before the congregation CHAP. XXI THen a When the whole Land was distributed unto the several Tribes but not actually possessed by them which was the proper season for them to put in their claim came near the heads of the fathers of the Levites b The Fathers of the Levites were Kohath Gershom and Merari and the heads of these were the chief persons now alive of these several Families unto Eleazar the priest and unto Joshua the son of Nun and unto the heads of the fathers of the tribes of the children of Israel 2 And they spake unto them * Chap. 〈◊〉 at Shiloh in the land of Canaan saying ‡ Numb 〈◊〉 The LORD commanded by the hand of Moses to give us cities to dwell in with the suburbs thereof for our cattel 3 And the children of Israel gave unto the Levites c It seems most probable that they gave to the Levites promiscuously such Cities as God commanded and that the Lot appropriated them to their several Houses or Families out of their inheritance d i. e. Out of their several Possessions partly that the burden and loss might be equally divided and principally that the Levites being dispersed among the several Tribes according to Iacobs Prediction Gen. 49. 7. might more easily and frequently and effectually Teach the Israelites Gods Law and Iudgments which they were engaged to do Deut. 33. 10. and that the People might upon all occasions resort to them and require the meaning of the Law at their mouths Mal. 2. 7. at the commandment of the LORD these cities and their suburbs e Not only the use but the absolute Dominion of them as is manifest both from v. 11 12. where a distinction is made between the City and Suburbs of Hebrâ—… and the Fields and Villages thereof and the former are given to the Levites the latter to Caleb and from the return of these Cities in the Iubilee unto the Levites as to their proper owners Levit. 25. 33 34. 4 And the lot came out for the families of the Kohathites and the children of Aaron the priest which were of the Levites had * See Châ—… 33. by lot out of the tribe of Judah and out of the tribe of Simeon and out of the tribe of Benjamin f Which three Tribes were nearest to the Temple where their business lay thirteen cities g For though the Priests were now few enough for one City yet respect was to be had to their succeeding numbers this division being made for all future Generations And seeing the Levites might sell their Houses until the Iubilee Levit. 25. 33. much more might they Let them and therefore it is probable their Cities were not very long uninhabited many being inclined to dwell with them by vertue of relations contracted with them or dependance upon or expectation from them or oâ—… of respect to the Service of God and the good of their Souls 5 And the rest of the children of Kohath h Who were not of Aarons Family or Priests but Levites onely had by lot out of the families of the tribe of Ephraim and out of the tribe of Dan and out of the half tribe of Manasseh i Which Tribes are nearest to the three former and so the Kohathites are placed next to their Brethren the Aaronites ten cities k Fewer than they gave out of the three former Tribes because their inheritance was no less than the former See Numb 35. 8. 6 And the children of Gershon had by lot out of the families of the tribe of Issachar and out of the tribe of Asher and out of the tribe of Naphtali and out of the half tribe of Manasseh in Bashan thirteen cities 7 The children of Merari by their families had out of the tribe of Reuben and out of the tribe of Gad and out of the tribe of Zebulun twelve cities 8 And the children of Israel gave by lot unto the Levites these cities with their suburbs k Of which see on Numb 35. 2. as the LORD commanded by the hand of Moses 9 ¶ And they gave out of the tribe of the children of Judah and out of the tribe of the children of Simeon l These are mentioned together because the Cities of Siâ—… lay within Iudah's Portion these cities which are here ‡ 〈◊〉 mentioned 〈◊〉 name 10 Which the children of Aaron being of the families m i. e. Of the family the Plural Number for the Singular which is not unusual of the Kohathites who were of the children of Levi had for theirs was the First lot 11 And they gave them ‖ Or Kiriathâ—… 〈◊〉 â—…3 2. the city of Arbah the father of Anak which city is Hebron in the hill â—…ntrey of Judah with the suburbs thereof round about it 12 But ‡ Chap. 14. 14. 1 〈◊〉 6. 56. the fields n i. e. All beyond the 2000 Cubits expressed Numb 35. 5. This is here mentioned not as his peculiar case but as one â—…ment Instance to shew that it was so in all the rest of the Cities here named that the Fields and Villages thereof still belonged to the several tribes from whom the Cities and their Suburbs were taken and to make the rest of the Israelites more contentedly and chearfully resign so great a part of their Possessions to the Levites because even Caleb did so though his Possession had been long before promised and now actually given to him by Gods special command as a mark of honour and compensation for his long and faithful Service of the city and the villages thereof gave they to Caleb the son of Jephunneh for his possession 13 ¶ Thus they * 1 Chro. 6. 57. gave to the children of Aaron the priest Hebron with her suburbs to be a city of refuge for the slayer and Libnah with her suburbs 14 ¶ And Jattir with her suburbs and Eshtemoa with her suburbs 15 And * 1 Chr. 6. 58. 〈◊〉 Holon o Called Hilen 1 Chron. 6 58. as Iuttah here is called Ashâ—… 1 Chron. 6. 59. and Kibzaim called Iokmeam 1 Chron. 6. 6â—… and so some others the names of the places being changed by length of time and upon special occasions as was frequent among the Jews Though their Doctors add that some of these places here mentioned being now in the Canaâ—…tes Possession and not speedily recovered from them there were others put in their stead with her suburbs and Debir with her suburbs 16 And * 1 Chro. 6. 59 â—…shan Ain with her suburbs and Juttah with her suburbs and Bethshemesh with her suburbs nine cities out of those two tribes â—…â—…in here and Gibeon v. 17. and some others here named are not named 1 Chron. 6. either because they were destroyed in some of those Hostile Invasions and Wars wherewith their Land was grievously harassed and wasted before that time or they appear there under other Names as was said 17 And out of
the tribe of Benjamin Gibeon with her suburbs Geba with her suburbs 18 Anathoth with her suburbs and * 1 Chron. 6. â—…0 Alemeth Almon with her suburbs four cities 19 All the cities of the children of Aaron the priest were thirteen cities with their suburbs 20 ¶ And the families of the children of Kohath the Levites which remained of the children of Kohath q Oveâ—… and above those of them who were Priests even they had the cities of their lot out of the tribe of Ephraim 21 For they gave them Shechem with her suburbs in mount Ephraim to be a city of refuge for the slayer and Gezer with her suburbs 22 And Kibzaim with her suburbs and Beth-horon with her suburbs four cities 23 And out of the tribe of Dan Eltekeh with her suburbs Gibbethon with her suburbs 24 Aijalon with her suburbs Gath-rimmon with her suburbs four cities 25 And out of the half tribe of Manasseh r To wit that half which dwelt in Canaan by comparing this with v. 27. Tanach with her suburbs and Gath-rimmon with her suburbs two cities 26 All the cities were ten with their suburbs for the families of the children of Kohath that remained 27 ¶ And unto the children of Gershon of the familites of the Levites out of the other half tribe of Manasseh they gave Golan in Bashan with her suburbs to be a city of refuge for the slayer and Beeshterah with her suburbs two cities 28 And out of the tribe of Issachar Kishon with her suburbs Dabareh with her suburbs 29 Jarmuth with her suburbs En-gannim with her suburbs four cities 30 And out of the tribe of Asher Mishal with her suburbs Abdon with her suburbs 31 Helkath with her suburbs and Rehob with her suburbs four cities 32 And our of the tribe of Naphtali Kedesh in Galilee with her suburbs 〈◊〉 a city of refuge for the slayer and Hammoth-dor with her suburbs and Kartan with her suburbs three cities 33 All the cities of the Gershâ—… according to their families were thirteen cities with their suburbs 34 ¶ And unto the families of the children of Merari the rest of the Levites out of the tribe of Zebulun Jokneam with her suburbs and Kartah with her suburbs 35 Dimnah with her suburbs Nahalal with her suburbs four cities 36 And out of the tribe of Reuben Bezer s A City of Refuge as it is called Ios. 20. 8. and therefore needless to he here repeated with her suburbs and Jahazah with her suburbs 37 Kedemoth with her suburbs and Mephaath with her suburbs four cities 38 And out of the tribe of Gad Ramoth in Gilead with her suburbs to be a city of refuge for the slayer and Mahanaim with her suburbs 39 Heshbon with her suburbs Jazer with her suburbs four cities in all 40 So all the cities for the children of Merari by their families which were remaining of the families of the Levites were by their lot twelve cities 41 All the cities of the Levites within the possession of the children of Israel were forty and eight cities t Qu. Why hath this Tribe which was the least of all more Cities than any of them Answ. First It doth not appear that they had more for though all the cities of the Levites be expressed it is not so with the other Tribes but divers of their Cities are omitted as is evident Secondly The Levites were confined to their Cities and Suburbs the rest had large Territories belonging to their Cities which also they were in a capacity of improving which the Levites were not so that one of their Cities might be more considerable than divers of the Levites Thirdly God was pleased to deal liberally with his Ministers partly to put honour upon those whom he foresaw many would be prone to despise and partly that being free from all outward distractions they might more intirely and fervently devote themselves to the service of God and the instruction of Souls with their suburbs 42 These cities were every one with their suburbs round about them thus were all these cities 43 ¶ And the LORD gave unto Israel all the land u He gave them the right to All and the actual Possession of the greatest part of it and power to Possess the rest as soon as it was needful and convenient for them which was by degrees when their numbers were increased c. Exod. 23. 29 30. and the absolute dominion of all the people remaining in it which he sware to give unto their fathers and they possessed it and dwelt therein 44 And the LORD gave them rest round about according to all that he sware unto their fathers and there stood not a man of all their enemies before them x To wit all the days of Ioshua by comparing Ios. 1. 5. for afterwards it was otherwise with them the LORD delivered all their enemies into their hand 45 ‡ Chap. 21. 44 〈◊〉 There failed not ought of any good thing which the LORD had spoken unto the house of Israel all came to pass CHAP. XXII THen Joshua called the Reubenites and the Gadites and the half tribe of Manasseh 2 And said unto them Ye have kept * Num. 32 20. 〈◊〉 â—… 18. all that Moses the servant of the LORD commanded you and have obeyed my voice in all that I commanded you 3 Ye have not left your brethren these many days a i. e. For divers years together so long as the War lasted See Jos. 11. 18. and 14. 10. unto this day but have kept the charge of the commandment of the LORD your God 4 And now the LORD your God hath given rest unto your brethren as he promised them therefore now return ye and get ye unto your tents b i. e. To your settled habitations as appears from v. 8. which are oft called Tents as Iudg. 19. 9. 2 Sam. 18. 17. Hos. 9. 6. Mal. 2. 12. and unto the land of your possession ‡ Numb 32. 〈◊〉 Chap. 13. â—… which Moses the servant of the LORD gave you on the other side Jordan 5 But take diligent heed c Watch over your selves and all your actions to do the commandment and the law d Two words expressing the same thing the Law of Commandments delivered by Moses which Moses the servant of the LORD charged you * Deut. 10. 12. to love the Lord your God and to walk in all his ways and to keep his commandments and to cleaye unto him and to serve him with all your heart and with all your soul e With the whole strength of your Minds and Wills and Affections 6 So Joshua blessed them and sent them away and they went unto their tents 7 ¶ Now to the one half of the Tribe of Manasseh Moses had given possession in Bashan but unto the other half thereof gave Joshua among their brethren on this side Jordan westward And when Joshua sent them away also unto their tents then he
water-gate eastward 38 And the other company of them that gave thanks went over against them a To wit on the other side of the City Northward and Eastward and I after them and the half of the people upon the wall from beyond * Ch. 3. 11. the tower of the furnaces even unto the * Ch. 3. 8. broad wall b Which they made thicker and stronger than the rest of the Wall for some special reason 39 And from above * 2 Kin. 14. 1â—… the gate of Ephraim and above the * Ch. 3. 6. old gate and above * Ch. 3. 3. the fish-gate and the tower of Hananeel and * Ch. 3. 1. the Tower of Meah even unto the sheep-gate and they stood still in the prison gate c Waiting as also their Brethren did that they might go together in due order into God's House there to perfect the solemnity 40 So stood the two companies of them that gave thanks in the house of God d i. e. In the Courts of the Temple and I and the half of the rulers with me e And Ezra and the other half with him as appears by comparing this with v. 31 36. 41 And the priests Eliakim Maasejah Miniamin Michajah Elioenai Zechariah and Hananiah with trumpets 42 And Maasejah and Shemajah and Eleazar and Uzzi and Jehohanan and Malchijah and Elam and Ezer and the singers †Heb. made their voice to be heard sang loud with Jezrahiah their overseer 43 Also that day they offered great sacrifices and rejoiced for God had made them rejoice with great joy the wives also and the children rejoiced so that the joy of Jerusalem was heard even afar off f Either their loud voices and instruments were heard to a great distance or the fame of it was spread far and near 44 And at that time were some appointed over the chambers for the treasures for the offerings g Such as they had lately ingaged themselves to give or other voluntary or prescribed offerings for the first-fruits and for the tithes to gather into them out of the fields of the cities the portions ‖ That is appointed by the law of the law h i. e. The foresaid first-fruits and Tithes and other things which God by his Law appointed for them for the priests and Levites †Heb. for the joy of Iudah for Judah rejoiced for the priests and for the Levites †Heb. that stood that waited i Partly for the eminent Gifts and Graces which they observed in many of them and partly for the great benefit which they had now received by their Ministry and therefore for the competent provision which hereby was made for them that so they might wholly wait upon their office to the Peoples Edification and Comfort 45 And both the singers and the porters kept the ward of their God k i. e. That Ward or Charge or Business which God had prescribed to them and the ward of the purification l And in particular the charge of purification i. e. of taking care that no unclean person or thing might enter into the House or Courts of the Lord which care did certainly belong to the Porters as is expressed 2 Chron. 23. 19. and at this time and in some sort as it seems to the singers who besides their proper imployment were also over the business of the house of God as is affirmed ch 11. 22. Which being a general expression may-well comprehend if it doth not principally design this that they should take care to keep the House of God free from all pollution And possibly as the Porters were to take care that no unclean thing might enter there so if it should through their madvertency enter in the Singers were to remove it * 1 Chr. 25. 26. according to the commandment of David and of Solomon his son 46 For in the days of David * 1 Chr. 25. 1 c. and Asaph m of old there were chief of the singers n There were some overseers whose Office it was to see that the Singers were fit for and diligent in their work and therefore they took care of it at this time and songs of praise and thanksgiving unto God n And Heman and Ieduthun 1 Chron. 25. 1. but Asaph only is mentioned here as the most eminent and useful in that work 47 And all Israel in the days of Zerubbabel and in the days of Nehemiah gave the portions of the singers and the porters every day his portion and they ‖ That is set apart sanctified holy things o i. e. They sequestred or set apart the First-fruits and Tithes from their own share and devoted them to the use of the Levites to whom they belonged And so did the Levites by the Tithe of the Tithes Thus they all conscientiously paid their dues to God or his Assigns and did not profane those things which God had sanctified nor take them to their own common use as divers ungodly or covetous persons had formerly used to do when they had opportunity unto the Levites * Num. 18. 26. and the Levites sanctified them unto the childeren of Aaron CHAP. XIII 1 ON that day a Not now presently after the dedication of the wall and gates and City but upon a certain day as that phrase is very commonly used in Scripture without any relation to the time or things mentioned next before it to wit when Nehemiah was returned again from the Persian court to Ierusalem from which he had been absent for some considerable time in which some errours and abuses had crept in which now he endeavours to remove †Heb. there was read they read in the book of Moses in the †Heb. ears audience of the people b Partly because it was not only the Priests but also the peoples duty to study and understand Gods Law and their own duty and partly that the people hearing that this was the express mind and will of the great God might the more willingly yield to the following duties some of which were attended with difficulty and required self denial and therein was found written * Deut. 23. 3. that the Ammonite and the Moabite should not come into the congregation of God c i. e. Not be incorporated into the common wealth of Israel nor be joyned with any Israelite in marriage relation as appears from v. 3. That practice being a plain comment upon this law But of this and the next verse see the notes on Deut. 23. 3 4. for ever 2 Because they met not the children of Israel with bread and with water but * Numb 22. 5. Josh. 24. 9. hired Balaam against them that he should curse them howbeit our God turned the curse into a blessing 3 Now it came to pass when they heard the law that they separated from Israel all the mixed multitude d i.
