministred occasion of new troubles For coming into his