blood of the trespass offering and put it upon the tip of the right ear of him that is to be cleansed and upon the thumb of his right hand and upon the great toe of his right foot 26 And the priest shall pour of the oyl into the palm of his own left hand 27 And the priest shall sprinkle with his right finger some of the oyl that is in his left hand seven times before the LORD 28 And the priest shall put of the oyl that is in his hand upon the tip of the right ear of him that is to be cleansed and upon the thumb of his right hand and upon the great toe of his right foot upon the place of the blood of the trespass offering 29 And the rest of the oyl that is in the priests hand he shall put upon the head of him that is to be cleansed to make an atonement for him before the LORD 30 And he shall offer the one of the turtle doves or of the young pigeons such as he can get 31 Even such as he is able to get the one for a sin offering and the other for a burnt-offering with the meat-offering And the priest shall make an atonement for him that is to be cleansed before the LORD 32 This is the law of him in whom is the plague of leprosie whose hand is not able to get that which pertaineth to his cleansing 33 And the LORD spake unto Moses and unto Aaron saying 34 When ye be come into the land of Canaan which I give to you for a possession and I put the plague of leprosie in a house of the land of your possession 35 And he that oweth the house shall come and tell the priest saying It seemeth to me there is as it were a plague in the house 36 Then the priest shall command that they c i. e. The possessours of the house ‖ Or prepare empty the house before the priest go into it to see the plague that all that is in the house be not made unclean d It is observable here that neither the people nor the houshold stuffe were polluted till the leprosie was discovered and declared by the Priest to shew what great difference God makes between sins of ignorance and sins against knowledge and conscience and afterward the priest shall go in to see the house 37 And he shall look on the plague and behold if the plague be in the walls of the house e This was an extraordinary judgment of God peculiar to this people either as a punishment of their sins which were much more sinful and inexcusable than the sins of other nations or as a special mean and help to Repentance which God afforded to them above other people or as a document of the mischievous nature of sin typified by leprosie which did not onely destroy persons but their habitations also see Zech. 5. 4. with hollow strakes f Such as were in the bodies of leprous persons Levit. 13. 3. greenish or reddish which in sight are lower than the wall 38 Then the priest shall go out of the house to the door of the house and shut up the house seven dayes 39 And the priest shall come again the seventh day and shall look and behold if the plague be spread in the walls of the house 40 Then the priest shall command that they take away the stones in which the plague is and they shall cast them into an unclean place g Where they used to cast dirt and filthy things without the city 41 And he shall cause the house to be scraped within round about and they shall pour out the dust h The mortar or other rubbish that they scrape off without the city into an unclean place 42 And they shall take other stones and put them in the place of those stones and he shall take other morter and shall plaister the house 43 And if the plague come again and break out in the house after that he hath taken away the stones and after he hath scraped the house and after it is plaistered 44 Then the priest shall come and look and behold if the plague be spread in the house it is a fretting leprosie in the house it is unclean 45 And he shall break down the house the stones of it and the timber thereof and all the morter of the house and he shall carry them forth out of the city into an unclean place 46 Moreover he that goeth into the house all the while that it is shut up shall be unclean until the even 47 And he that lieth in the house shall wash his clothes and he that eateth in the house shall wash his clothes 48 And if the priest †Heb in coming in shall come in c. shall come in and look upon it and behold the plague hath not spread in the house after the house was plaistered then the priest shall pronounce the house clean because the plague is healed 49 And he shall take to cleanse the house two birds and cedar-wood and scarlet and hysop 50 And he shall kill the one of the birds in an earthen vessel over running water 51 And he shall take the cedar wood and the hysop and the scarlet and the living bird and dip them in the blood of the slain bird and in the running water and sprinkle the house seven times 52 And he shall cleanse the house with the blood of the bird and with the running water and with the living bird and with the cedar-wood and with the hysop and with the scarlet 53 But he shall let go the living bird out of the city into the open fields and make an atonement for the house and it shall be clean 54 This is the law for all manner of plague of leprosie and * chap. 13. 30 scall 55 And for the leprosie of a garment and of an house 56 And for a rising and for a scab and for a bright spot 57 To teach i To direct the Priest when to pronounce a person or house clean or unclean So it was not left to the Priests power or will but they were tied to plain rules such as the people might discern no less then the Priest †Heb in the day of the unclean and in the day of the clean when it is unclean and when it is clean this is the law of leprosie CHAP. XV. 1 AND the LORD spake unto Moses saying 2 Speak unto the children of Israel and say unto them * Num. 5. 2. when any man hath a †Or running of the reins running issue out of his flesh a His secret parts called flesh Levit. 6. 10. and 12. 3. Ezek. 16. 26. and 23. 20. because of his issue he is unclean 3 And this shall be his uncleanness in his issue whether his flesh run with his issue or his flesh be stopped from his issue b Or if it have run and
thee and to thy seed with thee 20 And the LORD spake unto Aaron Thou shalt have no inheritance in their land r i. e. In the land of the children of Israel mentioned ver 19. You shall not have a distinct and separate portion of land as the other tribes shall The reason of this law was partly because God would have them wholly devoted to and employed in his service and therefore free from worldly encumbrances and businesses partly because God had abundantly provided for them otherwise by tithes and first-fruits and oblations of all sorts partly because God would have their worldly comfort and happiness depend singly upon him and his service and so would oblige them to use more zeal and diligence in the advancement of piety even for their own interest which was either better or worse as true religion flourished or decayed See Iudg. 17. 9 10. and 19. 18. 2 Chron. 13. 9. and 30. 22. and 31. 4. partly that this might be a firm bond of hearty love and affection between the people and their teachers the Levites who as they performed religious services for the people so they received their subsistence from them and partly that by this means being dispersed among the several tribes they might have the better opportunity for teaching and watching over the people which was their duty Deut. 33. 10. 2 Chron. 30 22. Mal. 2. 4 5 6 7. neither shalt thou have any part among them * Deut. 1â—… â—… 12. 12. 〈◊〉 2. Josh. 13. 14 33. Ezek 〈◊〉 28. I am thy part s i. e. I have appointed thee a liberal maintenance out of my oblations and thine inheritance among the children of Israel 21 And behold * Lev. 27. 32. I have given the children of Levi all the tenth t For the tithes were all given to the Levites and out of their tithes the tenth was given to the Priests here ver 26 c. and Neh. 10. 37 38. in Israel for an inheritance for their service which they serve eveâ—… the service of the tabernacle of the congregation 22 Neither must the children of Israel henceforth come nigh the tabernacle of the congregation u i. e. So nigh as to do any act proper to the Priests or Levites lest they bear sin †Heb. to 〈◊〉 and die 23 But the Levites shall do the service of the tabernacle of the congregation and they shall bear their iniquity x i. e. The punishment due not onely for their own but also for the peoples miscarriage if it be committed through their connivance or negligence And this was the reason why the Priests withstood their King Uzziaâ—… when he would have burnt incense to the Lord 2 〈◊〉 26. 17 18. it shall be a statute for ever throughout their generations that among the children of Israel they have no inheritance 24 But the tithes of the children of Israel which they offer as an heave-offering unto the LORD y i. e. As a rent-charge or an acknowledgment that they have and hold all their lands and the fruits of it from Gods bounty Note that the word heave-offering which is for the most part understood of a particular kind of offerings heaved or lifted up to the Lord is here used for any offering in general as before ver 8. I have given to the Levites to inherit therefore I have said unto them Among the children of Israel they shall have no inheritance 25 And the LORD spake unto Moses saying 26 Thus speak unto the Levites and say unto them When ye take of the children of Israel the tithes which I have given you from them for your inheritance then ye shall offer up an heave-offering of it for the LORD even a tenth part of the tithe 27 And this your heave-offering shall be reckoned unto you as though it were the corn of the threshing-floor z It shall be accepted of you as much as if you offered it out of your own lands and labours and as the fulness of the wine-press 28 Thus ye also shall offer an heave-offering unto the LORD of all your tithes which ye receive of the children of Israel and ye shall give thereof the LORDS heave-offering to Aaron the priest a And to his children which were one with him and were all to have their share herein 29 Out of all your gifts b Not onely out of your tithes but out of the other gifts which you receive from the people and out of those fields which shall belong to your cities ye shall offer c To wit to the Priest every heave-offering d i. e. As many gifts so many heave-offerings you shall reserve a part out of each of them for the Priest of the LORD of all the †Heb. â—…at best thereof even the hallowed part thereof e This may describe either 1 the nature and proportion of this offering and so peradventure he means the tenth part which was the part or proportion that God hallowed or sanctified to himself as his proper portion both here and elsewhere or 2. the reason or ground of this offering because it is a thing hallowed or appropriated by God to himself and given by him to the Priest and because the payment of this due doth hallow all the rest so as they may use it with comfort and good conscience as it follows ver 31 32. out of it 30 Therefore thou shalt say unto them When ye have heaved the best thereof from it then it shall be counted unto the Levites as the increase of the threshing floor and as the increase of the wine-press 31 And ye shall eat it in every place f i. e. In every clean place and not in the holy place onely ye and your housholds for * 1 Tim. 5. 18. it is your reward for your service in the tabernacle of the congregation 32 And ye shall bear no sin by reason of it when ye have heaved from it the best of it g Implying that if they neglected this duty they sinned in the use of such unhallowed food * Lev. 22. 15 16. neither shall ye pollute the holy things of the children of Israel h As you will do if you abuse their holy offerings by reserving that intirely to your selves which they offer to God to be disposed as he hath appointed to wit part to you and part to the Priests lest ye die CHAP. XIX 1 AND the LORD spake unto Moses and unto Aaron saying 2 This is the ordinance of the law a Or The constitution of the Law i. e. that which God hath ordained or established by Law which the LORD hath commanded saying speak unto the children of Israel that they bring thee b At their common charge because it was for the common good a red c A fit colour to shadow forth both the bloody nature and complexion of sin Isa. 1. 8. and the humane nature and
may know it to wit judicially or in a publick manner so as both you and others may know and see it that so the justice of his judgments upon you may be more evident and glorious whether ye love the LORD your God with all your heart and with all your soul. 4 Ye shall walk after the LORD your God and fear him and keep his commandments and obey his voice and ye shall serve him h To wit onely as appears from the opposition Compare Deut. 6. 13. with Mat. 4. 10. and * chap. 10. 20. cleave unto him 5 And * chap. 18. 20. Zech. 13. 3. that prophet or that dreamer of dreams shall be put death because he hath †Heb. spoken revolt against the LORD spoken i i. e. Taught or perswaded you to turn you away from the LORD k To forsake God and his worship He shews that the chiefest and most certain character of a true Prophet is to be taken from his doctrine rather than from his miracles your God which brought you out of the land of Egypt and redeemed you out of the house of bondage to thrust thee out of the way l This phrase notes the great force and power of seducers to corrupt mens minds Compare Deut. 4. 19. 2 King 17. 21. Mat. 24. 24. which the LORD thy God commanded to walk in * chap. 22. 21 24. 1 Cor. 5. 13. so shalt thou put the evil m Either 1. that evil thing that wicked doctrine and practise Or 2. that wicked and scandalous man that Idolater and seducer away from the midst of thee 6 * chap. 17. 2. If thy brother the son of thy mother n This is added to restrain the signification of the word brother which is oft used generally for one near akin and to express the nearness of the relation the mothers side being the surest and usually the ground of the truest and most fervent affection See Gen. 20. 12. or thy son or thy daughter o Thy piety must overcome both thy affection to thy nearest relation and thy compassion to the weaker Sex or the wife of thy bosom p Either 1. that is near to thy heart that hath thy dearest love Or rather 2. that lieth in thy bosom as it is expressed Mic. 7. 5. Compare Gen. 16. 5. Prov. 5. 20. Deut. 28. 54. So we read of the husband of her bosom Deut. 28. 56. or thy friend which is as thine own soul q As dear to thee as thy self The father and mother are here omitted not as some fancy because children might not in this nor in any case accuse their parents for certainly they owe more reverence and duty to God who is injured in this case than to their parents and Levi is commended for neglecting his father and mother in this case but because they are sufficiently contained in the former examples for since mens love doth usually descend more strongly than it ascends and the relation of a wife is and ought to be nearer and dearer than of a parent that favour which is denied to wives and children cannot be thought fit to be allowed to parents intice thee r Though it be without success because the very attempt of such an abominable crime deserved death as it is judged in case of treason secretly saying Let us go and serve other gods which thou hast not known thou nor thy fathers s Unknown and obscure and new Gods which greatly aggravates the crime to forsake a God whom thou and thy fathers have long known and had great and good experience of for such upstarts 7 Namely of the gods of the people which are round about you nigh unto thee or far off from thee from the one end of the earth even unto the other end of the earth t He armes against the pretence of the universality of this Idol-worship wherewith they were like to be oft assaulted 8 Thou shalt not consent unto him nor hearken unto him neither shall thine eye pity him neither shalt thou spare neither shalt thou conceal him u i. e. Smother his fault hide or protect his person but shalt accuse him to the Magistrate and demand justice upon him which was not to be done in most other criminal causes and no wonder this crime being of a far higher â—…ature than others 9 But * chap. 17. 7. thou shalt surely kill him x Not privately which pretence would have opened the door to innumerable murders but by procuring his death by the sentence of the Magistrate thine hand shall be first upon him to put him to death y Thou shalt cast the first stone at him as the witness was to do See Deut. 17. 7. Act. 7. 58. and afterwards the hand of all the people 10 And thou shalt stone him with stones that he die because he hath sought to thrust thee away from the LORD thy God which brought thee from the land of Egypt from the house of †Heb. 〈◊〉 bondage 11 And * chap. 17. 13. all Israel shall hear and fear and shall do no more any such wickedness as this is among you 12 If thou shalt hear say in one of thy cities which the LORD thy God hath given thee to dwell there saying 13 Certain men ‖ Or 〈◊〉 men 1 Sam. â—… 12. and 25. 〈◊〉 2 Cor. 6. 1â—… the children of Belial z A title oft used in Scripture as Iudg. 19. 22. 1 Sam. 1. 16. and 25. 25. 2 Sam. 16. 7. It signifies properly persons without yoke vile and wretched miscreants lawless and rebellious that will suffer no restraint that neither fear God nor reverence man are gone out from among you a i. e. From your Church and Religion It notes a separation or departure from them not in place as appears by their partnership with their fellow Citizens both in the sin and punishment as it here follows but in heart doctrine and worship as the same phrase is used 1 Iob. 2. 19. and have withdrawn the inhabitants of their city saying Let us go and serve other gods which ye have not known 14 Then shalt thou b This is meant of the Magistrate to whose office this properly belongs and of whom he continues to speak in the same manner thou ver 15. and ver 16. inquire and make search and ask diligently and behold if it be truth and the thing certain that such abomination is wrought among you 15 Thou shalt surely smite the inhabitants of that city c To wit all that are guilty not the innocent part such as disowned this Apostacy who doubtless by choice and interest at least upon warning would come out of so wicked and cursed a place with the edg of the sword * Iosh. 6. 1â—… destroying it utterly d The very same punishments which was inflicted upon the cities of the cursed Canaanites to whom having made themselves equal in sin
those of Galilee which was called Galilee of the Gentiles who were their Neighbours or people of other nations with whom they had commerce which they endeavoured to improve in perswading them to the true God and his Worship and Service unto the mountain r i. e. To the Temple which Moses knew was to be seated upon a mountain there they shall offer sacrifices of righteousness s i. e. Such as God requires and Righteousness obligeth them to offer Their trafficking abroad with Heathen nations shall not make them forget or neglect their duty at home nor shall their distance from the place of sacrifices hinder them from coming to it to discharge that duty for they shall suck of the abundance of the sea t They shall grow rich by the traffick of the sea and their riches shall not make them the worse as they do others but they shall consecrate themselves and their riches to the service of God and of treasures hid in the sand u Such pretious things as either 1. Are contained in the sand of the sea and Rivers in which sometimes there is mixed a considerable quantity of Gold and Silver Or 2. Such as grow in the Sea or are fetched from the sandy bottom of it as pearls coral ambergrease c. Or 3. Such as being cast into the Sea by shipwrack are cast up upon the shore by the workings of the Sea and thence taken either by merchants or by the people that live upon the Sea-Coast 20 And of Gad he said Blessed be he that * See Josh. 8. c 1 Chron. 12. 8 c. enlargeth Gad x By praising God for enlarging Gad he supposeth the ground of these praises that God would enlarge Gad i. e. either 1. enlarge his Territories which seems needless because they had a very large portion now when Moses uttered these words Or 2. bring him out of his straits and troubles which he was likely to be oft engaged in because he was encompassed with potent Enemies And in this sense the phrase is used Ps. 4. 2. compare Ps. 31. 8. and 118. 5. One instance of the fulfilling hereof we have Iudg. 11. he dwelleth as a lion y i. e. Safe and secure from his Enemies and terrible to them when they rouse and molest him See 1 Chron. 5. 18 c. and 12. 8. and teareth the arm with the crown of the head z i. e. Utterly destroys his Enemies both the head the seat of the crown their dignity and principality and the Arm the subject of strength and instrument of action both chief Princes and their instruments and subjects 21 And * Num. 32. 17. he provided the first part a The first-fruits of the Land of promise the country of Sihon which was first conquered which he is said to provide for himself because he desired and so obtained it of Moses Numb 32. for himself because there in a portion of the law-giver b i. e. Of Moses whose portion this is called either because this part of the Land beyond Iordan was the onely part of the Land which Moses was permitted to enter upon or because it was given to him by Moses whereas the portions beyond Iordan were given to the several Tribes by Ioshua according to the direction of the lot was he †Heb. 〈◊〉 seated c Heb. hid or protected for their Wives and Children were secured in their Cities whilest many of their men went over to the war in Canaan and he came with the heads of the people d i. e. He went or he will go the preter tense being put for the future after the manner of the Prophets to wit to the war in Canaan with the Princes or Captains or Rulers of the People of Israel i. e. under their command and conduct as indeed they did or with the first of the people or in the front of the people as the Syriack renders it for this tribe and their brethren whose lot fell beyond Iordan were to march and did march into Canaan before their brethren as it is expressed Ios. 1. 14. And the Hebrew word rosch oft signifies the beginning or first of a thing he executed the justice of the LORD and his judgment with Israel e i. e. He did or will execute the just iudgment of God against the Canaanites as the rest of the Israelites did he will joyn in the war against them as he promised to do Numb 32. 27 c. and actually did Ios. 1. 14. 22 And of Dan he said Dan is a lions whelp f i. e. Couragious and generous and strong and successeful against his Enemies he shall leap from Bashan g Or which leapeth from Bashan for this clause seems not to belong to the Tribe of Dan which was at a great distance from Bashan even at the other end of the Land and therefore this seems too great a leap for him and if he did leap so far he should rather be said to take his leap from his own lot in the South of Canaan and thence to leap not from Bashan but to Bashan to fall upon his Enemies there but it rather is a continuation of the Metaphor and belongs to the Lion which is said to leap from Bashan because there were many and fierce Lions in those parts see Iudg. 14. 5. whence they used to come forth to prey and their manner was to leap upon the prey 23 And of Naptali he said O Naptali satisfied with favour g Either 1. With Gods favour as it follows Or 2. With mens favour or good will his carriage being peaceable courteous and obliging as is intimated Gen. 49. 21. according to the common Translation see the notes there and full with the blessing of the LORD h i. e. Seated in a pleasant and fertile and happy soil such as Galilee in which their share lay eminently was as Iosephus and others report possess thou the west and the south i Or the Sea and the South This is to be understood of the places that his lot should fall there for he was rather in the East and North of the Land but of the pleasures and commodities of the West or of the Sea which were conveyed to him from his neighbour Zebulun and of the South i. e. from the southern tribes and parts of Canaan which were brought to him down the River Iordan and both sorts of commodities were given him in exchange for the fruits of his rich soil which he had in great abundance 24 And of Asher he said Let Asher be blessed with children k He shall have numerous and those strong and healthful and comely Children Or shall be blessed or praised of or above the sons i. e. the other Sons of Israel or his brethren as it here follows i. e. His portion shall fall in an excellent part where he may have the benefits both of his own fat soil and of
who were desirous to be Spectators of this wonderful work ‡ Heb. â—…ing host came after the ark the priests l Which is rightly supplied here from v. 4. going on and blowing with the Trumpets 10 And Joshua commanded the people saying Ye shall not shout m Because shouting before the time appointed would be ineffectual and so might give them some Discouragement and their Enemies matter of insulting nor †make any noise with ‡ Heb. 〈◊〉 your voice 〈◊〉 be heard your voice neither shall any word proceed out of your mouth until the day I bid you shout then shall ye shout 11 So the Ark of the LORD compassed the city going about it once and they came into the camp and lodged in the camp 12 And Joshua rose early in the morning and the priests took up the ark of the LORD 13 And seven priests bearing seven trumpets of rams horns before the ark of the LORD went on continually and blew with the trumpets and the armed men went before them but the rereward came after the ark of the LORD the priests going on and blowing with the Trumpets 14 And the second day they compassed the City once and returned into the camp so they did six days 15 And it came to pass on the seventh day that they rose early about the dawning of the day and compassed the city after the same manner seven times only on that day they compassed the city seven times 16 And it came to pass at the seventh time when the priests blew with the trumpets Joshua said unto the people Shout n To testifie your faith in Gods promise and thankfulness for this glorious mercy and to encourage your selves and Brethren and to strike a terror into your Enemies for the LORD hath given you the city 17 And the City shall be †accursed o i. e. Devoted to utter Destruction Levit. 27. 21 29. Deut. 12. This he spake by instinct or direction from God as is evident from 1 King 16. 34. even ‡ Or 〈◊〉 it and all that are therein to the LORD p Partly because the first-fruits were appropriated to God partly lest the soldiers being glutted with the Spoil of this rich City should grow â—…ensual and sluggish in their work and partly to strike the greater terror into the rest of their Enemies only Rahab the harlot shall live she and all that are with her in the house because * Chap. 2. â—… she hid the messengers that we sent 18 And ye * Deut. 7. 26. 13. 17. in any wise keep your selves from the accursed thing lest ye make your selves accursed when ye take of the accursed thing and make the camp of Israel a curse q By provoking God to punish them for your sin in which they may be one way or other involved or at least upon the occasion of your sin for to speak properly God will not the case of Adams sin only excepted punish one man for the sin of another as he hath oft declared but the whole Camp having sins of their own God might take what occasion he saw fit to inflict this Punishment and trouble it 19 But all the silver and gold and vessels of brass and iron r Except that of which Images were made which were to be utterly destroyed Exod. 32. 20. Deut. 7. 25. are †consecrated unto the LORD s Being first made to pass through the fire Numb 31. 22 23. ‡ Heb. 〈◊〉 they shall come into the treasury of the LORD t To be employed wholly for the service or uses of the Tabernacle not to be applied to the use of any private person or Priest 20 So the people shouted when the Priests blew with the Trumpets and it came to pass when the people heard the sound of the Trumpet and the people shouted with a great shout that * Heb. 11. 30. the wall fell down †flat so that the people went up into the ‡ Heb. under 〈◊〉 city every man straight before him and they took the City 21 And they utterly destroyed all that was in the City both man and woman young and old u Being commanded to do so by the Soveraign Lord of every mans life and being informed by God before that the Canaanites were abominably wicked and deserved the severest Punishments As for the Infants they were guilty of Original sin and otherwise at the disposal of their Creator as the clay is in the hands of the Potter but if they had been wholly innocent it was a great favour to them to take them away in infancy rather than reserve them to those dreadful Calamities which those who survived them were liable to and ox and sheep and ass with the edge of the sword 22 But Joshua had said unto the two men that had spied out the country Go into the harlots house x Which together with the wall upon which it leaned was left standing either by a special favour of God to her or for the reason alledged upon v. 6. and bring out thence the woman and all that she hath * Chap. 2. 14. Hebr. 11. 31. as ye sware unto her 23 And the young men that were spies went in and brought out Rahab and her father and her mother and her brethren and all that she had and they brought out all her †kindred and left them ‡ Heb. families without the camp of Israel y Till they were cleansed from the impurities of their Gentile state and instructed in the Iewish Religion and solemnly admitted into that Church in the usual way to which Rahabs good Counsel and Example had doubtless very much prepared them and this stupendious work of God confirmed their purposes 24 And they burnt the city with fire and all that was therein only the silver and the gold and the vessels of brass and of iron they put into the treasury of the house of the LORD 25 And Joshua saved Rahab the harlot alive z For that general commanding of rooting out the Canaanites seems to have had some exception in case any of them had sincerely and seasonably cast off their Idolatry and Wickedness and submitted themselves to the Israelites as we shall see hereafter and her fathers houshold and all that she had and she dwelleth in Israel even unto this day because she hid the messengers which Joshua sent to spy out Jericho 26 ¶ And Joshua adjured them a Or made them to swear caused the people or some in the name of all to swear for the present and succeeding Generations and to confirm their Oath by a Curse at that time saying * 1 King 16. 34. Cursed be the man before the LORD b i. e. From Gods presence and by his sentence as they are said to cast lots before the Lord Josh. 18. 8 10. i. e. expecting the Decision from God He intimates that he doth not utter this in a Passion or
the children of Abiezer and for the children of Helek and for the children of Afriel and for the children of Shechem and for the children of Hepher and for the children of Shemida these were the male-children i This expression is used to bring in what follows concerning his Female Children of Manasseh the Son of Joseph by their families 3 But * Numb 26. â—…3 and 27. 1. â—…nd 36. 2. Zelophehad the son of Hephir the son of Gilead the son of Machir the son of Manasseh had no sons but daughters k Of whom see on Numb 26. 33. and 27. 1. and these are the names of his daughters Mahlah and Noah Hoglah Milcah and Tirzah 4 And they came near before Eleazar the priest and before Joshua the son of Nun and before the princes saying The LORD commanded Moses to give us an inheritance among our brethren therefore according to the commandment of the LORD he l i. e. Eleazar or Ioshua with the consent of the Princes appointed for that work gave them an inheritance among the brethren of their father 5 And there fell ten portions m Either 1. Six portions for the six Sons whereof one was Hepher and because he had no Sons his part was subdivided into five equal parts for each of the Daughters Or 2. Ten Portions five for the Sons and five for the Daughters for as for Hepher both he and his Son Zelophehad was dead and that without Sons and therefore he had no Portion but his Daughters had several Portions allotted to them to Manasseh beside the land of Gilead and Bashan which were on the other side Jordan 6 Because the daughters of Manasseh had an inheritance among his sons n i. e. No less than the Sons so their Sex was no bar to their Inheritance and the rest of Manassehs sons had the land of Gilead 7 ¶ And the coast of Manasseh was from Asher to Michmethah that lieth before Shechem and the border went along on the right hand unto the inhabitants of En-tappuah 8 Now Manasseh had the land of Tappuah but the city of Tappuah on the border of Manasseh belonged to the children of Ephraim 9 And the coast descended unto the ‖ Or Brook of Reeds river Kanah southward of the river * Chap. 16. 9. these cities of Ephraim o Tappuah and the cities upon the Coast descending to the River c. last mentioned are among the cities of Manasseh p i. e. Are intermixed with their Cities which was not strange nor unfit these two being linked together by a nearer Alliance than the rest the coast of Manasseh also was on the north-side of the river and the out-goings of it were at the sea 10 Southward it was Ephraims and northward it was Manassehs and the sea is his border q Either 1. Manasseh's whose portion is here described and whose Name was last mentioned Or 2. Ephraim's and Manasseh's both expressed in the foregoing words and implyed in the following they and they met together in Asher r i. e. Upon the Tribe of Asher for though Zabulon came between Asher and them for the greatest part of their Land yet it seems there were some Necks or Parcels of Land both of Ephraim's and of Manasseh's which jutted out farther than the rest and touched the borders of Asher And it is certain there were many such incursions of the Land of one Tribe upon some parcels of another although they were otherwise considerably distant one from the other See Ios. 19. 34. And you must not judg of these things by the present Maps which are drawn according to the Opinions of late Authors which many times are false and they are to be judged by the Scripture and not the Scripture by them But that part of Manasseh did reach to Asher appears from hence that Dor a City of Manasseh v. 11. was as Iosephus witnesseth near Carmel which belonged to Asher Jos. 19. 26. on the north s and in Issachar on the east 11 And Manasseh had in Issachar and in Asher t Either 1. Bordering upon them as in Asher is taken v. 10. and as Aarons Rod is said to be in the Ark i. e. close by it Heb. 9. 4. or 2. Properly in them as Ephraim had some Cities in the Tribe of Manasseh Jos. 16. 9. and as it was not unusual when the place allotted to any Tribe was too narrow for it and the next too large to give away part from the larger to the less portion nay sometimes oâ—…e whole Tribe was taken into another as Simeon was into Iudah's Portion when it was found too large for Iudah Jos. 19. 9. Beth-shean and her towns and Ibleam and her towns and the inhabitants of Dor u Not the places onely but the people whom contrary to Gods Command they spared and used for Servants whom therefore they are said to have or possess and her towns and the inhabitants of Endor and her towns and the inhabitants of Taanach and her towns and the inhabitants of Megiddo and her towns even three countreys x This may be referred either to some to wit the three last places or to all the places named in this verse which are here said either to have three Countreys or Tracts of Land belonging to them or to be in three several Countreys or Portions as they seem to have been some in Issachar and some in Asher and yet both belonging to Manasseh Or the words may be rendred the third part of that Countrey for the Hebrew word is of the Singular Number and the Article seems emphatical and so the meaning may be That the Cities and Towns here mentioned are a third part of that Country i. e. of that part of Issachars and Ashers Portion in which those places lay 12 Yet * â—…udg 1. 〈◊〉 the children of Manasseh could not y drive out the inhabitants of those cities but the Canaanites would dwell z Were resolved to Fight rather than he turned out of their ancient habitations in that land q See on Ios. 15. 63. 13 Yet it came to pass when the children of Israel were waxen strong that they put the Canaanites to tribute but did not utterly drive them out a Which they were obliged to now they were strong and numerous enough to possess those places 14 And the children of Joseph b i. e. Of Ephraim and Manasseh as is manifest partly from v. 17. where it is so explained and partly because they mention it as an unreasonable thing that they being two should have but one Lot spake unto Joshua c i. e. Expostulated with him when they went and saw that Portion which was allotted to them and found it much short of their expectation saying Why hast thou given me but one lot and one portion d Either 1. Because they really had but one Lot which afterwards was divided by the Arbitrators between them Or 2. Because the Land
to wit comparatively but not simply for it was seven years old and of such this Hebrew word is used Iob 21. 10. For these Creatures are fruitful above seven years Or thus thy Fathers young Bullock and the second Bullock so there were two Bullocks But because there is but one of them mentioned both in the next verse and in the execution of this Command v. 28. it is probable it was but one and the Hebrew Particle vau and is put exegetically for even or to wit as is very usual And this he calls his Fathers young Bullock both because his Father was the owner of it and because his Father kept and fed it for a Sacrifice to Baal But because it is likely his father kept divers of these Cattel of differing Ages and Statures for that use either at his own or at the Peoples charge therefore he adds by way of limitation that he should not take the eldest and the greatest but the second to wit in age or stature or goodliness or in the order of Sacrifice that which was to have been Sacrificed to Baal in the second place And this he singled out because of its age for being seven years old it began with the Midianitish Calamity and being now to be Sacrificed did fitly signifie that the Period of that Misery was now come of seven years old and throw down the altar of Baal that thy father hath i Which thy Father built in his own ground though for the common use of the whole City v. 28 29 30. and * Exod. 〈◊〉 13. Deut. 7. 5. cut down the grove that is by it k Planted by the Altar for Idolatrous or impure uses as the manner of Idolaters was See Iudg. 3. 7. This Action might seem injurious to his Fathers Rights and Authority but Gods Command was sufficient warrant and Gideon was now called to be the Supreme Magistrate whereby he was made his Fathers Superiour and was impowered and authorized and enjoyned to â—…oot out all Idolatry and Superstition and the instruments thereof 26 And build an altar unto the LORD thy God upon the top of this ‡ Heb. strong place rock l Of which v. 20 21. Heb. of this strong hold for in that Calamitous time the Israelites retreated to such Rocks and hid and fortified themselves in them ‖ Or in an orderly manner in the ordered place m i. e. In a plain and smooth part of the Rock where an Altar may be conveniently built Or in order i. e. in such manner as I have appointed for God had given Rules about the building of Altars and take the second bullock and offer a burnt-sacrifice n Gideon was no Priest nor was this the appointed place of Sacrifice but God can dispense with his own Institutions though we may not and his Call gave Gideon sufficient Authority with the wood of the grove which thou shalt cut down 27 Then Gideon took ten men of his servants o Whom doubtless he had acquainted with his design and the assurance of success in it whereby they were easily induced to assist him if not sincerely yet for the expectation of advantage to themselves by it and did as the LORD had said unto him and so it was because he feared p Not so much lest he should suffer for it for he knew very well the doing it by night with so many hands could not hinder the discovery and consequently the punishment of it but lest he should be prevented from doing it his fathers houshold and the men of the city that he could not do it by day that he did it by night 28 ¶ And when the men of the city arose early in the morning behold the altar of Baal was cast down and the grove was cut down that was by it and the second bullock was offered upon the altar that was built q Not upon Baals Altar for which it was designed but upon an Altar erected in contempt of Baal 29 And they said one to another Who hath done this thing And when they enquired and asked they said Gideon the son of Joash hath done this thing r Which they might easily conjecture partly by his known aversion from the Worship of Baal and partly because no other person durst presume to do such a thing but they might more certainly learn it from some of the persons imployed in it who through fear or favour might inform them 30 Then the men of the city said unto Joseph Bring out thy son that he may die because he hath cast down the altar of Baal and because he hath cut down the grove that was by it 31 And Joash said unto all that stood against him Will ye plead for Baal s Why are you so zealous in pleading for that Baal for the Worship whereof you suffer such grievous Calamities at this day and from whom you have no help It is plain that Ioash had been a Worshipper of Baal either therefore he was now convinced by Gideon's information and action or he makes use of this pretence to preserve his Son being indeed indifferent in matters of Religion and therefore as he did worship Baal to comply with his Neighbours so now he deserts him to rescue his Son will ye save him he that will plead for him let him be put to death t He that shall further plead for such a god as this deserves to die for his folly and impiety It is not probable that this was all which he said for his Son's defence or that he would neglect to mention the Call his Son had from God to it the Apparition of an Angel the Promise of Deliverance but it is usual in Scripture to give onely some short hints of those things which were more largely discoursed whilest it is yet morning u i. e. Instantly without delay for it was now Morning-time as appears from v. 28 c. if he be a god let him plead for himself x As the God of Israel hath often done when any indignity or injury hath been done to him But Baal hath now shewed that he is neither able to help you nor himself and therefore is not worthy to be served any longer This couragious and resolute Answer was necessary to stop the torrent of the Peoples fury and it was drawn from it partly by the sence of his Sons extreme danger and partly by the confidence he had that God would Plead his Sons Cause and use him for the Rescue of his People because one hath cast down his altar 32 Therefore on that day he called him y i. e. Ioash called Gideon so Iudg. 7. 1. in remembrance of this noble Exploit and to put a brand upon Baal Jerub-baal saying Let Baal plead against him because he hath thrown down his altar 33 ¶ Then all the Midianites and the Amalekites and the children of the east were gathered together and went over and pitched in the
falling upon them where they least expected it on the east of Nobah and Jogbehah p Of which Cities see Numb 32. 35 42. and smote the host for the host was secure q Being now got safe over Iordan and a great way from the place of Battel and probably supposing Gideon's men to be so tired with their hard Service and the great Slaughter which they had made that they would have neither Strength nor Will to pursue them so far 12 And when Zeba and Zalmunna fled he pursued after them and * Psal. 83. 11. took the two kings of Midian Zebah and Zalmunna and ‡ Heb. 〈◊〉 discomfited them 13 ¶ And Gideon the son of Joash returned from battel before the sun was up r By which it may be gathered that he came upon them in the Night which was most convenient for him who had so small a number with him and most likely both to surprise and terrify them by the remembrance of the last Nights sad work and the expectation of another like it 14 And caught a young man of the men of Succoth and enquired of him and he Heb. writ described unto him the princes of Succoth s He told him their Names and Qualities and the elders thereof even threescore and seventeen men 15 And he came unto the men of Succoth and said Behold Zebah and Zalmunna with whom ye did upbraid me saying Are the hands of Zebah and Zalmunna now in thine hand that we should give bread unto thy men that are weary 16 And he took the elders of the city and thorns of the wilderness and briers and with them he ‡ Heb. made 〈◊〉 know taught the men of Succoth t By that severe punishment of which v. 7. he made the men i. e. the Elders of Succoth to know their Sin and Folly though it was too late for their good but not for the instruction and warning of others 17 ¶ And he beat down the tower of * King 12. Penuel and slew the men of the city 18 Then said he unto Zeba and Zalmunna What manner of men u i. e. For outward shape and quality were they whom ye slew at Tabor x Whither he understood they fled for shelter upon the approach of the Midianites and where he learnt that some were slain which he suspected might be they And they answered As thou art so were they each one ‡ Heb. according to the form c. resembled the children of a king y Not for their Garb or outward Splendour for the Family was but mean but for the Majesty of their looks By which commendation they thought to ingratiate themselves with their Conqueror 19 And he said They were my brethren even the sons of my mother as the LORD liveth if ye had saved them alive I would not slay you z For being not Canaanites he was not obliged to kill them but they having killed his Brethren and that in cool blood he was by Law the avenger of their Blood 20 And he said unto Jether his first-born Up and slay them a Partly that he migâ—… 〈◊〉 him to the use of Arms for his God and Countrey against their Enemies and to the Exercise of Justice partly that the Death of those mischievous persons might be more shameful and painful and partly that he might have some share in the honour of the Victory but the youth drew not his 〈◊〉 〈◊〉 〈◊〉 feared because he was yet a youth 21 Then Zeba and Zalmunna said Rise thou and fall upon us for as the man is so is his strength b Thou excellest him as in Age and Stature so in Strength and it is more honourable as well as easy to die by the hands of a valiant man And Gideon arose and slew Zebah and Zalmunna and took away the ‖ Or ornaments like the moon ornaments that were on their camels necks 22 ¶ Then the men of Israel said unto Gideon Rule thou over us c Not as a Judg for he was already made by God but as a King both thou and thy son and thy sons son also d Let the Kingdom be Hereditary to thee and to thy Family for thou hast delivered us from the hand of Midian e This miraculous and glorious deliverance by thy hands deserves no less from us 23 And Gideon said unto them I will not rule over you f To wit as a King which you desire neither shall my son rule over you the LORD shall rule over you g In a special manner as he hath hitherto done by Judges whom God did particularly appoint and direct even by Urim and Thummim and assist upon all occasions whereas Kings had a greater Power and onely a general dependence upon God as other Kings had Compare 1 Sam. 8. 6 7. 24 ¶ And Gideon said unto them I would desire a request of you That ye would give me every man the ear-rings of his prey for they had golden ear-rings because they were Ishmaelites h Obj. They are called Midianites before Ans. Here seems to have been a mixture of People Iudg. 6. 3. which are all called by one general name Ishmaelites or Arabians who used to wear Ear-rings Gen. 35. 4. but the greatest and the ruling part of them were Midianites 25 And they answered We will willingly give them And they spread a garment and did cast therein every man the ear-rings of his prey 26 And the weight of the golden ear-rings that he requested was a thousand and seven hundred shekels of gold beside ornaments and ‖ Or sweet Jewels collars and purple raiment that was on the kings of Midian and beside the chains that were about their camels necks 27 And Gideon made an ephod thereof i Not of all of it for then it would have been too heavy for use but of part of it the rest being probably employed about other things agreeable and appertaining to it which elsewhere are comprehended under the name of the Ephod as Iudg. 17. 5. and 18. 14 18. Hos. 3. 4. and put it in his city k Not as a Monument of the Victory for such Monuments were neither proper nor usual but for Religious use for which alone the Ephod was appointed The cafe seems to be this Gideon having by Gods Command erected an Altar in his own City Ophrah Iudg. 6. 26. for an extraordinory time and occasion though it might be continued for ordinary use and therefore as he intended to procure Priests so he designed to make Priestly Garments and especially an Ephod which was the chief and most costly which besides its use in sacred ministrations was also the instrument by which the Mind of God was enquired and discovered 1 Sam. 26. 6 9. and 30. 7. which might seem necessary for the Judg to have at hand that he might consult with God upon all occasions even in Ophrah and all Israel went thither
judgeth of all things by Events were now enraged against Gaal suspecting him guilty either of Treachery or Cowardize or ill Conduct and besides they thought the expulsion of Gaal would sweeten and satisfie Abimelech and make him give over the War against them But though they were offended with Gaal yet Zebul's interest was not so considerable with them that he could prevail with them either to kill Gaal and his Brethren or to yield themselves to Abimelech and therefore he still complies with the People and waits for a fairer opportunity though in vain that they should not dwell in Shechem 42 And it came to pass on the morrow that the people went out into the field f Either First to renew the Fight and avenge themselves for their last loss the great God hardening their hearts to their Destruction and the accomplishment of his Word delivered to them by Iotham But here is not one word about the Peoples Arming or Resisting or Fighting as there was before v. 39. but only of their Slaughter v. 43 44. Or Secondly to their usual and then proper Imployments about their Lands for though their Vintage was past the Seed-time was now come and other things were to be done in the Fields Or Thirdly Upon some solemn occasion not here expressed possibly to make a solemn Procession or perform some other Rites in the Fields to the honour of their god Baal-berith as the manner of the Heathen was to make supplication to him for his help and for better success or onely to go for that end to the house of their god Baal-berith which is thought to have been in the Fields as may seem from v. 27 46. on a Mountain upon the East side of the City and they told Abimelech 43 And he took the people and divided them into three companies g Whereof he kept one with himself v. 44. and put the rest under other Commanders and laid wait in the field and looked and behold the people were come forth out of the city and he rose up against them and smote them 44 And Abimelech and the company that was with him rushed forward and stood in the entring of the gate of the city h To prevent their Retreat into the City and give the other two Companies opportunity to Cut them off and the two other companies ran upon all the people that were in the fields and slew them 45 And Abimelech fought against the city all that day and he took the city and slew the people that was therein and beat down the city and sowed it with salt i Not to make the place barren as salt will do for then he would have sowed the Fields not the City but in token of his detestation and desire of their utter and irrecoverable Destruction for Salt is the symbole or sign of Perpetuity Compare Numb 18. 19. Deut. 29. 23. 2 Chron. 13. 5. Zeph. 2. 9. 46 ¶ And when all the men of the tower of Shechem k A strong place belonging to the City of Shechem and made for its defence or security but without the City It is thought this was that Millo which was confederate with Shechem in their design against Abimelech v. 6. which also Iotham Cursed with Shechem v. 20. and that Curse is noted to have its Effect v. 57. And this place may be called the Tower of Shechem either because those who possessed and defended it were sent from Shechem Or because it was built and kept for the safe-guard of Shechem heard that they entred into an hold of the house of the god of Berith l Or Baal-berith v. 4. Hither they fled out of the Town belonging to it fearing the same event with Shechem and here they thought to be secure partly by the strength of the place as the Temples of Idols were oft-times built in the highest and strongest Places as the Capitol at Rome and the Temple at Ierusalem and such this place seems to have been because they laid their Treasure here v. 4. Partly by the Religion of it thinking that either their god would Protect them there or that Abimelech would spare them there if not out of piety to that god yet out of thankfulness for the benefit which he received thence v. 4. 47 And it was told Abimelech that all the men of the tower of Shechem were gathered together into that place 48 And Abimelech gate him up to mount Zalmon m A place so called from its shadiness because there were many Trees there he and all the people that were with him and Abimelech took an ax in his hand and cut down a bough from the trees and took it and laid it on his shoulder and said unto the people that were with him What ye have seen ‡ Heb. I have done me do make haste and do as I have done 49 And all the people likewise cut down every man his bough and followed Abimelech and put them to the hold and set the hold on fire upon them so that all the men of the tower of Shechem died also about a thousand men and women 50 ¶ Then went Abimelech to Thebez n Another Town near to Shechem and as it seems within its Territory and encamped against Thebez and took it 51 But there was a strong tower within the city and thither fled all the men and women o All that were not slain in the taking of the Town or they all forsook the Town and retired to their strong hold and all they of the city and shut it to them and gat them up to the top of the tower p Which was flat and plain after their manner of Building 52 And Abimelech came unto the tower and fought against it and went hard unto the door of the tower to burn it with fire 53 And a certain woman * Sam. 11. 21 cast a piece of a milstone q Such great stones no doubt they carried up with them whereby they might defend themselves or offend those who Assaulted them Here the Justice of God is remarkable in suiting the Punishment to his Sin He slew his Brethren upon a stone v. 5. and he loseth his own life by a Stone upon Abimelech's head and all to brake his skull 54 Then * So 1 Sam. 31. 4. he called hastily unto the young man his armour-bearer and said unto him Draw thy sword and slay me that men say not of me A woman slew him r Which was esteemed a matter of disgrace and his young man thrust him through and he died 55 And when the men of Israel saw that Abimelech was dead they departed every man unto his place 56 ¶ Thus God rendred the wickedness of Abimelech which he did unto * Judg. 9. 5. Ruth 4. 10. his father s In rooting out as far as he could the name and memory and remainders of his Father in slaying his seventy brethren 57 And all the evil of
c This they chose to do rather than to seize upon him in his House and Bed by night either because they knew not certainly in what House or place he was or because they thought that might cause great Terror and Confusion and Mischief among their own People whereas in the day-time they might more fully discover him and more unexpectedly surprise him and more certainly direct their blows and use their Weapons against him 3 And Samson lay till midnight and arose at midnight d Being either smitten in Conscience for his Sin when he first awaked and thence fearing danger as he had just cause to do or being secretly warned by God in a Dream or by an inward impulse for the prevention of his designed Destruction and took the doors of the gate of the city e Not the great Gates but lesser Doors made in them and strengthned with distinct Posts and Bars and the two posts and went away with them f The Watch-men not expecting him till morning and therefore being now retired into the sides or upper part of the Gate-house as the manner now is to get some rest whereby to â—…it themselves for their hard Service intended in the morning or if some of them were in his way he could easily and speedily strike them dead and break the Door whilst the rest were partly astonished with the surprise and partly preparing themselves for resistance Nor durst they pursue him whom they now again perceived to have such Prodigious Strength and Courage and to be so much above the fear of them that he did 〈◊〉 run away with all speed but went leisurely having so great a weight on his Shoulders wherewith they knew he could both defend himself and offend them Heb. With 〈◊〉 baâ—… bar and all and put them upon his shoulders and carried them up to the top of an hill that is before Hebron g Either 1. To an Hill near Hebron which was above 20 miles from Gaza or 2. To the top of an high Hill not far from Gaza which looked towards Hebron which also stood upon another high Hill and might be seen from this place though it was at a great distance from it And Sampson did this not out of vain ostentation but as an evidence of his great strength for the encouragement of his people to join with him more vigorously for their own Deliverance than yet they had done or durst do and for the greater terror and contempt of the Philistines It may seem strange that Sampson immediately after so foul a Sin should have the Courage in himself and the strength from God for so great a work But First it is probable that Sampson had in some measure repented of his Sin and begged of God Pardon and Assistance which also he perceived by Instinct that God would afford him 2. This singular strength and courage was not in it self a Grace but a Gift which might have been in a graceless person and therefore might continue in a good Man notwithstanding an hainous act of Sin and it was such a Gift as did not depend upon the disposition of his Mind but upon the right ordering of his Body by the rule given to him and others of that Order ¶ 4 And it came to pass afterward that he loved a woman h Either First with Conjugal Love so as to Marry her as divers both Jews and Christians have thought Or Secondly with lustfal Love as an Harlot which though not certain because the Phrase is here Ambiguous she being neither called an Harlot as she of Gaza was v. 1 Nor yet his Wife as she of Timnath was Iudg. 14. 2 3 20. yet it may seem more probable partly because the dreadful punishment now inflicted upon Sampson for this Sin whom God spared for the first Offence is an intimation that this Sin was not inferior to the former partly because the confidence which the Philistine Lords had in her and their bold and frequent Treating with her and the whole course of her carriage towards Sampson shew her to be a mercenary and persidious Harlot and not a Wife whose Affection and Interest would have obliged her to better things and partly because Sampson did not carry her home to his House as Husbands use to do with their Wives but lodged in her House as appears from the whole Story ‖ Or by the brook in the valley of Sorek whose name was Delilah 5 And the Lords of the Philistines i The Lords of their five Principal Cities who seem to have been united together at this time in one Aristocratical Government or at least were Leagued together against him as their common Enemy came up unto her and said unto her Entice him and see wherein his great strength lieth and by what means we may prevail against him that we may bind him to ‖ Or humble afflict him k To chastise him for his injuries done to us They mean to punish him severely as they did but they express it in mild words lest the horror of it might move her to pity him and we will give thee every one of us eleven hundred pieces of silver l i. e. Shekles as that Phrase is commonly used as Numb 7. 13 85. 2 Sam. 18. 12. 2 King 6. 25. 6 ¶ And Delilah said to Samson Tell me I pray thee wherein thy great strength lieth m What is the cause of this prodigious Strength or wherein doth it consist She seems to ask meerly out of curiosity to understand the state of a person whom she so highly values and wherewith thou mightest be bound to afflict thee 7 And Samson said unto her If they bind me with seven ‖ Or new 〈◊〉 ‡ Heb. 〈◊〉 green withâ—… that were never dried n Sampson is guilty both of the Sin of Lying though he dress up the Lye in such circumstances as might make it most probable and of great folly in encouraging her enquiries which he should at first have checkt But as he â—…ad forsaken God so God had now forsaken him and deprived him of common Prudence otherwise the frequent repetition and vehement urging of this Question might easily have raised Suspicion in him then shall â—… be weak and be as ‡ Heb. 〈◊〉 men So 〈◊〉 another man 8 Then the lords of the Philistines brought up to her seven green wit hs which had not been dried and she bound him with them 9 Now there were men lying in wait abiding with her in the chamber o With her i. e. in the same House in a Chamber i. e. in a secret Chamber within her Call Nor is it strange that they did not fall upon him in his Sleep partly because they feared to awake a sleeping Lion and partly because they expect an opportunity for doing their work more certainly and with less danger and she said unto him The Philistines be upon thee Samson And he brake the wit hs as a
Prophet q Because he did discern and could discover things secret and unknown to others And these are the words Either First Of some later Sacred Writer which after Samuel's Death inserted this Verse Or Secondly Of Samuel who being probably 50 or 60 Years Old at the Writing of this Book and speaking of the state of things in his first Days might well call it before-time Or rather Thirdly Of Saul's Servant who might be now stricken in Years and might speak this either by his knowledge of what was in his Juvenile Years or upon the Information of his Father or Ancestors And so it is a fit Argument to perswade Saul to go to the Man of God that he might shew them their way and where the Asses were because he was likely to inform them for the Prophets were Anciently called Seers because they knew and could reveal hidden things And the meaning is that Anciently they were not Vulgarly called Prophets but Seers only whereas now and afterwards they were called Seers yet they were more commonly called Prophets was before time called a Seer r. 10 Then said Saul to his servant ‡ Heb. thy word is 〈◊〉 Well said come let us go so they went unto the city where the man of God was 11 ¶ And as they went up ‡ Heb. the ascent of 〈◊〉 city the hill to the city they found young maidens going out r i. e. Out of the City and down to the bottom of the Hill where the Fountain or River was to draw water and said unto them Is the Seer here 12 And they answered them and said He is behold he is before you make haste now for he came to day to the city s She so speaks though this was his own constant habitation because he had been travelling abroad possibly in his Circuit described 1 Sam. 7. 16 17. and was now returned to his own House in Ramah as he used to do and so she implies they come in a good and seasonable time to meet with him for there is a ‡ Or feast sacrifice t Otherwise Feast but it seems to be understood of a Sacrifice First Because so the Hebrew word signifies most properly and most frequently Secondly Because this Eating was in the High place which was the common place for Sacrifices but not for private Feasts Thirdly The Prophets presence was not so necessary for a Feast as for a Sacrifice of the people u So this Sacrifice is called because this was a publick Solemnity and possibly the New Moon when the People brought several Sacrifices to wit Peace-offerings whereof part fell to the Offerer's share and of these parts united together they here made a common Feast not without Samuel's direction who being forewarned the day before by God of Saul's coming made this Feast more Solemn for his entertainment v. 22 23 24. to day in the high place x Upon the Hill mentioned v. 11. and near the Altar which Samuel built for this kind of use 1 Sam. 7. 17. by Divine Dispensation as was there Noted Otherwise to Sacrifice in High places was forbidden by the Law after the Building of the Tabernacle 13 Assoon as ye be come into the city ye shall straightway find him y At Home and at leasure before he go up to the high place to eat z The Relicks of the Sacrifices according to the manner for the people will not eat until he come because he doth bless the sacrifice a i. e. Either First The Meat left of the Sacrifice which is the matter of the following Feast as this is commonly understood Or rather Secondly The Sacrifice it self for what reason is there to depart from the proper signification of the Word For that the Sacrifices under the Law were accompanied with Confession or Petition or Thanksgiving may be gathered from divers places of Scripture as Levit. 5. 5. and 16. 21. Numb 5. 7. Luk. 1. 10. And who so proper to perform this work as Samuel an eminent Prophet And the Blessing of this Sacrifice seems to have consisted both of Thanksgiving this being a Thank-Offering and of Prayer to God for his acceptance Psal. 20. 3. and afterwards they eat that be bidden Now therefore get ye up b With speed lest he be sat down before you come for about ‡ Heb. to day this time ye shall find him 14 And they went up into the city and when they were come into the city behold Samuel came out c Out of his own House just as they passed by against them for to go up to the high place 15 ¶ * Chap. 15. 1. Act. 13. 21. Now the LORD had ‡ Heb. uncoâ—…ered the ear â—…f Samuel told Samuel in his ear d i. e. Secretly a day before Saul came e That he might prepare himself for Saul's reception saying 16 To morrow about this time I will send thee a man f I will by my secret Providence so dispose of matters and of the Hearts of Saul and his Father that Saul shall come to thee though with another Design out of the land of Benjamin and thou shalt anoint him to be captain over my people Israel that he may save my people out of the hand of the Philistines g For though they were now most pressed with the Ammonites as we read chap. 12. 12. yet they looked upon these as a Land-Flood which thâ—… hoped would be soon up and soon down again but the Philistines their constant inveterate and nearest Enemies they most dreaded And from these Saul did in some measure save them and should have saved them much more if his and the Peoples manifold Sins had not hindred it for I have looked upon my people h To wit with Compassion and Resolution to help them An usual Synecdoche because their cry i i. e. Their earnest Prayers to me for help is come unto me 17 And when Samuel saw Saul the LORD said unto him k In his Ear as before v. 15. by secret instinct so as none but he could hear it Behold the man whom I spake to thee of this same shall ‡ Heb. 〈◊〉 in c. reign over my people 18 Then Saul drew near to Samuel in the gate l The Gate either Frst Of Samuel's House But he was come out thence before v. 14. Or rather Secondly Of the City for the word Gate being put by its self according to reason and common use must be understood of the most eminent in its kind which the Gate of the City is And through this Gate Samuel seems now to have been passing to go to the High-Place which probably was without the City and there he makes a stand to hear what these Persons now approaching to him were about to speak and said Tell me I pray thee where the Seers house is 19 And Samuel answered Saul and said I am the Seer Go up before me
unto the high place for ye shall eat with me to day and to morrow I will let thee go and will tell thee all that is in thine heart m Either all that thou desirest to know as concerning the Asses or rather the secret thoughts of thy heart or such actions as none know but God and thy own heart that so thou mayst be assured of the truth and certainty of that which I am to acquaint thee with And this might be done though it be not here particularly related 20 And as for thine asses that were lost ‡ Heb. to day three days 〈◊〉 days ago set not thy mind on them n Trouble not thy mind about them for they are found And ‡ Cr. for whom are the â—…ble things on whom is all the desire of Israel o Who is he that shall be that Thing or Person which all Israel desire to have to wit a King is it not on thee and on all thy fathers house p That Honour is designed for thee and after thy Death for thy Family or Posterity if by thy Sin thou dost not cut off the Entail 21 And Saul answered and said Am not I a * Psal. 68. 27. Benjamite of the smallest of the tribes of Israel q For so indeed this was having been all cut off except 600 Iudg. 20. which Blow they never recovered and therefore they were scarce reckoned as an intire Tribe but only as a Remnant or Fragment of a Tribe and being Ingrafted into Iudah in the division between the Ten Tribes and the Two they in some sort lost their Name and they together with Iudah were accounted but one Tribe as 1 King 11. 32. c. and my family the least of all the families of the tribe of Benjamin r i. e. One of the least obscure and inconsiderable in comparison of divers others Whence it may seem that Saul's Family was not so Noble and Wealthy as some imagine See on v. 1. wherefore then speakest thou ‡ Heb. according to this word so to me s Why dost thou feed me with vain hopes of the Kingdom 22 And Samuel took Saul and his servant t Whom he honoured for Saul's sake thereby both giving all the Guests occasion to think how great that Person was or should be whose very Servant was advanced above the Chief Persons of the City who were doubtless present upon this occasion and shewing how far himself was from envying Saul that Honour and Power which was to be translated from him to Saul and brought them into the parlour and made them sit in the chiefest place u Thereby to raise all their expectation and to prepare them for giving that Honour to Saul which his approaching Dignity required among them that were bidden which were about thirty persons 23 And Samuel said unto the cook Bring the portion which I gave thee x Or I appointed or disposed to thee i. e. which I bad thee reserve for this use of which I said unto thee Set it by thee 24 And the cook took up the shoulder y To wit the left Shoulder for the right Shoulder was the Priests Levit. 7. 32 33. This he gives him either First As the best and noblest part of the remainders of the Sacrifice the best parts being usually given by the Master of the Feast to such Guests as were most Honourable or best Beloved as Gen. 43. 34. Or Secondly As a secret Symbol or Sign of that burden which was to be laid upon Saul and of that strength which was necessary for the bearing of it the Shoulder being both the Seat of burdens and the subject of strength and that which was upon it z Something which the Cook by Samuel's order was to put upon it when it was drest either for Ornament or in the nature of a Sauce and set it before Saul and Samuel said Behold that which is ‖ Or reserved left a To wit left of the Sacrifice but so all or most of the rest of their Provisions were left Or rather reserved or laid by by my order for thy eating when the rest of the Meat was sent up and disposed of as the Cook pleased set it before thee and eat for unto this time b Till thou shouldst come hither and sit down here whereby thou maist know that thy coming hither was not unknown to me and was designed by God for an higher purpose hath it been kept for thee since I said c To wit to the Cook who was before mentioned as the Person to whose care this was committed I have invited the people d i. e. I have Invited or Designed some Persons for whom I reserve this part For since the word People is not here taken properly but for some particular Persons of the People which were not in all above thirty v. 22. why may not the same word be understood of two or three Persons whom Samuel specially Invited to wit Samuel and his Servant So some Learned Men understand this word People of three Men 2 King 18. 36. And they further Note That in the Arabick and Aethiopick and Persian Languages all which are near a-kin both to themselves and to the Hebrew and do oft-times communicate their signification each to other the word that signifies People is oft used for some few particular Persons Or if the word People be meant of the Chief of the People mentioned above v. 22. then Samuel was the Principal Author of this Sacrifice and Feast and it was not a Sacrifice of the People as it is rendred v. 12. but a Sacrifice and Feast made by Samuel for the People as it should be rendred there and the sence is When I first spake or sent word to the Cook that I had Invited the People first to joyn with me in my Sacrifice and then to partake with me of the Feast I then bad him reserve this part for thy use so Saul did eat with Samuel that day 25 ¶ And when they were come down from the high place into the city Samuel communed with Saul e Concerning the Kingdom designed to him by God and his Duty to expect it patiently till God actually called him to it and to Administer it Piously and Justly and Valiantly upon the top of the house f Which was flat after the manner Deut. 22. 8. and so fit for walking and for secret Prayers Dan. 6. 10. Act. 10. 9. or any private and familiar Discourses among Friends 26 And they arose early and it came to pass about the spring of the day that Samuel called Saul to the top of the house g A second time to impart something more to him saying ‡ 〈◊〉 other 〈◊〉 Up that I may send thee away h Prepare thy self for thy departure and journey and Saul arose and they went out both of them he and Samuel abroad i Samuel accompanying Saul part
for her husband 27 And when the mourning was past k Which was seven days Gen. 50. 10. 1 Sam. 31. 13. Nor could the nature of the thing admit of longer delay lest the too early birth of the Child might discover David's Sin David sent and â—…et her to his house and she became his wife and bare him a son l By which it appears That David continued in the state of Impenitency for divers Months together and this notwithstanding his frequent attendance upon God's Ordinances Which is an eminent instance of the Corruption of Man's Nature which is even in the best and without Divine Assistance is too strong for them of the deceitfulness of Sin and of the tremendous Judgment of God in punishing one Sin by delivering a man up to another but the thing that David had done m i. e. His Adultery and Murder as is evident from the next Chapter ‡ Heb. 〈◊〉 in the 〈◊〉 〈◊〉 displeased the LORD CHAP. XII AND the LORD sent Nathan a The Prophet chap. 7. 2. 1 King 1. 8. When the ordinary means did not awaken David to Repentance God useth an Extraordinary Course Thus the Merciful God pities and prevents him who had so horribly forsaken and forgotten God unto David and * Psa. 51. 〈◊〉 he came unto him and said unto him There were two men in one city b He prudently ushereth in his Reproof with a Parable after the manner of the Eastern Nations and ancient times that so he might surprize David and cause him unawares to give Sentence against himself He manageth his Relation as if it had been a real thing and demands the King's Justice in the case Though the Application of this Parable to David be easie and obvious yet it matters not if some circumstances be not so applicable because it was fit to put in some such Clauses either for the decency of the Parable or that David might not too early discover his Design the one rich and the other poor 2 The rich man had exceeding many flocks and herds c Noting David's many Wives and Concubines 3 But the poor man had nothing save one little ew lamb d Designing Uriah with his own and onely Wife which he had bought e As men then used to buy their Wives or had procured and nourished up and it grew up together with him and with his children it did eat of his own ‡ Heb. Morsel meat and drank of his own cup and lay in his bosome f Which David might take for Hyperbolical Expressions of his tender care of and affection to it Although there want not Instances of some who have treated such Brute-Creatures in this manner and was unto him as a daughter 4 And there came a traveller g This some make to be the Devil whom David gratified by his Sin but it rather seems added for the decency of the Parable unto the rich man and he spared to take of his own flock and of his own herd to dress for the wayfaring man that was come unto him but took the poor mans lamb and dressed it for the man that was come to him 5 And Davids anger was kindled greatly against the man and he said to Nathan As the LORD liveth the man that hath done this thing ‖ Or is worthy to die ‡ Heb. is the Son of death shall surely die h This seems to be more than the Fact deserved or than he had Commission to Inflict for it Exod. 22. 1. But it is observable That David now when he was most Indulgent to himself and to his own Sin was most severe to others as appears by this Passage and the following Relation v. 31. which was done in the time of David's impenitent continuance in his Sin 6 And he shall restore the lamb * Exod. 22. 4. fourfold because he did this thing and because he had no pity 7 And Nathan said to David Thou art the man i Thou hast committed this Crime with great Aggravations and out of thine own mouth thy Sentence hath proceeded and thou art worthy of Death Thus saith the LORD God of Israel * 1 Sam. 16. 13. I anointed thee king over Israel and I delivered thee out of the hand of Saul 8 And I gave thee thy masters house and thy masters wives k Or women as that Word is elsewhere used as Numb 31. 18. And though we read not a word of God's giving or of David's taking any of Saul's Wives into his bosome or which is all one into his Bed Yet which I think to be aimed at here it might be according to the manner of that time that the Wives and Concubines of the Precedent King belonged to the Successor to be at least at his Dispose And to pretend to them was interpreted little less than pretending to the Crown Which made it fatal to Adonijah to ask Abishag 1 King 2. 23 And to Abner to be suspected for Rispah 2 Sam. 3. 8. And Absalon Usurping the Crown usurped the Concubines also which is looked on as a Crime unpardonable 2 Sam. 16. 21. nor would this have been reckoned amongst the Mercies and Blessings which God here is said to give him and which are opposed to that which he â—…infully took but we do read That Merab Saul's Daughter was given to him for his Wife by Saul's promise and consequently by God's grant though afterwards Saul perfidiously gave her to another Man and that Michal the other Daughter was actually given to him 1 Sam. 18. And it is very possible that some other of Davids Wives were nearly Related to the House of Saul whereby David might design to enlarge and strengthen his Interest in the Kingdom Although there is no absolute Necessity of restraining this to Saul seeing the Word is Plural Masters and may belong to others also who sometimes were owned by David as his Masters Lords or Superiors such as Mabal was and some others not elsewhere named might be whose Houses and Wives or at least Women God might give to David into thy bosome and gave thee the house of Israel and of Judah and if that had been too little I would moreover have given unto thee such and such things l Such other things as thou hadst wanted or in reason desired 9 Wherefore hast thou despised the commandment of the LORD m i. e. Those Laws of God which forbad thee to do this thing by not giving them that respect and observance which they deserved to do evil in his sight thou hast killed Uriah the Hittite n That Valiant and Generous and Noble Person with the sword and hast taken his wife to be thy wife o This he mentions amongst his other Sins partly because he had rewarded her who by God's Law should have been severely punished partly because he compassed this Marriage by wicked Practices even by Uriah's Murder and for sinful ends even
is dead 19 But when David saw that his servants whispered David perceived that the child was dead therefore David said unto his servants Is the child dead And they said He is dead 20 Then David arose from the earth and washed and anointed himself and changed his apparel and came into the house of the LORD n i. e. To the Tabernacle to confess his Sin before the Lord and to own his Justice in this stroke and the other threatnings and to deprecate his great and just displeasure and to acknowledge Gods rich mercy in sparing his own Life and to offer such Sacrifices as were proper and required in such cases Nor did David transgress that Law Numb 19. 14. in going thither before the Seven Days were expired For neither is there the same reason of a Tent and of a dwelling House where the several Rooms of the House are as distinct as several Tents nor is it here said that David was in the same Room or in the same House where the Child died and worshipped then he came to his own house and when he required they set bread before him and he did eat 21 Then said his servants unto him What thing is this that thou hast done thou didst fast and weep for the child while it was alive but when the child was dead thou didst rise and eat bread 22 And he said While the child was yet alive I fasted and wept * See Isa. 33. 1. Jon. 3. 9. for I said Who can tell whether God will be gracious to me that the child may live o For God's threatning of the Child's Death might be conditional as that was of Ninevehs Destruction Ionah 3. 4. 23 But now he is dead wherefore should I fast p Seeing Fasting and Prayer cannot now prevail with God for his Life can I bring him back again I shall go to him q Into the state of the Dead in which he is and into Heaven where I doubt not I shall find him but he shall not return to me 24 And David comforted Bath sheba his wife r Who was now much dejected both for her former Sin which she truly Repented of as may be gathered from Prov. 31. 1 2 3 c. and for the loss of that Child which was very dear to her and which might seem to be the onely tie of David's Affection to her which being now dead she might think that David would utterly cast her off and leave her to that Shame and Punishment which she had deserved and went in unto her s To wit into her Chamber or Bed and lay with her and * Matt. 1. 6. she bare a son and * 1 Chron 〈◊〉 9. he called his name Solomon and the LORD loved him t i. e. The Lord declared to David that he loved his Son notwithstanding the just cause which David had given to God to alienate his Affections from him 25 And he sent by the hand of Nathan the prophet and he called his name ‖ That is beloved of the Lord. Jedidiah because of the LORD u Either because of the Lord's love to him as the Name signifies or because the Lord commanded him to do so 26 And Joab fought against Rabbah of the children of Ammon and took the royal city x i. e. That part of the City where was the Kings Palace where he ordinarily resided though now it seems he was retired to a strong Fort. 27 And Joab sent messengers to David and said I have fought against Rabbah and have taken the city of waters y The same Royal City so called because it either stood beside the River or was encompassed with Water both for defence and delight Although the Words are by some Learned Men rendred thus I have taken or intercepted or cut off water from the city Which well agrees both with the words eth being here put for meeth which is frequent as Gen. 4. 1. and 44. 4. Exod. 9. 29 c. and with the Relation of Iosephus the Iew who saith The Conduits of Water were cut off and so the City was taken And with a Relation of Polybius concerning the same Ciry which was taken afterwards by Antiochus in the same manner by cutting off Water from the City 28 Now therefore gather the rest of the people together and encamp against the city and take it z For having taken one part of the City he concluded the remaining part of it could not long stand out lest I take the city and ‡ Heb. my name be called upon it it be called after my name a Lest I have the Honour of taking it Thus he seeks to engratiate himself with the King by pretending great care for his Honour and Interest 29 And David gathered all the people together b Either because Ioab needed more help for the Storming of the City or at least for the Prosecution of the Victory and Execution of Justice upon the whole Land or because he would have them all to partake of the spoil of the City which was there in great abundance v. 30. the rather because they were all exposed to the hazard of utter Ruine in case the Ammonites had prevailed against them and went to Rabbah and fought against it and took it 30 * 1 Chron. 20. 2. And he took their kings crown from off his head the weight whereof was a talent of gold c Or rather the price whereof c. For as the Hebrew Shekel signifies both a Weight and a piece of Money of a certain price so also may mishkal as proceeding from the same Root And in general the same Words both in Hebrew Greek and Latine are promiscuously used to signifie either Weight or Price as is well known to the Learned And the addition of pretious stones which are never valued by the Weight of Gold makes this signification here most proper and probable Moreover the Weight might seem too great either for the King of Ammon or for David to wear it upon his Head Although if this were meant of the Weight it might be said that this was not a Crown to be worn ordinarily but meerly to be put on upon the King's Head at his Coronation or upon Solemn occasions as here where this was done in token of the Translation of this Kingdom to David and it may be it was held up or supported by two Officers of State that it might not be too burdensome to him and after a little while taken off with the precious stones and it was set on Davids head and he brought forth the spoil of the city ‡ Heb. very great â—… in great abundance 31 And he brought forth the people that were therein d The words are indefinite and therefore not necessarily to be understood of all the people for it had been Barbarous to use Women and Children thus but of the Men of War and especially of those who had been the
and that in the space of a few Months And to the second Objection That those Histories related chap. 21 c. though they be placed after this Rebellion yet indeed were done before it the proof of which see on chap. 21. 1. For it is so confessed and evident that things are not always placed in the same order in which they were done that it is a Rule of the Hebrews and approved by other Learned men Non 〈◊〉 prius posterius in Sacris literis that is There is no first and last in the order of Scripture relations And here is a plain reason for this transplacing of this History which is allowed in other like cases That when once the History of Tamar's Rape had been mentioned it was very fit to subjoin the Relation of all the Mischiefs which followed upon that occasion If any Infidel will yet cavil with this Text and number of Years let him know that instead of forty the Syriack and Arabick and Iosephus the Iew read four years and that it is much more rational to acknowledge an Error of the Scribe who Copied out the Sacred Text than upon so frivolous a ground to question the Divine Authority of the Holy Scriptures And that some men chuse the latter way rather than the former is an evidence that they are Infidels by the choice of their wills more than by the strength of their reasons that Absalom said unto the king I pray thee let me go and pay my vow o He pretends Piety which he knew would please his Father and easily procure his consent which I have vowed unto the LORD in Hebron p Which is mentioned as the place not where the Vow was made for that was at Geshur v. 8. but where he intended to perform it The pretence for which was That he was Born in this place 2 Sam. 3. 3. and that here was a famous high-place and till the Temple was built it was permitted to Sacrifice upon the high-places 8 For thy servant vowed a vow while I abode at Geshur in Syria saying If the LORD shall bring me again indeed to Jerusalem then I will serve the LORD q i. e. Worship him by the offering of Sacrifices of Thanksgiving to God for restoring me to the place of his presence and service and to my Fathers favour But why should not this service have been performed at Sion or at Gibeon Here was some ground of suspition but God blinded David's eyes that he might bring upon David and upon Absalom the Judgments which they deserved and he designed 9 And the king said unto him Go in peace So he arose and went to Hebron r This place he chose as being an eminent Ciry and next to Ierusalem the chief of the Tribe of Iudah and the place of his Birth and the place where his Father began his Kingdom which he took for a good omen and where it is probable that he had secured many Friends and which was at some convenient distance from Ierusalem that his Father could not suddenly reach him 10 ¶ But Absalom sent s From Hebron Or had sent from Ierusalem that when he went to Hebron they should go into the several Tribes to sift the people and to dispose them to Absalom's party and acquaint them with his success spies throughout all the Tribes of Israel saying Assoon as ye hear the sound of the trumpet t Which I shall take care to have sounded in several parts by other persons and when that is done you shall inform them of the reason of it Or as soon as you understand that the Trumpet was Sounded at Hebron partly to call the people together for my assistance and partly to celebrate my Inauguration to the Kingdom which you shall speedily know by messengers whom I shall send to you to that end then ye shall say Absalom reigneth in Hebron 11 And with Absalom went two hundred men out of Jerusalem that were called u Such as Absalom had pick't out as fit for his purpose such as were of some quality and reputation with the King and people which would give a great countenance to his undertaking and give occasion to people at first to think that this was done by his Fathers consent or connivence as being now aged and infirm and willing to resign the Kingdom to him as his eldest Son and the Noblest too as being descended from a King by both Parents and such as by their wisdom and interest in the people might have done David much service in thiis needful time yet such as were not very Martial men nor likely with violence to oppose his proceedings and they went in their simplicity and they knew not any thing x Concerning Absalom's design 12 And Absalom sent for Ahithophel the Gilonite y Who is thought to have been the Author or at least the fomenter of this Rebellion either because he was discontented with David for which there might be many reasons or because he saw the Father was old and nigh his end and he thought it best policy to worship the rising Sun and to follow the young Prince whom he observed to have so great an interest in the hearts of the people and whom he supposed he could easily manage as he pleased which he could not do with David Davids Counsellor from his city even from Giloh while he offered sacrifices z Which he did not in Devotion to God for he neither feared God nor reverenced Man nor to implore Gods favour and assistance against his Father which he knew was a vain thing to expect but meerly that upon this pretence he might call great numbers of the people together whereof many would come to join with him in the Worship of God and most to partake of the Feasts which were made of the remainders of the Sacrifices according to the manner and the conspiracy was strong for the people increased continually with Absalom 13 And there came a messenger to David saying The hearts of the men of Israel are after Absalom a The generality of the people are for him Which is not strange considering either first David whose many misâ—…arriages had greatly lost him in the hearts of his people Or Secondly The people whose temper is generally unstable weary of old things and desirous of changes and apt to expect great benefits thereby Or Thirdly Absalom whose noble Birth and singular Beauty and most obliging Carriage and ample Promises had won the peoples hearts considering also that he was David's first-born to whom the Kingdom of right belonged and yet that David intended to give away his right to Solomon which the people thought might prove the occasion of a civil and dreadful War which hereby they designed to prevent Or Fourthly The Just and Holy God who ordered and over-ruled all these things for David's chastisement and the instruction and terror of sinners in all future Ages 14 And David said unto all
First A command and then the last clause is an exception from that Law Deut. 20. 19. which being delivered by a Prophet might be obeyed And if this command seem severe it must be considered that the Moabites were a very wicked people perfidious cruel implacable Enemies to Gods People upon all occasions and now in a state of Rebellion Or rather Secondly A prediction of their success that they should have so full and compleat a Victory that they should be able to do all which is here expressed and stop all wells of water and ‡ Heb. grieve make useless mar every good piece of land with stones 20 And it came to pass in the morning when the meat-offering was offered g i. e. The morning-Sacrifice of which Exod. 29. 39 40. which doubtless was attended with the Solemn prayers of Gods People as the Evening-Sacrifice unquestionably was Act. 3. 1. there being the same reason for substance for both times At this time Elisha joyned his Prayers with the Prayers of Gods People especially those at Ierusalem as he had done at a like time 1 King 18. 29. aad this time God chose to answer his and their Prayers and to work this Miracle that thereby he might determine the controversie between the Israelites and Iews about the place and manner of worship and give a publick Testimony from Heaven for the Iews and against the Israelites that behold there came water h Miraculously produced out of some Rock or Vein of the Earth by the way of Edom i From those parts which were towards Edom. and the countrey was filled with water 21 ¶ And when all the Moabites heard that the kings were come up to fight against them they ‡ Heb. were cried together gathered all that were able to ‡ Heb. gird himself with a girdle put on armour k Heb. to gird on a girdle i. e. a Military Girdle to which the Sword was fastened 2 Sam. 20. 8. 1 King 2. 5. and upward and stood in the border l Or in that border to wit of their Countrey which was towards Edom which way they understood the Kings came Here they stood probably to defend the passages into their Countrey 22 And they rose up early in the morning and the sun shone upon the water and the Moabites saw the water on the other side as red as blood n Because of the morning-Sun which meeting with the Vapours that arose from the Earth and shining through them upon the Water gave it a reddish tincture God also so ordered things that their sences and fancies were disturbed or the Air so disposed that it might seem of this Colour And they might more easily mistake this for Blood because they knew that that ground was generally dry and without any trenches or streams of Water now especially in this dry season there being no noise of Wind and Rain v. 17. And they might justly think that the three Kings being divided in their Religion and Interests and discontented for want of Water might fall into dissentions and heats and mutual slaughters of which they had a late example 2 Chron. 20. 22 23. 23 And they said This is blood the kings are surely ‡ Heb. destroyed slain and they have smitten one another now therefore Moab to the spoil n They were so highly confident that they send no Scouts but March thither with their whole Army and that in great disorder Wherein there was also a Divine hand strengthning them in their mistakes and hardening them to their destruction 24 And when they came to the camp of Israel the Israelites rose up and smote the Moabites so that they fled before them but ‖ Or they smoâ—…e in it even smiting they went forward smiting the Moabites even in their countrey o They pursued them to their own Countrey and entred it with and after them the passes which before the Moabites defended being now open for them 25 And they beat down the cities and on every good piece of land cast every man his stone p The Stones which happily had been with great care and pains pickt out of the Land and laid in heaps after the manner they dispersed again and slew the people who should have cleansed them again and filled it and they stopped all the wells of water and felled all the good trees ‡ Heb. until he leâ—…t the stones thereof in Kir-haraseth onely in Kirharaseth q Which was the Royal and strongest City of the Moabites Isa. 16. 7 11. into which the remnant of the Moabites were gathered where also their King was with them left they the stones thereof r The Walls and Buildings of this City onely were left other Cities and in a manner their whole Countrey being utterly destroyed howbeit the slingers s Either First Such as slung small Stones against those that stood upon the Wall to desend it Or rather Secondly Such as slung great Stones against the Walls to break them down according to the manner of those times went about it and smote it t i. e. Made breaches in the Walls by which they might enter into the City and take it 26 ¶ And when the king of Moab saw that the battel was too sore for him he took with him seven hundred men that drew swords to break through even unto the king of Edom u That being unable to defend the City longer he might make an escape which he chose to do on the King of Edom's quarter because he thought either that his was the weakest side or that he would more willingly suffer him to escape because he was not so hearty in the War as the rest but onely forced to it and he might hereafter have some occasion of the King of Moab to joyn with him as before he had 2 Chron. 20. 22. but they could not 27 Then he took his eldest son x Either First the King of Edom's Son whom in his eruption he took and then Sacrificed Compare Amos 2. 1. But First That place speaks of the king not of the kings son and of the burning of his bones not of the offering of a living man for a Burnt-Offering Secondly This would not have made the besiegers to raise their siege but to have followed it more warmly to revenge so barbarous an action Thirdly The following clause that should have reigned in his stead agrees not so well to the Edomites whose King was onely Iehoshaphat's Vice-Roy and therefore his Son had no right to succeed him as it doth to the Moabites whose King was revolted from Israel and intended to keep that Kingdom to himself and Children Or rather Secondly His own Son whom he Sacrificed partly to obtain the favour of his God according to the manner of the Phoenicians and other people in grievous and publick Calamities whereof we have manifest testimonies both in Scripture as Ps. 106. 37. Ezek. 20. 31. and in
had said by all his servants the prophets So was Israel carried away out of their own land to Assyria unto this day 24 ¶ And the king of Assyria l Either Shalmanezer or rather his Son and Successor Esarhaddon Ezra 4. 2. because this was a work oâ—… some time and as his Father had projected and possibly began this so he executed or finished it whence it is ascribed to him rather than to his Father brought men from Babylon m Which then was subject to the Assyrian Monarch but a few years after revolted from him and set up another King as appears both from sacred and profane Histories and from Cuthah and from Ana and from Hamath and from Sepharvaim n Several places then in his Dominion and placed them in the cities of Samaria instead of the children of Israel and they possessed Samaria and dwelt in the cities thereof 25 And so it was at the beginning of their dwelling there that they feared not the LORD ‖ They did not acknowledg nor worship God in any sort therefore o For this gross neglect and contempt of God which was contrary to the Principles and Practises of the Heathens who used to worship the Gods of the Nations where they lived and gave that honour to their false gods which here they denied to the true Hereby also God asserted his own right and soveraignty over that land and made them to understand that neither the Israelites were cast out nor they brought into that land by their valour or strength but by God's Providence who as he had cast the Israelites out for their neglect of God's service so both could and would in his due time turn them out also if they were guilty of the same sins the LORD sent lions among them which slew some of them 26 Wherefore they spake p i. e. They wrote or sent messengers to him for relief to the king of Assyria saying The nations which thou hast removed and placed in the cities of Samaria know not the manner of the God of the land q They supposed the true God to be like one of their Topical Deities who had their particular Countries and Provinces allotted to them therefore he hath sent lions among them and behold they slay them because they know not the manner of the God of the land 27 Then the king of Assyria commanded saying Carry thither one of the priests r i. e. One of the chief of the Priests with others to be under his inspection and direction as may be gathered from the following words where it is said of the same person or persons let them go c. and then let him teach c. Nor is it probable that one Priest could suffice for the instruction of the Inhabitants of so many and distant parts whom ye brought from thence and let them go and dwell there and let him teach them the manner of the God of the land 28 Then one of the priests whom they had carried away from Samaria came and dwelt in Bethel and taught them how they should fear the LORD s i. e. The manner of God's Worship as it was practised in Israel as may be gathered both from the quality of this person who was an Israelitish Priest and from the place of his residence Bethel a place infamous for the worship of the Calves and from the manner of their making Priests by this man's direction ver 32. 29 Howbeit every nation made gods of their own t Or worshipped as that Verb is sometimes used of which see Exod. 32. 35. i. e. those whom they worshipped in the places from whence they came whose names here follow and put them in the houses of the high places which the Samaritans u i. e. The former People or Inhabitants not of the City but of the Kingdom of Samaria had made every nation in their cities wherein they dwelt 30 And the men of Babylon made Succoth-benoth and the men of Cuth made Nergal and the men of Hamath made Ashima 31 And the Avites made Nibhaz and Tartak and the Sepharvites burnt their children in fire to Adrammelech and Anammelech the gods of Sepharvaim 32 So they feared the LORD and made unto themselves of the lowest of them priests of the high places x See the Notes on 1 Kings 12. 31. which sacrificed for them y To wit unto the true God For as to the worship of their own gods they needed no instruction and would not permit a person of another Religion to minister therein in the houses of the high places 33 * 〈◊〉 1â—… They feared the LORD z They worshipped God externally in that way which the Israelites used and served their own gods after the manner of the nations ‖ 〈◊〉 â—…ho carâ—… 〈◊〉 away 〈◊〉 〈◊〉 whom they carried away from thence a These words belong either 1. to both the foregoing branches and to the Israelites and then the sense is They trod in the steps of their predecessors the Israelites who in regard of their several Tribes are both here and elswhere called Nations who did many of them worship both God in their Calves and Baal too Or 2. to the last branch onely but then the words must be otherwise rendred they served their own gods after the manner of the Nations from which they brought or carried them or from whence they these new Inhabitants were brought i. e. each of them served the god of the country or place whence he was brought as is related above ver 30 31. But these Nations could not so properly be said to be carried away or to be carried away captive as this Hebrew word signifies as the Israelites and therefore the former interpretation seems more proper 34 Unto this day they b Either 1. the Samaritans whose Religion he hath hitherto been describing and to the description whereof he reâ—… ver 41. So the following Verses are a digression wherein he designs onely to take an occasion to compare them with the Israelites and to aggravate the sins of the Israelites above theirs which he doth ver 35 c. and then returns to the former description ver 31. Or rather 2. The Israelites who are the principal Subjects of this whole Discourse and of whom he unquestionably speaks ver 35. and thence to ver 41. of whom also the last words of ver 33. are to be understood and from thence he takes an occasion to return to his main business to relate and aggravate the sins of Israel and thereby to justifie his severe proceedings against them to all the World So the sense of the place is this As the Israelites before their captivity gave these Nations an ill Example in serving the Lord and Baal together so or after their former manner they do unto this day in the land of their captivity do after the former manners they fear not the LORD c Though they
to walk after the LORD and to keep his commandments and his testimonies and his statutes with all their heart and all their soul to perform the words of this covenant that were written in this book and all the people stood to the covenant e To wit as to the taking of it they declared their consent to it and their concurrence with the King in that act which possibly they did by standing upright as the King himself stood when he took it 4 And the king commanded Hilkiah the high priest and the priests of the second order f Either those two who were next in degree to the High-Priest and in case of his sickness were to manage his work Of whom see 2 Sâ—…m S. 17. or the heads of the â—…4 courses which David had appointed 1 Câ—…r 25. and the keepers of the door g See above on chap. 22. 4. to bring forth h i. e. To take care that they should be brought forth out of the temple of the LORD all the vessels that were made for Baal and for the grove i i. e. The image of the grove of which see on chap. 21. 7. it being most frequent to call Images by the names of the persons or things which they represent and for all the host of heaven and he burnt them without Jerusalem in the fields of Kidron k i. e. Adioyning to the brook of Kidron and carried the ashes of them unto Beth-el l Partly to shew his abhorrency of them and that he would not give the Ashes of them a place in his Kingdom and partly to pollute and disgrace that place which had been the Chief Seat and Throne of Idolatry 5 And he ‡ Heb. caused to â—…ease put down the ‡ Heb. Chemarim idolatrous priests m Heb. the Chemarim which were Ministers of Idols Hos. 10. 5. distinct from the Priests Zeph. 1. 4. Possibly they were the highest rank of Priests because they are here employed in the highest work which was to burn Incense whom the kings of Judah had ordained to burn in cense in the high places in the cities of Judah and in the places round about Jerusalem them also that burnt incense unto Paal n A particular god of greatest esteem with them so called though elsewhere the name of Baal is common to all false gods to the sun and to the moon and to the ‖ Or twelve signs or constellations planets and to all the host of heaven 6 And he brought out the * Chap. 21. 7. grove o See on ver 4. from the house of the LORD without Jerusalem unto the brook Kidron and burnt it at the brook Kidron and stampt it small to powder and cast the powder thereof upon the graves of the children of the people p i. e. Of the common people whose Graves were made together in some common place which was generally accounted very impure and contemptible and therefore a sit place for this â—…ilth to be thrown into Or of Bastards who are oft called the children of the people who as they had this brand of infamy laid upon them that they might not enter into the congrigation of the Lord Deut. 23. 2. so possibly they were exposed to this further Ignominy to be buried in a peculiar and in the most infamous place Or rather as it is in the Hebrew of that people i. e. those Idolatrous people as it is explained 2 Chr. 34. 4. and here sufficiently implied in this and the foregoing Verse 7 And he brake down the houses of the sodomites q Wherein some Males prostituted their Bodies to the Lusts of others which abominable practise was both a punishment of Idolatry Rom. 1. 23 24 27. and a part of Idol-worship this being done to the honour of some of their Idols and by the appointment and instigation of those impure and diabolical spirits which were worshipped in their Idols See 1 King 14. 24. and 15. 12. and 22. 46. that were by the house of the LORD where the women wove ‡ Heb. houses hangings r Or curtains either to draw before the Idol or Idols which were worshiped in the Grove to preserve them from defilement or to gain more reverence for them or which were set up in the Grove that the abominable filthiness last mentioned might be committed within them Or garments for the service of the Grove for the Idols or the Priests belonging to them Heb. houses i. e. either little Chappels made of woven work like those which were made of Silver Act. 19. 24. within which there were some representations of their Grove-Idols or rather Tents made of those Curtains for the use above-mentioned for the grove s Or for Asherah an Idol so called as was noted before 8 And he brought all the priests t To wit belonging to the high-places here following whether such as worshipped Idols or rather such as worshipped God in those forbidden places Deut. 12. 11. as may be gathered from the following Verse out of the cities of Judah and defiled the high places u By burning dead mens Bones upon them as ver 14 16 20. or by putting them to some other unclean or filthy use where the priests had burnt incense from Geba x The Northern border of the Kingdom of Iudah Of which see Jos. 18. 24. 1 Kin. 15. 22. to Beersheba y Which was the Southern border See Gen. 21. 31. 〈◊〉 20. 1. i. e. from one end to the other and brake down the high places of the gates z Which were erected by the Gates of the City here mentioned into the honour of their Tutelary gods which after the manner of the Heathen they owned for the Protectors of their City and Habitations that were in the entring in of the gate of Joshua the governour of the city a This circumstance is noted to shew Iosiah's great zeal and impartiality in rooting out all monuments of Idolatry without any respect unto those great persons who were concerned in them or affected to them which were on a mans left hand at the gate of the city 9 Nevertheless the priests of the high places b Which Worshipped the True God there came not up to the altar of the LORD in Jerusalem c i. e. Were not suffered to come thither to the exercise of their Priestly function as a just punishment for the corruption of Gods Worship and the transgression of so plain and positive a Law of God Deut. 12. 11. which was much worse in them who had more knowledge to discern Gods mind therein and more obligations to observe it and to ingage others to the observation of it Compare Ezek. 44. 10. but they did eat of the unleavened bread d i. e. Of the Meat-Offerings allotted to the Priests wherein there was to be no Leaven Lev. 2. 4 5 10 11. and consequently of other Provisions belonging to the Priests
6. of the congregation with singing until Solomon had built the house of the LORD in Jerusalem and then they waited on their office according to their order s Which David had appointed by the Spirit as it follows in this Book 33 And these t To wit Heman here mentioned and Asaph v. â—…9 and Ethan v. 44. are they that †Heb. stâ—…od waited with their children of the sons of the Kohathite Heman a singer the son of Joel the son of Shemuel u Or Samuel the Prophet 34 The son of Elkanah the son of Jeroham the son of Eliel the son of ‖ Ver. 26. Nahâ—…th Toah 35 The son of ‖ or Zophai Zuph the son of Elkanah the son of Mahath the son of Amasai 36 The son of Elkanah the son of ‖ Ver. 24. Shaul Uzziah Uriel Joel the son of Azariah the son of Zephaniah 37 The son of Tahath the son of Assir the son of * Exod. 6. 24. Ebiasaph the son of Korah 38 The son of Izhar the son of Kohath the son of Levi the son of Israel 39 And his brother x Asaph is here called Hemans Brother both by birth being of the same Tribe and Father Levi and by his Office and Employment which was the same with his Asaph who stood on his right hand even Asaph the son of Berechiah the son of Shimea 40 The son of Michael the son of Baasiah the son of Melchiah 41 The son of Ethni the son of Zerah the son of Adajah 42 The son of Ethan the son of Zimmah the son of Shimei 43 The son of Jahath the son of Gershom the son of Levi. 44 And their brethren the sons of Merari stood on the left hand Ethan y Called also Ieduthun 1 Chron. 9. 16. 2 Chron. 35. 15. and in the Titles of divers Psalms the son of ‖ Or Kushajah Ch. 15. 17. Kishi the son of Abdi the son of Malluch 45 The son of Hashabiah the son of Amaziah the son of Hilkiah 46 The son of Amzi the son of Bani the son of Shamer 47 The son of Mahli the son of Mushi the son of Merari the son of Levi. 48 Their brethren also the Levites z Such of them as had no skill in Singing were otherwise employed were appointed unto all manner of service of the tabernacle of the house of God 49 But a Having mentioned the Work and Employment of the High-Priests he briefly rehearseth the Names of the Persons who successively performed it Aaron and his sons offered * Lev. 1. 9. upon the altar of the burnt-offering and * Exod. 30. 7. on the altar of incense and were appointed for all the work of the place most holy and to make an atonement for Israel according to all that Moses the servant of God had commanded 50 And these are the sons of Aaron Eleazar his son Phinehas his son Abishua his son 51 Bukki his son Uzzi his son Zerahiah his son 52 Merajoth his son Amariah his son Ahitub his son 53 Zadok his son Ahimaaz his son 54 Now these are their dwelling places throughout their castles in their coasts of the sons of Aaron of the families of the Kohathite for theirs was the lot b Or this Lot or Portion which here follows Or the first Lot as appears by the sequel 55 And they gave them Hebron in the land of Judah and the suburbs thereof round about it 56 But the fields of the city and the villages thereof they gave to Caleb the son of Jephunneh 57 And to the sons of Aaron they gave the cities c Or out of the Cities the Hebrew eth being put for meeth as hath been oft noted of Judah namely Hebron the city of refuge and Libna with her suburbs and Jattir and Eshtemoa with their suburbs 58 And ‖ Or Holon Josh. 21. 15. Hilen with her suburbs Debiâ—… with her suburbs 59 And ‖ Or Ain Josh. 21. 16. Ashan with her suburbs and Beth-shemesh with her suburbs 60 And out of the tribe of Benjamin Geba with her suburbs and ‖ Or Almon Josh. 21. 18. Alemeth with her suburbs and Anathoth with her suburbs All their cities throughout their families were thirteen cities d Whereof 11. are here numbred and two more added to them Ios. 21. 13. 61 And unto the sons of Kohath which were left e Over and above the Priests who were of the same Family of Kohath and Tribe of Levi. of the family of that tribe were cities given out of the half tribe namely out of the half tribe of Manasseh * Josh. 21. 5. by lot ten cities f Or by lot with a full Point for there the Sense ends All their Cities were ten cities as it is expresly said Ios. 21. 26. Those words all their cities were are to be understood out of the former Verse which is not unusual in the Holy Scripture And so this sacred Writer explains himself v. 66 c. where eight of these Cities are named whereof onely two are taken out of this half Tribe of Manasseh v. 70. the other two being named Ios. 21. 21 c. where these things are more plainly and fully declared 62 And to the sons of Gershom g Understand here cities were given which is also understood v. 61 and expressed v. 64. throughout their families out of the tribe of Issachar and out of the tribe of Asher and out of the tribe of Naphtali and out of the tribe of Manasseh in Bashan thirteen cities 63 Unto the sons of Merari were given by lot throughout their families out of the tribe of Reuben and out of the tribe of Gad and out of the tribe of Zebulun * Josh. 21. 7 34. twelve cities 64 And the children of Israel gave to the Levites h i. e. To the Tribe of Levi consisting of Priests and other Levites these cities i Which are numbred or named in this Chapter with their suburbs 65 And they gave k To wit to those Levites of the Family of Kohath who were Priests as appears both by v. 57 c. where the Cities given to the Aâ—…ronites are said to be taken out of the Tribes here named even out of Iudah under which Simeon is comprehended because his Lot lay within that of Iudah and Benjamin and by the next Verse where the other Kohathites who were not Priests are called the Residue of the Families of the Sons of Kohath by way of distinction from those of them to whom this v. 65. relates by lot out of the tribe of the children of Judah and out of the tribe of the children of Simeon and out of the tribe of the children of Benjamin these cities which are called by their names l Which are expressed by their Names above v. 57 c. 66 And the residue of the families of the sons of Kohath had cities of their coasts m Or of their borders i.
many Instances in Scriptureâ—… some of which have been formerly given and others will be given in their proper places where the same Word or Phrase is taken differently and that in the very same Chapter and History And particularly this variety is elsewhere used both by Sacred and Profane Writers in the Computation of the years of Princes which are sometimes reckoned from the beginning of their Reign and sometimes from other remarkable Times and Occurrences Thus Nebuchadnezzars years are sometimes computed from the beginning of his Reign as 2 King 25. 8. Ier. 52. 12 29 30. and sometimes from his compleat Conquest of Syria and Egypt c. As that Passage Dan. 2. 1. In the second year of Nebuchadnezzar is by the general stream of Interpreters understood Thus Ahaziahs years which doubtless were usually computed from the time of his Birth are computed from another Head ch 22. 2. where see the Notes And the like differences are observed in computing the years of some of the Syrian Monarchs and Roman Emperours and particularly of Augustus the years of whose Reign are variously accounted by the Roman Historians sometimes from his first Consulship sometimes from the time of the Triumvirate and sometimes from that Famous Victory at Actium where he utterly overthrew his Competitour and made himself sole and unquestionable Emperour And therefore it is not strange if it be so here And that it must necessarily be thus understood appears from hence that it cannot be the 36th year of the Reign of Asa in his own person because Baasha began to reign in Asa's third year 1 King 15. 28. and reigned onely 24 years and consequently died in Asa's 26th or 27th year as it is said he did 1 King 15. 8. * 1 Kin. 15. 17. Baasha king of Israel came up against Judah and built Ramah to the intent that he might let none go out or come into Asa king of Judah b That he might keep his subjects from revolting to Asa as he perceived they began to do ch 15. 9. and keep Asa's Subjects from coming into his Dominions to seduce his â—…eople from their Obedience to him 2 Then Asa brought out silver and gold c This verse and v. 3 4 5 6. are explained 1 King 15. 18 c. out of the treasures of the house of the LORD and of the kings house and sent to Benhadad king of Syria that dwelt at †Heb. Darmâ—…sek Damascus saying 3 There is a league between me and thee as there was between my father and thy father behold I have sent thee silver and gold go break thy league with Baasha king of Israel that he may depart from me 4 And Ben-hadad hearkned unto king Asa and sent the captains of †Heb. which were his his armies against the cities of Israel and they smote Ijon and Dan and Abel-maim and all the store-cities of Naphtali 5 And it came to pass when Baasha heard it that he left off building of Ramah and let his work cease 6 Then Asa the king took all Judah and they carried away the stones of Ramah and the timber thereof wherewith Baasha was a building and he built therewith Geba and Mizpah 7 And at that time * 1 Kin. 16. 1. Ch. 19. 2. Hanani the seer came to Asa king of Judah and said unto him Because thou hast relied on the king of Syria and not relied on the LORD thy God therefore is the host of the king of Syria escaped out of thine hand d And so reserved to be a Scourge to thy Kingdom and Posterity hereafter Whereas if he had joyned with Baasha against thee thou shouldest have overthrown them both and prevented all that Mischief which that Monarch will do one day to thy Family 8 Were not * Ch. 14. 9. the Ethiopians and the Lubims e Either the Libians in Africa or another People possibly descended from them but now seated in some part of Arabia †Heb. in abundance a huge host with very many chariots and horsemen yet because thou didst relie on the LORD he delivered them into thine hand 9 For * Zech. 4. 10. the eyes of the LORD run to and fro throughout the whole earth ‖ Or strongly to hold with them c. to shew himself strong in the behalf of them whose heart is perfect f i. e. Upright and sincere as thine is not Obj. The heart of Asa is said to be perfect all his days ch 15. 17. Ans. He was perfect and sincere in the things here spoken of in the Establishment of the outward Worship of God but not in the inward Worship of God trusting and fearing and loving him with all his heart of which he here speaks Or thus He was perfect or sincere in the general Course of his Life though in some particulars whereof this is one his heart did not perfectly cleave to God as it should have done toward him herein thou hast done foolishly therefore from henceforth * 1 Kin. 15. 32. thou shalt have wars g With Baasha ch 16. 4. 10 Then Asa was wroth with the seer and put him in †Heb. a house of subversion aprison house h Or in the house of the Stocks in which the Feet or as some of the Hebrews say the Necks of the Prisoners were locked up See Iâ—…r 20. 2. 29. 26. for he was in a rage with him because of this thing And Asa †Heb. crâ—…shed oppressed some of the people the same time 11 And behold the acts of Asa first and last lo they are written in the books of the kings of Judah and Israel 12 And Asa in the thirty and ninth year of his reign was diseased in his feet until his disease was exceeding great yet in his disease he sought not to the LORD but to the physicians i He did not humble himself before God nor earnestly desire his Help but put all his Confidence in the Skill and Faithfulness of his Physicians of whom it seems he had great experience 13 And Asa slept with his fathers and died in the one and fortieth year of his age 14 And they buried him in his own sepulchre which he had †Heb. digged made for himself in the city of David and â—…aid him in the bed which was filled with sweet odours and divers kinds of spices prepared by the apothecaries art k As the manner of those Nations was See Gen. 50. 2. 2 Chron. 21. 19. and they made a very great burning l To wit of Precious Spices thereby â—…estifying their Thankfulness for many Benefits which they enjoyed under his Government and their Respect to him notwithstanding his Miscarriages for him CHAP. XVII ANd * 1 Kin. 15. 24. Jehoshaphat his son reigned in his stead and strengthened himself against Israel a Against the King and People of Israel who had molested the Kingdom of Judah with Wars all the days of Asa
to distribute x To the Priests and Levites to whom they were appropriated by God the oblations of the LORD and the most holy things y To wit the remainders of the Free-will-offering Levit. 2. 3 10. The Sin-offering and Trespass-offering Levit. 6. 18 22. 7. 1. and the Shew-bread Levit. 24. 9. 15 And †Heb. 〈◊〉 〈◊〉 hand next him were Eden and Minjamin and Jeshua and Shemajah Amariah and Shecaniah in * Josh. 21. the cities of the priests z Who were intrusted with the Receiving and Distributing of the several Portions belonging to the Priests who abode in their several Cities whilest their â—…rethren came up to Jerusalem in their ‖ Or 〈◊〉 set office to give to their brethren by courses as well to the great as to the small 16 Beside their genealogy of males from three years old and upward a To whom a Portion of these things was allotted as is here implied even unto every one that entreth into the house of the LORD b That were capable of entring thither and doing Service there which they were at twenty years old as is expressed here v. 17. 1 Chron. 23. 24. Through the whole Company of the Priests and Levites his daily portion for their service in their charges according to their courses 17 Both to the genealogy of the priests by the house of their fathers and the Levites ‖ 〈◊〉 〈◊〉 of 〈◊〉 from twenty years old and upward in their charges by their courses 18 And to the genealogy of all their little ones their wives and their sons and their daughters through all the congregation c This is alledged as a Reason why their Wives and Children were provided for out of the Holy things because they sequestred themselves from worldly Affairs by which they might otherwise have provided for their Families and intirely devoted themselves to Holy Administrations for in their ‖ 〈◊〉 set office they sanctified themselves in holiness 19 Also the sons of Aaron the priests which were in * 〈◊〉 25. 34. 〈◊〉 35. 2. the fields d Who are opposed to those that lived in or resorted to the great City Jerusalem of the suburbs of their cities in every several city the men that were expressed by name to give portion to all the males among the priests and to all that were reckoned by genealogies among the Levites 20 And thus did Hezekiah throughout all Judah and wrought that which was good and right and truth before the LORD his God 21 And in every work that he began in the service of the house of God and in the law and in the commandments to seek his God he did it with all his heart and prospered CHAP. XXXII 1 AFter * 〈◊〉 18. 13 〈◊〉 these things and †〈◊〉 36. â—… c. â—… Heb. tâ—…is the establishment thereof a An Emphatical Preface signifying that notwithstanding all his Pious Care and Zeal for God yet God saw fit to Exercise him with a fore Trial and Calamity which yet he turned to his great Honour and Advantage Sennacherib king of Assyria came and entred into Judah and encamped against the senced cities and thought †〈◊〉 Gr. 〈◊〉 31. 20. â—… Heb. 〈◊〉 break 〈◊〉 〈◊〉 to win them for himself b He designed and bragged that he would win them all and did actually win many of them 2 King 18. 13. 2 And when Hezekiah saw that Sennacherib was come and that †〈◊〉 〈◊〉 face 〈◊〉 〈◊〉 〈◊〉 he was purposed to sight against Jerusalem 3 He took counsel with his princes and his mighty men to stop the waters of the fountains c With Earth or other things cast into them and withal to derive the Waters by secret Paths and Pipes under ground to Jerusalem which were without the city and they did help him 4 So there was gathered much people together who stopt all the fountains and the brook that †Heb. 〈◊〉 〈◊〉 ran through the midst of the land saying Why should the kings of Assyria come and find much water d Which was a scarse Commodity in this Country and the want of it might much annoy the Assyrian Army 5 Also * 〈◊〉 22. 9. he strengthened himself and built up all the wall that was broken e By Joash ch 25. 23. and not since repaired 2 Chron 25. 23. and raised it up to the towers f Either 1. As high as the Towers or the tops of the Wall Or 2. As far as the two Towers or Gates which were made in the Form of Towers and had the use of Towers to wit that of Ephraim and the Corner-Gate both mentioned above ch 25. 23. Or brought up Engines or Instruments of Defence upon the Towers and another wall without and repaired * 2 Sam. 5. 9. Millo g Of which see 1 King 9. 24. 11. 27. in the city of David and made ‖ Or swords or weapons darts and shields in abundance 6 And he set captains of war over the people and gathered them together to him in the street of the gate of the city and †Heb. spake to their heart spake comfortably to them saying 7 Be strong and couragious be not afraid nor dismayed for the king of Assyria nor for all the multitude that is with him for * 2 Kin. 6. 16. there be mo with us than with him 8 With him is an * Jer. 17. 5. arm of flesh but with us is the LORD our God to help us and to fight our battels And the people †Heb. leaned rested themselves upon the words of Hezekiah king of Judah 9 After this did Sennacherib king of Assyria send his servants to Jerusalem h Of this and the following Verses see the Notes on 2 King 18. 17. c. and 19. 10 c. but he himself laid siege against Lachish and all his †Heb. â—… mâ—…n power with him unto Hezekiah king of Judah and unto all Judah that were at Jerusalem saying 10 Thus saith Sennacherib king of Assyria Whereon do ye trust that ye abide ‖ Or in the strong hold in the siege in Jerusalem 11 Doth not Hezekiah perswade you to give over your selves to die by famine and by thirst saying The LORD our God shall deliver us out of the hand of the king of Assyria 12 Hath not the same Hezekiah taken away his high places and his altars and commanded Judah and Jerusalem saying Ye shall worship before one altar and burn incense upon it 13 Know ye not what I and my fathers have done unto all the people of other lands were the gods of the nations of those lands any ways able to deliver their lands out of mine hand 14 Who was there among all the gods of those nations that my fathers utterly destroyed that could deliver his people out of mine hand that your God should be able to deliver you out of
one Colony by the Assyrian Monarchs into these parts 10 And the rest of the nations whom the great and noble Asnappar q Either Esarhaddon or some other Person then of great eminency especially with his Subjects and Followers who was Captain of this Colony and conducted them hither brought over and set in the cities of Samaria and the rest that are on this side the river r To wit Euphrates †Chald. Cheâ—… and at such a time s The date of the Epistle was particularly expressed in the Epistle but here it was sufficient to note it in the general 11 This is the copy of the letter that they sent unto him even unto Artaxerxes the king Thy servants the men on this side the river and at such a time 12 Be it known unto the king that the Jews which came up from thee to us are come unto Jerusalem building the rebellious and the bad city and have ‖ Or finished set up the walls thereof t Either 1. The Jews had begun to build or repair some part of the Walls which Nebuchadnezzar had left which they aggravate in this manner Or 2. This is a meer fiction which being confidently affirmed they thought would easily find belief with a King whose Heart and Ears they possessed by their hired Counsellours and others of their Friends or the Enemies of the Jews and †〈◊〉 sowed 〈◊〉 joined the foundations 13 Be it known now unto the king that if this city be built and the walls set up again then will they not †Chal. give pay toll tribute and custom and so thou shalt endamage the ‖ Or strength revenue of the kings 14 Now because †Chal. we are salted with the salt of the palace we have maintenance from the kings palace and it was not meet for us to see the kings †Chal. nakedness Deut. 24. 1. Isa. 20. 4. dishonour u Thus they pretend the Kings service to their own malicious designs and private Interests therefore have we sent and certified the king 15 That search may be made in the book of the records of thy fathers x Political Fathers i. e. thy Predecessors the former Emperours of this Empire namely in the Assyrian and Babylonish Records which together with the Empire were now in the hands of the Persian Kings to be searched or read as the Kings pleasure was or as the affairs of the Empire required so shalt thou find in the book of the records and know that this city is a rebellious city and hurtful unto kings and provinces and that they have †Chal. made moved sedition †Chal. in the midst thereof within the same of old time for which cause was this city destroyed 16 We certifie the king that if this city be built again and the walls thereof set up by this means thou shalt have no portion on this side the river 17 Then sent the king an answer unto Rehum the chancellor and to Shimshai the scribe and to the rest of their †Chal. societies companions that dwell in Samaria and unto the rest beyond the river Peace and at such a time 18 The letter which ye sent unto us hath been plainly read before me 19 And †Chal. by me a decreeis set I commanded and search hath been made and it is found that this city of old time hath †Chal. lifted up itself made insurrection against kings and that Rebellion and sedition have been made therein 20 There have been mighty kings also over Jerusalem which have ruled over all countries beyond the River and toll tribute and custom was paid unto them 21 †Chal. make a decree Give ye now commandment to cause these men to cease and that this city be not built until another commandment shall be given from me 22 Take heed now that ye fail not to do this why should damage grow to the hurt of the kings 23 Now when the copy of king Artaxerxes letter was read before Rehum and Shimshai the scribe and their companions they went up in hast to Jerusalem unto the Jews and made them to cease †Chal. by arm and power by force and power 24 Then ceased the work of the house of God y For they neither could nor might proceed in that work against their Kings Prohibition without a special command from the King of Heaven which they had ch 5. 1 2. which is at Jerusalem So it ceased unto the second year of the reign of Darius king of Persia z To wit Darius the Son of Hystaspes Successor of Cambyses not as some would have it Darius Nothus the Son of Artaxerxes Longimanus who was not Emperour till above 100 years after Cyrus and consequently from the beginning of the building of the Temple to the finishing of it must be about 130 years which is not credible to any one that considers 1. That the same Zerubbabel did both lay the Foundations and finish the work Zech. 4. 9. 2. That some of the same persons who saw the finishing of this second house had seen the glory of the first house Hag. 2. 3. CHAP. V. 1 THen the prophets * Hag. 1. 1. Haggai the prophet and * Zech. 1. 1. Zechariah the son of Iddo a i. e. Iddo's Grand-child for he was the son of Barachiah prophecied unto the Jews that were in Judah and Jerusalem in the name of the God of Israel b Commanding them from God to return to the work of building the Temple with promise of his favour and assistance even to them 2 Then rose up Zerubbabel the son of Shealtiel and Jeshua the son of Jozadak and began to build the house of God which is at Jerusalem and with them were the prophets of God helping them c Encouraging the People to work by their presence and assurance of success 3 At the same time came to them Tatnai governour on this side the river and Shethar-boznai d Not Rehum and Shimshai c. who were either dead or removed from their Oâ—…ices by the new Emperour Darius as is very usual and their companions and said thus unto them who hath commanded you to build this house and to make up this wall 4 * Ver. 10. Then said we e Either 1. We Tatnai and Shethar-boznai And so this is an additional and more express enquiry concerning the names of the Builders And this sense is favoured by comparing v. 9 10. where the same questions here severally made v. 3 4. are in like manner distinguished And so the sacred Writer speaks this in their Person Such variation of Persons being frequent in the Hebrew Language as the learned know Or 2. We Jews and so the Translation must be a little varied and the words read without an Interrogation thus Then we told them accordingly i. e. according to what they asked what were the names of
their Inhabitants 2 Kings 19. 21. Psal. 137. 8. Zech. 9 9. He mentioneth the Tyrians Partly Because they did give Presents to Solomon 1 Kings 5. 1. c. to whom here is a Continued alluâ—…ion through the whole Psalm and Partly because they among others and before many others were to be Converted to Christ as they were See Mat. 11. 21. 22. Mark 3. 8. and 7. 24. Act. 21. 3 4 5. But they are here put Synecdochically for all the Gentiles whom that City fitly represents as being the Mart of the Nations as she is called Isa 23. 3. And being a very Rich and Proud and therefore a Self-conceited and a stiff necked People their Merchants being Princes Isa. 23. 8. they may in a particular manner represent all those great and proud Princes and stubborn People of the Gentile-World which should be subdâ—…ed to Christ by the preaching of the Gospel shall be there with a gift a Partly to testifie their Homage which was done by Gifts or Presents as appears from 1 Sam. 10. 27. 2. Sam. 8. 2. c. and Partly to procure thine and Consequently thy Husbands Favour as it here follows even * Psal. 72 10. the rich amongst the people b Of other Nations shall intreat †Heb. thy Face thy favour 13. The kings daughter c i. e. The Spouse so called Either because she was the Daughter of one King and the Wife of another Or because the Spouse or Wife is sometimes called the Husbands Daughter Partly because she is supposed to be younger than he and Partly because of that respect and Subjection which she oweth to him and that Fatherly Care and Affection which he oweth to her See 2. Sam. 12. 3. Ier. 3. 4. So the Bridegroom calls his Spouse his Sister Cant. 4. 19. Thus Livia the Wife of Augustus is called his Sister in ancient Coins is all glorious within d Either 1. Even in her retiring Chambers in the Kings Palace and not onely when she sheweth her self abroad Or rather 2. In her mind and Soul or in spiritual Endowments the excellent Vertues and Graces wherewith she is accomplished For 1. This is opposed to her outward Clothing 2. This being so great and so necessary a Qualification of a worthy Spouse it is not likely it should be omitted in her Description and Commendation especially when the Bridegroom is Commended for his inward Accomplishments as well as for his outward Glory v. 4. 7. 3 The Church is this Bride as hath been said and proved before whose true and chief Beauty is inward and spiritual and not Consisting in outward Pomp and Glory her clothing is of wrought gold e Her inward Perfections do not rest within her but break forth into Vertuous and honourable Actions wherewith she is adorned in the view of the World This suits well with the style of the holy Scriptures wherein the Saints are oft said to be Cloathed with Vertues and Vertuous Actions See Psal. 132. 9. 1 Pet. 5. 5. 14. She shall be brought unto the king f He alludes to the Custom of Conducting the Bride to the Bridegrooms house in raiment of needle-work the virgins her companions g i. e. Her Bride-mâ—…idens attending upon her called her honourable Women v 9. where see the Notes and here Virgins because of their spiritual Purity and Chasâ—…ty 2 Cor. 11. 2. that follow her shall be brought unto thee 15. With gladness and rejoycing h Full of joy for the Glory and Felicity of the Bride and Bridegroom and for the Comfort and Benefit which redoundeth to themselves from it shall they be brought they shall enter into the King's palace 16. In stead of thy fathers shall be thy children * 1 Pet. 2 9. Rev. 1. 6. 5. 10. 20. 6. whom thou mayest make princes in all the earth i Having directed his Speech to the Bride he now returns to the Bridegroom as may be gathered both from the Hebrew words which are of the Masculine Gender and from the next Verse which unquestionably belongs unto him Yet so that he supposeth the Bride to be concernd and partakes with him in the Priviledge here mentioned and the Children to be common to them both And therefore this Verse and Psalm cannot be understood of Solomon and his Marriage with Pharaoh's Daughter because he had no Children by her and but very few by all his Wives and Concubines and his Children were so far from exceeding their Parents in the largeness of their Dominions or being made Princes in all the Earth as is here said that they enjoyed but a small part of their Fathers Dominions and that with many Tribulations and but for a short time But this was most truly and fully accomplished in Christ who instead of his Fathers of the Jewish Nation from whom he descended and by whom he was forsaken and rejected which here seems to be implyed and elsewhere is expressly affiâ—…med had a numerous Posterity of Gentile Christians of all the Nations of the Earth which here and elsewhere are called Princes and Kings because of their great Power with God and with Men because they subdued a very great part of the World to the Obedience of Christ. and ruled them in his Name and stead 17. I will make thy name to be remembred in all generations k As he began the Psalm with the Celebration of the Kings Praises so now he endeth with it and addes this important Circumstance that this Nuptial Song should not onely serve for the present Solemnity as others of that kind do but that it should be remembred and sung in all successive Generations Which plainly sheweth that it was not Composed upon such a sleight and Transitory occasion as that of Solomon's Marriage with Pharaoh's Daughter which was soon forgotten and the Israelites had little cause to remember it with any satisfaction but upon that great and glorious and everlasting Marriage between Christ and his Church of which this is most properly and litterally verified therefore shall the people praise thee for ever and ever PSAL. XLVI The ARGUMENT The occasion of this Psalm is thought to be that happy success and settlement and Peace which God granted to the People of Israel in David's time and by his means 2 Sam. 8. To the chief musician ‖ Or of for the sons of Korah a song upon Alamoth 1. GOd is a i. e. He hath now manifested himself to be so by the Course of his Providence our refuge and strength a very present b Or a sufficient as this word is sometimes used as Ios. 17. 16. Zech. 10 10. help in trouble 2. Therefore will not we fear though the earth be removed and though the mountains be carried into †Heb. the heart of the Seaâ—… the midst of the sea c Though there should be nothing but shakings and Confusions and Desolations in all the Nations round about us which are oft expressed
8. and all 〈◊〉 shall 〈◊〉 their Hâ—…s for joy as it is v. 1. for the shields of the earth x Either 1. The protection of the People of all the Earth Or rather 2. Their Princes or Rulers who are fitly called Shields Hâ—…se 4. 18. because by their Office they are or should be the common Parents and Protectors of all their People to defend them from all Oppression and Injuries These saith he are the â—…rds i. e. At his disposal or subject to his Dominion both as to their Hearts and Kingdomâ—… And so this is here Conveniently added as the Reason of that great and improbable Event sorâ—… told in the foregoing Words that the Princes of the People which of all others were most lofty and wilful and incorrigible should joyn and subject themselves to the Lord and to his Church belong unto God he is greatly exalted y By this means God shall be greatly Glorified and appear to be far above all the Princes of the World and above all other Gods PSAL. XLVIII THE ARGUMENT This Psalm was Composed upon the Occasion of some eminent Deliverance vouchsafed by God to the City of Jerusalem from some potent Enemy and dâ—…eadful Danger Either that in Johoshaphat's time 2 Chron. 20. or that under Hezekiah 2 Kings 18. and 19. In both which times they were Holy Prophets by some of whom this Psalm might be made A song and Psalm a Of which see on Psal. 30. which hath the same Title for the sons of Korah ‖ Or of 1 GReat is the LORD and greatly to be praised in the city of our God b In Ierusalem which he hath chosen for his dwelling Place in the mountain of his holiness c i. e. In his holy Mountain either Zion where the Ark and Tabâ—…rnacle was Or rather Moriah where the Temple now was Although both of them are supposed by some to be but one Mountain having two Tops and it is certain that both are frequently called by one Name to wit Zion 2. * Psal. 50. 2. Ezek. 20. 6. Dan. 8. 9. 11. 16. Beautiful for situation the joy of the whole earth d Ierusalem may be so called here as it is also Lament 2. 15. not actually as if all People did rejoyce in it or for it but Fundamentally or Causally because here was very great cause or ground of rejoycing for the Gentile World if they had understood themselves or their true Interest Because here God was graciously present and ready to hear and Answer the just Desires and Prayers not onely of the Israelites but of any stranger of what Nation soever according to Soâ—…mon's Prayer 1 Kings 8. 41. c. and here the Gentiles might find that God whom like blind Men they groped for as the Greek Phrase implies Act. 17. 27. and here they might be informed of the Nature and Properties as also of the Mind and Will of the Almighty and everlasting God of which they were so grossly Ignorant and of that Messias who was the Dâ—…sire of and Consequently matter of great Joy unto all Nations Hagg. 2. 7. and 2. Prophetically because the â—…ful Doctrine of the Gospel was to go from thence unto all Nations of which see Iâ—…a 2. 2 3. Mich. 4. 1 2. yet these Words may be and are by others rendred and understood thus the Ioy of the or this for here is an Emphatical Article whole Land is mount Zion on the sides of the north e i. e. Which is on the Northern part of Ierusalem But because Iosephus and some others affirm thâ—…t Mount Zion stood Southward from Ierusalem this Clause possibly may be added to signifie that Zion is not here to be understood strictly and Properly for that Mountain or part of the Mountain so called but for that other Mountain or part of the same Mountain upon which the Temple was built which was strictly called Moriah but is here called Zion because that Name was far better known in Scripture as being oft put for the Temple as Psal. 137. 3. Isa. 18. 7. Ier. 51. 10. Lam. 5. 18. and for the whole City and for the Church of God in a multitude of places of Scripture * Math. 5. 35. the city of the great king f i. e. The City of God as it was now called v. 1. who justly calls himself a great King Mal. 1. 14. as being King of Kings and Lord of Lords Revel 19. 16. 3. God is known in her palaces g To his People by sensible and long Experience and to all neighbouring Nations by their own Observation for a refuge h i. e. In the Habitations or to the Inhabitants of that City Possibly he may here point at the Kings Palace and the Temple which was the Palace of the King of Heaven which two Palaces God did in a singular manner Protect and by Protecting them he Protectâ—…d the whole City and People i Uader whose shadow we are more safe and secure than other Cities are with their great Rivers and impregnable Fortifications 4. For lo the kings i Either those Kings Consederate against Iohoâ—…haphat 2 Chron. 20. or tâ—…e Assyrian Princes whom they Vain-Gloriously called Kings Iâ—…a 10. 8. were assembled they passed by k In their March towards Ierusalem Or they pasâ—… away i. e. Departed without the Success which they desired and Considently expected together 5. They saw it l Thâ—… 〈◊〉 〈◊〉 look upon it but not come into it nor shoot an 〈◊〉 tâ—…re nor cast a Bank against it as is said upon this or the like Occasion 2 Kings 19. 32. and so they marvelled m Not so much at the structure or strength of the City as at the wonderful Works wrought by God on their behalf they were troubled and hasted away n See 2 Kings 19. 35. 6. Fear took hold upon them there and pain o Partly at the Tidings of Tirhakah's coming against them 2 Kings 19. 9. and Partly for that Terrible slaughter of their Army there v. 35. as of a woman in travail 7. Thou breakest the ships of Tarshish with an east-wind p This is not reported as a Matter of Fact for we Read of no Ships in those Expeditions to which this Psalm relates nor did any Ships come near Ierusalem because that was aâ—… a great Distance from the Sea and from any navigable River running into the Sea but onely added by way of Illustration oâ—… Allusion The Sence is Thou didst no less violently anâ—… suddenly destroy these Proud and Raging Enemies of Ierusalem than sometimes thou destroyest the Ships at Sea with a fierce and Vehement Wind such as the Eastern Winds were in those Parts Exod. 14 21. Iob. 27. 21. Ier. 18. 17. Ezek. 27. 26. The Words are and may be rendred thus Thou diast break them as such Ellipsis of the Pronoun and of the note of similitude being very frequent as I have again and again shewed the Ships of the
for then would I fly away and be at rest i. 7. Lo then would I wander far off and remain in the wilderness k Where I might be free from the Company and Rage and Treachery of my wicked Enemies who are worse than the wild Beasts of the Wilderness Selah 8 I would hasten my escape from the windy storm and tempest l From the Force and fury of mine Enemies which now highly Threatens me 9. Destroy O LORD and * Joh. 7. 40. 41. c. Joh. 10. 19 20. c. Act. 23. 7 8. c. divide m i. e. Destroy them by dividing their tongues n i. e. Their Speech as thou didst at Babel Gen. 11. their Votes and Opinions and Counsels Which was eminently done among Absalom's followers 2 Sam. 17. for I have seen o Or I do â—…ee or 〈◊〉 by certain and general Report violence and strife p That Injustice and Fraud and Oppression and Contention bear Rule there instead of that publick Justice and Peace which I established and maintained in it in the city q Either 1. In Kâ—…ilah where David thought â—…o abide 1 Sam. 23. or 2. In Gibeah where Saul had his abode Or rather 3. In Ierusalem which is called the City by way of Eminency and which in Absalom's time was the chief Seat of Rebellion and a meer sink of all sins And this Circumstance is noted as an Aggravation of their Wickedness that it was Committed in that City where the Throne and Seat of publick Justice was settled and where God was in a special manner present and Worshipped and where they had great Opportunities both for the knowledge and Practise of their several Duties 10. Day and night they r i. e. The violence and strife last mentioned v. 10 go about it s Do Encompass it and are as it were the Garrison by which they Design to defend it upon the walls thereof t In the more outward Parts as also in the very midst of it as it follows So that all Parts were horribly Corrupted mischief also and sorrow are in the midst of it 11. Wickedness is in the midst thereof deceit and guile depart not from her streets u The places of buying and selling and of publick and common Conversation So their sins were both universal and impadent 12. For it was not an enemy x Either 1. Not an open and professed Enemy Or rather 2. Not an Old and inveterate Enemy as may be gathered from the following Description that reproached me then I could have born it y With more Patience because I could expect nothing else from such Persons neither was it he that hated me z With a manifest or old Hatred that did magnifie himself against me then I would have hid my self from him a I could and should easily have prevented 〈◊〉 avoided the Effects of his Hatred 13. But it was thou †Heb. a Man according to my Rank a man mine equal b Not in Power and Dignity which could not be but in Reputation for his deep Wisdom and excellent Conduct and the great influence which he had upon me and upon all my People * Psal. 41. 9. my guide c Whose Counsel I highly prized and constantly sought and followed All which agrees very well to Aâ—…hitophel See 2 Sam. 15. 12. 31. and 16. 23. and mine acquaintance 14. †Heb. who sweetned Counsel We took sweet counsel together d I imparted my secret Thoughts and Designs to thee with great Delight and satisfaction and we walked unto the house of God e We agreed no less in Exercises of Pâ—…ety than in Acts of State and Policy in company f Or in comfort Or with Consent as all the Antients render it He seemed as forward in Religion as I. 15. Let death seize upon them g i. e. Him and all such false-hearted Wretches that pretended Religion with wicked Design and now have manifestly Apostatized both from the profession and Practise of it and fallen into all manner of Wickedness For such are the vilest of Men and most obnoxious to the Curse of God and let them go down quick into * Numb 16 30. 33. †Or the Grave hell h Or into the Grave Cut them off by a sudden and violent Death as thou didst those Numb 16. 32. But these Imprecations used by inspired Persons in extraordinary Cases is no President for our imitation for wickedness is in their dwellings i Or where they Sojourn They carry their Wickedness along with them from place to place and leave the Impressions and Effects of it wheresoever they come and among them k Heb. In their inwards Wickedness is deeply Rooted in their Hearts and it breaks forth in all their Houses and Actions 16. As for me I will call upon God and the LORD shall save me l Whilst he destroy them As they and I differ in the Courses of our Lives so shall we in our ends 17. Evening and morning and at noon m The three stated times of Prayer amonst the Iews See Dan. 6. 10. Act. 3. 1. and 10. 3. 9. 30. will I pray and cry aloud and he shall hear my voyce 18. He hath delivered n Either this is an Argument whereby he encourageth himself now to trust God because of former Deliverances or he speaks of a future Deliverance as a thing done because of the certainty of it my soul in peace o Or into Peace He hath restored me from the state of War to my former Peace and Tranquility from the battel that was against me for there were many with me p For there were more with me than against me even the holy Angels whom God imployed to defend and deliver me See 2 Kings 6. 16. Psal. 34. 7. and 57. 3. Or for or rather though as this Particle is oft rendred there were many with me or about me or against me as this Particle is rendred Psal. 85. 3. and 94. 16. and in other places So he speaks here of his Enemies which seems best to suit with the Context for of them he speaks implicitly in the foregoing Words and expressly in the following 19. God shall hear q Either 1. My Prayers against them mentioned v. 15. Or 2. Their Reproaches v. 12. their Deceitful and Treacherous Speeches v 21. He said God would hear his Voyce v. 17. now he addes that God will hear his Voyce also of which he spake v. 3. and afflict them r Or testifie against them or give an Answer to them not in Words but really and by dreadful Punishments as this Word signifies Ezek. 14. 4. Which seems best to agree with the next foregoing Word God will hear and Answer them even he that abideth of old s Heb. â—…e that inhabiteth Antipâ—…ity or Eternity Who is Eternal and therefore unchangeable and Almighty and Consequently as
it was most evident that this man was appointed by God to Destruction as is here said But Ahab was so far from punishing this Blasphemer that he doth not so much as Rebuke him but Treats him like a Friend and a Brother dismisseth him upon easie terms and takes his Word for the performance and takes not the least care for the Reparation of God's Honour but onely for the Amplification of his own Power and thy people for his people t Quest. Why were the People punished for Ahab's Sin Answ. 1. Because Ahab was punished in the loss of his People 2. The people were punished for their own Sins which were many and great though God took this occasion to Inflict it 3. The great injury and mischief hereby done to â—…is own people who by this most foolish and wicked act were exposed to all those Rapines and Slaughters which Benhadad either did commit or might have committed against them afterwards of which consequently Ahab was guilty And it must be considered That all the Israelites were the Lords peculiar people nor did their Apostacy from God deprive God of his right and the Kings of Israel and Iudah had these committed to them in way of Trust to be Governed and Protected by them And therefore Ahab for this gross breach of his Trust was justly liable though not to the Censures of his People yet to the hand of God who was his King and Governour 43 And the King of Israel went to his house heavy and displeased u Not for his Sin but for the sad Effects of it upon himself and people which he might confidently expect having had many experiences that God did not suffer the words of his Prophets to fall to the ground and came to Samaria CHAP. XXI AND it came to pass after these things that Naboth the Jezreelite had a vineyard which was in Jezreel a Where one of Ahab's Palaces was as the other was in Samaria hard by the palace of Ahab king of Samaria 2 And Ahab spake unto Naboth saying Give me thy * 1 Sam. 8. 14. vineyard that I may have it for a garden of herbs because it is near unto my house and I will give thee for it a better vineyard than it or if it ‡ Heb. be good in thine eyes seem good to thee I will give thee the worth of it in money 3 And Naboth said to Ahab the LORD forbid it me that I should give the inheritance of my fathers unto thee b For God hath expresly and for divers weighty reasons forbidden the alienation of Lands from the Tribes and Families to which they were allotted Levit. 25. 15 23 25. Numb 36. 7. Ezek. 46. 18. And although these might have been alienated till the Jubilee yet he durst not â—…ell it to the King for that time because he supposed that if once it came into the Kings hand especially to be made a Garden of Pleasure and affixed to his Palace neither he nor his Posterity could ever recover it again and so he should both offend God and wrong his Posterity which being as it seems a Pious Man he durst not do 4 And Ahab came into his house heavy and displeased because of the word which Naboth the Jezreelite had spoken to him for he had said I will not give thee the inheritance of my fathers and he laid him down upon his bed and turned away his face c From the Light and Company which either then were with him or might come to him to the Wall as Hezekiah did under a like Dejection of Spirit Isa. 38. 2. and would eat no bread d Refused to eat meat in his usual time 5 ¶ But Jezebel his wife came to him and said unto him Why is thy spirit so sad that thou earest no bread 6 And he said unto her Because I spake unto Naboth the Jezreelite and said unto him Give me thy vineyard for money or else if it please thee I will give thee another vineyard for it and he answered I will not give thee my vineyard 7 And Jezebel his wife said unto him Doest thou now govern the kingdom of Israel e Art thou fit to be King that canst put up such Affronts from thy Subjects and hast not the Courage to use thy Absolute Power to dispose of them and theirs as seemeth good unto thee arise and eat bread and let thine heart be merry I will give thee the vineyard of Naboth the Jezreelite 8 So she wrote letters in Ahabs name and sealed them with his seal and sent the letters unto the elders and to the nobles f Whom she very well knew to be fit for her purpose that were in his city g i. e. In Iezreel So she seeks to destroy him with a pretence of Justice and with as little reflection upon Ahab as might be dwelling with Naboth 9 And she wrote in the letters saying Proclaim a fast h To remove all suspition of hatred or evil design in Ahab and to beget a good opinion of him amongst his people as if his afflictions had done him good and as if he were grown zealous for Gods Honour and careful of his Peoples welfare and therefore desirous to prevent the further displeasure of God against his City and Kingdom and in order thereunto to enquire into all those sins which provoked God against them and effectually to purge them out and set Naboth ‡ Heb. in the top of the people on high i In a scaffold or some other high-place where Malefactors were usually and fitly placed that they might be seen and their Defence heard by all the People among the people 10 And set two men sons of Belial before him to bear witness against him saying Thou didst ‡ Heb. bless So Gr. Job 2. 5 9. * Act. 6. 11. blaspheme k Heb. Bless Blessing is put for cursing and blaspheming as Iob 1. 5. and 2. 9. so also here as is apparent because his blessing God and the king had been no Crime It is a Figure called Euphemismus God would have Blasphemy so much abhorred that it should not easily and unnecessarily be named by its proper name Compare Psal. 16. 4. God and the king and then carry him out l To the place where Malefactors were punished which was out of the City Lev. 24. 23. Ios. 7. 24. Mar. 15. 20. Heb. 13. 12. partly to shew that they were unworthy of all humane society and abhorred by all the people and partly because the place where they were killed was thereby ceremonially polluted and * â—…ev 24. 14. stone him m The proper punishment of Blasphemers Lev. 24. 15 16. that he may die n As one that Cursed his God and his Political Father his King See Exod. 21. 17. and 22. 28. 11 And the men of his city even the elders and the nobles who were the inhabitants in his city did as Jezebel had sent unto
them o Which is not at all strange in them who had for a long time cast off the fear and sense of God and prostituted their Consciences and Religion to please their King and sold themselves to all manner of wickedness and could not now make a safe and honourable retreat and durst not disobey Iezabel's command by whom they knew the King was wholly governed and who could easily have taken away their Lives in the same manner if they had refused to kill Naboth and as it was written in the letters which she had sent unto them 12 They proclaimed a fast and set Naboth on high among the people 13 And there came in two men children of Belial and sat before him and the men of Belial witnessed against him even against Naboth in the presence of the people saying Naboth did ‡ Heb. bless So Gr. blaspheme God and the king Then they carried him forth out of the city and stoned * 2 Kin. 9. 26. him p And his Sons with him aâ—… it may be thought from 2 King 9. 26. that so the King might have an undisturbed possession for which they might pretend those examples Numb 16. 32. Ios. 7. 24. But these were examples of extraordinary vengeance and by special warrant from God and the Law of God was positively contrary to it Deut. 24. 16. with stones that he died 14 Then they sent to Jezebel q By whom they knew the Affairs of the Kingdom were managed and this Design contrived saying Naboth is stoned and is dead 15 ¶ And it came to pass when Jezebel heard that Naborth was stoned and was dead that Jezebel said to Ahab Arise take possession of the vineyard of Naboth r Either First By right of confiscation to repair the injury which he did to the King by blaspheming him Or Secondly By tyrannical Usurpation Or Thirdly By right of Inhesitanee for some say that Ahab was his next Kinsman his Sons being Dead which they judge more likely because his Land was next to the Kings the Jezreelite which he refused to give thee for money for Naboth is not alive but dead 16 And it came to pass when Ahab heard that Naboth was dead that Ahab rose up to go down to the vineyard of Naboth the Jezreelite to take possession of it 17 ¶ And the word of the LORD came to Elijah the Tishbite saying 18 Arise go down to meet Ahab king of Israel which is in Samaria s Either who now is there and about to depart thence to Iezreel or who commonly dwells there behold he is t Or rather he will be by that time that thou comest thither thou shalt find him there in the vineyard of Naboth whither he is gone down to possess it 19 And thou shalt speak unto him saying Thus saith the LORD Hast thou killed and also taken possession u Thou hast murdeâ—…ed an Innocent and Righteous man and instead of repenting for it thou hast added another piece of injustice and violence to it and art going confidently and chearfully to reap the Fruit of thy wickedness He ascribes Iezabel's Fact to Ahab because Iezabel did it by his Connivence and Consent and Authority and for the satisfaction of his inordinate Appetite And thou shalt speak unto him saying Thus saith the LORD â—…n the place where dogs licked the blood of Naboth shall dogs lick thy blood even thine x Quest. How was this fulfilled when Ahab's blood was not licked in Iezreel which was in the Tribe of Issachar but in the Pool of Samaria chap. 22. 38. which was in the Tribe of Ephraim Ans. First This was done though not in the same individual place yet in the same general place i. e. in the Territory of Samaria within which Iezreel was and in a place of the same nature a publick and common place for such was both the place of Naboth's Execution and the Pool of Samaria Secondly This was particularly accomplished in his Son Ioram as is affirmed 2 King 9. 25 26. whose blood is not improperly called Ahab's blood because Children are said to be born of their Parents blood See Ioh. 1. 13. Act. 17. 26. Obj. These words thy blood even thine shew that it is meant of Ahab's Person Ans. True the threatning was so directed and designed at first but afterwards upon his humiliation the punishment was transferred from him to his Son as is expressed ver 29. Obj. This is said to be fulfilled in Ahab's Person chap. 22. 38. Ans. Either that may be referred to some other Prediction or Commination not elsewhere mentioned or rather it intimates that it was in part and in some sort fulfilled in him though not so severely and opprobriously nor with such Characters of the Curse as it was in his Son whence he there mentions onely the thing without any regard unto the place here designed But it may further be observed That although upon Ahab's humiliation the Curse here threatned might seem to be wholly translated from his Person to his Posterity yet upon Ahab's return to sin in the next Chapter he brings back the Curse upon himself and so it is no wonder if it be in some sort fulfilled in him also Thirdly The Hebrew word rendred in the place where may be and is by some learned men otherwise rendred either thus Instead of this that that being frequently said to be done in anothers place which was onely done in his stead or like as or because that So it doth not design the place but the cause and reason of this Judgment And in this sense the same word is used Zech. 2. 10. 20 And Ahab said to Elijah y Upon and after his delivery of the message last mentioned which it was needless to repeat Hast thou found me z Dost thou pursue me from place to place Wiltst thou never let me rest Art thou come after me hither with thy unwelcome messages O mine enemy a That art always disturbing threatning and opposing me and expressing not so much Gods mind as thy own hatred and enmity against me Comp. ch 22. 8. And he answered I have found thee b The hand of God hath found and overtaken thee in the very act of thy sin because thou hast sold thy self c Thou hast wilfully and wholly resigned up thy self to be the bondslave of the Devil or Baal and of wicked Iezabel to do whatsoever they persuade thee to do as a man that sells himself to another is totally in his Masters Power and must employ all his time and strength for his service Compare 2 King 17. 17. See on Rom. 7. 14. to work evil in the sight of the LORD d i. e. Impudently and contemptuously Withal he minds him that although his sin was in a great measure hid from the eyes of men by Iezabel's cunning contrivance yet it was evident and known to God who would require it at his hands 21 Behold * Chap.
thereof that ‖ Or did not let his prisoners loose homeward opened not the house of his prisoners * Whereby he signifies both his irresistible Power and his continued Cruelty He neither was willing to give them any Liberty or Ease nor could any force him to do it 18 All the kings of the nations even all of them i Other Kings most commonly do as the Word all is frequently used lie in glory every one in his own house k Are buried in their own Sepulchres having stately Monuments erected to their Honour and Memory 19 But thou art cast out of thy grave l Or cast from thy grave or burying-place Which very probably hapned to Belshazzar who was slain in the Night Dan. 5. 30. when his People had neither opportunity nor heart to bestow an honourable Interment upon him and the Conquerours would not suffer them to do it like an abominable branch m Like an useless and rotten Twig of a Tree which he that pruneth the Trees cutteth off and casteth away with abhorrency and suffers to lie rotting more and more upon the Ground Or like a degenerate Plant of a noble Vine which is abominable and as the raiment n Which being cut and mangled and besmeared with Mire and defiled with Blood was cast away with contempt and abominated as an unclean thing as it was in divers respects in that Age and State of the Church of those that are slain thrust through with a sword that go down to the stones of the pit o Which Persons being slain they together with their Garments are cast into some Pit He saith to the stones of the pit either because such Bodies are commonly thrown into the next Pits and Pits were frequently made by digging Stones out of their Quarries or because there usually are a great number of Stones in the bottoms of Pits either naturally or being cast in thither upon divers occasions and when dead Bodies are cast in thither men use to throw an heap of Stones upon them as a carcase trodden under feet p Neglected like such a Carcass Or this might literally happen to Belshazzar's dead Body through Military Fury and Contempt or from other Causes 20 Thou shalt not be joyned with them q Not in place for so the Kings of several Nations did not use to be joyned in the same Sepulchre but in Condition not be buried as they are in burial because thou hast destroyed thy land and slain thy people r Thou hast exercised great Tyranny and Cruelty not onely to thine Enemies but even to thine own Subjects Which it is more than probable Belshazzar did and it is certain that his Parents and Predecessors had done whose Sins contributed together with his to bring down God's Judgments upon that Empire * Iob. 18. 19. Psal. 21 10. 37. 28. 109. 13. the seed of evil doers s Such as Belshazzar was being descended from that Nebuchadnezzar who had made such horrid Slaughters and Devastations in the World meerly to gratifie his own unsatiable Lusts and who had been so impious towards God and his Temple and so bloody towards his Church and People shall never be renowned t Or shall not be renowned for ever Although I have long born with thee and thy Family and suffered them to get a great Name in the World yet I will now put a period to the Renown of thy Family and Empire 21 Prepare slaughter for his children u O ye Medes and Persians cut off all the Branches of the Royal Family of Babylon * Exod. 20. 5. Mat. 2â—… â—…5 for the iniquity of their fathers x In the Guilt whereof the Children are justly involved partly because of that Community of Nature and Interest which is between Parents and Children which makes them for the most part bear a share with them as in their Rewards and Advantages so also in their Punishments and Miseries and partly because they justified their Sins by their Impenitency and Imitation of their wicked Example that they do not rise y i. e. Not recover their former Splendour and Power nor possess the land nor fill the face of the world with cities z Erected by them either as Instruments of Tyranny to keep the Country round about them in Slavery or as Monuments of their Power and Riches as Babylon was Dan. 4. 30. 22 For I will rise up against them saith the LORD of hosts and cut off from Babylon the name and remnant a The Remembrance of those that are dead and the Persons of those who yet survive and son and nephew saith the LORD 23 * Ch. 34. 11. Zeph. 2. 14. I will also make it a possession for the bittern b A great Water-fowl which thrusting its Bill into some broken Reed or other hollow thing makes a great noise which also delights in solitary places as also in Waterish Grounds such as those were about Babylon Others render the Word Hedg-hog or Porâ—…upine But this being not considerable in it self nor at all necessary for the clearing of the Text I shall not trouble the English Reader with any Discourse about it And the Learned may consult my Latin Synopsis and pools of water c The Ground about Babylon was of it self very moist and waterish because of the great River Euphrates running by it which was kept from overflowing the Country with great Charge and Labour which being neglected as it must needs be when the City was destroyed and dispeopled it was easily turned into Pools of Water and I will sweep it with the besom of destruction saith the Lord of hosts 24 The LORD of hosts hath sworn saying Surely as I have thought so shall it come pass and as I have purposed so shall it stand d I will not repent of this Threatning as I did of that against Nineveh Ionah 3. 4 10. And this solemn Oath is added to confirm the Faith of God's People because otherwise the Destruction of this vast and mighty Empire might seem incredible But it is to be diligently observed that this Verse doth not onely concern this present Prophecy of Babylon's Destruction by the Medes and Persians but is also to be extended unto the foregoing Prophecy concerning the Overthrow of Sennacherib and the Assyrian Host ch 10. as appears by the next Verse where the sum of that Prophecy is repeated Nor is this any Digression but very pertinent to the main Design and Business of this Chapter inasmuch as the Overthrow of that great Assyrian Host and of the Deliverance of God's People at that time was a Pledge of the certain Accomplishment of that future Destruction of the City and Empire of Babylon and of their Deliverance out of that Captivity 25 * Nah. 1. 11 12 13. That I will break the Assyrian e Sennacherih and his Assyrian Army in my land f In 〈◊〉 which is my Land
in a peculiar manner being chosen by me and consecrated to my Use and Service and inâ—…bited by 〈◊〉 People and upon my mountains g In my Mountainous Country for such 〈◊〉 was Deut. 8. 9. Psal. 133. 3. Ezek. 6. 2 3. 39. 2 â—… 17. especially about Ierusalem Psal. 125. 2. upon some of which probably his Army was lodged tread him under feet then shall his yoke depart from off them and his burden depart from off their shoulders h Which Words are â—…peated from Isa. 10. 27. where they are explained 26 This is the purpose that is purposed upon the whole earth i Upon this vast Empire now in the hands of the â—…rians and shortly to come into the hands of the 〈◊〉 〈◊〉 The whole earth is put Synechdochically for a great part of it and this is the hand k The Providence of God executing his purpose that is stretched out upon all the nations 27 For the LORD of hosts hath * â—… Châ—… â—… 6. Jâ—…b 9. 12 2â—… 1â—… Psal. 33. 11. Irov 19. 21. 21. 30. Chap. 43. 13. Dan. 4. 31 32 35. purposed and who shall disanul it and his hand is stretched out and who shall turn it back 28 In the year that * 2 Kâ—… 16. 20. king Ahaz died was this burden l This following burdensom Prophecy 〈◊〉 the Philistins who in Ahaz his time made an 〈◊〉 〈◊〉 〈◊〉 and took divers of their Cities and Villages 2 Chron. â—… â—… 29 Rejoyce not thou whole Palestina because the rod of m Most understand this of Uzziah who did then much mischief 2 Chron. 26. 6. But he was dead Thirty two years before this time and therefore their Joy for his Death was long since past Others understand it of Ahaz But he was so far from smiting them that he was smitten by them as was noted on v. 27. It seems better to understand it more generally of the Royal Race or soregoing Kings of Iudah who had been a terrible Scourge to them whose Rod might be said to be broken because that Scepter was come into the hands of slothful and degenerate Princes such as Ahaz was who had been lately broken by the Philistins and who probably was alive when this Prophecy was delivered because he here speaks of Hezekiah not as a present but as a future King It is said indeed that this burden was in the year that Ahaz died But so it might be though it was before his Death him that smote thee is broken for out of the serpents root shall come forth a ‖ Or addâ—…r cockatrice and his fruit shall be a fiery slying serpent n From the Root and Race of David shall come Hezekiah who like a Serpent shall sting thee to death as he did 2 Kings 18. 8. 30 And the first born of the poor o The People of the Jews who are brought to extreme Poverty by thy Cruelty and the Malice of other Enemies The First-born were the chief of all the Children Hence the Title of first-born is given to Persons or Things which are most eminent in their Kind as to the People of Israel Exod. 4. 22. to David Psal. 89. 27. to a grievous Death Iob 18. 13. and here to Persons eminently poor shall feed p Shall have plenty of Provisions in spight of all thine Attempts against them and the needy shall lie down in safety and I will kill thy root q I will utterly destroy thee both Root and Branch so that there shall not be a Remnant of thy People reserved as it follows It is a Metaphor from a Tree which for want of Nourishment is dried up by the Roots with famin and he shall slay thy remnant 31 Howl O gate r The gate is put either 1. Metaphorically for the People passing through the Gates or for the Magistrates and others who used to meet in the Gate for Judgment or upon other Occasions or 2. Synechdochically for the City as gates are commonly put as Ier. 22. 19. and as it is explained in the next Words cry O city s City is here put collectively for their Cities of which see 1 Sam. 6. 17. thou whole Palestina art dissolved t Heb. melted Which may be understood either 1 of the fainting of their Spirits and Courage as Exod. 15. 15. Iâ—…s 2. 9 24 c. or 2. of the Dissolution of their State for there shall come from the North u Either 1. from Iudea which lay Northward from some part of the Philistins Land But in truth Iudea lay more East than North from Iudah and therefore the Phâ—… are said to be on the west Isa. 11. 14. and never so far as I remember on the North Or 2. from Chaldaea as may be gathered 1. from the Scripture use of this Phrase which generally designs that Country as Ier. 1. 14 15. 6. 1 22. c. 2. from Ier. 47. where Destruction is threatned to the Philistins from the North v. 2. which all understand of the Chaldeans under Nebuchadnezzar And whereas it is speciously objected That this suits not with the next Verse which speaks of Zions Safety at the time of this Destruction of the Philistins whereas Zion and the Land and People of Iudah were destroyed together with the Philistins by Nebuchadnezzar I humbly conceive it may be answered That that Verse is added to express the far-differing Condition of God's People and of the Philistins in the Events of that Babylonian War and that whereas the Philistins should be irrecoverably and eternally destroyed thereby and no Remnant of them should be left as was said v. 30. God's People though they should be sorely scourged and carried into Captivity yet they should be strangely preserved and after some years delivered and restored to their own Land and Temple whereby it would appear that Zion stood upon a sure Foundation and albeit it was grievously shaken yet it could not be utterly and finally overthrown a smoke x A grievous Judgment and Calamity which is oft signified by smoke as Gen. 15. 17. Deut. 29. 20. Iâ—…el 2. 30. either because Smoke is generally accompanied with Fire or because it causeth a great Darkness in the Air for Afflictions are frequently described under the names of fire and darkness and ‖ Or he shall not be alone none shall be alone in his ‖ Or assemblies appointed times y When God's appointed time shall come for the execution of this Judgment not one Person of all that numerous Army which is signified by the smoke last mentioned shall retire and desert his Colours or lag behind the rest But they shall march with great unanimity and alacrity and none of them shall withdraw his hand till the Work be finished till the Philistins be utterly destroyed 32 What shall one then answer the messengers of the nation z What shall a Jew say to the People of other Nations who shall either be